Prakaraṇa 62 · SK 2745–2755

तिङन्तपरस्मैपदप्रकरणम्

tiṅantaparasmaipadaprakaraṇam · 11 sūtras

SK 2745 · A 1.3.79V

अनुपराभ्यां कृञः ॥ २७४५ ॥

anuparābhyāṃ kṛñaḥ

anuparābhyāṃ kṛñaḥ — After kṛñ preceded by anu or parā, [parasmaipada comes — supplied (śeṣa) — in [the sense of] the agent (kartari — carried forward (anuvṛtti), as the kaumudī says with 'kartari ity eva')].

Rule. After kṛñ preceded by anu or parā, the parasmaipada comes, in the sense of the agent. Bhaṭṭoji gives the purpose: the parasmaipada is secured "even when the fruit goes to the agent, and in the senses gandhana and the rest".

Example.

anu + kṛñ + laṭ, the fruit going to the agent

→ kṛñ is marked with ñ, so SK 2158 would give the ātmanepada → anukurute

→ this rule: the parasmaipada, the ending tip (heard as ti) → anukaroti "he imitates".

Likewise parā + kṛñ → parākaroti "he rejects".

What the section assumes. Bhaṭṭoji opens the section by recalling SK 2159, śeṣāt kartari parasmaipadam, with the example atti "he eats". That is the default. Each rule from SK 2745 to SK 2754 restricts a root to it; SK 2755 then takes some of that back.

None of these sūtras states the word parasmaipada. It is supplied (śeṣa, "what is left unstated"), as one of Bhaṭṭoji's commentators says under rule after rule. He does not name the rule it comes from. The natural source is SK 2159, the rule Bhaṭṭoji recalls at the head of the section.

The word kartari, "in the sense of the agent", is carried forward too. Bhaṭṭoji shows this here with kartari ity eva, below.

Applies when / blocked by. Why is the rule needed at all? One of Bhaṭṭoji's commentators raises the question. Where the fruit does not go to the agent, SK 2158 does not apply. Then SK 2159 already gives the parasmaipada. So the rule does its work in the other case: when the fruit goes to the agent. That is what Bhaṭṭoji's "even" (api) means.

The rule also overrides SK 2705, gandhanāvakṣepaṇa…, of chapter 61. That rule gives kṛñ the ātmanepada in certain senses. The same commentator lists them: gandhana, avakṣepaṇa, sevana, sāhasikya, pratiyatna, prakathana and upayoga. After anu or parā, kṛñ takes the parasmaipada in these senses too.

Only in the sense of the agent. Bhaṭṭoji adds kartari ity eva. The word kartari is carried forward into this rule. So the parasmaipada does not come for an l-affix that expresses the action itself (bhāva) or the object (karman). There the ātmanepada stands: anukriyate "it is imitated".

The object-agent. One case still needs thought. A karmakartṛ, "object-agent", is a word that is really the object of an action but is presented as its agent. One of Bhaṭṭoji's commentators gives the example anukriyate śabdaḥ svayam eva, "the sound gets imitated of itself". It is an agent, so would this rule give the parasmaipada? Bhaṭṭoji answers no. The ātmanepada comes there by SK 2766, karmavat karmaṇā tulyakriyaḥ, taught in chapter 64.

How does SK 2766 win? There are two ways of reading what that rule extends to the object-agent.

On the first view, it extends the operation (kāryātideśa). The ātmanepada taught for a karman is itself given to the object-agent. SK 2766 is the later rule (para), so it blocks this one. Bhaṭṭoji calls this the principal view.
On the second view, it extends the rule (śāstrātideśa). What is extended is SK 2679, which gives the ātmanepada in bhāva and karman. Bhaṭṭoji's commentators point out the difficulty: SK 2679 is earlier than this rule, so it cannot block it.

For the second view, Bhaṭṭoji reads this rule more narrowly. Two mentions of kartṛ are carried forward into it: one from kartari śap (SK 2167) and one from SK 2159. Together they mean "where the agent is purely an agent (kartā eva yaḥ kartā), and not an object-agent". Then this rule simply does not reach the object-agent. Which earlier rule lends the first mention, scholars discuss this.

Siddhānta-kaumudī

कर्तृगेऽपि फले गन्धनादौ च परस्मैपदार्थमिदम् । अनुकरोति । पराकरोति । कर्तरीत्येव । भावकर्मणोर्मा भूत् । न चैवमपि कर्मकर्तरि प्रसङ्गः । कार्यातिदेशपक्षस्य मुख्यतया तत्र कर्मवत्कर्मणा SK 2766 इत्यात्मनेपदेन परेणास्य बाधात् । शास्त्रातिदेशपक्षे तु कर्तरि शप् SK 2167 इत्यतः शेषात् SK 2159 इत्यतश्च कर्तृग्रहणद्वयमुवर्त्य कर्तैव यः कर्ता नतु कर्मकर्ता तत्रेति व्याख्येयम् ॥

[1915 print, opening the parasmaipada-prakriyā before this sūtra: By 'śeṣāt kartari parasmaipadam' (SK 2159): atti ('he eats').] This [sūtra] is for [securing] parasmaipada even when the fruit [of the action] goes to the agent (kartṛga phala) [— where svaritañitaḥ kartrabhiprāye kriyāphale, SK 2158, would give ātmanepada for the ñit root kṛñ —] and in [the senses] gandhana and the rest [— where ātmanepada is taught for kṛñ by gandhanāvakṣepaṇa…, SK 2705]. anukaroti ('imitates'). parākaroti ('rejects'). Only in [the sense of] the agent (kartari ity eva) [— 'kartari' is carried forward (anuvṛtti)]: let [parasmaipada] not come in [the senses of] bhāva and karman. Nor, even so, does [this rule] wrongly apply (prasaṅga) in the case of the object-agent (karmakartṛ). For the view that [karmavat karmaṇā tulyakriyaḥ] extends the operation (kāryātideśa) is the principal one, and there [in the karmakartṛ] this [rule] is blocked (bādha) by the ātmanepada [given] by karmavat karmaṇā (SK 2766), which is the later rule (para). On the view that [karmavat karmaṇā] extends the rule (śāstrātideśa), however [— where what is extended is the earlier rule bhāvakarmaṇoḥ, SK 2679, which this later rule would block —], one must explain [this sūtra] by carrying forward (anuvṛtti) the two mentions of 'kartṛ' — the one from kartari śap (SK 2167) and the one from śeṣāt [kartari parasmaipadam] (SK 2159) — [so that it means:] 'where the agent is purely an agent (kartā eva yaḥ kartā), and not an object-agent (karmakartṛ), there [parasmaipada comes]'.

Tattvabodhinī

NSP p. 472

शेषात् कर्तरि—॥ ‘अनुदात्तङितः—’ इत्यादिष्वात्मनेपदमेवेति नियमान्न तत्र परस्मैपदस्य संभवः । तथा च कर्तरि परस्मैपदमित्यनेन परस्मैपदमेवेति नियमिते तद्भिन्नानामेव तद्भविष्यतीति शेषग्रहणं स्पष्टप्रतिपत्त्यर्थमित्याहुः । ‘अनुदात्तङित—’ इत्यादिष्वेवात्मनेपदमिति नियमात् ‘शेषात्कर्तरि—’ इत्यनेन परस्मैपदमेव तत्र भविष्यतीति परस्मैपदग्रहणं स्पष्टप्रतिपत्त्यर्थमिति केचित् ॥—अस्य बाधादिति । अनुपराभ्यामित्यस्येत्यर्थः । अत एव ‘कर्मवत्कर्मणा—’ इति सूत्रे कार्यातिदेशोऽयमिति वक्ष्यति । शास्त्रातिदेशपक्षे ‘कर्मवत्कर्मणा—’ इत्यनेनात्मनेपदं न विधीयते किं तु तद्विधायकं ‘भावकर्मणोः’ इति शास्त्रमतिदिश्यते, तस्य च पूर्वत्वात्परेण ‘अनुपराभ्याम्—’ इत्यनेन बाधमाशङ्क्याह—शास्त्रातिदेश इत्यादि ।—स्वरितेदिति । तथा च कर्तृगामिनि क्रियाफलेऽपि परस्मैपदार्थः सूत्रारम्भ इति भावः

Bālamanoramā

अनुपराभ्यां कृञः - अनुपराभ्यां कृञः ।परस्मैपदमिति शेषः । ननु 'स्वरितञितः' इत्यात्मनेपदस्य कर्तृगामिन्येव फले विधानादकर्तृगामिनि फलेशेषात्कर्तरी॑ति परस्मैपदस्य सिद्धत्वात् किमर्थ मिदमित्यत आह — कर्तृगेऽपीति । गन्धनादाविति । गन्धनावक्षेपणसेवनसाहसिक्यप्रतियत्नप्रकथनोपयोगेषु इत्यर्थः । मा भूदिति । भावे कर्मणि लकारस्य कर्तृगे फलेपरस्मैपदनिवृत्त्यर्थं कर्तरीत्यस्याऽनुवृत्तिरिति भावः । ननु कर्तरीत्यस्यानुवृत्तावपिअनुक्रियते शब्दः स्वयमेवे॑त्यत्र कर्मकर्तरि परस्मैपदं दुर्वारमित्याशङ्क्य परिहरति — नचेति । एवमपि = कर्तरीत्यस्यानुवृत्तावपि कर्मकर्तरि आत्मनेपदस्य प्रसङ्गो न शङ्क्य इत्यर्थः । कुत इत्यत आह — कार्यातिदेशेति । तत्र कर्मकर्तरिकर्मवत्कर्मणा तुल्यक्रियः॑ इत्यात्मनेपदेन परेणाऽस्य परस्मैपदस्य बाधादित्यन्वयः । नु कर्मणि यच्छास्त्रं तत्कर्मवत्कर्मणे॑ति कर्मकर्तर्यतिदिश्यते, तथा चाऽत्र कर्मकर्तरिभावकर्मणो॑रित्यात्मनेपदशास्त्रमिह प्राप्तम् । तस्य च परत्वाऽभावात् 'अनुपराभ्यां कृञः' इत्यनेन कथं बाधः स्यादित्यत आह — कार्यातिदेशपक्षस्य मुख्यतयेति । शास्त्रातिदेशस्य कार्यातिदेशार्थतया कार्यातिदेशस्य मुख्यत्वम् । ततश्चकर्मवत् कर्मणे॑त्यनेन कर्मणि विहितमात्मनेपदं कर्मकर्तरि विधीयते । तस्य च परत्वात्तेनात्मनेपदेनअनुपराभ्याटमिति परस्मैपदं कर्मकर्तरि बाधमर्हतीति भावः ।कर्मवत्कर्मणे॑त्यत्र शास्त्रातिदेशमभ्युपगम्याअह — - शास्त्रातिदेशपक्षे त्विति । 'अनुपराभ्यां कृञः' इत्यत्रकर्तरि कर्मव्यतिहारे॑ इत्यस्मादेकं कर्तृग्रहणमनुवर्तते । तथाशेषात्कर्तरि परस्मैपद॑मित्यस्माद्द्वितीयं कर्तृग्रहणमनुवर्तते । तथा चस्वभावतः एव यः कर्ता, नतु विवक्षाधीनः कर्मकर्ता तथाविधकर्तर्येव अनुपराभ्यां कृञः परस्मैपद॑मिति लभ्यते । एवं च कर्मकर्तरि नास्य प्रवृत्तिरित्यर्थः ।

translator notes

textual The opening sentence of the prakaraṇa is missing from our kaumudī (Wikisource lacks it too). The print (NSP p. 462, scan page-0472, read) gives the heading 'tiṅante parasmaipadaprakriyā 59' and then, in kaumudī type: 'śeṣāt kartari parasmaipadam | 2159' atti |. The scan clearly reads 'atti' (the example form, 'he eats'); collation batch04 quotes it as 'asti', which is a misreading. Supplied in the English in a square bracket headed '1915 print'. Mūla → Ajai's Print Check.
textual Ours reads 'kartṛgrahaṇadvayam uvartya'; the print (NSP p. 462, scan page-0472, read) has 'kartṛgrahaṇadvayam anuvartya', and so does Wikisource. The na has dropped out in ours (collation batch03, class A). The English follows 'anuvartya'. Mūla → Ajai's Print Check.
commentary BM: 'parasmaipadam' is supplied (śeṣa). Objection: svaritañitaḥ gives ātmanepada only when the fruit goes to the agent, so where it does not, śeṣāt kartari already gives parasmaipada; why this rule? The answer is 'kartṛge 'pi'. 'gandhanādau' means the senses gandhana, avakṣepaṇa, sevana, sāhasikya, pratiyatna, prakathana and upayoga. Followed: the brackets naming SK 2158 and SK 2705.
commentary BM on 'mā bhūt': 'kartari' is carried forward so that parasmaipada does not come for an l denoting bhāva or karman when the fruit goes to the agent. On 'na ca': the worry is that even with 'kartari' carried forward, parasmaipada would be unavoidable in a karmakartṛ, as in 'anukriyate śabdaḥ svayam eva'. Followed: the bracket on anuvṛtti and 'wrongly apply'.
commentary BM on 'asya': it is this rule's parasmaipada that the later karmavat karmaṇā blocks. On 'kāryātideśapakṣasya mukhyatayā': on the śāstrātideśa view the rule bhāvakarmaṇoḥ itself would be extended to the karmakartṛ; it is not later than this rule, so how could it block it? The śāstrātideśa serves only to bring about the extension of operation, so the kāryātideśa is principal: the ātmanepada taught for karman is taught for the karmakartṛ, and being later it blocks this parasmaipada. Followed: the bracket naming SK 2679 in k1.
commentary BM on 'śāstrātideśapakṣe tu' names the source of the first 'kartṛ' differently from the kaumudī: one 'kartṛ' comes from 'kartari karmavyatihāre' (SK 2680), the other from 'śeṣāt kartari parasmaipadam'; together they give 'only where the agent is an agent by nature, not a karmakartṛ that depends on what the speaker intends'. The kaumudī (ours and the print, scan page-0472) names 'kartari śap (SK 2167)'. Recorded; the English keeps the kaumudī's 'kartari śap'.
commentary TB (sk.2745.t1, re-filed from the tail of sk.2744.t1 on 2026-10-05; NSP p. 462): 'asya bādhāt' means the blocking of 'anuparābhyām'. That is why under karmavat karmaṇā Bhaṭṭoji will say it is a kāryātideśa. On the śāstrātideśa view, karmavat karmaṇā does not itself prescribe ātmanepada; it extends the rule that prescribes it, bhāvakarmaṇoḥ, and that rule, being earlier, would be blocked by the later anuparābhyām. Anticipating this, Bhaṭṭoji says 'śāstrātideśe…'. Followed: 'this [rule]' and the bracket naming SK 2679.
commentary TB on the opening line 'śeṣāt kartari…', in sk.2745.t1 (NSP p. 462): rules such as anudāttaṅita restrict those roots to ātmanepada only, so parasmaipada cannot arise there; since 'kartari parasmaipadam' restricts [the rest] to parasmaipada only, the word 'śeṣa' is for clarity (ity āhuḥ). Some (kecit) say instead: since anudāttaṅita etc. restrict ātmanepada to those roots alone, śeṣāt kartari would give only parasmaipada there [in the rest], so the word 'parasmaipada' is for clarity. Recorded.
translator The source rules of the supplied 'parasmaipadam' and of the carried-forward 'kartari' are the translator's identification, not stated by BM, which says only 'parasmaipadam iti śeṣaḥ' and 'kartarīty asyānuvṛttiḥ'. The likely source of both is śeṣāt kartari parasmaipadam (SK 2159), which the 1915 print sets at the head of this prakaraṇa; for the two 'kartṛ's of the śāstrātideśa view, the kaumudī itself names SK 2167 and SK 2159, and BM names SK 2680 and SK 2159.

SK 2746 · A 1.3.80V

अभिप्रत्यतिभ्यः क्षिपः ॥ २७४६ ॥

abhipratyatibhyaḥ kṣipaḥ

abhipratyatibhyaḥ kṣipaḥ — After kṣip preceded by abhi, prati or ati, [parasmaipada comes — supplied (śeṣa)].

Rule. After kṣip "to throw" preceded by abhi, prati or ati, the parasmaipada comes. Bhaṭṭoji cites the root as kṣipa preraṇe, "kṣip in the sense of throwing", and notes that it is svaritet: marked with a svarita vowel.

Example.

abhi + kṣip + laṭ, the fruit going to the agent

→ kṣip is svaritet, so SK 2158 would give the ātmanepada

→ this rule: the parasmaipada → abhikṣipati "he throws at".

One of Bhaṭṭoji's commentators adds pratikṣipati and atikṣipati.

Applies when / blocked by. Why does Bhaṭṭoji mention that kṣip is svaritet? Bhaṭṭoji's commentators agree on the answer. A svaritet root gets the ātmanepada by SK 2158 when the fruit goes to the agent. This rule is begun to give the parasmaipada even there.

Siddhānta-kaumudī

क्षिपप्रेरणे । स्वरितेत् । अभिक्षिपति ॥

kṣipa — in throwing (preraṇa). [It is] svaritet ('having a svarita [vowel] as it-marker') [— so svaritañitaḥ…, SK 2158, would give ātmanepada when the fruit goes to the agent; this rule gives parasmaipada even then]. abhikṣipati ('throws at').

Bālamanoramā

अभिप्रत्यतिभ्यः क्षिपः - अभिप्रति ।परस्मैपद॑मिति शेषः । स्वरितेदिति । ततश्च कर्तृगामिनि फले आत्मनेपदे प्राप्ते अनेन तत्रापि परस्मैपदमिति भावः । अभिक्षिपतीति । प्रतिक्षिपति अतिक्षिपतीत्यप्युदाहार्यम् ।

translator notes

commentary BM: 'parasmaipadam' is supplied (śeṣa). 'svaritet' means that ātmanepada would come when the fruit goes to the agent, and this rule gives parasmaipada even there. pratikṣipati and atikṣipati are also to be cited as examples. Followed: the bracket in sutra_en and after 'svaritet'.
commentary TB, filed in sk.2745.t1 (NSP p. 462), on 'svarited iti': so the sūtra is begun for parasmaipada even when the fruit of the action goes to the agent. Followed.
translator BM says only 'parasmaipadam iti śeṣaḥ'. That the supplied word comes from śeṣāt kartari parasmaipadam (SK 2159), set at the head of this prakaraṇa in the 1915 print, is the translator's identification.

SK 2747 · A 1.3.81V

प्राद्वहः ॥ २७४७ ॥

prādvahaḥ

prād vahaḥ — After vah preceded by pra, [parasmaipada comes — supplied in BM's gloss].

Rule. After vah "to carry" preceded by pra, the parasmaipada comes.

Example.

pra + vah + laṭ, the fruit going to the agent

→ vah is svaritet, so SK 2158 would give the ātmanepada

→ this rule: the parasmaipada → pravahati "flows, carries forward".

Applies when / blocked by. Bhaṭṭoji gives only the form. One of Bhaṭṭoji's commentators supplies the reason, the same as at SK 2746: vah is svaritet, and the rule secures the parasmaipada even when the fruit goes to the agent.

Siddhānta-kaumudī

प्रवहति ॥

pravahati ('flows, carries forward').

Bālamanoramā

प्राद्वहः - प्रद्वहः । प्रपूर्वाद्वहेः परस्मैपदमित्यर्थः । वहेः स्वरितेत्त्वात्कर्तृगामिन्यात्मनेपदे प्राप्ते तत्राप्यनेन परस्मैपदम् ।

translator notes

commentary BM: the sense is parasmaipada after vah preceded by pra. Since vah is svaritet, ātmanepada would come when the fruit goes to the agent; this rule gives parasmaipada even there. Followed: the bracket in sutra_en.
textual No TB on this sūtra in our source or in the print (NSP p. 462, scan page-0472, read): the TB passes from 'svarited iti' (SK 2746) to 'parer mṛṣaḥ' (SK 2748).
translator BM's gloss supplies 'parasmaipadam' without naming a source rule. That it comes from śeṣāt kartari parasmaipadam (SK 2159), set at the head of this prakaraṇa in the 1915 print, is the translator's identification.

SK 2748 · A 1.3.82V

परेर्मृषः ॥ २७४८ ॥

parermṛṣaḥ

parer mṛṣaḥ — After mṛṣ preceded by pari, [parasmaipada comes — supplied (śeṣa)].

Rule. After mṛṣ preceded by pari, the parasmaipada comes.

Example.

pari + mṛṣ (the div class, "to endure") + laṭ

→ this mṛṣ is svaritet, so both padas would be possible (Bhaṭṭoji's commentators)

→ this rule: the parasmaipada only → parimṛṣyati "he endures".

Applies when / blocked by. There is more than one root mṛṣ. Bhaṭṭoji names a second: "as for the bhū-class root, parimarṣati". One of Bhaṭṭoji's commentators explains that this mṛṣ is parasmaipadin anyway: it takes only the parasmaipada. So parimarṣati needs no help from this rule. Whether parimarṣati may also be traced to the cur-class mṛṣ, scholars discuss this.

A split of the rule. Bhaṭṭoji reports a view of "some" (kecit). They split the sūtra in two (yogavibhāga): first pareḥ "after pari", then mṛṣaḥ. Into the first part they carry vahaḥ forward from SK 2747. Then vah after pari takes the parasmaipada too. One of Bhaṭṭoji's commentators gives the form parivahati. He adds that this split is not found in the Bhāṣya, Patañjali's great commentary.

Siddhānta-kaumudī

परिमृष्यति । भौवादिकस्य तु परिमर्षति । इह परेरिति योगं विभज्य वहेरपीति केचित् ॥

parimṛṣyati ('endures') [— from the divādi mṛṣ, which as svaritet would otherwise take either pada]. As for the bhvādi [mṛṣ], however: parimarṣati [— it is parasmaipadin in any case]. Some say that here the rule is split (yogavibhāga) at 'pareḥ', [so that parasmaipada comes after pari] with vah too [— 'vahaḥ' being carried forward (anuvṛtti) from SK 2747].

Tattvabodhinī

NSP p. 472

—परेर्मृषः । स्वरितत्वात्पदद्वये प्राप्तेऽयमारम्भः ॥—परिमर्षतीति । ‘आ धृषाद्वा’ इति वैकल्पिकत्वाण्णिजभावः

Bālamanoramā

परेर्मृषः - परेर्मृषः ।परस्मैपद॑मिति शेषः ।मृषस्तितिक्षायाम्॑मिति दैवादिकस्य स्वरितेत्त्वात्पदद्वये प्राप्तेऽयं विदिः । तदाह — परिमृष्यतीति । चौरादिकस्याऽपिआधृषाद्वे॑ति णिजभावे स्वरितेत्त्वेऽपि परस्मैपदमेव- परिमर्षतीति । भौवादिकस्य त्विति ।मृषु सहने सेचने चे॑ति भौवादिकस्यतु परस्मैपदित्वात्परिमर्षतीत्येव रूपं सिद्धम् । अतोऽस्मिन् सूत्रे तस्य न ग्रहणमिति भावः । इहेति । 'परे' रिति योगो विभज्यते । 'वह' इत्यनुवर्तते । परेर्वहः परस्मैपदमित्यर्थः । परिवहति । 'मृष' इति योगान्तरम् । तत्र परेरित्यनुवर्तते, परेर्मृषः परस्मैपदमित्युक्तोऽर्थ इति केचिदाहुरित्यर्थः । भाष्ये त्वयं योगविभागो न दृश्यते । व्याङ्परिभ्यो रमः ।१.३.८३ ।व्याङ्परिभ्यो रमः ।परस्मैपद॑मिति शेषः । रमेरनुदात्तेत्त्वाद्विधिरयम् । विरमतीति । आरमति, परिरमतीत्यप्युदाहार्यम् ।

translator notes

commentary BM: 'parasmaipadam' is supplied (śeṣa). The divādi 'mṛṣa titikṣāyām' is svaritet, so both padas would come; this is the rule for it, hence parimṛṣyati. The curādi mṛṣ, when it lacks ṇic by 'ā dhṛṣād vā', also gets only parasmaipada here though svaritet: parimarṣati. The bhvādi 'mṛṣu sahane secane ca' is parasmaipadin, so parimarṣati is formed anyway, and it is not what this sūtra takes. Followed: the brackets on the two roots.
commentary TB (sk.2748.t1; its OCR lemma 'parer bhūṣaḥ' is the print's 'parer mṛṣaḥ'): the rule is begun because both padas would come, the root being svaritet. On 'parimarṣati': there is no ṇic, it being optional by 'ā dhṛṣād vā'. TB thus explains parimarṣati through the curādi root, while the kaumudī assigns it to the bhvādi root. Recorded; the English follows the kaumudī.
commentary BM on 'iha': the rule 'pareḥ' is split off and 'vahaḥ' is carried forward into it: 'after vah preceded by pari, parasmaipada' (parivahati). 'mṛṣaḥ' is a second rule, into which 'pareḥ' is carried forward. That is the view of 'some'; this yogavibhāga is not seen in the Bhāṣya. Followed: the brackets on the yogavibhāga.
translator BM says only 'parasmaipadam iti śeṣaḥ'. That the supplied word comes from śeṣāt kartari parasmaipadam (SK 2159), set at the head of this prakaraṇa in the 1915 print, is the translator's identification.

SK 2749 · A 1.3.83V

व्याङ्परिभ्यो रमः ॥ २७४९ ॥

vyāṅparibhyo ramaḥ

vyāṅparibhyo ramaḥ — After ram preceded by vi, āṅ or pari, [parasmaipada comes — supplied (śeṣa)].

Rule. After ram preceded by vi, āṅ or pari, the parasmaipada comes.

Example.

vi + ram + laṭ

→ ram is anudāttet, so SK 2157 would give the ātmanepada → viramate

→ this rule: the parasmaipada → viramati "he stops".

One of Bhaṭṭoji's commentators adds āramati and pariramati.

Applies when / blocked by. The ātmanepada set aside here is the one of SK 2157 (ram is anudāttet), says one of Bhaṭṭoji's commentators.

Siddhānta-kaumudī

विरमति ॥

viramati ('stops').

translator notes

textual This unit has no BM block of its own. BM on vyāṅparibhyo ramaḥ is filed at the end of sk.2748.b1, after the BM on parer mṛṣaḥ. No TB on this sūtra in our source or in the print (NSP p. 462, scan page-0472, read).
commentary BM, printed under sk.2748.b1: 'parasmaipadam' is supplied (śeṣa). The rule exists because ram is anudāttet [and so would take ātmanepada by anudāttaṅita…]. āramati and pariramati are also to be cited as examples. Followed: the bracket in sutra_en.
translator BM (under sk.2748.b1) says only 'parasmaipadam iti śeṣaḥ'. That the supplied word comes from śeṣāt kartari parasmaipadam (SK 2159), set at the head of this prakaraṇa in the 1915 print, is the translator's identification.

SK 2750 · A 1.3.84V

उपाच्च ॥ २७५० ॥

upācca

upāc ca — And after [ram (ramaḥ — carried forward (anuvṛtti) from SK 2749)] preceded by upa, [parasmaipada comes].

Rule. After ram preceded by upa as well, the parasmaipada comes. "After ram" (ramaḥ) is carried forward from SK 2749.

Example.

Bhaṭṭoji's example has an object: yajñadattam uparamati "he makes Yajñadatta stop".

→ The meaning, Bhaṭṭoji says, is uparamayati, the causative.

→ The root has the sense of ṇic included within it (antarbhāvitaṇyartha). So it is transitive here, with no ṇic.

→ This rule: the parasmaipada → uparamati.

Applies when / blocked by. Why a transitive example? One of Bhaṭṭoji's commentators explains. Uparamati "he desists" has no object. For that sense the next rule makes the parasmaipada optional. So a sure example of this rule must have an object. How can ram, "to stop", take an object without ṇic? Because roots have many meanings, the same commentator says.

Watch out. Why not one rule, vyāṅparyupebhyaḥ, with upa in the list of SK 2749? Bhaṭṭoji's commentators agree: so that only upa is carried forward into SK 2751. The option of SK 2751 is for upa alone, not for vi, āṅ or pari.

Siddhānta-kaumudī

यज्ञदत्तमुपरमति । उपरमयतीत्यर्थः । अन्तर्भावितण्यर्थोऽयम् ॥

yajñadattam uparamati — the meaning is uparamayati ('he makes Yajñadatta stop'). This [root] has the sense of ṇic included within it (antarbhāvitaṇyartha) [and so is transitive here].

Tattvabodhinī

NSP p. 472

—उपाच्च । व्याङ्पर्युपेभ्य इति नोक्तम् । उत्तरसूत्रे उपेत्यस्यैवानुवृत्तिर्यथा स्यादिति

Bālamanoramā

उपाच्च - उपाच्च । उपपूर्वादपि रमेः परस्मैपदमित्यर्थः । उत्तरसूत्रे उपादित्यस्यैवाऽनुवृत्तये व्याङ्पर्युपेभ्यो रमे॑रिति नोक्तम् । अत्र विरमतीत्यर्थे उपरमतीति नोदाहरणम्, तस्य अकर्मकतया उत्तरसूत्रेण परस्मैपदविकल्पविधानात् । अतः सकर्मकमुदाहरति — यज्ञदत्तमुपरमतीति । ननु विरामार्थकत्वात्कथं सकर्मकतेत्यत आह — उपरमयतीत्यर्थ इति । ननु णिजभावात्कथमयमर्थो लभ्यते इत्यत आह — अन्तर्भावितण्यर्थोऽयमिति । धातूनामनेकार्थत्वादिति भावः ।

translator notes

commentary BM: the sense is parasmaipada after ram preceded by upa as well. 'vyāṅparyupebhyo rameḥ' was not said [as one rule] so that only 'upāt' is carried forward into the next sūtra. uparamati in the sense 'desists' is not the example here: being intransitive, it gets optional parasmaipada by the next sūtra. So a transitive example is given. Since ram means stopping, how is it transitive? Hence 'uparamayatīty arthaḥ'. Without ṇic, how is that sense got? Hence 'antarbhāvitaṇyarthaḥ', because roots have many meanings. Followed: 'carried forward' in sutra_en and the bracket '[and so is transitive here]'.
commentary TB (sk.2750.t1): 'vyāṅparyupebhyaḥ' was not said so that in the next sūtra only 'upa' is carried forward. Followed.

SK 2751 · A 1.3.85V

विभाषाऽकर्मकात् ॥ २७५१ ॥

vibhāṣā'karmakāt

vibhāṣā 'karmakāt — After [ram preceded by upa (upāt — carried forward (anuvṛtti) from SK 2750; ramaḥ from SK 2749)] when it is intransitive (akarmaka), [parasmaipada — also carried forward (anuvṛtti) — comes] optionally.

Rule. After ram preceded by upa, when it is intransitive (akarmaka, "having no object"), the parasmaipada comes optionally. Bhaṭṭoji's gloss: "after ram preceded by upa, when intransitive, parasmaipada optionally".

Upa is carried forward from SK 2750 and ram from SK 2749. One of Bhaṭṭoji's commentators says that parasmaipada is carried forward too, and that Bhaṭṭoji's words upād rameḥ state this.

Example.

upa + ram + laṭ, with no object

→ this rule, optionally: the parasmaipada → uparamati

→ in the other option, SK 2157 stands: the ātmanepada → uparamate.

The meaning of both, Bhaṭṭoji says, is nivartate "he desists".

Watch out. Keep SK 2750 and SK 2751 apart. With an object, as in yajñadattam uparamati, the parasmaipada is fixed. Without one, both padas are correct.

Siddhānta-kaumudī

उपाद्रमेरकर्मकात्परस्मैपदं वा । उपरमति । उपरमते वा । निवर्तत इत्यर्थः ॥

After ram preceded by upa, when intransitive, parasmaipada [comes] optionally: uparamati, or uparamate. The meaning is nivartate ('he desists').

translator notes

textual There is no TB on this sūtra: the print's TB (NSP pp. 462–463, scans page-0472 and page-0473, read) passes from upāc ca to nigaraṇacalanārthebhyaś ca. BM on it does exist but is missing from our corpus (an ingest gap: sk.2750.b1 ends with BM on upāc ca and sk.2752.b1 opens with BM on budhayudha…). Wikisource BM (uttara-2/0210.txt l.8) has it: 'vibhāṣā 'karmakāt || upād iti rama iti parasmaipadam iti cānuvartate | tad āha — upād rameḥ iti'.
commentary BM (Wikisource only, uttara-2/0210.txt): 'upāt', 'ramaḥ' and 'parasmaipadam' are all carried forward (anuvṛtti), and the kaumudī's 'upād rameḥ' states this. Followed: the anuvṛtti brackets in sutra_en, now including parasmaipada.

SK 2752 · A 1.3.86V

बुधयुधनशजनेङ्प्रुद्रुस्रुभ्यो णेः ॥ २७५२ ॥

budhayudhanaśajaneṅprudrusrubhyo ṇeḥ

budhayudhanaśajaneṅprudrusrubhyo ṇeḥ — After budh, yudh, naś, jan, iṅ, pru, dru and sru when they end in ṇi, [parasmaipada comes — as the kaumudī's gloss 'parasmaipadaṃ syāt' supplies].

Rule. After budh, yudh, naś, jan, iṅ, pru, dru and sru, when they end in ṇi, the parasmaipada comes. Bhaṭṭoji calls the rule an exception (apavāda) to ṇicaś ca (SK 2564). An apavāda sets aside a more general rule in its own domain.

Example.

budh + ṇic (the causative, SK 2576) → guṇa of the light penultimate (SK 2189) → bodhi

→ bodhi + laṭ, the fruit going to the agent

→ ṇicaś ca (SK 2564) would give the ātmanepada → bodhayate

→ this rule: the parasmaipada → bodhayati padmam "[the sun] makes the lotus open".

One of Bhaṭṭoji's commentators supplies "the sun" as the agent. Budh here means opening: the lotus opens, and the sun makes it open.

Bhaṭṭoji's other examples:

yodhayati kāṣṭhāni "he makes the logs fight";
nāśayati duḥkham "he destroys sorrow";
janayati sukham "he produces happiness";
adhyāpayati vedam "he teaches the Veda" (iṅ, with adhi);
prāvayati, meaning prāpayati "he causes to reach";
drāvayati, meaning vilāpayati "he melts";
srāvayati, meaning syandayati "he makes it trickle".

Applies when / blocked by. Why these examples? One of Bhaṭṭoji's commentators explains. The lotus, the agent of the plain verb, is not sentient. So SK 2754, which needs a sentient agent, would not give the parasmaipada. This rule is needed. The logs likewise "fight" of themselves. Yodhayati devadattam is not the example, since SK 2754 would cover it.

Why does Bhaṭṭoji gloss pru, dru and sru as he does? Bhaṭṭoji's commentators agree on the reason. In the sense of motion these roots would get the parasmaipada by SK 2753 anyway. They are named here for their other senses: reaching, melting, trickling.

One of Bhaṭṭoji's commentators notes the phrase prītiṃ bhaktajanasya yo janayate, with the ātmanepada janayate. He calls it an error, or else the ṇic-final of a stem already ending in ṇic.

Siddhānta-kaumudī

एभ्यो ण्यन्तेभ्यः परस्मैपदं स्यात् । णिचश्च SK 2564 इत्यस्यापवादः । बोधयति पद्मम् । योधयति काष्ठानि । नाशयति दुःखम् । जनयति सुखम् । अध्यापयति वेदम् । प्रावयति । प्रापयतीत्यर्थः । द्रावयति । विलापयतीत्यर्थः । स्रावयति । स्यन्दयतीत्यर्थः ॥

After these, when they end in ṇi, parasmaipada is to come. This is an exception (apavāda) to ṇicaś ca (SK 2564). bodhayati padmam ('[the sun] makes the lotus open'). yodhayati kāṣṭhāni ('makes the logs fight'). nāśayati duḥkham ('destroys sorrow'). janayati sukham ('produces happiness'). adhyāpayati vedam ('teaches the Veda'). prāvayati — the meaning is prāpayati ('causes to reach'). drāvayati — the meaning is vilāpayati ('melts'). srāvayati — the meaning is syandayati ('makes trickle').

Bālamanoramā

बुधयुधनशजनेङ्प्रुद्रुस्रुभ्यो णेः - बुधयुध । बुध युध नश जन इङ् प्रुद्रु स्रु एषां द्वन्द्वः । बोधयति पद्ममिति ।सूर्य॑इति शेषः । बुधिर्विकसनार्थकः । विकसति पद्मम् । तद्विकासयति सूर्य इत्यर्थः ।अणावकर्मकाच्चित्तवत्कर्तृका॑दिति परस्मपैदं तु न सिध्यति, अणौ पद्मस्य कर्तृतया चित्तवत्करर्तृकत्वाऽभावत् । योधयति काष्ठानीति । काष्ठानि युध्यन्ते स्वयमेव । तानि योधयतीत्यर्थः । अणावचित्तवत्कर्तृकत्वात्अणावकर्मका॑दित्यस्य न प्राप्तिः । अतएव योधयति देवदत्तमिति नोदाहृतम्,अणावकर्मकाच्चित्तवत्कर्तृका॑दित्येव सिद्धेः । एवमग्रेऽपि ज्ञेयम् । नाशयति दुःखमिति । दुखं नश्यति, तन्नाशयति हरिरित्यर्थः । जनयति सुखमिति । जायते सुखम्, तज्जनयति हरिरित्यर्थः । अध्यापयतीति । अधीते वेदं विधिः, तमध्यापयतीत्यर्थः । 'प्रु गतौ' इत्यस्योदाहरति — प्रावयतीति । गत्यर्थकत्वं मत्वा आह — प्रापयतीत्यर्थ इति । द्रावयतीति । द्रवत्याज्यं, तद्द्रावयतीत्यर्थः । धातोद्र्रवीभावार्थकत्वं मत्वा आह — स्यन्दयतीत्यर्थ इति ।प्रीतिं भक्तजनस्य यो जनयते॑ इत्यात्मनेपदं तु प्रामादिकमेव । यद्वा भक्तजनो हरौ प्रीतिं जनयत्यत्मविषये , तां हरिर्जनयते इति ण्यन्ताण्णौ रूपम् । प्रयोज्यकर्तुः शेषत्वविवक्षय#आ भक्तजनस्येति षष्ठीत्याहुः ।

translator notes

commentary BM: the sūtra is a dvandva of budh, yudh, naś, jan, iṅ, pru, dru and sru. In bodhayati padmam, 'sūrya' is to be supplied (śeṣa); budh here means opening (vikasana): the lotus opens, the sun makes it open. aṇāvakarmakāc cittavatkartṛkāt (SK 2754) would not give parasmaipada, the lotus, agent of the non-ṇi verb, not being sentient. Likewise logs 'fight' of themselves, so SK 2754 does not apply; that is why 'yodhayati devadattam', which SK 2754 would cover, is not the example. So with the rest: duḥkhaṃ naśyati → Hari destroys it; sukhaṃ jāyate → Hari produces it; vidhi studies the Veda → [someone] makes him study it. Followed: '[the sun]'.
commentary BM on the last three: prāvayati is from 'pru gatau', glossed prāpayati by taking it to mean going; drāvayati: 'the ghee flows (dravati), he makes it flow'. Our BM text then attaches 'taking the root to mean liquefying' to the gloss 'syandayatīty arthaḥ'; this is not a slip in BM but a dropped line in our text. Wikisource BM (uttara-2/0210.txt l.8) has: 'taking the root to mean liquefying, he says vilāpayatīty arthaḥ. srāvayati: water flows (sravati), he makes it flow. Taking the root to mean trickling, he says syandayatīty arthaḥ'. BM adds that the ātmanepada in 'prītiṃ bhaktajanasya yo janayate' is an error, or else a ṇic-final of a ṇic-final. Recorded.
commentary TB on SK 2753, printed under sk.2753.t1 (NSP pp. 462–463): pru, dru and sru meaning motion would get parasmaipada by nigaraṇacalanārthebhyaś ca (TB, ours and the print alike, scan page-0473 l.1, reads 'calanārthānām anenātmanepade siddhe 'pi', 'ātmanepade' being a slip for 'parasmaipade', which the sense requires; the English of this note follows the sense); they are named in this earlier sūtra to secure it for those not meaning motion, and that is why Bhaṭṭoji glosses them 'prāpayati' and so on. Followed: the glosses 'causes to reach', 'melts', 'makes trickle' are kept to senses other than motion.
translator The kaumudī's gloss supplies 'parasmaipadam' without naming a source rule, and BM is silent. That it comes from śeṣāt kartari parasmaipadam (SK 2159), set at the head of this prakaraṇa in the 1915 print, is the translator's identification.

SK 2753 · A 1.3.87V

निगरणचलनार्थेभ्यश्च ॥ २७५३ ॥

nigaraṇacalanārthebhyaśca

nigaraṇacalanārthebhyaś ca — And after [roots] meaning swallowing (nigaraṇa) or moving (calana), [when they end in ṇi (ṇeḥ — carried forward (anuvṛtti) from SK 2752), parasmaipada comes].

Rule. After roots meaning swallowing (nigaraṇa) or moving (calana), when they end in ṇi, the parasmaipada comes as well. "When they end in ṇi" (ṇeḥ) is carried forward from SK 2752. Bhaṭṭoji's commentators gloss nigaraṇa as eating; one of them glosses calana as trembling (kampana).

Example.

The ṇi-final stem nigāri (with the upasarga ni), from a root meaning swallowing, + laṭ, the fruit going to the agent

→ ṇicaś ca would give the ātmanepada

→ this rule: the root means swallowing, so the parasmaipada → nigārayati "he makes [someone] swallow".

Bhaṭṭoji's other examples: āśayati "makes eat", bhojayati "feeds", calayati "makes move", kampayati "makes tremble".

Applies when / blocked by. A vārttika makes an exception: adeḥ pratiṣedhaḥ, "[this is to be] prohibited for ad". Ad "to eat" means eating, so this rule would reach it. The vārttika stops it, and ṇicaś ca stands:

ad + ṇic → ādi + laṭ, the fruit going to the agent

→ this rule is barred by the vārttika

→ the ātmanepada → ādayate devadattena "he makes Devadatta eat".

Why devadattena, in the third case? By SK 540 the one made to eat would become a karman (object). Bhaṭṭoji says this is prohibited by the vārttika ādikhādyor na, "not for ad and khād", given under SK 540. So Devadatta is not a karman; he stays the agent and takes the third case.

How far does the vārttika reach? Bhaṭṭoji answers: it prohibits only what this sūtra gives. When the fruit is not intended for the agent (akartrabhiprāya), SK 2159 still gives the parasmaipada. So ādayaty annaṃ baṭunā "he makes the boy eat the food".

One of Bhaṭṭoji's commentators names the maxim behind this: anantarasya, "a prohibition touches only the injunction immediately before it". Here that injunction is SK 2753, not SK 2159.

Watch out. Do not read adeḥ pratiṣedhaḥ as "ad never takes the parasmaipada". With the fruit for the agent: ādayate. With the fruit for another: ādayati.

Siddhānta-kaumudī

निगारयति । आशयति । भोजयति । चलयति । कम्पयति ।

nigārayati ('makes swallow'). āśayati ('makes eat'). bhojayati ('feeds'). calayati ('makes move'). kampayati ('makes tremble').

vārttika

अदेः प्रतिषेधः

(vārttika) [This is to be] prohibited for ad.

(वार्तिकम्) ॥ आदयते देवदत्तेन । गतिबुद्धि SK 540 इति कर्मत्वम् ॥

ādayate devadattena ('he makes Devadatta eat'). The status of karman [for the instigated agent], [which would come] by gatibuddhi… (SK 540),

vārttika

आदिखाद्योर्नेति प्रतिषिद्धम्

is prohibited by [the vārttika] 'ādikhādyor na' ('not for ad and khād', given under SK 540).

(वार्तिकम्) ॥ निगरणचलन SK 2753 इति सूत्रेण प्राप्तस्यैवायं निषेधः । शेषात् SK 2159 इत्यकर्त्रभिप्राये परस्मैपदं स्यादेव । आदयत्यन्नं बटुना ॥

This [prohibition] is a prohibition only of what is obtained by the sūtra nigaraṇacalana… (SK 2753). By śeṣāt (SK 2159), parasmaipada does come when [the fruit] is not intended for the agent (akartrabhiprāya): ādayaty annaṃ baṭunā ('he makes the boy eat the food').

Tattvabodhinī

NSP p. 472–475

—निगरणचलनार्थेभ्यश्च । निगरणं भक्षणम् । प्रुद्रुस्रूणां चलनार्थानाम- नेनात्मनेपदे सिद्धेऽप्यचलनार्थानां तत्सिद्धये पूर्वसूत्रे ग्रहणम् । अत एव तत्र निवृत्तं प्रापयतीत्यर्थं इत्यादिना । कथं तर्हि ‘इमां किमाचामयसे न चक्षुषी’ इति श्रीहर्षः । आङ्पूर्वाच्चमेरनेन परस्मैपदौचित्यादिति चेत् । अत्राहुः । आचामयेति पृथक्पदम् । ई लक्ष्मीस्तया सहिता सेस्तस्याः संबोधने हे से इति । केचित्तु सा त्वम् इने चक्षुषी इनचक्षुषी श्रेष्ठचक्षुषी आचामय किमिति व्याचक्षते ॥ अणावकर्मकात्- । क्रियाफलस्य कर्तृगामित्वविवक्षायामात्मनेपदे प्राप्ते परस्मैपदार्थ-मिदम् । अणाविति किम् । हेतुमण्ण्यन्तादकर्मकात्परस्मैपदनियमो माभूत् । आरोह्यमाणं प्रयुङ्क्ते आरोहयते । न्यग्भवन्तं प्रेरयतीत्यर्थः । ‘णेरणौ—’ इति सूत्रे उदाहरणत्वेन य आरोहयतिरकर्मको निर्णीतस्तस्माद्वितीये णिचि प्रत्युदाहरण-मिदम् । केचित्तु अणाविति किम् । चुरादिण्यन्तात्परस्मैपदनियमो माभूत् । तद्यथा पुट्ट चुट्ट अल्पीभावे । पुट्टयति । चुट्टयति । अल्पीभवतीत्यर्थः । अकर्मकाविमौ । ततो हेतुमण्णिचि । पुट्टयते । चुट्टयते । इति प्रत्युदाहरन्ति । तद्भाष्यादिविरुद्धम् । तथाहि । बुधादिसूत्रादिह णेरिति वर्तते बुधादिभ्यश्च हेतुमणिगरेव संभवतीति तदन्तादेवायं विधिः । अणाविति प्रतिषेधोऽपि प्रत्यासत्तेस्तस्यैव न्याय्यः । तेन चुरादिण्यन्ताद्धेतुमण्णौ परस्मैपदं भवत्येवेति भाष्यादौ स्थितम् । तथा च हेतुमण्णेः प्राक् योऽकर्मको हेतुमण्यन्तभिन्नस्तस्माद्धेतुमण्णावात्मनेपदं नेति फलितोऽर्थः । अकर्मकात्किम् । कटं यः करोति तं प्रयुङ्क्ते कटं कारयति । चित्तवत्कर्तृकादिति किम् । शुष्यन्ति ब्रीहयस्ताञ्शोषयते ॥—न पाद ॥—चित्तवत्कर्तृकाऽकर्मका इति । दिवादौ दमिः सकर्मक इत्युक्तम्, इह त्वकर्मक इति पूर्वोत्तरविरोधो यद्यप्यस्ति तथापि कर्मणः कर्तृत्वविवक्षायां दमिरत्राकर्मक इत्याहुः ॥—पाययत इति । ‘शाच्छासा—’ इति युक् ॥ आयामयत इति । ‘यमोऽपरिवेषणे’ इति मित्तवनिषेधः ॥—वासयत इति । वस निवास इत्यस्य ग्रहणं, वस आच्छादने इत्यस्य तु न निषेधः । सकर्मकत्वेन तस्य प्राप्त्यभावात् । कर्मकर्तृत्वविवक्षायामकर्मकत्वेऽपि लुग्विकरणपरिभाषाया नात्र ग्रहणमित्याहुः ॥—समीची इति । प्रथमाद्विवचनम् । ‘वा छन्दसि’ इति पूर्वसवर्णदीर्घः ॥—परस्मैपदं स्यादेवेति । अनन्तरस्य—’ इति न्यायेन योग-द्वयेन प्राप्तस्यैव परस्मैपदस्य प्रतिषेध इति भावः ॥ ॥ इति पदव्यवस्था समाप्ता ॥ इति परस्मैपदप्रक्रिया ॥

Bālamanoramā

निगरणचलनार्थेभ्यश्च - निगरण । निगरणं भक्षणम् । चलनं — कम्पनम् । एतदर्थकेभ्यो ण्यन्तेभ्यः परस्मैपदमित्यर्थः । पूर्वसूत्रे प्रुद्रुस्रूणां ग्रहणं तु अचलनार्थानामेव । अत एव मूले प्रापयतीत्यादि व्याख्यातम् । पानमपि चकोरजिह्वया कथं चिदेतन्मुखचन्द्रचन्द्रिका । इमां किमाचामयसे न चक्षुषी चिरं चकोरस्य भवन्मुखस्पृशी॑ । इति श्रीहर्षश्लोके आचामयेति पृथक्पदम् । अः विष्णुः, तस्य स्त्री ई = लक्ष्मीः । तया सहिता से इत्येकारान्तस्य सेशब्दस्य संबोधनम् । 'एङ्ह्रस्वात्' इति सम्बुद्धिलोप इति व्याख्येयमिति प्रौढमनोरमायां स्थितम् । वस्तुतस्तु चक्षुषोर्मुखचन्द्रिकाकर्मकपानात्मकाचमनाऽसंभवादाचामिरादरे लाक्षमिकःअतो निगरणार्थकत्वाऽभावान्न परस्मैपदम् । नचैवं सति प्रत्यवसानार्थकत्वाऽभावाच्चक्षुषोःगतिबुद्धी॑ति कर्मत्वं न स्यादिति शङ्क्यम्, न ह्राचामिरत्र केवले आदरे वर्तते, किंतु दर्शनपूर्वकादरे वर्तते । सादरज्ञाने लाक्षणिक इति यावत् । ततश्च बुद्ध्यर्थकत्वादाचामेश्चक्षुषोः कर्मत्वं निर्बाधमित्यादि शब्देन्दुशेखरे प्रपञ्चितम् । अदेः प्रतिषेध इति । अदेर्ण्यन्तान्निगरणार्थकतया प्राप्तस्य परस्मैपदस्य प्रतिषेधो वक्तव्य इत्यर्थः ।आदयते देवदत्तेने॑त्यत्र अदेः प्रत्यवसानार्थकतया प्राप्तस्य परस्मैपदस्य अदेः प्रतिषेधादित्यत आह — निगरणचलनेति सूत्रेण प्राप्तस्यैवायं निषेध इति । नतु शेषात्कर्तरीति प्राप्तस्येत्येवकारार्थः, 'अनन्तरस्य' इति न्यायादिति भावः ।

translator notes

textual The '(vārtikam)' tags at the head of our k3 and k5 are editorial. The print (NSP p. 462, scan page-0472, read) puts its vārttika sign before 'adeḥ pratiṣedhaḥ' (our k2) and before 'ādikhādyor neti pratiṣiddham' (our k4), with no closing mark after the latter. Our source tags the whole of k4 as a vārttika, but 'neti pratiṣiddham' is Bhaṭṭoji's prose: the vārttika quoted is 'ādikhādyor na' of SK 540 (sk.540.k6). k3 and k4 form one sentence, split across the blocks; the English keeps it as one sentence.
commentary BM: nigaraṇa is eating (bhakṣaṇa), calana is trembling (kampana); the sense is parasmaipada after ṇic-final roots with these meanings. The pru, dru and sru of the previous sūtra are only those not meaning motion, which is why the kaumudī glossed 'prāpayati' etc. Followed: '[when they end in ṇi]' in sutra_en.
commentary TB (sk.2753.t1): nigaraṇa is eating. On Śrīharṣa's 'imāṃ kim ācāmayase na cakṣuṣī', where parasmaipada would be expected from āṅ + cam by this rule: 'ācāmaya' is a separate word and 'se' is the address form (sambodhana) of se, '[Viṣṇu] with Lakṣmī'; others divide it differently. Recorded; the kaumudī does not take this up.
commentary BM on the same Śrīharṣa line gives the Prauḍhamanoramā's split 'ācāmaya' + 'se' (address form of se), then the Śabdenduśekhara's view that ācāmi there means regard preceded by seeing, not swallowing, so this rule does not apply. Recorded; the kaumudī does not take this up.
commentary BM: 'adeḥ pratiṣedhaḥ' means that the parasmaipada obtained for ṇic-final ad as a root of eating is to be stated as prohibited. Followed: '[This is to be] prohibited for ad'.
commentary BM: in ādayate devadattena the parasmaipada obtained because ad means eating (pratyavasāna) is barred by 'adeḥ pratiṣedhaḥ'. The 'eva' in 'prāptasyaiva' means 'not of what is obtained by śeṣāt kartari', by the maxim 'anantarasya [vidhir vā bhavati pratiṣedho vā]' (a prohibition touches only the immediately preceding injunction). Followed: 'only'.
translator devadattena is a third-case word (tṛtīyānta): the instigated agent does not take the second case, because the karman status gatibuddhi… (SK 540) would give it is denied, as k3–k4 go on to say.

SK 2754 · A 1.3.88V

अणावकर्मकाच्चित्तवत्कर्तृकात् ॥ २७५४ ॥

aṇāvakarmakāccittavatkartṛkāt

aṇāv akarmakāc cittavatkartṛkāt — After [a root ending in [causative (hetumat)] ṇi (ṇeḥ — carried forward (anuvṛtti) from SK 2752)] which, when not in [the hetumat] ṇi (aṇau), is intransitive (akarmaka) and has a sentient agent (cittavatkartṛka), [parasmaipada comes].

Rule. The parasmaipada comes after a ṇi-final root of a certain kind. When not in ṇi (aṇau), the root must be intransitive (akarmaka), and its agent must be sentient (cittavatkartṛka, "having an agent with a mind"). Ṇeḥ is again carried forward from SK 2752.

Example.

śete kṛṣṇaḥ "Kṛṣṇa sleeps": śī has no object, and its agent Kṛṣṇa is sentient

→ śī + ṇic → vṛddhi (SK 254) → śai-i → āy for ai before a vowel (SK 61) → śāyi

→ śāyi + laṭ, the fruit going to the agent: ṇicaś ca would give śāyayate

→ this rule: the parasmaipada → taṃ gopī śāyayati "the cowherdess makes him sleep".

Applies when / blocked by. Bhaṭṭoji's commentators give two counter-examples.

The agent is not sentient: vrīhayaḥ śuṣyanti "the rice dries". So tān śoṣayate "he dries it", with the ātmanepada.
The root is transitive: kaṭaṃ karoti "he makes a mat". So kaṭaṃ kārayati "he has a mat made". This rule does not decide its pada; ṇicaś ca does.

Which ṇi is meant? One of Bhaṭṭoji's commentators, the Tattvabodhinī, says it is the causative ṇic (hetumat), as in SK 2752. "When not in ṇi" refers to the same causative ṇi. So a stem that already ends in a causative ṇic is not "not in ṇi". The Tattvabodhinī's example: SK 2738 (chapter 61) settled the ṇi-final ārohayati, "[the elephant] goes low", as intransitive. A second ṇic can be added to it: "he urges on [the elephant] that is going low". That form is outside this rule, so the ātmanepada stands: ārohayate. It looks like the chapter-61 ārohayate hastī, but it has two *ṇic*s and a different meaning.

Some took aṇau to exclude a cur-class ṇic-final instead. The Tattvabodhinī rejects this view as against the Bhāṣya.

Watch out. The test is made on the plain verb, before ṇic: śete kṛṣṇaḥ, not on the causative taṃ gopī śāyayati, which has an object.

Siddhānta-kaumudī

ण्यन्तात्परस्मैपदं स्यात् । शेते कृष्णस्तं गोपी शाययति ॥

After [such a root] ending in [causative (hetumat)] ṇi, parasmaipada is to come. śete kṛṣṇaḥ, taṃ gopī śāyayati ('Kṛṣṇa sleeps; the cowherdess makes him sleep').

Bālamanoramā

अणावकर्मकाच्चित्तवत्कर्तृकात् - अणावकर्मकात् । ण्यन्तादिति शेषपूरणम्, णेरित्यनुवृत्तेरिति भावः । अणौ यो धातुरकर्मकः, चित्तवत्कर्तृकश्च, तस्माण्ण्यन्तात्परस्मैपदमिति यावत् । चित्तवत्कर्तृकादिति किम् । व्रीहयः शुष्यन्ति, तान् शोषयते । अकर्मकात्किम् । कटं करोति तं प्रयुङ्क्ते ।कटं कारयति ।

translator notes

commentary BM: 'ṇyantāt' fills in what remains (śeṣapūraṇa), because 'ṇeḥ' is carried forward (anuvṛtti). The sense: after the ṇic-final of a root which, when not in ṇi, is intransitive and has a sentient agent, parasmaipada. Counter-examples: for 'cittavatkartṛkāt', vrīhayaḥ śuṣyanti, tān śoṣayate ('the rice dries; he dries it'); for 'akarmakāt', kaṭaṃ karoti, taṃ prayuṅkte: kaṭaṃ kārayati. Followed: the anuvṛtti bracket in sutra_en and k1.
commentary TB, printed under sk.2753.t1 (NSP p. 463): the rule secures parasmaipada where ātmanepada would come when the fruit is meant to go to the agent. 'aṇau' keeps the restriction from applying after an intransitive that is already a hetumat-ṇic-final: ārohayate (a second ṇic on the intransitive ārohayati decided under ṇer aṇau…). Some take 'aṇau' to exclude a curādi ṇic-final (puṭṭayate, cuṭṭayate); TB rejects this as against the Bhāṣya: 'ṇeḥ' carried from the budhādi sūtra means the hetumat ṇic, so 'aṇau' too refers to it, and a curādi ṇic-final gets parasmaipada under the hetumat ṇic. Counter-examples: kaṭaṃ kārayati (for 'akarmakāt'); śuṣyanti vrīhayas tāñ śoṣayate (for 'cittavatkartṛkāt'). TB's resulting sense: from a root other than a hetumat-ṇic-final that is intransitive before the hetumat ṇi, ātmanepada does not come in the hetumat ṇi. Followed: '[causative (hetumat)]' in sutra_en and k1. BM does not specify which ṇi.

SK 2755 · A 1.3.89V

न पादम्याङ्यमाङ्यसपरिमुहरुचिनृतिवदवसः ॥ २७५५ ॥

na pādamyāṅyamāṅyasaparimuharucinṛtivadavasaḥ

na pādamyāṅyamāṅyasaparimuharucinṛtivadavasaḥ — Not after pā, dam, yam preceded by āṅ, yas preceded by āṅ, muh preceded by pari, ruc, nṛt, vad and vas [when they end in ṇi (ṇeḥ — carried forward (anuvṛtti) from SK 2752) does parasmaipada come].

Rule. After pā, dam, yam with āṅ, yas with āṅ, muh with pari, ruc, nṛt, vad and vas, when they end in ṇi, the parasmaipada does not come. Ṇeḥ is carried forward from SK 2752.

Why the rule is needed. A prohibition needs something to prohibit. Bhaṭṭoji shows where the parasmaipada would come from:

pā (pibati "drinks") means swallowing, so SK 2753 would give it;
the others, when not in ṇi, have a sentient agent and are intransitive, so SK 2754 would give it;
nṛt also means moving, so it falls under both rules.

Example.

pā + ṇic → the augment yuk (SK 2585) → pāyi

→ pāyi + laṭ, the fruit going to the agent

→ pā means swallowing: SK 2753 would give the parasmaipada

→ this rule: not the parasmaipada

→ ṇicaś ca (SK 2564) stands: the ātmanepada → pāyayate.

Bhaṭṭoji's other forms: damayate, āyāmayate, āyāsayate, parimohayate, rocayate, nartayate, vādayate, vāsayate.

Bhaṭṭoji's commentators explain some of these:

pāyayate: yuk comes by śācchāsāhvāvyāvepāṃ yuk (SK 2585); one commentator adds that it replaces puk.
damayate: the vowel is shortened because dam is mit. One commentator gives this, citing the list-rule janījṝṣknasurañjo 'mantāś ca.
āyāmayate: no shortening, because yamo 'pariveṣaṇe denies yam the mit status.
vāsayate: from vasa nivāse, "vas in the sense of dwelling", of the bhū class. The ad-class vasa ācchādane, "vas in the sense of covering", is transitive. It never gets the parasmaipada under SK 2754, so this rule has nothing to deny it.

Applies when / blocked by. Dam was called transitive among the roots of the div class. How can SK 2754 reach it? One of Bhaṭṭoji's commentators says this very prohibition shows that dam is intransitive too. The other says dam is intransitive when its object is intended as the agent.

The vārttika on dheṭ. A vārttika says dheṭa upasaṃkhyānam: dheṭ is to be added to this prohibition. Bhaṭṭoji's example: dhāpayete śiśum ekaṃ samīcī "the two, united, suckle one child". One of Bhaṭṭoji's commentators says it is a mantra, a Vedic line. The other notes that samīcī is a first-case dual.

When the fruit is not the agent's. Bhaṭṭoji adds: when the fruit is not intended for the agent, SK 2159 does give the parasmaipada. His examples:

vatsān pāyayati payaḥ "he makes the calves drink milk";
damayantī kamanīyatāmadam "[Damayantī,] taming the pride of loveliness";
bhikṣāṃ vāsayati "he makes the alms stay".

Bhaṭṭoji's commentators give the reason: by the maxim anantarasya, this rule prohibits only what SK 2753 and SK 2754 give. It does not touch SK 2159. One commentator's text reads bhikṣā vāsayati, "alms make [one] stay"; Bhaṭṭoji's own text has bhikṣām.

The four optional rules recalled. Bhaṭṭoji now recalls four rules, already explained, in the order of the sūtras. Each makes the pada optional:

vā kyaṣaḥ (SK 2669): lohitāyati / lohitāyate;
dyudbhyo luṅi (SK 2345): adyutat / adyotiṣṭa;
vṛdbhyaḥ syasanoḥ (SK 2347): vartsyati / vartiṣyate; vivṛtsati / vivartiṣate;
luṭi ca kḷpaḥ (SK 2351): kalptā, kalptāsi / kalpitāse, kalptāse; kalpsyati / kalpiṣyate, kalpsyate; cikḷpsati / cikalpiṣate, cikḷpsate.

Then Bhaṭṭoji closes: samāptā padavyavasthā, "the arrangement of the padas is complete". The section on the parasmaipada ends here.

Watch out. This rule does not make these roots ātmanepadin. It only removes the parasmaipada of SK 2753 and SK 2754. So pāyayate when the fruit is the agent's, but vatsān pāyayati payaḥ when it is not.

Siddhānta-kaumudī

एभ्यो ण्यन्तेभ्यः परस्मैपदं न । पिबतिर्निगरणार्थः । इतरे चित्तवत्कर्तृका अकर्मकाः । नृतिश्चलनार्थोऽपि । तेन सूत्रद्वयेन प्राप्तिः । पाययते । दमयते । आयामयते । आयासयते । परिमोहयते । रोचयते । नर्तयते । वादयते । वासयते ।

After these, when they end in ṇi, parasmaipada does not come. pibati ('drinks', the root pā) means swallowing (nigaraṇa). The others [when not in ṇi (aṇau)] have a sentient agent (cittavatkartṛka) and are intransitive (akarmaka). nṛt, [besides being such,] also means moving (calana). Therefore [parasmaipada] would be obtained by the two sūtras [aṇāv akarmakāc cittavatkartṛkāt, SK 2754, and nigaraṇacalanārthebhyaś ca, SK 2753]. pāyayate. damayate. āyāmayate. āyāsayate. parimohayate. rocayate. nartayate. vādayate. vāsayate.

vārttika

धेट उपसंख्यानम्

(vārttika) dheṭ is to be added (upasaṃkhyāna) [to this prohibition of parasmaipada].

(वार्तिकम्) ॥ धापयेते शिशुमेकं समीची । अकर्त्रभिप्राये शेषात् SK 2159 इति परस्मैपदं स्यादेव । वत्सान्पाययति पयः । दमयन्ती कमनीयतामदम् । भिक्षां वासयति । वा क्यषः SK 2669 । लोहितायति । लोहितायते । द्युद्भ्यो लुङि SK 2345 अद्युतत् । अद्योतिष्ट । वृद्भ्यः स्यसनोः SK 2347 । वर्त्सयति । वर्तिष्यते । विवृत्सति । विवर्तिषते । लुटि च कॢपः SK 2341 कल्प्ता । कल्प्तासि । कल्पितासे । कल्प्तासे । कल्प्स्यति । कल्पिष्यते । कल्प्स्यते । चिकॢप्सति । चिकल्पिषते । चिकॢप्सते ॥ समाप्ता पदव्यवस्था ॥

dhāpayete śiśum ekaṃ samīcī ('the two, united, suckle one child'). When [the fruit] is not intended for the agent (akartrabhiprāya), parasmaipada by śeṣāt (SK 2159) does come: vatsān pāyayati payaḥ ('he makes the calves drink milk'); damayantī kamanīyatāmadam ('[Damayantī,] taming the pride of loveliness'); bhikṣāṃ vāsayati ('he makes the alms stay'). vā kyaṣaḥ (SK 2669): lohitāyati, lohitāyate. dyudbhyo luṅi (SK 2345): adyutat, adyotiṣṭa. vṛdbhyaḥ syasanoḥ (SK 2347): vartsyati, vartiṣyate; vivṛtsati, vivartiṣate. luṭi ca kḷpaḥ (SK 2351): kalptā, kalptāsi, kalpitāse, kalptāse; kalpsyati, kalpiṣyate, kalpsyate; cikḷpsati, cikalpiṣate, cikḷpsate. The arrangement of the padas (padavyavasthā) is complete. [1915 print: Thus [ends] the parasmaipada-prakriyā.]

Bālamanoramā

न पादम्याङ्यमाङ्यसपरिमुहरुचिनृतिवदवसः - न पादम्याङ्यम् । पा दमि आङ्यमाङ्यस परिमुहरुचि नृति वद वस् एषां समाहारद्वन्द्वात्पञ्चमी । प्राप्तस्य निषेध्यत्वात् प्राप्तिमुपपादयति — पिबतिर्निगरणार्थ इति । ततश्च 'निगरणचलनर्थेभ्यः' इति प्राप्तिरिति भावः । नृतिरिति । नृतिश्चलनार्थकः । अणौ चित्तवत्कर्तृकः अकर्मकश्चेत्यर्थः । सूत्रद्वयेनेति ।अणावकर्मका॑दिति,निगरणचलनार्थेभ्यश्च॑ इति च सूत्रद्वयेनेत्यर्थः । पाययते इति ।शाच्छासाह्वाव्यावेपां यु॑गिति पुकोऽपवादो युक् । दमयते इति ।जनीजृष्क्नसुरञ्जोऽमन्ताश्चे॑त मित्त्वाद्ध्रस्वः । ननु दिवादौ दमिः सकर्मक इत्युक्तम्, अतः कथमिहअणावकर्मका॑दिति प्राप्तिरिति चेद्दमेः परस्मैनिषेधादेव दमिरकर्मकोऽपि । अतो दमिः सकर्मक इत्यस्य न विरोधः । आयामयते इति । 'यमोऽपरिवेषणे' इति मित्त्वनिषेधान्न ह्रस्वः । वासयते इति । 'वस निवासे' इति भौवादिकस्यैवात्र ग्रहणम्, नतु 'वस आच्छादने' इत्यादादिकस्याऽपि, तस्य सकर्मकत्वादेवाऽप्राप्तेः,लुग्विकरणालुग्विकरणयोरलुग्विकरणस्यैव ग्रहण॑मित्युक्तेश्च । धेट #उपसङ्ख्यानमिति ।परस्मैपदनिषेधस्ये॑ति शेषः । धापयेते शिशुमिति मन्त्रः । ननुवत्सान् पाययति पयः॑,दमयन्ती कमनीयतामदं॑,भिक्षा वासयती॑ति च कथम् ।न पादम्यडमेति परस्मैपदस्य निषेधादित्यत आह — अकर्त्रभिप्राये इति ।अनन्तरस्ये॑ति न्यायेननिगरणचलनार्थेभ्यश्च॑,॒अणावकर्मकादिति सूत्रद्वयप्राप्तस्यैवन पादम्याङ्यमाङ्यमसे॑ति निषेध इति भावः । 'वा क्यषः' इत्यादि प्राग्व्याख्यातमपि सूत्रक्रमेण पुनरुपात्तम् । इतिपरस्मैपदव्यवस्था । अथ परिभाषाप्रकरणम्॥

translator notes

textual Ours reads 'vartsayati'; the print (NSP p. 463, scan page-0473, read) has 'vartsyati', the lṛṭ of vṛt, and so does Wikisource (collation batch04, class A). The English gives vartsyati. Mūla → Ajai's Print Check.
textual Ours cross-refers 'luṭi ca kḷpaḥ' as SK 2341, which is uṣavidajāgṛbhyo 'nyatarasyām. The print (NSP p. 463, scan page-0473, read) and Wikisource give 2351, which is luṭi ca kḷpaḥ (p44/sk2351). The English gives SK 2351. Mūla → Ajai's Print Check.
textual The prakaraṇa colophon 'itiparasmaipadaprakriyā' is printed in kaumudī type after 'samāptā padavyavasthā' (NSP p. 463, scan page-0473, read) and is missing from our kaumudī; it survives in our TB (sk.2753.t1: 'iti padavyavasthā samāptā | iti parasmaipadaprakriyā'). Supplied in the English in a square bracket headed '1915 print'. Mūla → Ajai's Print Check.
textual The '(vārtikam)' tag at the head of our k3 is editorial. The print (NSP p. 463, scan page-0473, read) puts its vārttika sign before 'dheṭa upasaṃkhyānam' (our k2); k3 is Bhaṭṭoji's example and prose.
commentary BM: the sūtra is a samāhāra-dvandva of pā, dami, āṅ-yam, āṅ-yas, pari-muh, ruci, nṛti, vad and vas, in the fifth case. Since only what is obtained can be prohibited, Bhaṭṭoji shows how it is obtained: pā means swallowing, so 'nigaraṇacalanārthebhyaḥ' would apply; nṛt means moving, and when not in ṇi it has a sentient agent and is intransitive. 'sūtradvayena' means aṇāv akarmakāt and nigaraṇacalanārthebhyaś ca. Followed: the naming of the two sūtras, '[besides being such]' for nṛt, and '[when not in ṇi (aṇau)]', BM's 'aṇau' being the condition of SK 2754.
commentary BM on the forms: pāyayate has yuk by 'śācchāsāhvāvyāvepāṃ yuk', the exception to puk. damayate has shortening by mittva ('janījṛṣknasurañjo 'mantāś ca'). āyāmayate has no shortening, mittva being denied by 'yamo 'pariveṣaṇe'. vāsayate is from the bhvādi 'vasa nivāse', not from the adādi 'vasa ācchādane', which is transitive and so never gets parasmaipada here, and which the paribhāṣā 'between a luk-vikaraṇa and a non-luk-vikaraṇa root, the latter is taken' also excludes. On dam: though dam was called transitive under divādi, the very prohibition here shows it is also intransitive, so there is no conflict. Recorded.
commentary TB, printed under sk.2753.t1 (NSP p. 463): dam was called transitive under divādi and is intransitive here; the conflict is met by saying that dam is intransitive when its object is intended as agent. pāyayate: yuk by 'śācchāsā…'. āyāmayate: mittva denied by 'yamo 'pariveṣaṇe'. vāsayate: 'vasa nivāse' is meant; 'vasa ācchādane' is not prohibited, being transitive and so never obtaining parasmaipada, and even as intransitive in a karmakartṛ use it is excluded by the luk-vikaraṇa paribhāṣā. Recorded.
commentary BM: 'parasmaipadaniṣedhasya' is to be supplied (śeṣa) to 'dheṭa upasaṃkhyānam'. 'dhāpayete śiśum' is a mantra. Followed: the bracket '[to this prohibition of parasmaipada]'.
commentary TB, printed under sk.2753.t1 (NSP p. 463): samīcī is a first-case dual, with pūrvasavarṇa-dīrgha by 'vā chandasi'. Followed: 'the two, united'.
commentary BM: how are vatsān pāyayati payaḥ, damayantī kamanīyatāmadam and bhikṣā vāsayati (so BM) possible, given the prohibition? Hence 'akartrabhiprāye'. By the maxim 'anantarasya', 'na pādamy…' prohibits only what the two sūtras nigaraṇacalanārthebhyaś ca and aṇāv akarmakāt give. 'vā kyaṣaḥ' etc., already explained, are taken up again in the order of the sūtras. Followed: the listing of the four sūtras as a resumption.
commentary TB, printed under sk.2753.t1 (NSP p. 463) on 'parasmaipadaṃ syād eva': by the maxim 'anantarasya…' the prohibition is only of the parasmaipada obtained by the two rules. Followed.
commentary BM (ours and Wikisource alike) cites the third example as 'bhikṣā vāsayati', with bhikṣā in the first case ('alms make [one] stay'), against the kaumudī's 'bhikṣāṃ vāsayati', which the print confirms (NSP p. 463, scan page-0473, anusvāra clear) as does the Wikisource kaumudī. Recorded; the English follows the kaumudī's accusative.

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