Prakaraṇa 64 · SK 2766–2772

कर्मकर्तृतिङ्प्रकरणम्

karmakartṛtiṅprakaraṇam · 7 sūtras

SK 2766 · A 3.1.87कर्तुः कर्मवदतिदेशः

कर्मवत् कर्मणा तुल्यक्रियः ॥ २७६६ ॥

karmavat karmaṇā tulyakriyaḥ

karmavat karmaṇā tulyakriyaḥ — [An agent (kartā) — 'kartari' carried forward (anuvṛtti) from kartari śap, SK 2167, and recast in the first case —, namely one denoted by the lakāra ('l' carried forward from SK 3433–3434, as Bhaṭṭoji states),] whose action is similar to [the action residing in] the object (karman), is treated like the object (karmavat).

Rule. An agent whose action is like the action residing in the object is treated like the object (karmavat). Bhaṭṭoji's gloss: "an agent whose action is similar to the action residing in the object (karmastha) is treated like the object".

Two things are supplied. "Agent" (kartari) is carried forward from SK 2167, kartari śap, and recast in the first case. Bhaṭṭoji's commentators agree on this. And only an agent denoted by the lakāra is meant; Bhaṭṭoji explains this below.

Bhaṭṭoji then says: "This is an extension of operations (kāryātideśa)." An atideśa is a rule that says "treat this like that". Here the agent receives the operations that an object would bring. Bhaṭṭoji lists them: yak, the ātmanepada, ciṇ and the ciṇvat iṭ. One of his commentators names the rule for each: yak by SK 2756, the ātmanepada by SK 2679, ciṇ by SK 2758, the ciṇvat iṭ by SK 2757.

Example.

"[Someone] cooks the rice": odanaṃ pacati. The rice is the object.

→ the cook's activity is not meant; the rice is meant as the agent

→ pac + laṭ, the lakāra in the sense of the agent, the rice

→ this rule: that agent is treated like the object

→ so the ātmanepada comes (SK 2679): the ending ta, made te by SK 2233 → pac + te

→ so yak comes before the sārvadhātuka ending (SK 2756) → pac + ya + te

→ pacyate.

Bhaṭṭoji: "because the agent is expressed, it takes the first case". The ending expresses it, so the noun is nominative: pacyate odanaḥ, "the rice cooks [by itself]". Likewise bhidyate kāṣṭham, "the wood splits [by itself]".

One of Bhaṭṭoji's commentators describes the scene. The rice softens without any special effort of a person, such as blowing on the fire. The wood splits in two without a firm blow of the axe.

In the aorist:

pac + luṅ → cli

→ the agent is treated like the object, so ciṇ replaces cli before ta (SK 2758) → pac + ciṇ + ta

→ the penultimate a takes vṛddhi before the ṇ-marked ciṇ (SK 2282) → pāc + i + ta

→ ta is deleted after ciṇ (SK 2329); the augment aṭ (SK 2206) → apāci.

Likewise from bhid, with guṇa of the light penultimate (SK 2189): abhedi.

With the ciṇvat iṭ in the future (lṛṭ): kāriṣyate ghaṭaḥ, "the pot will get made [of itself]". This example is explained below.

Applies when / blocked by. Why "-vat", "like"? Both of Bhaṭṭoji's commentators answer. Without -vat the rule could be read as naming the agent "karman". Then the root would stay transitive. The impersonal pacyate odanena would be impossible, because a transitive root takes no lakāra in the bare-action sense.

Why an extension of operations? Both commentators contrast it with an extension of rules (śāstrātideśa). The two give the same result. But a rule exists for the sake of its operation. So the extension of operations is the primary one, and it is adopted.

Only the agent the lakāra denotes. Bhaṭṭoji raises an objection. When the lakāra expresses the bare action, the agent is not expressed by the verb. Treated like an object, would it not take the second case? He answers no. Only an agent denoted by the lakāra is treated like the object. The letter "l" is carried forward from a sūtra-text with two l's: vyatyayo bahulam (SK 3433) read together with liṅy āśiṣy aṅ (SK 3434). How that second l arises, scholars discuss this. In the bare-action sense, the lakāra does not present the agent at all. So the agent is not treated like an object, and takes no second case.

Bhaṭṭoji draws a consequence. The kṛtya affixes, kta, and the affixes in the sense of khal never occur in the object-agent sense. They occur only in the bare-action sense: bhettavyaṃ kusūlena, "there is to be splitting on the part of the granary". Whether kta belongs on this list, scholars discuss this.

"Similar", though it is the same action? Bhaṭṭoji raises a second objection. For pac the action in the object is softening (viklitti). For bhid it is splitting in two (dvidhābhavana). That very action now resides in the agent. It is the same action, not one similar to it. Bhaṭṭoji answers: "True." But being object and being agent are two different states. That difference conditions a difference in the action that goes with them. The word "similar" rests on that. Both of his commentators call this difference conditioned (aupādhika), not real.

Why "karmaṇā", "to the object"? Bhaṭṭoji: so that the rule does not apply when the action is like that of an instrument or a locus. These are the opening examples, sādhv asiś chinatti and the rest. Both of his commentators explain the danger. The sword's activity in asinā chinatti, "he cuts with a sword", is the very activity that resides in the agent in asiś chinatti. Without "karmaṇā", the sword-agent too would be treated like the object.

Not for roots whose action resides in the agent. Bhaṭṭoji adds, "moreover": the rule does not apply to roots whose action resides in the agent (kartṛstha). So there is no yak in these:

gacchati grāmaḥ, "the village goes", that is, it is reached without effort;
ārohati hastī, "the elephant mounts", that is, it lets itself be mounted;
adhigacchati śāstrārthaḥ smarati śraddadhāti ca, "the meaning of the śāstra understands, remembers and believes", that is, it becomes understood, remembered and believed.

How do we know where an action resides? Bhaṭṭoji gives the test. Where the object shows a difference produced by the action (kriyākṛta viśeṣa), the action resides in the object. Cooked rice differs from uncooked rice; cut wood differs from uncut wood. A village that has been gone to looks no different from one that has not. So gam is an agent-residing root. One of Bhaṭṭoji's commentators adds that the agent operations, śap and the rest, apply in these examples.

Why kāriṣyate ghaṭaḥ works. Bhaṭṭoji: kṛ means producing (utpādana), and coming into being (utpatti) resides in the object. So kāriṣyate ghaṭaḥ, "the pot will get made [of itself]". If kṛ meant effort (yatna), this would fail. Effort, like knowing and desiring, resides in the agent. Bhaṭṭoji says "and so on" after the example. His commentators supply the other forms: kariṣyate without the ciṇvat iṭ, the aorist akāri / akṛta, and kriyate ghaṭaḥ svayam eva with yak.

Watch out. The word svayam often goes with these forms: pacyate odanaḥ svayam eva. Both of Bhaṭṭoji's commentators, following Kaiyaṭa, say what it means. It means "by itself as the means" (ātmanā karaṇena), not "by itself as the agent". If svayam named the agent, the lakāra would be in the object sense. So read it "of itself".

A second trap is the phrase anuvyavasyamāne 'rthe, "when the matter is being ascertained". It looks like an ātmanepada form of a karmakartṛ, but it is not. Ascertaining resides in the agent, so there is no yak. Śyan comes, and the o of the root is deleted (SK 2510). The -āna is cānaś (SK 3109, taught later), an affix for habit and the like. It is not an ātmanepada ending. Both of Bhaṭṭoji's commentators add that with yak the form would be anuvyavasīyamāna.

Siddhānta-kaumudī

कर्मस्थया क्रियया तुल्यक्रियः कर्ता कर्मवत्स्यात् । कार्यातिदेशोऽयम् । तेन यगात्मनेपदचिण्चिण्वदिटः स्युः । कर्तुरभिहितत्वात्प्रथमा । पच्यते ओदनः । भिद्यते काष्ठम् । अपाचि । अभेदि । ननु भावे लकारे कर्तुर्द्वितीया स्यादस्मादतिदेशादिति चेन्न । लकारवाच्य एव कर्ता कर्मवत् । व्यत्ययो बहुलं SK 3433 लिङ्याशिष्यङ् SK 3434 इति द्विलकारकाल्ल इत्यनुवृत्तेः । भावे प्रत्यये च कर्तुर्लकारेणानुपस्थितेः । अत एव कृत्यक्तखलार्थाः कर्मकर्तरि न भवन्ति । किं तु भावे एव । भेत्तव्यं कुसूलेन । ननु पचिभिद्योः कर्मस्था क्रिया विक्लत्तिर्द्विधाभवनं च । सैवेदानीं कर्तृस्था न तु तत्तुल्या । सत्यम् । कर्मत्वकर्तृत्वावस्थाभेदोपाधिकं तत्समानाधिकरणक्रियाया भेदमाश्रित्य व्यवहारः । कर्मणेति किम् । करणाधिकरणाभ्यां तुल्यक्रिये पूर्वोक्ते साध्वसिरित्यादौ मा भूत् । किंच । कर्तृस्थक्रियेभ्यो माभूत् । गच्छति ग्रामः । आरोहति हस्ती । अधिगच्छति शास्त्रार्थः स्मरति श्रद्दधाति च । यत्र कर्मणि क्रियाकृतो विशेषो दृश्यते यथा पक्वेषु तण्डुलेषु यथा वा छिन्नेषु काष्ठेषु तत्र कर्मस्था क्रिया नेतरत्र । न हि पक्वापक्वतण्डुलेष्विव गतागतग्रामेषु वैलक्षण्यमुपलभ्यते । करोतिरूत्पादनार्थः । उत्पत्तिश्च कर्मस्था । तेन कारिष्यते घट इत्यादि । यत्नार्थत्वे तु नैतत्सिद्ध्येत् । ज्ञानेच्छादिवद्यत्नस्य कर्तृस्थत्वात् । एतेन अनुव्यवस्यमानेऽर्थे इति व्याख्यातम् । कर्तृस्थत्वेन यगभावाच्छ्यनि कृते ओलोपे च रूपसिद्धेः । ताच्छील्यादावयं चानश् न त्वात्मनेपदम् ।

[Section on finite verbs (tiṅanta): the procedure of the object-agent (karmakartṛ-prakriyā), [no.] 61. When, to convey that [the action] is exceptionally easy (saukaryātiśaya), the activity (vyāpāra) of the agent is not meant to be expressed, then other kārakas too receive the designation agent (kartṛ), because they are independent (svatantra) in their own activity. So, although they formerly had the status of instrument (karaṇa) and the like, they are now agents, and the lakāra is in [the sense of] the agent (kartari): sādhv asiś chinatti ('the sword cuts well'); kāṣṭhāni pacanti ('the logs cook'); sthālī pacati ('the pot cooks'). When, however, the object (karman) is meant as the agent [— again to convey exceptional ease], [dhātus] that were formerly transitive (sakarmaka) are mostly (prāyeṇa) intransitive (akarmaka), and after them the lakāras come in [the sense of] the bare action (bhāve) and of the agent (kartari): pacyate odanena, bhidyate kāṣṭhena ([impersonal] 'there is cooking on the part of the rice', 'there is splitting on the part of the wood'). In [the sense of] the agent, however, [the following sūtra applies]:] An agent whose action is similar to the action residing in the object (karmastha) is treated like the object (karmavat). This is an extension of operations (kāryātideśa) [as opposed to an extension of rules (śāstrātideśa)]. By it, yak, ātmanepada, ciṇ and the ciṇvat iṭ (the iṭ augment as before ciṇ) come about. Because the agent is expressed [by the tiṅ], it takes the first case (prathamā): pacyate odanaḥ ('the rice cooks [by itself]'); bhidyate kāṣṭham ('the wood splits [by itself]'); apāci; abhedi. Objection: when the lakāra is in [the sense of] the bare action (bhāve), the agent would get the second case (dvitīyā) by this extension [since, treated like the object, it is not expressed by the verb]. — No. Only an agent denoted by the lakāra is treated like the object, because 'l' is carried forward (anuvṛtti) from the [sūtra-text] with two l's, 'vyatyayo bahulam' (SK 3433) 'liṅy āśiṣy aṅ' (SK 3434); and when the affix is in [the sense of] the bare action, the agent is not presented by the lakāra. For this very reason the kṛtya affixes, kta, and the affixes in the sense of khal do not occur in [the sense of] the object-agent (karmakartṛ), but only in [the sense of] the bare action: bhettavyaṃ kusūlena ([impersonal] 'there is to be splitting on the part of the granary'). Objection: for pac and bhid the action residing in the object is softening (viklitti) and splitting in two (dvidhābhavana) [respectively]. That very [action] now resides in the agent; it is not similar to it. — True. [But] the usage ['similar'] rests on a difference in the action that is co-located with them [i.e. with those states], a difference conditioned by the difference between the states (avasthā) of being object (karmatva) and being agent (kartṛtva). Why [does the sūtra say] "to the object" (karmaṇā)? So that it does not apply where [the agent's action] is similar to [that of] the instrument (karaṇa) or the locus (adhikaraṇa), as in sādhv asiḥ [chinatti] and the rest, cited above. Moreover: so that it does not apply to [dhātus] whose action resides in the agent (kartṛstha): gacchati grāmaḥ ('the village goes', i.e. is reached [without effort]); ārohati hastī ('the elephant mounts', i.e. lets itself be mounted); adhigacchati śāstrārthaḥ smarati śraddadhāti ca ('the meaning of the śāstra understands, remembers and believes', i.e. becomes understood, remembered and believed [of itself]). Where a distinction produced by the action (kriyākṛta viśeṣa) is seen in the object — as in cooked rice grains, or in cut pieces of wood — there the action resides in the object; not elsewhere. For no difference is observed between villages gone to and not gone to, as there is between cooked and uncooked rice grains. kṛ (karoti) has the sense of producing (utpādana), and coming into being (utpatti) resides in the object. Hence kāriṣyate ghaṭaḥ ('the pot will get made [of itself]') and so on. If [kṛ] had the sense of effort (yatna), this would not be established, because effort, like cognition, desire and the rest, resides in the agent. By this [reasoning] the [expression] anuvyavasyamāne 'rthe ('when the matter is being ascertained') is accounted for: since [the action] resides in the agent, there is no yak, and the form is achieved when śyan is added and the o is deleted. This [-āna] is cānaś, [prescribed] for habit (tācchīlya) and the rest, and not an ātmanepada [ending].

vārttika

सकर्मकाणां प्रतिषेथो वक्तव्यः

(vārttika) For [dhātus that remain] transitive (sakarmaka) the prohibition [of being treated like the object] must be stated.

(वार्तिकम्) ॥ अन्योन्यं स्पृशतः । अजा ग्रामं नयति ।

anyonyaṃ spṛśataḥ ('the two touch each other'); ajā grāmaṃ nayati ('the goat leads [itself] to the village').

vārttika

दुहिपच्योर्बहुलं सकर्मकयोरिति वाच्यम्

(vārttika) It must be stated that for duh and pac, [even when] transitive, [being treated like the object holds] variously (bahulam).

(वार्तिकम्) ॥

—

Tattvabodhinī

NSP p. 477–479

दुहिपच्योरिति प्रतिप्रसूतस्य यको ‘न दुहस्नुनमाम्’ इति निषेधः। उक्तप्रयोगानुरोधात् द्विकर्मकेषु गौणस्यैव कर्मणः कर्तृत्व- विवक्षा न मुख्यस्येत्याहुः तच्चिन्त्यम् । अजां ग्रामं नयतीत्यत्र मुख्यकर्मणः कर्तृत्वविवक्षादर्शनात् । अत्रेदमवधेयम् । अधिकरणत्वविवक्षायां व्रजो गौणकर्मेति रुणद्धि व्रजो गां स्वयमेवेति भवति । यदा तु व्रजस्य न कर्मत्वं तदा मुख्यकर्मणोऽपि कर्तृत्वविवक्षा भवति ॥—रुध्यते व्रजो गौः स्वयमेवेति । तथा गोरपादानत्वविवक्षायां गोर्दुह्यते पयः स्वयमेवेत्यादि —कर्मवत्कर्मणा । वत्करणं किमर्थम् । यथा अब्रह्मदत्ते प्रयुज्यमानो ब्रह्मदत्तशब्दः ब्रह्मदत्तवदित्यर्थं वदति तथा कर्मेत्युच्यमानेऽपि कर्मवदित्यर्थलाभात् । सत्यम् । कर्मणा तुल्यक्रियः कर्ता कर्मेत्युच्यमाने कर्मसंज्ञक इत्यर्थः स्यात् । तथा हि सति अकर्मकव्यपदेशाभावाद्भावे लकारो न स्यात् । किं तु कर्मणि स्यात् ॥—पच्यते ओदनः भिद्यते काष्ठमिति । यद्यप्ययं प्रयोगः सिद्धान्ते इष्ट एव तथापि पच्यते ओदनेन भिद्यते काष्ठेनेति भावे न स्यादिति वोध्यम् । कर्मशब्देनात्र कर्मस्थक्रिया लक्ष्यत इत्याह—कर्मस्थयेति । कर्मकारकस्थयेत्यर्थः । ‘कर्तरि शप्’ इत्यतः कर्तरीत्यनुवर्त्य प्रथमया विपरिणम्यते स च विशेष्यस्तदाह—तुल्यक्रियः कर्तेति ॥—कार्यातिदेशोऽयमिति । यद्यपि शास्त्रातिदेशेऽपि लक्ष्यं सिध्यति तथापि शास्त्रस्यापि कार्यार्थतया मुख्यत्वात्कार्यातिदेश एवाश्रितः ॥—भावे लकारे इति । तत्र कर्तुरनभिहितत्वादिति भावः ॥—द्विलकारकादिति । ‘व्यत्ययो वहुलं लिङ्याशिष्यङ्’ इति संहितया पाठेऽनुस्वारस्य परसवर्णेन जाते लकारे तस्योपरि लद्वयमित्यर्थः । तेन लकारवाच्यः कर्ता कर्मवदित्यर्थलाभाद्यगादिकमेव भवति न तु द्वितीयेत्यभिमतसिद्धिः ॥ यत्र लकारवाच्यः कर्ता तत्रैव कर्मवत्त्वमिति व्युत्पादनस्य फलमाह—अत एवेति ॥—न भवन्तीति । लकारेणैव कर्मकर्तुरुपस्थानात्कृतादीनां प्रसक्तिर्नास्ति । उक्तार्थानामप्रयोगात् । लविधेः पूर्वं तु सुतरां नास्ति लकारोपस्थाप्यकर्तुरभावेन कर्मवत्त्वाभावादिति भावः । अत्रेदं वोध्यम् । कृत्यक्तखलर्था इत्यत्र क्तग्रहणं त्यक्तुमुचितं तस्य कर्मकर्तरि इष्टत्वात् भिन्नः कुसूलः स्वयमेवेति । वक्ष्यति च स्वयमपि ‘सिनोतेर्ग्रासकर्मकर्तृकस्य’ इति वार्तिके सिनो ग्रासः स्वयमेवेति । ननु ‘गत्यर्थाकर्मकर्म’ इत्यत्राविवक्षितकर्माणोऽकर्मका इति न गृह्यते, दत्तवान् पक्ववान् इत्यर्थे दत्तः पक्व इत्यापत्तेरिति चेत् । अत्राहुः । सिनोतेर्ग्रासकर्मकर्तृकस्येति निष्ठातकारस्य नकारविधानसामर्थ्यादविवक्षितकर्माणोऽपि क्वचित् गृह्यन्ते । अन्यथा निष्ठातकारस्तत्र न लभ्येत, तेन सिनो ग्रासः स्वयमेवेत्यादि, भिन्नः कुसूलः स्वयमेवेत्यादि सङ्गच्छते इति । अत्र केचिद्वदन्ति । लकारवाच्यस्यैव कर्तुः कर्मवत्त्वे ‘कर्मवत्कर्मणा’ इत्यत्र वद्ग्रहणं व्यर्थम् । न च कर्तुः कर्मसंज्ञायां भावे लकारो न स्यादित्युक्तमिति वाच्यम् । कर्मणः कर्तृत्वविवक्षायां धातुरकर्मक इत्यकर्मकात्कर्तरीव भावे लकारस्य निर्वाधत्वात् । लकारवाच्यस्य कर्मसंज्ञायामपि केवलकर्तुस्तदनभ्युपगमात् । न हि भावे लकारः कर्तारं वक्ति । न च वत्करणाभावे कर्तुः कर्मसंज्ञायां कर्तृव्यपदेशाभावात् नमते दण्ड इत्यत्र ‘न दुहस्तुनमाम्’ इति यको निषेधेऽपि शप् न स्याद्वत्करणे कृते तु कर्तृकार्यमपि स्यादिति वाच्यम् । एकसंज्ञाधिकारादन्यत्र संज्ञाद्वयसमावेशादिष्टासिद्धेरिति ॥—न तु तत्तुल्येति । तुल्यत्वं हि सादृश्यम् । तच्च भेदनिवन्धनम् । न च प्रकृते भेदोऽस्ति । कर्मणः कर्तृत्वविवक्षायां कर्मस्थफलरूपक्रियाया एव कर्तृस्थत्वात् । तथा च सूत्रमिदमसमजसमिति भावः । वास्तविकभेदाभावेऽप्यौपाधिकभेदोऽस्तीत्याह—कर्मत्वेति । कर्मत्वकर्तृत्वावस्थयोर्भेदस्तद्भेदौपाधिकमवस्थाभेदसमानाधिकरणं क्रियाभेदमाश्रित्येत्यर्थः । एवं चावस्थाभेदेन क्रियाभेदात्कर्मस्थक्रियातुल्यक्रियत्वं कर्तुरस्तीति भावः ॥—करणाधिकरणाभ्यामिति । तुल्यक्रियः कर्तेत्येतावत्युच्यमाने कर्तृस्थ इत्यतिप्रसङ्गः स्यात् तन्माभूदित्यर्थः । न च कर्मत्वावस्थायां विक्लित्त्यादिरिव करणत्वाद्यवस्थायामपि स्थाल्या व्यापारो वस्तुतः सन्नपि धातुना नोपात्त इति कथमतिप्रसङ्ग इति वाच्यम् । सादृश्यप्रतियोगिक्रियाया धातूपादुत्प्रक्रियः कर्ता कर्मवद्भवतीत्युक्ते केनेत्याकाङ्क्षायामनेककारकोपस्थितावपि कर्मवदिति प्रत्यासत्त्या कर्मणेति लभ्यत एवेत्यत आह—किं चेति । अधिगच्छतीत्यादिश्लोकस्योत्तरार्धं तु ‘यत्कृपालेशतस्तस्मै नमोऽस्तु गुरवे सदा’ । ननु फलं व्यापारश्च धात्वर्थः स एव क्रियाशब्दवाच्यः । तत्र व्यापाराश्रयः कर्ता फलाश्रयस्तु कर्म । एवं च पचिभिदिप्रभृतीनां गमिप्रभृतीनां च सकर्मकत्वे फलस्य कर्मनिष्ठत्वे च तुल्ये कर्तृस्थभावका गम्यादय इति कथं ज्ञातव्या इत्यत आह—यत्र कर्मणीति ॥— ग्रामेष्विति । आरूढानारूढहस्तिषु अधिगतानधिगतशास्त्रार्थेष्वित्यादावपि वैलक्षण्यं नोपलभ्यत इति वोध्यम्॥—कारिष्य ते इति । ‘स्यसिच्सीयुद्-’ इति वैकल्पिकश्चिण्वदिद् । पक्षे ‘ऋद्धनोः स्ये’ इतीद् । करिष्यते । एवं लृङ्गि अकारिष्यत अकरिष्यत । सिचश्चिण्वदिटि । अकारिष्ट । पक्षे अकृत । सीयुदश्चिण्वदिटि । कारिषीष्ट । पक्षे कृषीष्ट । तासि तु कारिता कर्ता । यक्षिणोस्तु क्रियते घटः स्वयमेव । अकारीत्यादि ॥—नैतत्सिद्ध्येदिति । ‘कर्मवत्कर्मणा-’ इति कर्मवत्त्वं न सिध्येदित्यर्थः । एतेन पचति पाकं करोतीति विवरणादाख्यातस्य यत्ने शक्तिरिति नैयायिकोक्तिः परास्ता । करोतेर्यत्नार्थत्वे तु यतते इतिवत्सकर्मकतापि न स्यादिति ॥—एतेनेति । ज्ञानस्य कर्तृस्थत्वाभ्युपगमेनेत्यर्थः ॥—यगभावादिति । सति तु यक्यनुव्यवसीयमान इति स्यादिति भावः ॥—ओलोप इति । ‘ओतः श्यनि’ इत्यनेन । ननु कर्मवत्त्वाभावे कथमिह शानजित्यत आह—ताच्छील्यादाविति ॥—न त्विति । शानच् न भवतीत्यर्थः ॥ देवदत्तयज्ञदत्तावन्योन्यं स्पृशत इत्यत्र तयोरेव कर्मत्वं कर्तृत्वं चास्तीति कर्मस्थक्रियायाः कर्तृस्थत्वात्कर्मवद्भावप्राप्तिमाशङ्क्याह—सकर्मकाणामिति । न चात्र देवदत्तो यज्ञदत्तं स्पृशति यज्ञदत्तस्तु देवदत्तमिति क्रियाभेदोऽवश्यमाश्रयितव्यः । तथा च स्वनिष्ठां क्रियां प्रति कर्तृत्वम् इतरक्रियां प्रति तु कर्मत्वं भवति । अन्यथा द्वयोरपि कर्तृत्वमेव स्यात्, इमौ गङ्गां स्पृशत इत्यत्र यथा । एवं च कर्मस्थक्रियायाः कर्तृस्थत्वाभावात्कर्मवद्भावो न प्राप्नोति । न च संयोगस्य द्विष्ठत्वात्कर्मस्थफलस्य कर्तृस्थत्वाच्चास्त्येवेति शङ्क्यम् । तत्तन्निरूपितसंयोगस्य भिन्नत्वात् । अन्यथा फलव्यापारयोरेकाश्रयत्वे सकर्मकत्वमेव न लभ्येत । किंच रुहिगम्योः कर्तृस्थक्रियलादारोहते हस्ती गच्छति ग्राम इत्यत्र कर्मवद्भावो नेति भाष्यकैयटादिसंमतम् । तथा च संयोगरूपफलस्य सर्वत्र तुल्यतया रुहिगमिभ्यां स्पृशेर्वैषम्यं दुरुपपादमिति नात्र कर्मवत्त्वप्रसक्तिरित्युदाहरणान्तरमाह—अजा ग्रामं नयतीति । इह प्रतिषेधाभावे यक् स्यात् क्रियाफलस्याकर्तृगामित्वेऽप्यात्मनेपदं स्यादिति भावः । नन्विहापि कर्मणि क्रियाकृतो विशेषो नोपलभ्यत इति कर्मस्थक्रियत्वं दुरुपपादमिति चेत् । अत्राहुः । क्रियाकृतविशेषोपलम्भानुपलम्भवदुद्देश्यतापि नियामिका । यत्र कर्मस्थांशस्योद्देश्यता सा कर्मस्थक्रिया, यत्र तु व्यापारांशस्य सा कर्तृस्थेति । तथा हि । दर्शनारोहणाभ्यां विषये न्यग्भूते च विशेषानुपलम्भात्कर्तृस्थता । उद्देशानुरोधाच्च । अहं पश्येयमित्युद्देशो न लयं विषयो भवत्विति । एवमहमुपरि गच्छेयमित्युद्देशो न तु हस्तिनो न्यग्भावो भवत्विति । ऊर्ध्वदेशसंयोगानुकूलव्यापारविशेष उपरि गमनं तदेव रुहेरर्थो न तु न्यग्भावमात्रम् । वृक्षस्य शाखां हस्ताभ्यामवनमयत्यपि भूमिष्ठे पुरुष आरोहतीत्यप्रयोगात् । अत एव हि ‘यद्धि तु परं छन्दसि’ इत्यत्र भाष्यं रुहिर्गत्यर्थं इति । अत एव चारोहन्ति हस्तिनं हस्तिपकास्तानारोहयति महामात्र इत्यादिप्रयोगेष्वणौ कर्तुणौ कर्मत्वं संगच्छते । पचिभिदोस्तु विक्लित्तिर्द्विधाभवनरूपो विशेषः कर्मणि दृष्टस्तदुद्देशेनैव कारकव्यापारं इति कर्मस्थक्रियत्वात्पच्यते ओदनः, भिद्यते काष्ठमित्यत्र कर्मवद्भावो भवत्येव । अजा ग्रामं नयतीत्यत्रापि कर्मस्थांशस्य संयोगस्योद्देश्यता न तु व्यापारांशस्येति कर्मवद्भावे प्राप्ते प्रतिषेधोऽयमावश्यक इति दिक् ॥—दुहिपच्योरिति । द्विकर्मकलादनयोरेकस्य कर्मणः कर्तृत्वविवक्षायामपि सकर्मकत्वान्निषेधे प्राप्तेऽयमारम्भः

Bālamanoramā

कर्मवत् कर्मणा तुल्यक्रियः - कर्मवत्कर्मणा ।कर्तरि श॑बित्यतः कर्तरीत्यनुवृत्तं प्रथमया विपरिणम्यते ।तुल्या क्रिया यस्य स तुल्यक्रियः कर्ता ।कर्मणे॑त्यनेन कर्मकारकस्था क्रिया विवक्षिता, क्रियायाः कर्मकारकेण तुल्यत्वस्य तत्स्थक्रियामादायैव उपपाद्यत्वात् । तदाह — कर्मस्थयेत्यादिना । कर्मणः कर्तृत्वेन विवक्षायां कर्ता कर्मवदिति यावत् । वत्करणाऽभावे तु कर्मसंज्ञक इत्यर्थशङ्का स्यात् ।तथा सति सकर्मकत्वात्पच्यते ओदनेन भिद्यते काष्ठेनेति भावे लो न स्यात् । कार्यातिदेशोऽयमिति । यद्यपि शास्त्रातिदेशे कार्यातिदेशे वा न फलभेदः, तथापि शास्त्रातिदेशस्यापि कार्यातिदेशार्थत्वातन्मुख्यत्वात्कार्यातिदेश एवाश्रयणीय इत्यर्थः । तेनेति ।स्यु॑रित्यत्रान्वेति । कर्मवत्त्ववचनेन कर्मकार्याणिसार्वधातुके य॑गिति यक्,भावकर्मणो॑रित्यात्मनेपदम्,चिण् भावकर्मणो॑रिति चिण्,स्यसिच्सीयुट्तासिषु॑ इति चिण्वत्त्वं, तत्संनियोगाशिष्ट इट् च स्युरित्यर्थः । कर्मणः कर्त्तृत्वविवक्षायां कर्तरि विहितानि शास्त्राण्येव न स्युरिति भावः । कर्तुरिति । कर्मणः कर्तृत्विविक्षायां कर्तरि लकारे सति तदादेशतिङा कर्तुरभिहितत्वादित्यर्थः । पच्यते ओदन इति । फूत्कारादिपुरुषश्रमातिशयविशेषं विना विक्लित्त्याश्रयो भवतीत्यर्थः । भिद्यते काष्ठमिति । कुठारादिदृढाघातं पुरुषश्रमं विना द्विधा भवतीत्यर्थः । अत्र कर्मणः कर्तृत्वेऽपि कर्मत्वाऽतिदेशाद्यक् । अपाचि अभेदीति । अत्र कर्मवत्त्वाच्चिण् । ननु कर्मणः कर्तृत्वविवक्षायां भावलकारे पच्यते ओदनेन , भिद्यते काष्ठेनेत्यत्र कर्मकर्तुस्तिङाऽनभिहितत्वाद्द्वितीया स्यात्, कर्मवत्त्वातदेशादित्याशङ्कते — नन्विति । परिहरति — नेति । नायमाक्षेप उन्मिषतीत्यर्थः । कुत इत्यत आह — लकार वाच्य एवेति । तच्च कुत इत्यत आह — लिङ्याशिषीति ।व्यत्ययो बहुलँल्लिडआशिष्य॑ङ्ङिति संहितया पाठे लकारात् पूर्वं लकारान्तरंहलो यमा॑मिति लुप्तं प्रश्लिष्यते । ततस्च ल् ल् इति द्विलकारात्सूत्रात् ल् इति षष्ठन्तं 'कर्मवत्कर्मणा' इत्यत्रानुवर्तते । तथाच लः कर्ता कर्मवदिति लभ्यते । वाच्यत्वं षष्ठर्थः । तथा च लकारवाच्यः कर्ता कर्मवदिति पर्यवस्यतीत्यर्थः । अस्त्वेवं, प्रकृते किमायातमित्यत आह — भावे प्रत्यये च कर्तुर्लकारेणानुपस्थितेरिति । तत्र भावस्यैव तद्वाच्यत्वादिति भावः । अत एवेति । लकारवाच्यस्यैव कर्मकर्तुः कर्मवत्त्वविधानादेव कृत्यक्तखलर्थाः प्रत्ययाः कर्मणि विहिताः कर्मकर्तरि न भवन्ति, तस्य लकारवाच्यत्वऽबावेन कर्मवत्त्वस्य तत्राऽप्रवृत्त्तेरित्यर्थः । एतच्च भाष्ये स्पष्टम् । ननुसिनोतेग्र्रासकर्मकर्तृकस्ये॑ति निष्ठानत्ववार्तिकेसिनो ग्रासः स्वयमेवे॑ति भाष्येकथमुदाहृतं, क्तप्रत्ययस्य कर्मकर्तर्यभावादिति चेदुच्यते - अत एव भाष्यात्निष्ठे॑ति सूत्रविहितकर्मार्थकक्तप्रत्ययस्यैव कर्मकर्तर्यभाव इति विज्ञायते ।सिनो ग्रासः स्वयमेवे॑त्यत्र तुगत्यर्थाऽकर्मके॑त्यादिना कर्तरि विहितः क्तप्रत्ययः कर्मकर्तरि भवत्येवेति शब्देन्दुशेखरे विस्तरः । भेत्तव्यं कुसूलेनेति । पुरुषप्रयत्नमनपेक्ष्य कुसूलकर्तृका भिदिक्रियेत्यर्थः । शङ्कते — नन्विति । इदानीमिति । कर्मणः कर्तृत्वविवक्षादशायामित्यर्थः । नतु तत्तुल्येति । तुल्यत्वस्य भेदघटित्त्वादिति भावः । अद्र्धाङ्गोकारेण परिहरति — सत्यमिति । विक्लित्तिर्द्विधाभवनं च कर्मस्थमेव संप्रति कर्तृस्थमिति युक्तं तथापि तयोस्तुल्यत्वाऽभावस्तु नेत्यर्थः । कर्मत्वेति । कर्मत्वकर्तृत्वे अवस्थे = धर्मविशेषौ तयोर्भेदः स एव उपाधिः = निमित्तं यस्य तताविधं कर्मत्वकर्तृत्वसमानाधिकरणक्रियाभेदमाश्रित्य तुल्यत्वव्यवहार इत्यर्थः । वास्तवभेद#आऽभावेऽपि औपाधिकभेदात्कर्मस्थक्रियातुल्यक्रियत्वं कर्मकर्तृरिति भावः । करणाधिकरणाभ्यामिति । 'असिना छिनत्ति' स्थाल्यां पचती॑त्यत्र करणाऽधिकरणयोर्यो व्यापारः स एव 'असिश्छिनत्ति' स्थाली पचती॑ त्यत्र कर्तृस्थ इति तत्रापि कर्मवत्त्वं स्यात्, तन्निवृत्त्यर्थं कर्मणेति पदमित्यर्थः । ननुकर्मवत्कर्मणे॑त्यत्र 'धातोरेकाच' इत्यतो धातोरित्यनुवर्तते । धातोर्वाच्यया क्रियया तुल्यक्रिय इत्यर्थः । करणत्वाद्यवस्थायां वस्तुतः सन्नपि असिस्थाल्योव्र्यापारो न धातूपात्त इति नोक्तदोष इत्यस्वरसादाह — किंचेति । गच्छति ग्राम इति । मार्गस्य अविषमनिष्कण्टकतया प्रत्यासन्नतया च श्रमं विना प्राप्त्याश्रयो भवतीत्यर्थः । आरोहति हस्तीति । अङ्कुशाऽऽघातादिहस्तिपकव्यापारं विना स्वयमेव न्यग्भवन् आरोहणाश्रयो भवतीत्यर्थः । अधिगच्छतीति । पूर्वाद्र्धमिदम् ।यत्कृपालेशतस्तस्मै नमोऽस्तु गुरवे सदा॑ इत्युत्तराद्र्धम् । गुरुकृपालेशादेव श्रमं विना स्वयमेव शास्त्रार्थोऽधिगच्छति = निश्चयविषयो भवति, स्मृतिविषयो भवति, श्रद्धाविषयो भवतीत्यर्थः । अत्र कर्मकर्तुग्र्रामादेः कर्तृस्थक्रियावत्त्वेन कर्मस्थक्रियावत्त्वाऽभावान्न कर्मवत्त्वम् । अतो न कर्मकार्यम् यगादि.किंतु कर्तृकार्यं शबाद्येवेति भावः । ननु कर्मकर्तुग्र्रामादेः प्राप्त्याद्याश्रयत्वेन कर्मस्थक्रियत्वमस्त्येवेत्यत आह — यत्रेति । यत्रक्रियाकृतो विशेषो = वैलक्षण्यं दृश्यते = प्रत्यक्षमुपलभ्यते, तत्र कर्मणि विद्यमाना क्रिया कर्मस्थक्रियेत्युच्यते इत्यन्वयः । तदुदाहृत्य दर्शयति - यथा पक्वेषु तण्डुलेष्विति ।तण्डुलावस्थापेक्षया विक्लित्तिकृतो विशेषो दृश्यते॑ इति शेषः । अन्यत्रापि क्रियाकृतं वैलक्षण्यमुदाहृत्य दर्शयति — यथा वा छिन्नेषु काष्ठेष्विति ।अच्छिन्नापेक्षया वैलक्षण्यं दृश्यते॑ इति शेषः । 'गच्छति ग्राम' इत्यादौ तु नैवमित्याह — न हीति । ग्रामेष्विति । उपलक्षणमिदम् । पक्वाऽपक्वतण्डुलेषु यथा क्रियाकृतं वैलक्षण्यमुपलभ्यते तथा गताऽगतग्रामे आरूढाऽनारूढहस्तिनि अधिगताऽधिगते स्मृताऽस्मृते श्रद्धिताऽश्रद्धिते च शास्त्रार्थे क्रियाकृतवैलक्षण्यं न दृश्यते इत्यर्थः । ग्राममनादौ कर्तर्येव श्रमादिवैलक्षण्यदर्शनादिति भावः । ननु ज्ञानेच्छयोरिव यत्नस्याऽपि कर्तृस्थत्वात्तद्वाचिनः कृञोऽपि कर्ता न कर्मवत्स्यात् । ततश्चक्रियते घटः स्वयमेवे॑ति यगादिर्न सिद्ध्येदित्याशङ्क्य कृञो न यत्नार्थत्वमित्याह — करोतिरुत्पादनार्थ इति । उत्पत्त्यनुकूलव्यापारार्थक इत्यर्थः । एतच्च भूवादिसूत्रे भाष्ये स्पष्टम् । करोतेरुत्पादनार्थकत्वे तु कर्मस्थक्रियत्वं तत्कर्तुरुपपादयति — उत्पत्तिश्च कर्मस्थेति । उत्पन्ने अनुत्पन्ने च वैलक्षण्यस्य प्रत्यक्ष्टवादिति भावः । तेनेति । कृञः कर्तुः कर्मस्थक्रियत्वेनैत्यर्थः । तथा चक्रियते घटः स्वयमेवे॑त्यत्र यक् । तासि तु चिण्वदिट्पक्षे कारिता, तदभावे तु कर्तेति सिद्धवत्कृत्याह — करिष्यते घट इत्यादीति । चिण्वदिट्पक्षे 'कारिष्यते' इति रूपं, तदभावपक्षे तु 'ऋद्धनोः स्ये' इतीट् — करिष्यते । सीयुटश्चिण्वदिटि — कारिषीष्ट । तदभावे तु — कृषीष्ट । लुङि — अकारि अकृत । नैतदिति । कर्मवत्वं न सिद्ध्येदित्यर्थः ।यततेट इतिवत्सकर्मकत्वमेव न स्यादित्यपि बोध्यम् । एतेनेति । ज्ञानस्य कर्तृस्थत्वव्युत्पादनेनेत्यर्थः । अनुव्यवस्यमानेऽर्थे इति । अर्ते स्वयमेव निश्चयविषयतां संपद्यमाने इत्यर्थः । व्याख्यातमिति । समर्थितमित्यर्थः । कथं समर्थितमित्यत आह — कर्तृस्थत्वेन यगभावादिति । अनुव्यवसायः = निश्चयः, तत्र कर्मकर्ता अर्थः, स न कर्मस्थक्रियः, अर्थे अनुव्यवसायकृतवैलक्षण्याऽभावात्, किंतु कर्तृस्थक्रिय एव, अनुव्यसायकर्तरि देवदत्ते हर्षादिदर्शनात् । ततश्चकर्मवत्त्वाऽभावान्न यक् ।यकि तु कित्त्वात्घुमास्थागापाजहातिसा॑मिति ईत्वे 'अनुव्यवसीयमान' इति स्यादित्यर्थः । ननु यगभावे कथं यकारश्रवणमित्यत आह — श्यनीति । 'षो अन्तकर्मणि' इति धातोरनुव्यवपूर्वादुपसर्गवशेन निश्चयवृत्तेराने कृते श्यनि 'ओतः श्यनी' त्योकारलोपे 'अनुव्यवस्यमान' इति रूपसिद्धेरित्यर्थः । ननु कर्मवत्त्वाऽभावे 'भावकर्मणो' रित्यात्मनेपदाऽभावात्कथमिह लटः शानच्, तस्यात्मनेपदत्वादित्यत आह — ताच्छील्यादाविति ।ताच्छील्यवयोवचनशक्तिषु चान॑शित्यनेन चानशित्यर्थः । तस्य च लादेशत्वाऽभावेन आत्मनेपदत्वाऽभावात् करमवत्त्वाऽभावेऽपि कर्मकर्तरि प्रवृत्तिर्निर्बाधा । तदाह — न त्वात्मनेपदमिति । ननुअन्योन्यं स्पृशतः स्वयमेव यज्ञदत्त देवदत्ता॑वित्यत्रापि कर्मत्वाद्यगादि स्यात् । तत्र हि स्पृशिः संयोगानुकूलव्यापारार्थकः । उभावपि कर्तारौ, कर्मभूतौ च । स्पर्शनक्रियाया एकत्वेऽपि आश्रयभेदात्तद्भेदमाश्रित्य यज्ञदत्तनिष्ठां स्पर्शनक्रियां प्रति देवदत्तस्य कर्मत्वम् । एवं देवदत्तनिष्ठां स्पर्शनक्रियां प्रति यज्ञदत्तस्य कर्मत्वम् ।एवं कर्तृत्वप्युभयोज्र्ञेयम् । एवंच उभयोः कर्तृत्वकर्मत्वसत्त्वादेकस्मिन् कर्तरि कर्मणि वा स्पृशिक्रिया सैवेतरस्मिन् कर्तरि कर्मणि वा वर्तते इति कर्मवत्त्वं स्यात्, आश्रयनिबन्धनं भेदमाश्रित्य तुल्यक्रियत्वोपपत्तेः । स्पृष्टाऽस्पृष्टयोरन्योन्यसंयोगकृतहर्षादितदभावर्सनाचच्चेत्यत आह — सकर्मकाणां प्रतिषेध इति । एककर्मकाणां छिदिभिदिप्रभृतीनां कर्मणः कर्तृत्वविवक्षया अकर्मकाणां कर्तुः कर्मवत्त्वमुक्तम् । ये तु द्विकर्मकाः कर्मणः कर्तृत्वविवक्षायामपि सकर्मका धातवस्तेषां धातूनां कर्मकर्तुः कर्मवत्त्वप्रतिषेधो वक्तव्य इत्यर्थः । अन्योन्यं स्पृशत इति । कर्मवत्त्वे तु यकि तङि च 'स्पृश्येते' इति स्यादिति भावः ।सकर्मकाणां प्रतिषेधः इत्यस्योदाहरणान्तरमाह — अजा ग्रामं नयतीति । अजा ग्रामं स्वयमेव प्राप्नोतीत्यर्थः । अत्र नयनं प्रत्यजायाः कर्मणः कर्तृत्वविववक्षायामपि ग्राममादाय सकर्मकत्वान्न कर्मवत्त्वमिति भाव- । वस्तुतस्तु गते अगते चग्रामे वैलक्षण्याऽभावादेवाऽत्र क्मवत्त्वस्याऽप्राप्तिरिति नेदमस्य वार्तिकस्योदाहरणम् । अत एव भाष्ये अन्योन्यमाश्लिष्यतः, अन्योन्यं स्पृशतः, अन्योन्यं सङ्गृहीत इत्येवोदाहृतमिति शब्देन्दुशेखरे स्पष्टम् । दुहिपच्योरिति ।कर्मवत्त्व॑मिति शेषः । अनयोर्द्विकर्मकत्वादेकस्य कर्मणः कर्तृत्वविवक्षायामपि अन्यकर्मणा सकर्मकत्वात्पूर्ववार्तिकेन कर्मवत्त्वनिषेधे प्राप्ते प्रतिप्रवसोऽयम् ।

translator notes

textual Our unit opens with the sūtra. NSP p. 467–468 (scans page-0477 and page-0478, read; collation batch05) prints before it, in kaumudī type, the heading 'tiṅante karmakartṛprakriyā 61' and the whole opening paragraph 'yadā saukaryātiśayaṃ dyotayituṃ kartṛvyāpāro na vivakṣyate tadā kārakāntarāṇy api kartṛsaṃjñāṃ labhante | svavyāpāre svatantratvāt | tena pūrvaṃ karaṇatvādisattve 'pi saṃprati kartṛtvāt kartari lakāraḥ | sādhv asiś chinatti | kāṣṭhāni pacanti | sthālī pacati | karmaṇas tu kartṛtvavivakṣāyāṃ prāk sakarmakā api prāyeṇākarmakās tebhyo bhāve kartari ca lakārāḥ | pacyate odanena | bhidyate kāṣṭhena | kartari tu |'. All of it is missing from ours. The English supplies it in square brackets at the head of k1. Mūla, for Ajai's Print Check; source.json not edited. Bhaṭṭoji's own 'pūrvokte sādhvasir ityādau' later in k1 refers back to this paragraph.
commentary TB on the opening paragraph (NSP p. 467, scan page-0477; in ours at the head of sk.2766.t1, re-filed from the tail of sk.2765.t1 on 2026-10-05; the OCR skips from 'karmaṇas tv iti' to '…sakarmakāṇām iti niṣedhe'): on 'karmaṇas tu', 'saukaryātiśayaṃ dyotayitum' is to be supplied again (anuṣaṅga); 'prāyeṇa' means that the single-object roots such as bhid and chid become intransitive, while the double-object (dvikarmaka) ones stay transitive; 'bhāve kartari ca' gives the result of being intransitive, by 'bhāve cākarmakebhyaḥ' [SK 2152]. TB (print only) then cites dvikarmaka examples with the object as agent, 'mathnāti sāgaro 'mṛtam' and 'svayaṃ pradugdhe 'sya guṇair upasnutā vasūpamānasya vasūni medinī', and (in ours too, sk.2766.t1) reports and doubts the view that in dvikarmaka roots only the secondary (gauṇa) object can be meant as agent, since in ajā grāmaṃ nayati the primary object is so meant ('tac cintyam'), adding the case of rudh with vraja. Recorded. Followed: '[— again to convey exceptional ease]' and 'mostly' in the bracketed paragraph.
commentary BM: 'kartari' is carried forward from 'kartari śap' [SK 2167] and recast in the first case; 'karmaṇā' means the action residing in the object-kāraka, since similarity of an action to a kāraka is possible only through the action residing in it. Without 'vat' the sūtra could be taken to give the designation karman, and then, the root being transitive, the impersonal pacyate odanena, bhidyate kāṣṭhena would be impossible. Followed: the anuvṛtti bracket in sutra_en and 'action residing in the object'.
commentary TB (sk.2766.t1) agrees: 'kartari' from 'kartari śap' recast in the first case as the qualificandum; 'karmaṇā' indicates the action residing in the object-kāraka; with plain 'karma' the sūtra would give the saṃjñā, the root would not count as akarmaka, and the lakāra could not be bhāve. Followed.
commentary BM on 'kāryātideśo 'yam': although an extension of rules (śāstrātideśa) and an extension of operations give the same result, the extension of rules is itself for the sake of the operations, so the extension of operations is the primary one and is adopted. If the object as agent were not treated like the object, the rules enjoined for the agent would apply. Followed: 'extension of operations (kāryātideśa)'.
commentary TB (sk.2766.t1) on 'kāryātideśo 'yam': although the target form is reached by an extension of rules too, the rule itself serves the operation, so the extension of operations, being primary, is the one adopted. Followed.
commentary BM on 'tena': the operations are yak by 'sārvadhātuke yak' [SK 2756], ātmanepada by 'bhāvakarmaṇoḥ' [SK 2679], ciṇ by 'ciṇ bhāvakarmaṇoḥ' [SK 2758], and the ciṇvat iṭ by 'syasicsīyuṭtāsiṣu…' [SK 2757], with the iṭ that is enjoined together with it. On 'kartur abhihitatvāt': the tiṅ that replaces the lakāra in the agent sense expresses the agent. Followed: '[by the tiṅ]'.
commentary BM on pacyate odanaḥ / bhidyate kāṣṭham: the rice becomes the locus of softening without any special effort of a person such as blowing [on the fire]; the wood splits in two without a firm blow of an axe. The yak is from the extension of object-status; apāci, abhedi have ciṇ for the same reason. Followed: '[by itself]' in the glosses.
commentary BM on 'dvilakārakāt': read in saṃhitā, 'vyatyayo bahulaṃl liṅy āśiṣy aṅ', another l, deleted by 'halo yamāṃ yami lopaḥ', is understood before the l [of liṅ]; from this two-l sūtra 'l' as a sixth-case word is carried into 'karmavat karmaṇā', and the sixth case means 'denoted by': 'the agent denoted by l is karmavat'. Followed: 'carried forward (anuvṛtti)' and 'denoted by the lakāra'.
commentary TB (sk.2766.t1) on 'dvilakārakāt' explains the two l's thus: in the saṃhitā reading the anusvāra [of bahulam] becomes l by assimilation to the following sound (parasavarṇa), giving two l's [above it], so that 'the agent denoted by the lakāra is karmavat' is obtained, and yak etc. result, not the second case. Followed for the anuvṛtti; the English names no mechanism for the two l's.
commentary BM on 'ata eva': since only the karmakartṛ denoted by the lakāra is karmavat, kṛtya, kta and khal-sense affixes enjoined in the object sense cannot occur in the karmakartṛ; the Bhāṣya is clear on this. But, citing the Śabdenduśekhara, BM restricts the exclusion to the kta of 'niṣṭhā' [SK 3013] in the object sense: the kta enjoined in the agent sense by 'gatyarthākarmaka…' does occur in the karmakartṛ, hence the Bhāṣya's 'sino grāsaḥ svayam eva'. Recorded; the English keeps Bhaṭṭoji's unqualified statement.
commentary TB (sk.2766.t1) on 'na bhavanti': the karmakartṛ is presented by the lakāra itself, so kṛt affixes etc. have no scope (what is already expressed is not used again). TB then says the mention of kta in 'kṛtyaktakhalarthāḥ' ought to be dropped, since bhinnaḥ kusūlaḥ svayam eva is wanted, and Bhaṭṭoji himself cites sino grāsaḥ svayam eva under 'sinoter grāsakarmakartṛkasya'. Recorded; not followed in the English, which keeps Bhaṭṭoji's statement (§16).
commentary BM on 'satyam': a partial concession (ardhāṅgīkāra). Softening and splitting were in the object and are now in the agent, but that does not mean there is no similarity: being object and being agent are two states (= particular properties); their difference is the condition (upādhi) for a difference in the action co-located with them, and the usage 'similar' rests on that. Though there is no real difference, there is a conditioned (aupādhika) one. Followed: 'True. [But] …' and the construal of the compound.
commentary TB (sk.2766.t1) on 'na tu tattulyā': similarity rests on difference, and there is none here, since the action that is the fruit residing in the object is itself in the agent, so the sūtra would be incoherent; on 'karmatva-': there is a conditioned (aupādhika) difference though no real one — a difference of action co-located with the difference of states, so the agent's action is similar to the object-residing action. Followed.
commentary BM on 'karaṇādhikaraṇābhyām': the activity of the instrument and the locus in asinā chinatti, sthālyāṃ pacati is the very activity that resides in the agent in asiś chinatti, sthālī pacati, so karmavattva would apply there too; 'karmaṇā' prevents it. BM says Bhaṭṭoji adds 'kiṃca' out of dissatisfaction (asvarasa) with this answer, since one could argue that 'dhātoḥ' is carried forward from 'dhātor ekācaḥ…' [SK 2629] and the activity of sword and pot is not expressed by the root. Followed: the reference of 'pūrvokte' to the opening examples.
commentary TB (sk.2766.t1, where our OCR drops two printed lines; read from NSP scan page-0478) on 'karaṇādhikaraṇābhyām': with only 'tulyakriyaḥ kartā' the rule would overextend, since the activity of instrument and locus in asinā chinatti, sthālyāṃ pacati is the very activity that resides in the agent in asiś chinatti, sthālī pacati. TB then rejects the objection that the sword's or pot's activity, though real, is not expressed by the root: the action that is the counterpart of the similarity is not qualified as root-expressed, for the sūtra nowhere says 'similar in action to the action expressed by the root'. TB grounds 'kiṃca' in a different doubt: even without 'karmaṇā', the question 'like what?' would be answered by proximity to 'karmavat'. Recorded.
commentary BM and TB disagree on why Bhaṭṭoji adds 'kiṃca'. BM grounds it in dissatisfaction with the 'karmaṇā' answer, because 'dhātoḥ' could be carried forward and the sword's or pot's activity is not expressed by the root; TB explicitly rejects that very objection and grounds 'kiṃca' in the proximity doubt. Recorded (§16); the English ('Moreover:') takes neither side.
commentary BM on the agent-residing examples: gacchati grāmaḥ = the village becomes the locus of being reached without toil because the road is smooth and near; ārohati hastī = the elephant, lowering itself without the driver's goad, becomes the locus of mounting; 'adhigacchati śāstrārthaḥ smarati śraddadhāti ca' is the first half of a verse whose second half is 'yatkṛpāleśatas tasmai namo 'stu gurave sadā', i.e. the meaning of the śāstra becomes the object of certainty, memory and faith through a particle of the teacher's grace. Here the action resides in the agent, so no karmavattva, and the agent operations (śap etc.) apply. Followed: the 'i.e.' glosses.
commentary TB (sk.2766.t1): the second half of the verse beginning 'adhigacchati' is 'yatkṛpāleśatas tasmai namo 'stu gurave sadā'. TB then asks how agent-residing roots like gam are to be known, since fruit and activity are both the root sense for pac, bhid and gam alike, which Bhaṭṭoji answers with 'yatra karmaṇi…'. Recorded.
commentary TB (sk.2766.t1) on 'grāmeṣu': the same lack of difference holds of mounted and unmounted elephants, understood and not-understood meanings of the śāstra, and so on. Recorded.
commentary BM on 'karotir utpādanārthaḥ': kṛ means the activity conducive to coming into being, as the Bhāṣya on the bhūvādi sūtra makes clear. On 'kāriṣyate ghaṭa ityādi' BM supplies the forms covered by 'ityādi': kāriṣyate with the ciṇvat iṭ, kariṣyate without it (iṭ by 'ṛddhanoḥ sye', SK 2366); kāriṣīṣṭa / kṛṣīṣṭa; luṅ akāri / akṛta; tāsi kāritā / kartā; and kriyate ghaṭaḥ svayam eva with yak. Recorded; the English keeps Bhaṭṭoji's 'and so on'.
commentary TB (sk.2766.t1) on 'kāriṣyate': optional ciṇvat iṭ by 'syasicsīyuṭ…', otherwise iṭ by 'ṛddhanoḥ sye', kariṣyate; and lists akāriṣyata / akariṣyata, akāriṣṭa / akṛta, kāriṣīṣṭa / kṛṣīṣṭa, kāritā / kartā, kriyate ghaṭaḥ svayam eva, akāri. TB adds that this refutes the Naiyāyika view that the verbal ending signifies effort, and that if kṛ meant effort it would not even be transitive, like yatate. Recorded; the English keeps Bhaṭṭoji's 'and so on'.
commentary BM on 'etena … vyākhyātam': 'etena' = by establishing that cognition resides in the agent; 'vyākhyātam' = justified. anuvyavasāya is ascertainment; its karmakartṛ, the matter (artha), shows no distinction produced by it, while the ascertainer (e.g. Devadatta) shows joy etc., so the action resides in the agent and there is no yak; with yak, ī by 'ghumāsthā…' [SK 2462] would give anuvyavasīyamāna. The form comes from 'ṣo antakarmaṇi' with anu-vi-ava, śyan, and deletion of o by 'otaḥ śyani' [SK 2510]. Followed: 'the o is deleted'.
commentary BM on 'tācchīlyādāv ayaṃ cānaś': the -āna is cānaś by 'tācchīlyavayovacanaśaktiṣu cānaś' [SK 3109]; not being a substitute of the lakāra it is not ātmanepada, so it applies freely in the karmakartṛ without karmavattva. Followed: '[prescribed] for habit and the rest'.
commentary TB (sk.2766.t1): with yak, one would get anuvyavasīyamāna; o is deleted by 'otaḥ śyani'; asked how śānac is possible without karmavattva, Bhaṭṭoji answers 'tācchīlyādau'; 'na tu' means śānac does not occur. Followed.
commentary BM: karmavattva is stated for the agent of single-object roots like chid, bhid, which become intransitive when the object is meant as agent; for double-object roots that stay transitive even then, the prohibition of karmavattva for their object-agent must be stated. Followed: '[dhātus that remain] transitive' and '[of being treated like the object]'.
commentary BM: in anyonyaṃ spṛśataḥ (Yajñadatta and Devadatta touch each other) each is both agent and object of touching, so karmavattva would apply and give spṛśyete; the vārttika prevents it. ajā grāmaṃ nayati = the goat reaches the village of itself; but BM says that, since there is no difference between a village gone to and not gone to, karmavattva is not even obtained there, so this is not an example of the vārttika; the Bhāṣya gives only anyonyam āśliṣyataḥ, anyonyaṃ spṛśataḥ, anyonyaṃ saṅgṛhītaḥ (so the Śabdenduśekhara). Recorded; the English translates both examples neutrally (§16).
commentary TB (sk.2766.t1) argues the other way: in anyonyaṃ spṛśataḥ the actions must be held distinct (each is agent of its own touching, object of the other's), so karmavadbhāva is not obtained and the vārttika is not needed there; Bhaṭṭoji therefore adds ajā grāmaṃ nayati, where karmavadbhāva is obtained because what is intended (uddeśyatā) is the object-part, the conjunction [with the village]; without the prohibition yak, and ātmanepada, would follow. Recorded; the commentators disagree here, and the English stays neutral (§16).
commentary BM: 'karmavattvam' is the word to be supplied (śeṣaḥ). These two being double-object roots, they remain transitive through the other object even when one object is meant as agent, so the preceding vārttika would prohibit karmavattva; this is a counter-exception (pratiprasava) to it. Followed: '[being treated like the object holds]'.
commentary TB (sk.2766.t1) on 'duhipacyoḥ': these two being double-object, they remain transitive even when one object is meant as agent; the prohibition being obtained, this [vārttika] is begun. Followed.
textual Ours reads 'viklattiḥ'. NSP p. 468 (scan page-0478, read at magnification in collation batch05) has the same. The noun from klid is viklitti, as BM (sk.2766.b1: viklittyāśraya, viklittiḥ) and Wikisource read; the English renders viklitti. Mūla, for Ajai's Print Check.
textual Ours 'karotirūtpādanārthaḥ' (long ū); NSP p. 469 (scan page-0479) 'karotir utpādanārthaḥ' (short u), as the sandhi requires. Rendered from the print reading. Mūla, for Ajai's Print Check.
textual Ours 'pratiṣetho' (with th); NSP p. 469 (scan page-0479) 'pratiṣedho'. Rendered as pratiṣedhaḥ. Mūla, for Ajai's Print Check.
textual k3 and k5 begin with the editorial tag '(vārttikam) ||', which closes the preceding vārttika; the 1915 print marks the vārttikas with its sign before them instead (scan page-0479) and has no such tag. k5 consists of the tag alone, so the block is rendered '—'. In the print, SK 2767 follows directly on 'duhipacyor bahulaṃ sakarmakayor iti vācyam ||'; the pac example for this vārttika (udumbaraḥ phalaṃ pacyate) appears under SK 2769.
translator The bracketed glosses of the examples, the impersonal glosses of pacyate odanena, bhidyate kāṣṭhena and bhettavyaṃ kusūlena, are the translator's, drawn from the commentators' discussion of 'vat'. The bracket '[as opposed to an extension of rules (śāstrātideśa)]' after 'kāryātideśa' follows BM and TB, which both contrast kāryātideśa with śāstrātideśa at this point. The source of the phrase 'anuvyavasyamāne 'rthe' is not named by Bhaṭṭoji and is left unidentified.

SK 2767 · A 3.1.89V

न दुहस्नुनमां यक्चिणौ ॥ २७६७ ॥

na duhasnunamāṃ yakciṇau

na duhasnunamāṃ yakciṇau — For duh, snu and nam, [in (the sense of) the object-agent (karmakartṛ) — supplied from the context of karmavat karmaṇā tulyakriyaḥ, SK 2766, or carried forward by a frog's leap (maṇḍūkapluti) from acaḥ karmakartari, SK 2768,] yak and ciṇ do not occur.

Rule. For duh, snu and nam, in the object-agent sense, yak and ciṇ do not occur. Bhaṭṭoji's gloss: "for these, in the object-agent sense, yak and ciṇ do not occur".

"In the object-agent sense" is not in the sūtra. One of Bhaṭṭoji's commentators gives two ways to get it. It may come from the sūtra's being uttered together with SK 2766 (samabhivyāhāra). Or it may be carried by a "frog's leap" (maṇḍūkapluti) from SK 2768. A frog's leap carries a word forward past the sūtras in between.

For duh, Bhaṭṭoji says, this rule bars only yak. Ciṇ is accepted optionally. One of his commentators says the option comes from SK 2769, and he knows this sentence only as the reading of some copies.

Example. duh:

"[The cowherd] milks the cow [for] milk": gāṃ payo dogdhi. The cow is the secondary object, the milk the primary one.

→ the cow is meant as agent → duh + laṭ, the lakāra in the cow as object-agent

→ duh stays transitive through the milk, so the object-treatment comes by the duhipacyoḥ vārttika (group B)

→ treated like the object, so the ātmanepada (SK 2679) → duh + te

→ this rule bars yak, so śap comes (SK 2167)

→ śap is deleted after duh, a root of the ad class (SK 2423) → dugdhe

→ gauḥ payo dugdhe, "the cow yields milk [of herself]".

Both of Bhaṭṭoji's commentators say that the ātmanepada here comes from the object-treatment, and is obligatory.

Why the cow and not the milk? Both of Bhaṭṭoji's commentators answer from the verse under SK 2765. With duh and similar roots, the lakāra goes to the secondary object. So payo gāṃ dugdhe, with the milk as agent, is not given as an example.

snu, from Bhaṭṭoji's examples under SK 2771:

prasnute [gauḥ], "[the cow] lets her milk flow". Both of his commentators explain. Snu here means eagerness for the milk to flow, and that eagerness resides in the cow. In vatso gāṃ prasnauti, "the calf makes the cow eager to give milk", the root carries a causative sense. With the cow, its object, meant as agent: prasnute, with the ātmanepada and no yak.

In the aorist Bhaṭṭoji gives two forms: prāsnāviṣṭa and prāsnoṣṭa. Ciṇ is barred, but the ciṇvat iṭ still comes, optionally. One of his commentators says why: "ciṇvat" extends the operation of ciṇ, and "no ciṇ" cannot cancel that extension. Without the ciṇvat iṭ, no other iṭ comes (SK 2323): prāsnoṣṭa.

nam, also under SK 2771:

namate daṇḍaḥ, "the stick bends [of itself]"; aorist anaṃsta. Bhaṭṭoji: "here nam has the causative sense incorporated (antarbhāvitaṇyartha)". It means "to make bend", as in "someone bends the stick". With the stick, its object, meant as agent: namate.

Applies when / blocked by. One of Bhaṭṭoji's commentators raises a doubt about namate daṇḍaḥ. A bent stick may look no different from an unbent one, so does the action reside in the object? He answers that the bending is what is aimed at, and the bending is in the stick.

Watch out. Without yak, the root keeps its ordinary class-sign: śap, deleted after duh. The ātmanepada stays. Do not write duhyate for the object-agent.

Vārttika under SK 2771 (extending SK 2767): hetumaṇṇiśribrūñām upasaṃkhyānam

Rule. Bhaṭṭoji introduces it: "in the prohibition of yak and ciṇ —". The vārttika: "[roots ending in] the causative ṇic (hetumaṇṇic), śri and brū should be added." Upasaṃkhyāna means adding items to a rule's list. So these too, as object-agents, take the ātmanepada without yak or ciṇ.

Example. One of Bhaṭṭoji's commentators explains kārayate.

"Devadatta makes [it]; Yajñadatta prompts him": kārayati devadattaṃ yajñadattaḥ.

→ Devadatta, the object of the causative, is meant as agent, without Yajñadatta's prompting

→ the ātmanepada; no yak → kārayate, "[Devadatta] makes [of himself, unprompted]".

In the aorist, ciṇ is barred, so caṅ comes after the ṇi-stem (SK 2312) → acīkarata.

Likewise śri "to raise":

ucchrayate daṇḍaḥ, "the staff raises [itself]"; aorist with caṅ (SK 2312) → udaśiśriyata.

Bhaṭṭoji: "the ciṇvat iṭ, however, does occur": kāriṣyate, ucchrāyiṣyate. One of his commentators answers an objection. SK 2757 needs a vowel in upadeśa, and a ṇi-stem might seem not to qualify. But the i of ṇi is a vowel in upadeśa, and so is the vowel of śri.

And brū "to speak":

brūte kathā, "the story tells [itself]"; aorist avocata. One of Bhaṭṭoji's commentators gives the steps of avocata. Vac replaces brū (SK 2453), aṅ replaces cli (SK 2438), and vac takes the augment um (SK 2454).

Vārttika under SK 2771 (extending SK 2767): ṇiśranthigranthibrūñātmanepadākarmakāṇām upasaṃkhyānam

Rule. Bhaṭṭoji introduces it: "the Bhāradvājīyas read". The Bhāradvājīyas are a school whose reading of the vārttika Bhaṭṭoji cites. Their list: "ṇi, śranth, granth, brū, and [roots that are] intransitive [in the rule giving] the ātmanepada should be added." These, as object-agents, take neither yak nor ciṇ.

Both of Bhaṭṭoji's commentators say ṇi here is any ṇi, not only the causative. So stems in ṇiṅ count too.

Example. A ṇiṅ-stem:

"[The cow] raises its tail": puccham udasyati → with ṇiṅ (SK 2676) → utpucchayate gauḥ.

→ with the causative sense incorporated: utpucchayate gām, "[someone] makes the cow raise its tail"

→ the cow, now an object, is again meant as agent: utpucchayate gauḥ

→ aorist udapupucchata.

Bhaṭṭoji: "because yak and ciṇ are prohibited, [there are] śap and caṅ."

Śranth and granth. Both of these roots may optionally go without ṇic; they belong to the group called ādhṛṣīya. Bhaṭṭoji says they are named for that ṇic-less option. The forms:

granthati grantham, "he composes a book" → granthate granthaḥ, "the book gets composed [of itself]"; aorist agranthiṣṭa;
śranthati mekhalāṃ devadattaḥ, "Devadatta loosens the girdle" → śranthate; aorist aśranthiṣṭa.

The same roots also belong to the krī class. Bhaṭṭoji: "for the krī-class ones, however": śrathnīte, grathnīte svayam eva. One of his commentators explains: with yak barred, their class-sign śnā comes.

An intransitive root of the ātmanepada rule:

vikurvate saindhavāḥ, "the horses (saindhava, from Sindhu) prance". Bhaṭṭoji: "the meaning is: they gallop". The ātmanepada comes by SK 2707 and SK 2708.

→ the root takes a causative sense: "[someone] makes the horses prance"

→ that prompting is dropped again, and the horses are meant as object-agents: vikurvate saindhavāḥ, with no yak.

In the aorist Bhaṭṭoji gives two sets:

vyakāriṣṭa, vyakāriṣātām, vyakāriṣata;
vyakṛta, vyakṛṣātām, vyakṛṣata.

One of his commentators explains. Ciṇ is barred, and there is no caṅ, since the stem does not end in ṇi. So sic comes. In the first set, sic takes the ciṇvat iṭ with vṛddhi. In the second, without it, vyakṛta loses its sic after the short vowel (SK 2369).

Vārttika under SK 2769: bhūṣākarmakirādisanāṃ cānyatrātmanepadāt

Rule. "And for [roots] whose action is adorning, for kṝ and the rest (kirādi), and for [roots ending in] san, [the operations of the object are prohibited] except for the ātmanepada." Bhaṭṭoji's gloss: for these there is no yak, no ciṇ, and no ciṇvat iṭ. Only the ātmanepada remains. Bhaṭṭoji adds that kṝ and the rest form a subgroup within the tud class.

Example. Bhaṭṭoji's forms:

alaṃkurute kanyā, "the girl adorns [herself]"; aorist alamakṛta;
avakirate hastī, "the elephant gets strewn [with flowers]"; aorist avākīrṣṭa;
girate, "[it] gets swallowed"; aorist agīrṣṭa;
ādriyate, "[he] gets respected"; aorist ādṛta;
cikīrṣate kaṭaḥ, "the mat is wanted-to-be-made"; aorist acikīrṣiṣṭa.

One of Bhaṭṭoji's commentators glosses the first two. The girl becomes adorned of herself, without another's effort. "Flowers strew the elephant" is recast with the elephant as agent.

Applies when / blocked by. In cikīrṣate kaṭaḥ, desire resides in the agent, the one who wants. So would the rule not fail? Bhaṭṭoji answers: "here [the action] resides in the object with respect to the action of kṛ." The making resides in the mat. One of his commentators states the objection behind this. A mat looks no different whether wanted or not.

Watch out. These roots look like ordinary ātmanepada forms. alaṃkurute has the class-sign of kṛ, not yak. Do not add yak to them.

Siddhānta-kaumudī

एषां कर्मकर्तरि यक्चिणौ न स्तः । दुहेरनेन यक एव निषेधः । चिण् तु विकल्पेनेष्यते । शब्लुक् । गौः पयो दुग्धे ॥

For these [dhātus], in [the sense of] the object-agent (karmakartṛ), yak and ciṇ do not occur. For duh, this [rule] prohibits only yak; ciṇ is accepted optionally. [With yak prohibited, śap comes, and] luk of śap [follows]: gauḥ payo dugdhe ('the cow yields milk [of herself]').

Tattvabodhinī

alignment inferredNSP p. 479

—गौः पयो दुग्धे इति । अत्र कर्मवद्भावेनात्मनेपदं नित्यं ‘गौणे कर्मणि दुह्यादेः’ इत्युक्तत्वात् मुख्यकर्मणः कर्तृत्वविवक्षायां पयो गां दुग्धे इति नोदाहृतमित्याहुः । एवं च ‘प्रधाने नीहकृष्वहाम्’ इत्युक्तत्वात् तुल्यन्यायेन न्यादीनां मुख्यकर्मण एव कर्तृत्वविवक्षेति फलितम्

Bālamanoramā

न दुहस्नुनमां यक्चिणौ - न दुह । दुह स्नु नम् एषां द्वन्द्वः । कर्मकर्तरीति । एतत्तु नाऽनुवृत्तिलभ्यं, पूर्वत्रानुपलम्भात् । किंतुकर्मवत्कर्मणा तुल्यक्रियः॑ इति समभिव्याहारलभ्यमेव ।अचः कर्मकर्तरी॑त्यतो मण्डूकप्लुत्या तदनुवृत्तिर्वा । दुहेरनेनेति ।न दुहस्नुनमा॑मित्यनेन दुहेः कर्मकर्तरि यक एव निषेधः । चिण्तुदुहश्चे॑ति वक्ष्यमाणसूत्रेण विकल्पितो वक्ष्यते इत्यर्थः । कर्मकर्तरि तशब्दे परे दुहेश्चिण्वेति तदर्थः ।चिण्तु विकल्पेनेष्यते॑ इति क्वचित्पाठः । दुग्धे इत्यत्र प्रक्रियां दर्शयति — शप् लुगिति । दुहेः कर्मकर्तरि यकि निषिद्धे शप्प्रवर्तते, तस्य 'अदिप्रभतिभ्यः' इति लुगित्यर्थः ।गौः पयो दुग्धे इति । गौः स्वयमेव पय उत्सृजतीत्यर्थः । कर्मकर्तृभूतायां गवि लट् । स्वरितेत्त्वेऽपिभावकर्मणो॑रित्यात्मनेदमेव ।न दुहेति न यक् । गांपयो दुग्धे इति तु नोदाहृतम्,गौणे कर्मणि दुह्रादेर्लादयो मताः॑इत्युक्तेः । अचः कर्मकर्तरि ।च्लेः सि॑जित्यतश्च्लेरिति,चिण् ते पदः॑इत्यतश्चिण्ते इति,दीपजने॑त्यतोऽन्यतरस्यामिति चानुवर्तते । 'धातोरेकाचः' इत्यतोऽनुवृत्तस्य धातुग्रहणस्य अचा विशेषतत्वात्तदन्तविधिः । तदाह — अजन्तादित्यादिना । अकारीति ।कटः स्वयमेवे॑ति शेषः । कर्मकर्तरि लुङ् । च्लेश्चिण् । वृद्धिः । रपरत्वम् ।चिणो लु॑गिति तशब्दस्य लुक् । अकृतेति । चिणभावपक्षेह्रस्वादङ्गा॑दिति सिचो लोपः ।

translator notes

commentary BM: 'karmakartari' cannot be had by anuvṛtti, since it is not found in the preceding sūtra; it is had from the sūtra's being uttered alongside 'karmavat karmaṇā tulyakriyaḥ' (samabhivyāhāra), or else it is carried forward by a frog's leap (maṇḍūkapluti) from 'acaḥ karmakartari' [SK 2768]. Followed: both alternatives in the sutra_en bracket.
commentary BM on 'duher anena': for duh this rule prohibits only yak; ciṇ is made optional by the rule to be stated, 'duhaś ca' [SK 2769], which means 'ciṇ optionally for duh in the karmakartṛ when ta follows'. BM adds that 'ciṇ tu vikalpeneṣyate' is the reading in some copies (kvacit pāṭhaḥ), implying that BM's own text read differently here. Our reading is that of the NSP print (p. 469, scan page-0479). Followed: 'ciṇ is accepted optionally'.
commentary BM on 'śabluk': with yak prohibited for duh in the karmakartṛ, śap applies, and it is elided by 'adiprabhṛtibhyaḥ śapaḥ' [SK 2423]. gauḥ payo dugdhe = the cow releases milk of herself; the lakāra is in the cow as karmakartṛ; although duh is svarit-marked, the ātmanepada is by 'bhāvakarmaṇoḥ' [SK 2679], and there is no yak by this rule. Followed: the bracketed steps and '[of herself]'.
commentary BM: 'gāṃ payo dugdhe' [with the milk as object-agent] is not given as an example, because 'the lakāras etc. of duh and the rest are held to be in the secondary object' (gauṇe karmaṇi duhyādeḥ…). Recorded.
commentary TB (sk.2767.t1): here the ātmanepada is obligatory through karmavadbhāva. Because of 'gauṇe karmaṇi duhyādeḥ', 'payo gāṃ dugdhe', with the primary object meant as agent, is not given as an example, they say; and by the same reasoning, given 'pradhāne nīhṛkṛṣvahām', for nī etc. only the primary object is meant as agent. Recorded.
textual sk.2767.b1 runs on into the next unit: the BM on 'acaḥ karmakartari' (SK 2768) (anuvṛtti of 'cleḥ', 'ciṇ te', 'anyatarasyām'; tadantavidhi; akāri, akṛta) is printed at the end of sk.2767.b1. sk.2768 has no BM block of its own.
translator The ordering here follows the print: SK 2767 (A 3.1.89) is placed right after the duh/pac vārttika of SK 2766, before A 3.1.62–64 (SK 2768–2770); Bhaṭṭoji returns to it at SK 2771 for the snu and nam examples.

SK 2768 · A 3.1.62V

अचः कर्मकर्तरि ॥ २७६८ ॥

acaḥ karmakartari

acaḥ karmakartari — After [a dhātu ending in] a vowel (ac) [— 'dhātoḥ' carried forward (anuvṛtti) from dhātor ekāco…, SK 2629, and qualified by 'acaḥ' so as to mean 'ending in ac' —], in [the sense of] the object-agent (karmakartṛ), ciṇ optionally replaces cli when ta follows [— 'cleḥ' carried forward from cleḥ sic, SK 2222; 'ciṇ' and 'te' from ciṇ te padaḥ, SK 2513; 'anyatarasyām' from dīpajana…, SK 2328].

Rule. After a root ending in a vowel (ac), in the object-agent sense, ciṇ optionally replaces cli when the ending ta follows. Bhaṭṭoji's gloss: "after [a root] ending in ac, ciṇ optionally replaces cli in the object-agent sense, when the [ending] ta follows".

Most of the rule is carried forward. Both of Bhaṭṭoji's commentators give the sources. "Ciṇ" and "when ta follows" come from SK 2513, ciṇ te padaḥ. "Optionally" comes from SK 2328. One of them adds two more: "of cli" from SK 2222, and "after a root" from SK 2629. "Root" is qualified by acaḥ, so it means a root ending in a vowel (tadantavidhi).

Example. One of Bhaṭṭoji's commentators supplies the subject: kaṭaḥ svayam eva, "the mat, of itself".

kṛ + luṅ, the ending ta, the mat as object-agent → cli

→ the root ends in the vowel ṛ; this rule: ciṇ optionally → kṛ + ciṇ + ta

→ vṛddhi of the final ṛ before ciṇ (SK 254), which comes out as ār → kār + i + ta

→ ta is deleted after ciṇ (SK 2329); the augment aṭ → akāri.

In the other option:

kṛ + luṅ, ta → cli is replaced by sic → kṛ + s + ta

→ sic is deleted after a short vowel (SK 2369); aṭ → akṛta.

So: akāri or akṛta, "[the mat] got made [of itself]".

Applies when / blocked by. One of Bhaṭṭoji's commentators gives two counter-examples, where ciṇ is obligatory:

why "ending in a vowel"? abhedi kāṣṭham, "the wood split": bhid ends in a consonant;
why "in the object-agent sense"? akāri ghaṭaḥ kulālena, "the pot was made by the potter": the lakāra is in the object sense.

Watch out. The option is between ciṇ and the ordinary sic. The ātmanepada stays in both forms: akṛta has the ātmanepada ta.

Siddhānta-kaumudī

अजन्तात् च्लेश्चिण् वा स्यात्कर्मकर्तरि तशब्दे परे । अकारि । अकृत ॥

After [a dhātu] ending in a vowel (ac), ciṇ optionally replaces cli in [the sense of] the object-agent (karmakartṛ), when the [ending] ta follows: akāri, akṛta ('[the mat] got made [of itself]').

Tattvabodhinī

NSP p. 479

—अचः कर्म-। ‘चिण् ते पदः’ इत्यतश्चिण्तेशब्दावनुवर्तेते ‘दीपजन-’ इत्यतोऽन्यतरस्यामिति च तदाह—अजन्तादित्यादि । अचः किम् । अभेदि काष्ठम् । अत्र नित्यं चिण् । कर्मकर्तरि किम् । अकारि घटः कुलालेन । अत्रापि नित्यमेव

translator notes

commentary BM (printed at the end of sk.2767.b1): 'cleḥ' is carried forward from 'cleḥ sic' [SK 2222], 'ciṇ te' from 'ciṇ te padaḥ' [SK 2513], and 'anyatarasyām' from 'dīpajana…' [SK 2328]; 'dhātoḥ', carried forward from 'dhātor ekācaḥ…', is qualified by 'acaḥ', so there is tadantavidhi (the rule applies to what ends in it). Followed: all four anuvṛttis and the tadantavidhi in sutra_en.
commentary TB (sk.2768.t1): 'ciṇ' and 'te' are carried forward from 'ciṇ te padaḥ', and 'anyatarasyām' from 'dīpajana…'. Followed.
commentary BM on the examples: 'kaṭaḥ svayam eva' is to be supplied. akāri: luṅ in the karmakartṛ; ciṇ replaces cli; vṛddhi; ra-coloured (raparatva); the ta is elided by 'ciṇo luk'. akṛta: in the alternative without ciṇ, sic is deleted by 'hrasvād aṅgāt' [SK 2369]. Followed: '[the mat]' and '[of itself]'; the steps are BM's and are not put into the block.
commentary TB (sk.2768.t1) gives counter-examples: why 'acaḥ'? abhedi kāṣṭham, where ciṇ is obligatory; why 'karmakartari'? akāri ghaṭaḥ kulālena, where too it is obligatory. Recorded.
textual No BM block is filed under this unit; the BM on SK 2768 is printed at the end of sk.2767.b1.

SK 2769 · A 3.1.63V

दुहश्च ॥ २७६९ ॥

duhaśca

duhaś ca — And after duh [— everything carried into acaḥ karmakartari, SK 2768, except 'acaḥ', is carried forward (anuvṛtti) —, in (the sense of) the object-agent (karmakartṛ), ciṇ optionally replaces cli when ta follows].

Rule. After duh "to milk" too, in the object-agent sense, ciṇ optionally replaces cli when ta follows. One of Bhaṭṭoji's commentators says that everything carried into SK 2768 continues here, except "ending in a vowel".

Example. One of Bhaṭṭoji's commentators supplies the sentence: svayam eva gauḥ payaḥ, "the cow [gave] milk of herself".

duh + luṅ, ta, the cow as object-agent → cli

→ this rule: ciṇ → guṇa of the light penultimate u → adohi.

In the other option, Bhaṭṭoji says, ksa replaces cli. One of his commentators gives the rule: SK 2336.

→ duh + ksa + ta

→ by SK 2365, ksa is optionally deleted → adugdha

→ if it is not deleted → adhukṣata.

So three forms: adohi, adugdha, adhukṣata.

Applies when / blocked by. One of Bhaṭṭoji's commentators adds that "in the object-agent sense" continues. Where the cow is a plain object, ciṇ is obligatory: adohi gaur gopena, "the cow was milked by the cowherd".

Bhaṭṭoji puts more under this sūtra than its own forms. The example udumbaraḥ phalaṃ pacyate belongs to the duh–pac vārttika (group B). The vārttikas on sṛj and yuj are taught in group E. The vārttika on adorning, kṝ and the rest, and san is taught in group D.

Siddhānta-kaumudī

अदोहि । पक्षे क्सः । लुग्वा - SK 365 इति पक्षे लुक् । अदुग्ध । अधुक्षत । उदुम्बरः फलं पच्यते ।

adohi [with ciṇ]. In the other alternative, ksa [replaces cli]; and by "lugvā…" (SK 365 [read 2365]) there is optionally luk [of ksa]: adugdha; [otherwise] adhukṣata. [With pac, under the vārttika 'duhipacyoḥ…' of SK 2766:] udumbaraḥ phalaṃ pacyate ('the udumbara tree ripens [its] fruit [of itself]').

vārttika

सृजियुज्योः श्यंस्तु

(vārttika) For sṛj and yuj [the agent is variously treated like the object], but [with] śyan.

(वार्तिकम्) ॥ अनयोः सकर्मकयोः कर्ता बहुलं कर्मवत् यगपवादश्य श्यन्वाच्य इत्यर्थः ।

The meaning is: the agent of these two, when they are transitive (sakarmaka), is variously (bahulam) treated like the object (karmavat), and śyan, in exception to yak, is to be stated.

vārttika

सृजेः श्रद्धोपपन्ने कर्तर्येवेति वाच्यम्

(vārttika) It must be stated that for sṛj [this holds] only when the agent is endowed with faith (śraddhā).

(वार्तिकम्) ॥ सृज्यते स्रजं भक्तः । श्रद्धया निष्पादयतीत्यर्थः ॥ असर्जि । युज्यते ब्रह्मचारी योगम् ।

sṛjyate srajaṃ bhaktaḥ ('the devotee makes a garland'): the meaning is "he produces [it] with faith". asarji. yujyate brahmacārī yogam ('the celibate student is joined to yoga').

vārttika

भूषाकर्मकिरादिसनां चान्यत्रात्मनेपदात्

(vārttika) And for [dhātus] whose action is adorning (bhūṣākarman), for kṝ and the rest (kirādi), and for [dhātus ending in] san, [the operations of the object are prohibited] except for the ātmanepada.

(वार्तिकम्) ॥ भूषावाचिनां किरादीनां सन्नन्तानां च यक्चिणौ चिण्वदिट् च नेति वाच्यमित्यर्थः । अलंकुरुते कन्या । अलमकृत । अवकिरते हस्ती । अवाकीर्ष्ट । गिरते । अगीर्ष्ट । आद्रियते । आदृत । किरीदिस्तुदाद्यन्तर्गणः । चिकीर्षते कटः । अचिकीर्षिष्ट । इच्छायाः कर्तृस्थत्वेऽपि करोतिक्रियापेक्षमिह कर्मस्थक्रियत्वम् ॥

The meaning is: it must be stated that for [dhātus] denoting adornment, for kṝ and the rest, and for [dhātus] ending in san, there is no yak or ciṇ, nor the ciṇvat iṭ. alaṃkurute kanyā ('the girl adorns [herself]'); alamakṛta. avakirate hastī ('the elephant gets strewn [with flowers]'); avākīrṣṭa. girate; agīrṣṭa. ādriyate; ādṛta. kṝ and the rest (kirādi) form a subgroup within tud and the rest (tudādi). cikīrṣate kaṭaḥ ('the mat is wanted-to-be-made'); acikīrṣiṣṭa. Although desire resides in the agent, here [the action] resides in the object with respect to the action of kṛ.

Tattvabodhinī

NSP p. 479–480

—दुहश्च । कर्मकर्तरीत्येव । अदोहि गौर्गोपेनेत्यत्र तु नित्यम् ॥—उदुम्बरः फलमिति । कालः उदुम्बरं फलं पचतीति स्थिते गौणकर्मण उदुम्बरस्य कर्तृत्वविवक्षायामिह कर्मवद्भावः । ननु द्विकर्मकेषु पचेरप्रामाणिकः पाठ इति ये वदन्ति तेषामयं ग्रन्थः कथं संगच्छत इति चेत् । अत्राहुः । उदुम्बरः फलं पचतीत्यत्र ‘कर्मवत्कर्मणा-’ इत्यस्याप्राप्तौ दुहिपच्योरित्यनेन कर्मवद्भावो वहुलं विधीयते सृजियुज्योरिवेति न काप्यनुपपत्तिरिति । सृजियुज्योः श्यंस्तु । श्यनो नित्वमाद्युदात्तार्थम् । यकि तु ‘तास्यनुदात्तेत्’ इत्यादिना लसार्वधातुकानुदात्तत्वे कृते यक उदात्तत्वं श्रूयते ॥— श्रद्धोपपन्न इति । अश्रद्धायुक्ते कर्तरि तु यगेव ॥—भूषाकर्मैति । कर्मशब्दः क्रियावाचीत्याह—भूषावाचिनामिति ॥—अन्यत्रेति । आत्मनेपदादन्यस्य निषेधः आत्मनेपदमेव भवतीत्यर्थस्तदेतदाह—यक्चिणाविति ॥—अवाकीर्ष्टेति । ‘लिङ्सिचौ—’ इति वेट् ॥—आद्रियत इति । तुदादिलाच्छे ‘रिङ् शयग्लिङ्क्षु’ इति रिङि इयङ् ॥—आदृतेति । ‘उश्च’ इति कित्वम् । ‘ह्रस्वादङ्गात्’ इति सिचो लोपः

Bālamanoramā

दुहश्च - दुहश्च । 'अच' इतिवर्जं पूर्वसूत्रं तत्रानुवृत्तं यत्तत्सर्वमिहानुवर्तते । कर्मकर्तरि तशब्दे परे दुहेश्चिण्वा स्यादित्यर्थः स्पष्ट इति न व्याख्यातम् । अनुवृत्तिसौकर्यार्थमेव पूर्वसूत्रं प्रकृतदुहधातावनुपयुक्तमप्युपन्यस्तम् । अदोहीति । दुहेः कर्मकर्तरि लुङ् । 'स्वयमेव गौः पय' इति शेषः । चिण्पक्षे लघूपधगुणः । चिणभावपक्षे आह — पक्षे क्स इति ।शल इगुपधा॑दित्यनेनेति भावः । लुग्वेति ।लुग्वा दुहदिहलिहगुहा॑मिति क्सस्यपाक्षिको लुगित्यर्थः । अथदुहपच्यो॑रित्यत्र पचेरुदाहरति — उदुम्बरः फलं पच्यतेइति ।उदुम्बरवृक्षं फलं पचति कालविशेष॑ इत्यत्र द्विकर्मकः पचिः । इह तु उदुम्बरो वृक्षः स्वयमेव कालविशेषमनपेक्ष्य फलं पक्वाश्रयं करोतीत्यर्थः । अत्र उदुम्बरस्यगौणकर्मणः कर्तृत्वेन विवक्षायां फलेन प्रधानकर्मणा सकर्मकत्वात्सकर्मकाणां प्रतषेधः॑ इति कर्मवत्त्वस्य प्रतिषेधे प्राप्तेदुहिपच्यो॑रिति कर्मवत्त्वस्य प्रतिप्रसवाद्यगादिकमिति भावः । वस्तुतस्तु भाष्ये द्विकर्मकेषु पचेरपरिगणनान्न द्विकर्मकत्वमिति कारकाधिकारे प्रपञ्चितमस्माभिः । तथा च कर्मकर्तरि 'फलं पच्यते' इत्यत्र फलस्यैव कर्मतया तस्यकर्तृत्वविवक्षायां पचेरकर्मकत्वात्सकर्मकाणा॑मिति प्रतिषेधस्याऽप्रसक्तेः प्रतिप्रसवविधिरयं व्यर्थं इति यद्यपि, तथाप्यत्र मतेउदुम्बरः फलं पचती॑त्यत्र कर्तृलकारे पचेः कर्तृस्थक्रियत्वात् कर्मस्थक्रियत्वाऽभावादुदुम्बरः फलं पच्यतिति कर्मकर्तरिकर्मवत्कर्मणेति कर्मवत्त्वस्याऽप्राप्तौदुहिपच्यो॑रिति कर्मवत्त्वस्य बहुलं पचेरपूर्वविधिरित्यन्यत्र विस्तरः ।सृजियुज्योः श्यस्तु॑ इति वार्तिकम् ।अनयोः सकर्मकयो॑रित्यादि तद्भाष्यम् । अत्र सृजियुज्योर्दैवादिकयोर्न ग्रहणं,तयोरकर्मकताया उक्तत्वात्, किंतु 'सृज विसर्गे' इति तौदादिकस्य, 'युजिर्योगे' इति रौधादिकस्य च ग्रहणं, तत्र विसर्गः = उत्पादनम् । यथा प्रजाः सृजतीति.योगः — संयोजनम् । यता अआं युनक्तीति । रथादिना संयोजयतीति गम्यते । सृजेः श्रद्धोपपन्ने इति । श्रद्धायुक्ते मुख्यकर्तर्येव उक्तो विधिरित्यर्थः । तत्र मुख्यकर्तरि अत्यन्ताऽप्राप्तं कर्मवत्त्वमिह बहुलं विधीयते ।यजेस्तु कर्मकर्तर्येव उक्तविधि॑ रिति भाष्यात्तत्रापि कर्मणि क्रियाकृतवैलक्षण्याऽभावादप्राप्तं कर्मत्वमिह बहुलं विधीयते । कर्मत्वे सति यकि प्राप्ते तदपवादः श्यन्विधीयते । तेनञ्नित्यादिर्नित्य॑मित्याद्युदात्तत्वं सिध्यति । यकि तुतास्यनुदात्तेदित्यादिना लसार्वधातुकानुदात्तत्वे प्रत्ययस्वरेण यक उदात्तत्वं स्यात् । सृज्यते रुआजं भक्त इति । अत्र मुख्यकर्तरि लकारः । कर्मवत्त्वादात्मनेपदम् । यगपवादः श्यन् । श्रद्धया निष्पादयतीत्यर्थ इति । धातूनामनेकार्थत्वादित भावः ।सृज्यते रुआजं भक्त॑ इत्यत्र यदा तु निष्पादयतीत्येवाऽर्थः, नतु श्रद्धयेति दा सृजति रुआजमित्येव भवति.अथ युजेरुदाहरति — युज्यते ब्राहृचारी योगमिति । अत्रकर्मकर्तरि यगपवादः श्यन्नि॑ति भाष्यम् । योगश्चित्तवृत्तिनिरोधः योगशास्त्रप्रसिद्धः । ब्राहृचर्यं — स्त्रीसङ्गराहित्यम् । तद्योगाङ्गमिति च योगशास्त्रप्रसिद्धम् । स योगः ब्राहृचारिणं युनक्ति = आत्मदर्शनेन संयोजयतीति कर्तृलकारे संयोजनक्रियायां योगो मुख्यकर्ता, ब्राहृचारी तु कर्मेति स्थितिः । तत्र कर्मणो ब्राहृचारिणः कर्तृत्वविवक्षायांयुज्यते ब्राहृचारी योग॑मिति कर्मकर्तरि ब्राहृचारिणि लकारः, कर्मवत्त्वात्तदैव यगपवादः श्यन् । ब्राहृचारी प्राणायामाभ्यासादिश्रमबाहुल्यं विना स्वयमेव योगेन संबध्यते इत्यर्थः । तत्र ब्राहृचारिणि कर्मकर्तरि धात्वर्थसंबन्धोऽनुयोगितया वर्तते, योगे तु प्रतियोगितया वर्तत इति स्थितिः । तत्र यद्यपि प्रतियोगिनो योगात् 'सहयुक्तेऽप्रधाने' इति तृतीयया भवितव्यं, तथापि युजेः प्रतियोगित्वावच्छिन्नसंबन्धोऽर्थः । तत्र प्रतियोगित्वं फलं, संबन्धो व्यापारः । प्रतियोगित्वरूपफलाश्रयत्वाद्द्वितीयेति समाहितं शब्देन्दुशेखरे । अत्र भाष्यप्रयोगादेव योगाद्द्वितीयेत्यन्ये । भूषाकर्मेति वार्तिकम् । भूषाकर्म, किरादि, सन् एषां द्वन्द्वः । अन्यत्रेति । प्रथमान्तात्स्वार्थे त्रल् । आत्मनेपदादन्यत्कर्मकार्यमिति लभ्यते । भूषा कर्म क्रिया येषां वाच्यतया ते भूषाकर्माणो धातवः । भूषणक्रियावाचिनामिति यावत् । तदाह — भूषावाचिनामित्यादिना । अलङ्कुरुते कन्येति । स्वयमेव अन्यप्रयत्नं विना भूषणक्रियावतीत्यर्थः । अत्र भूषार्थकत्वात्कर्मकर्तरि तङेव, न तु यक् । अलमकृतेति । अत्र तङेव नतु चिण् । लुटि तु अलङ्कर्तेत्येव, नतु चिण्वदिटौ । अवकिरते हस्तीति । हस्तिनमवकिरति कुसुमादिरित्यत्र मुख्यकर्तरि लकारः । तत्र हस्ती कर्म । तस्यकर्तृत्वविवक्षायां स्वयमेव पुरुषप्रयत्नं विना वृक्षादिसमीपं गच्छन् पुष्पादिभिरवकीर्णवान् भवतीत्यर्थः । अत्रापि तङेव, नतु यगादि । अवाकीर्ष्टेति ।लिङ्सिचोरात्मनेपदेषु॑ इति वेट् । गिरते इति ।ओदनं स्वयमेव#ए॑ति शेषः । 'गृ निगरणे' अयं किरादिः । शप्रत्यये 'रिङ् शयग्लिङ्क्षु' इति रिङ् । अतिथिमाद्रियते इति मुख्यकर्तरि । आद्रियतेऽतिथिरिति कर्मकर्तरि । स्वयमेव आदरणाश्रय इत्यर्थः । अत्र यद्यपि शे यकि च न विशेषस्तथापि न्याय्यः श एव, यको निषिद्धत्वात् । स्वरे वा विशेषः । तङ् तु ङित्त्वादेव सिद्धः । अतिथेरभिहितत्वात् प्रथमेति विशेषः । आदृतेति । चिणोऽनेन निषेधेह्रस्वादङ्गा॑दिति सिचो लोपः ।उश्चे॑ति कित्त्वम् । अथ सन्नन्तस्योदाहरति — चिकीर्षते कट इति । स्वयमेव कर्तुमिच्छाविषय इत्यर्थः । नन्विच्छायाः पुरुषरूपकर्तृनिष्ठत्वात्कृटरूपकर्मनिष्ठत्वाऽभावादित्छायां सत्यामसत्यां च कटे कर्मणि वैलक्षण्याऽदर्शनाच्च कर्मस्थक्रियत्वाऽभावादिह कर्मवत्त्वस्याऽप्रसक्तेस्तन्निषेधो व्यर्थ इत्यत आह — इच्छाया इति ।

translator notes

commentary BM: everything carried into the preceding sūtra apart from 'acaḥ' is carried forward here; the sense, 'ciṇ optionally for duh in the karmakartṛ when ta follows', is plain and so Bhaṭṭoji does not gloss it; the preceding sūtra, though useless for duh, was placed first only to ease the anuvṛtti. Followed: the sutra_en bracket.
commentary TB (sk.2769.t1): 'karmakartari ity eva' [i.e. this continues]; in adohi gaur gopena, however, ciṇ is obligatory. Followed: the anuvṛtti of the object-agent sense.
commentary BM on the forms: adohi = luṅ of duh in the karmakartṛ ('svayam eva gauḥ payaḥ' to be supplied), with laghūpadha-guṇa in the ciṇ alternative; 'pakṣe ksaḥ' = by 'śala igupadhād aniṭaḥ ksaḥ' [SK 2336]; 'lugvā duhadihalihaguhām…' gives optional luk of ksa. Followed: '[replaces cli]', '[of ksa]'.
commentary BM: with 'udumbaraḥ phalaṃ pacyate' Bhaṭṭoji now illustrates pac under 'duhipacyoḥ…' [the vārttika at SK 2766]. In 'kālaviśeṣa udumbaraṃ phalaṃ pacati' pac is double-object; here the udumbara, the secondary object, is meant as agent, and since the root stays transitive through the primary object 'phala', the prohibition 'sakarmakāṇām…' applies and 'duhipacyoḥ' restores karmavattva, hence yak etc. Followed: the bracketed link to SK 2766 and the gloss.
commentary BM then says that in fact, since the Bhāṣya does not count pac among the double-object roots (as BM argued in the kāraka section), 'duhipacyoḥ' would be pointless as a counter-exception; but even on that view, pac in 'udumbaraḥ phalaṃ pacati' has its action residing in the agent, so 'karmavat karmaṇā' does not reach 'udumbaraḥ phalaṃ pacyate', and 'duhipacyoḥ' is a fresh injunction (apūrvavidhi) of karmavattva, bahulam, for pac. Recorded; the English does not choose.
commentary TB (sk.2769.t1) on 'udumbaraḥ phalam': from 'kālaḥ udumbaraṃ phalaṃ pacati', the secondary object udumbara is meant as agent and karmavadbhāva applies. To those who say the listing of pac among double-object roots is unauthoritative, TB answers: karmavat karmaṇā does not reach 'udumbaraḥ phalaṃ pacati', and 'duhipacyoḥ' enjoins karmavadbhāva bahulam, as for sṛj and yuj, so there is no inconsistency. Recorded.
commentary BM: 'sṛjiyujyoḥ śyaṃs tu' is the vārttika, and 'anayoḥ sakarmakayoḥ…' is its Bhāṣya. The sṛj and yuj meant are not the divādi ones (said to be intransitive) but tudādi 'sṛja visarge' (visarga = producing) and rudhādi 'yujir yoge' (yoga = joining). With the faith-endowed main agent, karmavattva, otherwise wholly unobtained, is here enjoined bahulam; with yak thus obtained, śyan is its exception, so that the n-marked śyan gives initial acute accent by 'ñnity ādir nityam' (with yak the yak itself would be acute). Followed: '(vārttika)' for k2 and 'the agent of these two, when transitive'.
commentary TB (sk.2769.t1) on 'sṛjiyujyoḥ śyaṃs tu': śyan is n-marked for initial acute accent; with yak, after the lasārvadhātuka is made unaccented by 'tāsy anudāttet…', the acute of yak would be heard. Recorded.
commentary BM on sṛjyate srajaṃ bhaktaḥ: the lakāra is in the main agent; ātmanepada by karmavattva; śyan in exception to yak; 'produces with faith' because roots have many senses; where only 'produces' is meant, without faith, it is just sṛjati srajam. Recorded.
commentary TB (sk.2769.t1) on 'śraddhopapanne': with an agent not endowed with faith, yak alone [occurs]. Recorded.
commentary BM on yujyate brahmacārī yogam: per the Bhāṣya, 'in the karmakartṛ, śyan in exception to yak'. In the active 'yoga unites the brahmacārin [with self-vision]', yoga is the main agent and the brahmacārin the object; with the object meant as agent, the lakāra is in the brahmacārin as karmakartṛ, and śyan replaces yak: the brahmacārin of himself, without much toil of breath-control practice, comes to be joined with yoga. The second case of 'yogam' (rather than the third case by 'sahayukte 'pradhāne') is justified in the Śabdenduśekhara; others say it rests on the Bhāṣya's usage. Followed: 'is joined to yoga'.
commentary BM: 'bhūṣākarma', 'kirādi' and 'san' form a dvandva; 'anyatra' is tral in its own sense from a first-case word, so 'the operations of the object other than the ātmanepada' are prohibited; 'bhūṣākarman' = roots whose expressed action is adorning. Followed: '[the operations of the object are prohibited] except for the ātmanepada' in k6.
commentary TB (sk.2769.t1): the word 'karman' [in bhūṣākarma] means action, hence Bhaṭṭoji's 'bhūṣāvācinām'; 'anyatra' means that what is other than ātmanepada is prohibited, i.e. ātmanepada alone occurs, which Bhaṭṭoji states as 'yakciṇau…'. Followed.
commentary BM on the examples: alaṃkurute kanyā = she becomes adorned of herself, without another's effort (taṅ only, no yak); alamakṛta (taṅ, no ciṇ; in luṭ only alaṃkartā, no ciṇvat iṭ); avakirate hastī = 'flowers etc. strew the elephant' recast with the elephant as agent; avākīrṣṭa with optional iṭ by 'liṅsicor ātmanepadeṣu' [SK 2528]; girate (gṝ nigaraṇe, a kirādi; 'odanaṃ svayam eva' to be supplied), with riṅ by 'riṅ śayagliṅkṣu' [SK 2367]; ādriyate 'tithiḥ = the guest becomes the locus of respect of himself; ādṛta with kittva by 'uś ca' [SK 2368] and sic-deletion by 'hrasvād aṅgāt' [SK 2369]. Followed: the bracketed glosses '[herself]', '[with flowers]'.
commentary TB (sk.2769.t1): avākīrṣṭa has optional iṭ by 'liṅsicau…'; ādriyate: tudādi, hence śa, riṅ by 'riṅ śayagliṅkṣu', then iyaṅ; ādṛta: kittva by 'uś ca', sic-deletion by 'hrasvād aṅgāt'. Recorded.
commentary BM on cikīrṣate kaṭaḥ = the mat is of itself the object of the wish to make; on 'icchāyāḥ…': objection — desire resides in the person, the mat shows no difference whether desired or not, so karmavattva is not obtained and the prohibition is pointless; Bhaṭṭoji answers that the object-residence is reckoned with respect to the action of kṛ. Followed.
textual Ours 'SK 365' for 'lugvā…'; NSP p. 469 (scan page-0479) also prints 365, and Wikisource 'sū 365'. SK 365 is 'pathimathyṛbhukṣām āt'; 'lugvā duhadihalihaguhām ātmanepade dantye' is SK 2365 (p44, A 7.3.73). The printed number has lost its leading 2. Rendered '(SK 365 [read 2365])'.
textual k3, k5 and k7 begin with the editorial tag '(vārttikam) ||', which closes the preceding vārttika; the 1915 print marks the vārttikas with its sign before them (scans page-0479, page-0480). The tag is not rendered. Ours 'yagapavādaśya'; NSP p. 470 (scan page-0480) 'yagapavādaś ca'. Rendered with 'and'. Mūla, for Ajai's Print Check.
textual Ours 'kirīdis tudādyantargaṇaḥ'; NSP p. 470 (scan page-0480) 'kirādis', as the vārttika itself has. Rendered 'kṝ and the rest (kirādi)'. Mūla, for Ajai's Print Check.
translator The glosses of the examples are the translator's, kept brief; 'is joined to yoga' follows BM's construal of the brahmacārin as object-agent.

SK 2770 · A 3.1.64V

न रुधः ॥ २७७० ॥

na rudhaḥ

na rudhaḥ — After rudh, [in (the sense of) the object-agent (karmakartṛ) — carried forward (anuvṛtti) from acaḥ karmakartari, SK 2768 —, cli is] not [replaced by ciṇ — 'ciṇ' carried forward from ciṇ te padaḥ, SK 2513].

Rule. After rudh "to confine", in the object-agent sense, ciṇ does not replace cli. Bhaṭṭoji's gloss: "after this [root], ciṇ does not replace cli". Both of his commentators say "in the object-agent sense" comes from SK 2768. One of them adds that "ciṇ" comes from SK 2513.

Example. One of Bhaṭṭoji's commentators supplies svayam eva.

ava + rudh + luṅ, ta, the cow as object-agent → cli

→ ciṇ would come from the object-treatment; this rule bars it

→ sic replaces cli

→ the s of sic is deleted (SK 2281); aṭ joins ava → avāruddha gauḥ, "the cow got confined [of herself]".

Applies when / blocked by. Bhaṭṭoji: "only in the object-agent sense". Where the cow is a plain object, ciṇ comes: avārodhi gaur gopena, "the cow was confined by the herdsman".

Watch out. SK 2768 could not give rudh an option, since rudh ends in a consonant. So without this rule, ciṇ would be obligatory. This rule removes it altogether.

Siddhānta-kaumudī

अस्मात् च्लेश्चिण्न । अवारुद्ध गौः । कर्मकर्तरीत्येव । अवारोधि गौर्गोपेन ॥

After this [dhātu], ciṇ does not replace cli: avāruddha gauḥ ('the cow got confined [of herself]'). Only in [the sense of] the object-agent (karmakartṛ) [— carried forward (anuvṛtti) from SK 2768]: [otherwise] avārodhi gaur gopena ('the cow was confined by the herdsman').

Tattvabodhinī

NSP p. 480

—न रुधः । ‘चिण् ते पदः’ इत्यतश्चिणनुवर्तते । ‘अचः कर्मकर्तरि’ इत्यतोऽनुवर्तनादाह— कर्मकर्तरीत्येवेति ॥—अतप्तेति । तपस्तापस इत्यनुषज्यते । न दुहस्नु—। ननु दोग्धिपर्यायत्वेन स्नौतेरपि द्विकर्मकलाद्वोरूपकर्मणः कर्तृत्वविवक्षायामपि पयोरूपकर्मणो विद्यमानत्वात्सकर्मकाणां प्रतिषेधेन यक्चिणोः प्राप्तिरेव नास्तीति चेत् । अत्राहुः । वत्सादियोगेन क्षीरप्रस्रवणानुकूला उत्कण्ठा स्तुधातोरर्थः । सा च गोनिष्ठा । स्नु प्रस्रवणे इत्यत्रापि करणे ल्युट् । प्रस्नूयतेऽनेनेति प्रस्रवणं सा चोत्कण्ठा । ‘स्वयं प्रदुग्धेऽस्य गुणैरुपस्तुता वसूपमानस्य वसूनि मेदिनी’ इति प्रयोगे उपस्नुता उत्कण्ठितेत्यर्थः । वत्सो गां प्रस्नौति उत्कण्ठयति । अन्तर्भावितण्यर्थोऽत्र स्नौतिः । गोः कर्तृत्वविवक्षायां प्रस्नुते गौरिति

Bālamanoramā

न रुधः - न रुधः । अस्माच्च्लेश्चिण्नेति । अवारुद्ध गौरिति ।स्वयमेवे॑ति शेषः । कर्मकर्तरीत्येवेति ।अचः कर्मकर्तरी॑त्यतस्तदनुवृत्तेरिति भावः । अवारोधि गौर्गोपेनेति । इह गोः कर्मणः कर्तृत्वविवक्षाया अभावान्न चिण्निषेध इति भावः ।

translator notes

commentary BM: 'svayam eva' is to be supplied with avāruddha gauḥ; 'karmakartari ity eva' because it is carried forward from 'acaḥ karmakartari'; in avārodhi gaur gopena the cow, the object, is not meant as agent, so ciṇ is not prohibited. Followed: the anuvṛtti bracket and '[of herself]'.
commentary TB (sk.2770.t1): 'ciṇ' is carried forward from 'ciṇ te padaḥ', and Bhaṭṭoji says 'karmakartarīty eva' because 'karmakartari' is carried forward from 'acaḥ karmakartari'. Followed: the 'ciṇ' bracket in sutra_en.
textual sk.2770.t1 runs on past this unit: after the TB on 'na rudhaḥ' it carries the TB on SK 2771 ('atapteti' (OCR 'atasa-'): 'tapas tāpasaḥ' is to be supplied; and 'na duhasnu-' on prasnute), as printed on NSP p. 470 (scan page-0480).

SK 2771 · A 3.1.88V

तपस्तपःकर्मकस्यैव ॥ २७७१ ॥

tapastapaḥkarmakasyaiva

tapas tapaḥkarmakasyaiva — [The agent (kartā) — 'kartari' carried forward (anuvṛtti) from kartari śap, SK 2167, recast in the first case —] of tap (tapaḥ, a sixth-case word), only when [tap] has tapas ('austerity') as its object, [is treated like the object — 'karmavat' carried forward from karmavat karmaṇā tulyakriyaḥ, SK 2766].

Rule. The agent of tap is treated like the object, but only when tap has tapas, "austerity", as its object. Bhaṭṭoji completes the sūtra: "the agent is treated like the object". One of his commentators explains the words. The first tapaḥ is in the sixth case, "of tap". "Agent" comes from SK 2167, and "like the object" from SK 2766.

Bhaṭṭoji: "This is for an injunction (vidhi)." A vidhi gives something not otherwise obtained. One of his commentators says why it is needed. Here tap means to earn, to accomplish austerities. Accomplishing resides in the agent, the ascetic, not in the object. So SK 2766 would not reach this agent, and SK 2771 must grant the treatment itself.

Bhaṭṭoji reports that the followers of the Vṛtti (vṛttyanusāriṇaḥ) call the word eva, "only", superfluous. Whether the eva is idle, scholars discuss this.

Example.

"The ascetic practises austerity": tapas tapati tāpasaḥ. The ascetic is the main agent; tapas is the object.

→ this rule: since tap has tapas as object, the agent is treated like the object

→ the ātmanepada (SK 2679) and yak (SK 2756) → tap + ya + te

→ tapyate tapas tāpasaḥ. Bhaṭṭoji: "the meaning is: he earns [it]".

In the aorist:

tap + luṅ → cli

→ ciṇ would come, but SK 2760 (tapo 'nutāpe ca) bars it for tap

→ so sic replaces cli → tap + s + ta

→ the s is deleted between two consonants of the jhal class (SK 2281); aṭ → atapta [tapas tāpasaḥ].

Applies when / blocked by. Why "having tapas as its object"? Bhaṭṭoji's counter-example: uttapati suvarṇaṃ suvarṇakāraḥ, "the goldsmith heats the gold". The object is not tapas, so there is no object-treatment and no yak.

Watch out. This agent was never an object. The ascetic is the ordinary main agent, and tapas stays the object. Yet the verb takes yak and the ātmanepada, because this rule says so. Do not look for an object turned agent here.

After atapta, Bhaṭṭoji turns back to SK 2767 and gives its examples for snu and nam. Then he adds two vārttikas to that rule. These belong with SK 2767 and are taught in group D.

Siddhānta-kaumudī

कर्ता कर्मवत्स्यात् । विध्यर्थमिदम् । एवकारस्तु व्यर्थ एवेति वृत्त्यनुसारिणः । तप्यते तपस्तापसः । अर्जयतीत्यर्थः । तपोऽनुतापे च SK 2760 इति चिण्निषेधात्सिच् । अतप्त । तपः कर्मः कस्येति किम् । उत्तपत सुवर्णं सुवर्णकारः । न दुहस्नुनमां यक्चिणौ SK 2767 । प्रस्नुते । प्रास्नाविष्ट । प्रास्नोष्ट । नमते दण्डः । अनंस्त । अन्तर्भावितण्यर्थोऽत्र नमिः ॥ यक्चिणोः प्रतिषेधे - ।

[The agent] is treated like the object (karmavat). This [sūtra] is for an injunction (vidhi) [of what is not otherwise obtained]. The followers of the Vṛtti (vṛttyanusāriṇaḥ) say that the eva is in fact superfluous. tapyate tapas tāpasaḥ ('the ascetic practises austerity'): the meaning is "he earns [it]". Since ciṇ is prohibited by "tapo 'nutāpe ca" (SK 2760), sic [replaces cli]: atapta [tapas tāpasaḥ]. Why [say] "having tapas as its object"? uttapati suvarṇaṃ suvarṇakāraḥ ('the goldsmith heats the gold') [— no karmavattva]. [Now the examples of snu and nam for] "na duhasnunamāṃ yakciṇau" (SK 2767): prasnute [gauḥ] ('[the cow] lets her milk flow'); prāsnāviṣṭa, prāsnoṣṭa. namate daṇḍaḥ ('the stick bends [of itself]'); anaṃsta. Here nam has the causative sense incorporated (antarbhāvitaṇyartha) [i.e. it means 'to make bend']. In the prohibition of yak and ciṇ [by SK 2767] —

vārttika

हेतुमण्णिश्रिब्रूञामुपसंख्यानम्

(vārttika) [dhātus ending in] the causative ṇic (hetumaṇṇic), śri and brū should be added (upasaṃkhyāna).

(वार्तिकम्) ॥ कारयते । अचीकरत । उच्छ्रयते दण्डः । उदशिश्रियत । चिण्वदिट् तु स्यादेव । कारिष्यते । उच्छ्रायिष्यते । ब्रूते कथा । अवोचत ॥ भारद्वाजीयाः पठन्ति ।

kārayate ('[Devadatta] makes [of himself, unprompted]'); acīkarata. ucchrayate daṇḍaḥ ('the staff raises [itself]'); udaśiśriyata. The ciṇvat iṭ, however, does occur: kāriṣyate, ucchrāyiṣyate. brūte kathā ('the story tells [itself]'); avocata. The Bhāradvājīyas read:

vārttika

णिश्रन्थिग्रन्थिब्रूञात्मनेपदाकर्मकाणामुपसंख्यानम्

(vārttika) ṇi, śranth, granth, brū, and [dhātus that are] intransitive (akarmaka) [for the rule prescribing] the ātmanepada should be added (upasaṃkhyāna).

(वार्तिकम्) ॥ पुच्छमुदस्यति । उत्पुच्छयते गौः । अन्तर्भावितण्यर्थतायाम् । उत्पुच्छयते गाम् । पुनः कर्तृत्वविवक्षायाम् । उत्पुच्छयते गौः । उदपुपुच्छत । यक्चिणोः प्रतिषेधाच्छप्चङौ । श्रन्थिग्रन्थ्योराधृषीयत्वाण्णिजभावपक्षे ग्रहणम् । ग्रन्थति ग्रन्थम् । श्रन्थति मेखलां देवदत्तः । ग्रन्थते ग्रन्थः । अग्रन्थिष्ट । श्रन्थते । अश्रन्थिष्ट । क्रैयादिकयोस्तु । श्रन्थीते ग्रन्थीते स्वयमेव । विकुर्वते सैन्धवाः । वल्गन्तीत्यर्थः । वेः शब्दकर्मणः SK 2707 , अकर्मकाच्च SK 2708 इति तङ् । अन्तर्भावितण्यर्थस्य पुनः प्रेषणत्यागे । विकुर्वते सैन्धवाः । व्यकारिष्ट । व्याकारिषाताम् । व्याकारिषत । व्यकृत । व्यकृषाताम् । व्यकृषत ॥

puccham udasyati ('[the cow] raises its tail') → utpucchayate gauḥ. When the causative sense is incorporated (antarbhāvitaṇyarthatā): utpucchayate gām ('[someone] makes the cow raise its tail'). When agency is again intended [of the cow]: utpucchayate gauḥ; udapupucchata. Because yak and ciṇ are prohibited, [there are] śap and caṅ. śranth and granth are mentioned for the alternative in which, being ādhṛṣīya [roots, whose ṇic is optional], they lack ṇic: granthati grantham ('he composes a book'); śranthati mekhalāṃ devadattaḥ ('Devadatta loosens the girdle'). granthate granthaḥ ('the book gets composed [of itself]'); agranthiṣṭa. śranthate; aśranthiṣṭa. For the kryādi ones, however: śrathnīte, grathnīte svayam eva. vikurvate saindhavāḥ ('the Sindh horses prance'): the meaning is "they gallop" (valganti). taṅ is by "veḥ śabdakarmaṇaḥ" (SK 2707) [and] "akarmakāc ca" (SK 2708). When [the dhātu], with the causative sense incorporated, again drops the prompting (preṣaṇa): vikurvate saindhavāḥ [as object-agent]; vyakāriṣṭa, vyakāriṣātām, vyakāriṣata; vyakṛta, vyakṛṣātām, vyakṛṣata.

Tattvabodhinī

alignment inferredNSP p. 480–481

—प्रास्नाविष्टेति । चिण्वदिट् । न च चिणि निषिद्धे चिण्वदिडपि न स्यादिति शङ्काम् । चिण्वदित्यनेन हि चिणीव कार्यमतिदिदयते । न च चिण् नेत्युक्त्या सोऽतिदेशो निषेद्धुं शक्यते येन चिण्वदिटो निषेधः स्यात् ॥—प्रास्नोष्टेति । ‘स्नुकमोरनात्मनेपदनिमित्ते’ इति नियमाद्वलादिलक्षण इड् न ॥—नमते दण्ड इति । इह नमितानमितयोर्विशेषदर्शनाभावः ॥—अचीकरतेति । चिणि प्रतिषिद्धे ‘णिश्रि—’ इति चङ् ॥—णिश्रन्थीति । णेः सामान्यप्रहणस्य फलमाह—पुच्छमुदस्यतीत्यादि । ‘पुच्छभाण्ड—’ इति णिङ् । आत्मनेपदविधौ योऽकर्मकस्तमुदाहरति—विकुर्वते सैन्धवा इति । कुषिरजोः—। ‘न दुहस्नुनमाम्—’ इत्यतो नेति वर्तते तदाह—न यक् किं तु श्यन्निति । तस्मिन्नेव विषय इति भावः । ‘न गिरा गिरेति ब्रूयात्’ इत्यादौ ऐरं कृत्वा गेयमित्यत्र गिरापदं प्रतिषिध्य इरापदं विधीयमानं गिरापदस्थान स्येति । श्यना सन्नियोगशिष्टं परस्मैपदं श्यनभावे न भवतीत्यात्मनेपदमेवोदाहरति—कोषिषीष्टेति । कोषिष्यते । चुकुषे । अकोषि । अकोषिष्यत । रङ्क्ष्यते । ररञ्जे । अरञ्जि । अरङ्क्ष्यत । इत्याद्यपि ज्ञेयम् । श्यन्पक्षे कुष्यन्तीत्यत्र नित्यं नुम् । यक्पक्षे तु ‘आच्छीनद्योः—’ इति विकल्पः । स्वरे विशेषोऽप्यस्त्येव । इह प्रकरणे भिद्यते काष्ठं स्वयमेवेति वृत्त्यादौ प्रयुज्यते तत्र स्वयंशब्दः करणार्थको ज्ञेयः । आत्मना करणेनेति । कर्त्रर्थत्वे तु कर्मणि लः स्यात् । स्पष्टं चेदं कैयटादौ ॥ इति कर्मकर्तृप्रक्रिया ॥

Bālamanoramā

तपस्तपःकर्मकस्यैव - तपस्तपः कर्मकस्यैव । आद्यं तप इति षष्ठन्तम् । तपः कर्मकस्यैव तपधतोरिति लभ्यते ।कर्तरिश॑बित्यतःकर्तरीत्यनुवृत्तं प्रथमया विपरिणम्यते ।कर्मवत्कर्मणे॑त्यतः कर्मवदित्यनुवर्तते इति मत्वा सूत्रशेषं पूरयति — कर्ताकर्मवदिति । विध्यर्थमिदमिति । एतच्चानुपदमेव उदाहरणव्याख्यावसरे स्पष्टीभविष्यति । ननु विद्यर्थत्वे एवकारो व्यर्थ इत्यत आह — एवकारस्त्विति । तप्यते तपस्तापस इति । अत्र तपिरर्जनार्थक इत्याह — अर्जयतीत्यर्थ इति । प्राजापत्यचान्द्रायणादिकृच्छ्राद्यात्मकं तपः संपादयतीत्यर्थः । मुख्यकर्तरि लः । मुख्यकर्तरि लः । संपादनस्य तापसात्मककर्तृस्थत्वात्तपोरूपकर्मस्थत्वाऽभावात्कर्मवत्कर्मणे॑त्यप्राप्तं कर्मवत्त्वमनेन सूत्रेण विधीयते । तेन यगात्मनेपदादि । यदा तु तदपि दुःखजननात्मके संतापे वर्तते तदातापसं तपस्तपती॑त्येव भवति । दुःखयतीत्यर्थः । अत्र मुख्यकर्तृ तपः । तापसस्तु कर्म । अत्रापि दुःखजननव्यापारस्य तपोरूपकर्तृस्थतया तापसरूपकर्मस्थत्वाऽभावात्कर्मवत्कर्मणे॑त्यनेन कर्मवत्त्वं न भवति । तपः कर्मकत्वाऽभावादनेनापि न कर्मवत्त्वम् । अतो यगादि कर्मकार्यम् । अथ लुङि अतप्तेत्यत्र कर्मवत्त्वाच्चिणमाशङ्क्य आह — तपोऽनुतापे चेति चिण्निषेधात्सिजिति । तस्यझलो झली॑ति लोपे परिनिष्ठितमाह — अतप्तेति । उत्तपति सुवर्णं सुवर्णकार इति । अत्र तपः कर्मकत्वाऽभावान्न कर्मवत्त्वमपि भावः । भाष्ये तु एवकारादिदं सूत्रं नियमार्थमित्युक्तमिति शब्देन्दुशेखरे प्रपञ्चितमेतत् । वृत्त्यनुसारिण इत्यनेन भाष्यविरोधः सूचित इत्यलम् ।दुहिपच्योर्बहुल॑मिति कर्मवत्त्वविधिस्थदुहिप्रसङ्गात्न दुहस्नुनमामिति सूत्रमुपन्स्तं प्राक् । इदानां सिंहावलोकनन्यायेन स्नु धातुः क्षीरप्ररुआवणसूत्रमुपन्यस्यति- न दुहस्नुनमां यक्चिणाविति । तत्र स्नुधातोरुदाहरति — प्रस्नुते इति । स्नुधातुः क्षीरप्ररुआवणविषये उत्कण्ठीकरणे वर्तते । वत्सो गां प्रस्नौतीति मुख्यकर्तरि लकारे वत्सो गां क्षीरप्ररुआवणविषये उत्कष्ठयतीत्यर्थः । अन्तर्भावितण्यर्थोऽत्र स्नुधातुः । अत्र गौः कर्म । उत्कण्ठव्यापारस्तु कर्तृभूतवत्सनिष्ठः । उत्कण्ठा तु गोरूपकर्मनिष्ठा । गोः कर्मणः कर्तृत्वविवक्षायां तु — प्रकृते गौः । स्वयमेव क्षीरप्ररुआवणविषये उत्कण्ठावतीत्यर्थः । तत्र उत्कण्ठा पूर्वं कर्मप्राप्तेऽनेन निषेधः । प्रास्नाविष्टेति । अत्र कर्मवत्त्वात्प्राप्तश्चिण् न । किंतु चिण्वदिटौ पक्षे स्तः । चिण्वदिडभावे तु 'स्नुक्रमो' रिति निमाद्वलादिलक्षण इण्न । तदाह — प्रास्नोष्टेति । णम उदाहरति — नमते दण्ड इति । नमति दण्डं कश्चित् । नमयतीत्यर्थः । कर्मणः कर्तृत्वविक्षायां तुनमते दण्डः॑ । अत्र कर्मवत्त्वेऽपि न यक् । अनंस्तेति । अत्र कर्मवत्त्वेऽपि न चिण् । ननु णमधातोः प्रह्वीभावार्थकस्याऽकर्मकत्वात्कर्यवत्त्वाऽप्रसक्तेर्यक्चिणोर्न प्रसक्तिरित्यत आह — अन्तर्भावितण्यर्थोऽत्र नमिरिति । धातूनामनेकार्थकत्वादिति भावः । यक्चिणोरिति ।न दुहस्नुनमा॑मिति यक्चिणोः प्रतिषेधसूत्रे दुहस्नुनमां, हेतुमण्णिश्रिब्राऊञामिति च वाच्यमित्यर्थः । कारयते इति । 'स्वयं देवदत्त' इति शेषः । करोति देवदत्तः, तं प्रेरयति यज्ञदत्त इति ण्यन्तान्मुख्यकर्तरि लकारः । अत्र ण्यन्तकर्मणो देवदत्तस्य यज्ञदत्तप्रेरणमनपेक्ष्य कर्तृत्वविवक्षायां कर्मकर्तरि लकारः । कर्मवत्त्वेऽपि तङेव, न यगिति भावः । अचीकरतेति । अत्र कर्मवत्त्वेऽपि न चिण्,णिश्रीति चङेव । उच्छ्रयते दण्ड इति ।स्वयमेवे॑ति शेषः ।दण्डमुच्छ्यति कश्चि॑दिति मुख्यकर्तरि लकारः । तत्र कर्मणो दण्डस्य कर्तृव्यापारमनपेक्ष्य कर्तृत्वविवक्षायां कर्मकर्तरि लकारः । कर्मवत्त्वेऽपि न यक्, तङेव । उदशिश्रियतेति । कर्मवत्त्वेऽपि चिणभावात्णिश्री॑ति चङ् । ननु 'कारिष्यते' इत्यत्र कथं चिण्वदिटौ, ण्यन्तस्याऽजन्तस्य उपदेशाऽभावादित्यत आह — चिण्वदिट् तु स्यादेवेति ।स्यसिच्सीयुट्तासिषुट इत्यत्र हि उपदेशे अजन्तस्येति नाऽर्थः, किंतु उपदेशे योऽच् तदन्तस्येत्यर्थः । तथा च णिजन्तस्योपदेशाऽभावेऽपि णेरुपदेशसत्त्वान्न दोष इति भावः । उच्छ्रायिष्यते इति । श्रिञ उपदेशे योऽच् तदन्तत्वाच्चिण्वदिटौ । ब्रूते कथेति ।स्वयमेवे॑ति शेषः । कथां ब्रावीति कश्चिदित मुख्यकर्तृलकारे कथा कर्म, तस्य पुरुषप्रयत्नाऽविवक्षायां क्मकर्तरि लकारः । कर्मवत्त्वात्तङ् । न कथां ब्रावीति कश्चिदिति मुख्यकर्तृलकारे कथा कर्म, तस्य पुरुषप्रयत्नाऽविवक्षायां कर्मकर्तरि लकारः । कर्मवत्त्वात्तङ् । न यक् । अवोचतेति । कर्मवत्त्वेऽपि न चिण् किंतु 'ब्राऊवो वचिः'अस्यतिवक्तिख्यातिभ्योऽङ्ट 'वच उ' मिति भावः । उच्चारणएन शब्देषु प्राकटरूपविशेषदर्शनात् कर्मस्थक्रियत्वं बोध्यम् । णिश्रन्थीति । ण्यन्तस्ये श्रन्थेः ग्रन्थेः ब्राऊञ आत्मनेपदविधावकर्मकस्य च यक्चिणोः प्रतिषेधो भारद्वाजीयाऽभिमत इत्यर्थः । अत्र णीति सामान्यस्य ग्रहणं न तु हेतुमण्णिच एव । ततश्च णिङन्तस्यापि न यक्चिणाविति मत्वाऽऽह — पुच्छमुदस्यति उत्पुच्छयते गौरिति ।पुच्छादुदसने इति णिङ् । नन्वत्र उदसने पुच्छं कर्म, गौर्मुख्यकत्र्री, नतु कर्मकत्र्री ।ततश्च नाऽत्र यक्चिणोः प्रसक्तिरित्यत आह — अन्तर्भावितण्यर्थतायामिति ।उदस्यती॑त्यस्य उदासयतीत्यन्तर्भावितण्यर्थताश्रयणे उत्पुच्छयते गां देवदत्त इत्यत्र गौः कर्म, तस्यगोरूपकर्मणः प्रेयितृपुरुषप्रयत्नानपेक्षया कर्तृत्वविवक्षायां कर्मकर्तरि लकारे उत्पुच्छयते गौरिति भवतीत्यर्थः । स्वयमेव पुच्छमुदस्यतिगौरिति बोधः ।उदपुपुच्छतेति । अत्र न चिण् । श्पचङाविति ।उत्पुच्छयते गौ॑रित्यत्र यकः प्रतिषेधाच्छप् । उदपुपुच्छतेत्यत्र चिणः प्रतिषेधाच्चङित्यर्थः । ननुश्रन्थ मोक्षणे, ग्र्नथ ग्रथने॑ इति श्रन्थिग्रन्थ्योश्चौरादिकतया । णिग्रहणेनैव सिद्धेः पुनग्र्रहणं वयर्थमित्यत आह — श्रन्थिग्रन्थ्योरिति । ग्रन्थति ग्रन्थमिति । रचयतीत्यर्थः । श्रन्थति मेखलां देवदत्त इति । विरुआंसयतीत्यर्थः । 'देवदत्त' इत्युभयत्रान्वेति । अत्र कर्मणो ग्रन्थस्य, मेखलायाश्च कर्तृत्वविवक्षायं ग्रन्थते ग्रन्थः, श्रन्थते मेखलेति च भवति । स्वयमेव ग्रन्थरचनाश्रयः, रुआंसनाश्रयश्चेत्यर्थः । तत्र कर्मवत्त्वेऽपि न यगिति भावः । अग्रन्थिष्ट, अश्रन्थिष्टेत्यत्र च न चिण् । क्रैयादिकयोस्त्विति । कर्मवत्त्वेऽपि तयोर्यकि निषिद्धे श्नाविकरण इति भावः । आत्मनेपदविधावकर्मको यस्तमुदाहरति — विकुर्वते सैन्धवा इति । सैन्धवाः = अआआः । अत्र विपूर्वः कृञ् वल्गने वर्तते, उपसर्गवशात् । तदाह — वल्गन्तीति । शब्दं कुर्वन्तीत्यर्थः । धात्वर्थेनोपसङ्ग्रहादकर्मकोऽयम् ।मुख्यकर्तरि लकारः । वेरिति । 'वेः शब्दकर्मणः' इत्यन्तरं पठितेनअकर्मकाच्चे॑ति सूत्रेण परगामिन्यपि फेल तङित्यर्थः । नन्वस्याऽकर्मकतया अआआनां कर्मकर्तृत्वाऽभावान्न यकः प्रसक्तिरित्यत आह — अन्र्तभावितेति.विपूर्वकः कृञ् शब्दं कुर्वाणस्य प्रेरणे यदा वर्तते तदा विकुर्वते सैन्धवानिति भवति । अआआन् शब्दायतीत्यर्थः । तत्र सैन्धवानां कर्मणां पुरुषप्रेरणाऽविवक्षया कर्तृत्वविवक्षायां विकुर्वते सैन्धवा इति भवति । वल्गन्तीत्यर्थः । अत्र सैन्धवानां कर्मकर्तृणां कर्मवत्त्वेऽपि न यगित्यर्थः । व्यकारिष्टति । चिणि निषिद्धे ण्यन्तत्वाऽभावाच्चङभावे सिचश्चिण्वदिटि वृद्दिरिति भावः । चिण्वदिडभावपक्षे आह — व्यकृतेति ।ह्रस्वादङ्गा॑दिति सिचो लोपः ।

translator notes

commentary BM: the first 'tapaḥ' is a sixth-case word, so 'of the root tap, only when it has tapas as object' is obtained; 'kartari' is carried forward from 'kartari śap' and recast in the first case; taking 'karmavat' as carried forward from 'karmavat karmaṇā', Bhaṭṭoji completes the sūtra with 'kartā karmavat'. Followed: the brackets in sutra_en and k1.
commentary BM on 'vidhyartham' and the examples: tap here means earning (arjana), i.e. accomplishing austerities such as prājāpatya and cāndrāyaṇa; the lakāra is in the main agent; since accomplishing resides in the agent (the ascetic), not in the object (tapas), karmavattva is not obtained by 'karmavat karmaṇā' and is enjoined by this sūtra, giving yak, ātmanepada etc. When tap means causing pain (tāpasaṃ tapas tapati), karmavattva arises neither by SK 2766 (the paining resides in tapas, the agent) nor by this rule (tapas is not the object). atapta: sic, deleted by 'jhalo jhali'. In uttapati suvarṇam there is no karmavattva, tapas not being the object. Followed: '[of what is not otherwise obtained]', '[it]', '[— no karmavattva]'.
commentary BM on 'evakāras tu': in the Bhāṣya the eva makes this sūtra a restriction (niyama), as set out in the Śabdenduśekhara; by 'vṛttyanusāriṇaḥ' Bhaṭṭoji hints at a conflict with the Bhāṣya. Recorded; the English keeps Bhaṭṭoji's attribution without comment.
commentary TB (printed under sk.2770.t1) on 'atapta': 'tapas tāpasaḥ' is to be supplied again (anuṣajyate). Followed: '[tapas tāpasaḥ]'.
commentary BM: 'na duhasnunamām' was cited earlier because duh occurs in the 'duhipacyoḥ' vārttika; now, looking back (siṃhāvalokana), Bhaṭṭoji cites it again for snu. snu means making [the cow] eager for the flowing of milk: vatso gāṃ prasnauti, with the causative sense incorporated; with the cow, the object, meant as agent: prasnute gauḥ, 'she is of herself eager for the flow of milk'; the prohibition [of yak] applies to the karmavattva thus obtained. prāsnāviṣṭa: ciṇ, obtained by karmavattva, does not occur, but the ciṇvat iṭ does optionally; without it, the valādi iṭ does not occur by the restriction 'snukramoḥ…' [SK 2323]: prāsnoṣṭa. namate daṇḍaḥ from 'namati daṇḍaṃ kaścit' = 'makes it bend'. Followed: '[Now the examples of snu and nam for]', '[gauḥ]', '[i.e. it means 'to make bend']'.
commentary TB (printed under sk.2770.t1) on 'na duhasnu-': objection — snu, a synonym of duh, is double-object, so with the cow as agent the root stays transitive through the milk and 'sakarmakāṇām' already excludes yak and ciṇ. Answer: snu means the eagerness conducive to the flow of milk through contact with the calf, residing in the cow ('svayaṃ pradugdhe 'sya guṇair upasnutā…' — upasnutā = eager); vatso gāṃ prasnauti has the causative sense incorporated; with the cow as agent, prasnute gauḥ. TB (sk.2771.t1): prāsnāviṣṭa has the ciṇvat iṭ, which the prohibition of ciṇ does not cancel, since 'ciṇvat' extends the operation of ciṇ and 'not ciṇ' cannot negate that extension; prāsnoṣṭa lacks the valādi iṭ by 'snukramor anātmanepadanimitte'. Followed for the reading of prasnute and the two luṅ forms.
commentary TB (sk.2771.t1) on namate daṇḍaḥ: here no distinction is seen between bent and unbent. The print (NSP p. 470, scan page-0480) goes on: karmasthakriyatva nevertheless holds by the intended goal (uddeśa), since what is intended is the bending, the object-part, not the activity conducive to it, so karmavadbhāva is obtained; this continuation is missing from our OCR. Recorded.
commentary BM: 'yakciṇoḥ' means that in the sūtra prohibiting yak and ciṇ, hetumaṇṇic, śri and brū are to be stated along with duh, snu and nam. kārayate: 'svayaṃ devadattaḥ' supplied; from 'Devadatta makes, Yajñadatta prompts him' the causative has the lakāra in the main agent; Devadatta, the object of the causative, meant as agent without Yajñadatta's prompting, gets the lakāra as karmakartṛ: taṅ only, no yak. acīkarata: no ciṇ, but caṅ by 'ṇiśri…' [SK 2312]. ucchrayate daṇḍaḥ ('svayam eva'), udaśiśriyata likewise. brūte kathā: the story, object of 'kathāṃ bravīti kaścit', meant as agent without human effort; taṅ, no yak; avocata: no ciṇ, but 'brūvo vaciḥ' [SK 2453], 'asyativaktikhyātibhyo 'ṅ' [SK 2438], 'vaca um' [SK 2454]. Followed: the bracketed glosses.
commentary BM on 'ciṇvad iṭ tu syād eva': objection — how can kāriṣyate have the ciṇvat iṭ, since a ṇi-final stem is not vowel-final in upadeśa? Answer: in 'syasicsīyuṭtāsiṣu…' [SK 2757] 'upadeśe 'j…' means 'ending in a vowel that is in upadeśa', and ṇi's vowel is in upadeśa; likewise ucchrāyiṣyate, since śri's vowel is in upadeśa. Recorded.
commentary BM: the Bhāradvājīyas hold that yak and ciṇ are prohibited for a ṇi-final root, śranth, granth, brū, and the root that is intransitive in the ātmanepada injunction; 'ṇi' is the general ṇi, not only hetumaṇṇic, so ṇiṅ-final roots too: puccham udasyati → utpucchayate gauḥ, with ṇiṅ by 'pucchād udasane' [a provision under pucchabhāṇḍacīvarāṇ ṇiṅ, SK 2676]. Objection: here the cow is the main agent, not the object-agent. Answer: 'antarbhāvitaṇyarthatāyām' — utpucchayate gāṃ devadattaḥ; the cow, its object, meant as agent independent of the prompter, gives utpucchayate gauḥ. udapupucchata: no ciṇ; śap and caṅ by the prohibition of yak and ciṇ respectively. Followed: '[for the rule prescribing] the ātmanepada', '[the cow]', '[someone]'.
commentary TB (sk.2771.t1) on 'ṇiśranthi': the fruit of taking ṇi generally is puccham udasyati etc., with ṇiṅ by 'pucchabhāṇḍa…'; vikurvate saindhavāḥ illustrates the root that is intransitive in the ātmanepada injunction. Followed.
commentary BM on 'śranthigranthyoḥ': objection — śranth (mokṣaṇe) and granth (granthane) are curādi, so the ṇi mention covers them; answer: they are named for the alternative without ṇic. granthati grantham = composes; śranthati mekhalāṃ = loosens; 'devadattaḥ' goes with both; with book and girdle as agents: granthate granthaḥ, śranthate mekhalā; no yak, and no ciṇ in agranthiṣṭa, aśranthiṣṭa; for the kryādi ones, with yak prohibited, the vikaraṇa is śnā. Followed: the glosses.
commentary BM on vikurvate saindhavāḥ: saindhavāḥ = horses; vi-kṛ means galloping by force of the prefix, i.e. making a sound; the object being included in the root sense, it is intransitive; the lakāra is in the main agent; taṅ by 'akarmakāc ca' read after 'veḥ śabdakarmaṇaḥ', even when the fruit goes to another. Objection: being intransitive, the horses cannot be object-agents, so no question of yak. Answer: when vi-kṛ means prompting the horses to make a sound, 'vikurvate saindhavān'; with the horses meant as agents without the prompting, 'vikurvate saindhavāḥ': no yak though karmavat. vyakāriṣṭa: with ciṇ prohibited and no caṅ (not ṇi-final), sic takes the ciṇvat iṭ with vṛddhi; vyakṛta: without it, sic deleted by 'hrasvād aṅgāt'. Followed: '[as object-agent]'.
textual Ours 'tapaḥ karmaḥ kasyeti kim'; NSP p. 470 (scan page-0480) 'tapaḥkarmakasyeti kim'. Ours also 'uttapata suvarṇaṃ'; the print 'uttapati suvarṇaṃ', as BM. Both rendered from the print reading. Mūla, for Ajai's Print Check.
textual k3 and k5 begin with the editorial tag '(vārttikam) ||', which closes the preceding vārttika; the 1915 print (scan page-0480) marks the vārttika with its sign, placed after 'yakciṇoḥ pratiṣedhe —' as in ours. The tag is not rendered.
textual Ours 'śranthīte granthīte svayam eva'; NSP p. 470 (scan page-0480) 'śrathnīte grathnīte', the kryādi forms with loss of the nasal. Rendered from the print. Mūla, for Ajai's Print Check.
textual sk.2771.t1 runs on past this unit: after the TB on SK 2771 it carries the TB on SK 2772 ('kuṣirajoḥ', 'koṣiṣīṣṭeti', the note on svayam), and the colophon 'iti karmakartṛprakriyā'; the TB on the opening of the next prakaraṇa (abhijñā…, vatsyāma iti; SK 2773 ff.) that followed was re-filed to sk.2773.t1 on 2026-10-05.
translator The glosses of the examples are the translator's, kept brief and following BM; 'heats' for uttapati and 'the Sindh horses' for saindhavāḥ (BM: 'aśvāḥ') are the translator's.

SK 2772 · A 3.1.90V

कुषिरजोः प्राचां श्यन् परस्मैपदं च ॥ २७७२ ॥

kuṣirajoḥ prācāṃ śyan parasmaipadaṃ ca

kuṣirajoḥ prācāṃ śyan parasmaipadaṃ ca — For kuṣ and raj, [in (the sense of) the object-agent (karmakartṛ) — carried forward (anuvṛtti) by a frog's leap (maṇḍūkapluti) from acaḥ karmakartari, SK 2768 —,] according to the Easterners (prācām) [i.e. optionally], [not yak — 'na' and 'yak' carried forward from na duhasnunamāṃ yakciṇau, SK 2767 — but] śyan, and parasmaipada as well.

Rule. For kuṣ "to pull" and raj "to dye", in the object-agent sense, there is optionally not yak but śyan, and the parasmaipada endings as well. Bhaṭṭoji's gloss: "for these two, in the object-agent sense, [there is] not yak but śyan, and parasmaipada as well".

Both of Bhaṭṭoji's commentators say that "not" is carried forward from SK 2767. One of them gives the rest. "Yak" also comes from SK 2767. "In the object-agent sense" comes by a frog's leap from SK 2768. Prācām, "according to the Easterners", makes the rule optional. Bhaṭṭoji adds that the parasmaipada is an exception (apavāda) to the ātmanepada.

Example. One of Bhaṭṭoji's commentators gives the base sentence.

"Devadatta pulls the foot": kuṣṇāti pādaṃ devadattaḥ.

→ the foot, the object, is meant as agent, independent of human effort

→ this rule: śyan instead of yak, and the parasmaipada → kuṣ + ya + ti

→ kuṣyati pādaḥ svayam eva, "the foot gets pulled of itself".

In the other option, neither applies: yak and the ātmanepada → kuṣyate pādaḥ.

Likewise rajyati or rajyate vastram, "the cloth gets dyed [of itself]". Bhaṭṭoji's text as we have it reads vasram; the sense "cloth" is that of vastram.

Applies when / blocked by. Bhaṭṭoji: "where yak is not in question, however, this [rule] does not apply". So in the precative (āśīrliṅ), whose ending is ārdhadhātuka and outside yak's domain, there is no śyan and no parasmaipada: koṣiṣīṣṭa, raṃkṣīṣṭa, with the ātmanepada. Both of his commentators give the reason. The parasmaipada is taught together with śyan, so it cannot come where śyan does not.

Both of Bhaṭṭoji's commentators explain his gloss "not yak but śyan": śyan is put in yak's very place. One of them adds why this matters. Taught alone, śyan would come even before other ārdhadhātuka affixes, where yak never stands.

Watch out. The two options differ in more than the endings. Both of Bhaṭṭoji's commentators note that the participle differs too. With śyan, kuṣyantī takes the nasal num obligatorily (SK 446). With yak, it would be optional. The accent differs as well.

With SK 2772, Bhaṭṭoji closes the section: "thus the procedure of the object-agent".

Siddhānta-kaumudī

अनयोः कर्मकर्तरि न यक् किंतु श्यन्परस्मैपदं च । आत्मनेपदापवादः । कुष्यति कुष्यते पादः स्वयमेव । रज्यति रज्यते वस्रम् । यगविषये तु नास्य प्रवृत्तिः । कोषिषीष्ट । रंक्षीष्ट ॥

For these two, in [the sense of] the object-agent (karmakartṛ), [there is] not yak but śyan, and parasmaipada as well. [The parasmaipada] is an exception (apavāda) to the ātmanepada. kuṣyati or kuṣyate pādaḥ svayam eva ('the foot gets pulled of itself'). rajyati or rajyate vastram ('the cloth gets dyed [of itself]'). Where yak is not in question (yag-aviṣaye), however, this [rule] does not apply: koṣiṣīṣṭa, raṃkṣīṣṭa. [Thus the procedure (prakriyā) of the object-agent (karmakartṛ).]

Bālamanoramā

कुषिरजोः प्राचां श्यन् परस्मैपदं च - कुषिरञ्जोः । अनयोरिति । 'कुष निष्कर्षे'रञ्ज रागे॑इत्यनयोरित्यर्थः । कर्मकर्तरीति । 'अचः कर्मकर्तरी' त्यतो मण्डूकप्लुत्या तदनुवृत्तेरिति भावः ।न दुहस्नुनमा॑मित्यतो नेति, यगिति चानुवर्तते । तदाह — न यगिति । किंतु श्यन्निति । यग्विषये इत्यर्थः । एवं च यग्विषयादन्यत्र न श्यः प्रवृत्तिः ।न य॑गित्यनुक्ताव श्यनो विधाने तु यग्विषयादन्यत्रार्धधातुकेऽपि श्यन् स्यादिति भावः ।प्राचां॑ग्रहणाद्विकल्पः । तदाह — कुष्यति कुष्यते वा पाद इति ।स्वयमेवे॑ति शेषः । कुष्णाति पादं देवदत्त इति मुख्यकर्तृलकारे पादः कर्म । तस्य पुरुषप्रयत्नमनपेक्ष्य कर्तृत्वविवक्षायां श्यनि परस्मैपदे च कुष्यतीति रूपम् । तदुभयाऽभावे यकि आत्मनेपदे च कुष्यते इति रूपमिति भावः । यक्श्यनोः स्वरे विशेषः । श्यनिकुष्यन्ती वधू॑रित्यत्रशप्श्यनोर्नित्य॑मिति नित्यं नुम् । यकि तुआच्छीनद्यो॑रिति विकल्पः स्यात् । रज्यति रज्यते वा वरुआमिति । अन्तर्भावितण्यर्थतायां दैवादिकत्वाच्छ्यनिरज्यति वरुआ॑मित्यत्र रञ्जयतीत्यर्थः । मुख्ये कर्तरि लः । कर्मणः कर्तृत्वविवक्षायां तु रज्यति रज्यते वा वरुआमिति भवतीत्यर्थः । यगवि,ये तु नास्त्येवेति ।श्य॑निति शेषः । यक#ं प्रतिषिध्य तत्स्थाने श्यनो विधिसामर्थ्यादित्यर्थः । कोषिषीष्टेति । आर्धधातुकत्वेन यगविषयत्वान्न श्यन् । तत्संनियोगशिष्टत्वात् परस्मैपदं च श्यनभावे सति न भवतीति भावः । रङ्क्षीष्टेति । रञ्जेः सीयुटि जस्य कुत्वेन गः । तस्य चर्त्वेन कः । अनुस्वारपरसवर्णौ । अत्र कर्मकर्तृप्रकरणे सर्वत्र पच्यते ओदनः स्वयमेवेति, भिद्यते काष्ठं स्वयमेवेत्यादौ स्वयंशब्दस्य आत्मना करणेनेत्यर्थः, न त्वात्मना कत्र्रेति, तथा सति कर्मण्येव लः स्यादिति 'णेरणौ' इति सूत्रे कैयटे स्पष्टम् । इति कर्मकर्तृप्रक्रिया । अथ पूर्वकृदन्ते कृत्यप्रकरणम् ।अथ कृदन्तप्रक्रिया निरूप्यन्ते । तदेवंप्रत्यया अथ कथ्यन्ते तृतीयाध्यायगोचराः॑इति प्रतिज्ञातेषु तृतीयाध्यायस्थप्रत्ययेषु प्रथमपादेप्रत्ययः॑,परश्चे॑त्यारभ्यकुषिरञ्जोः प्राचां श्य॑न्नित्यन्तैः सूत्रैर्विहिताः कतिचित्प्रत्यया निरूपिताः । अथतदुत्तरसूत्रविहितान्निरूपयितुमुपक्रमते —

translator notes

commentary BM: 'anayoḥ' = of 'kuṣa niṣkarṣe' and 'rañja rāge'; 'karmakartari' comes by a frog's leap (maṇḍūkapluti) from 'acaḥ karmakartari'; 'na' and 'yak' are carried forward from 'na duhasnunamām…'. 'kiṃtu śyan' means: in the domain of yak; so śyan does not apply outside that domain, whereas if śyan were enjoined without 'na yak' it would come even before other ārdhadhātuka affixes. 'prācām' makes it optional. Followed: the brackets in sutra_en and 'not yak but śyan'.
commentary TB (printed under sk.2771.t1): 'na' continues from 'na duhasnunamām…', hence Bhaṭṭoji's 'na yak kiṃtu śyan'; śyan comes in that very domain, as in 'na girā gireti brūyāt…', where 'irā' is enjoined in the very place of the prohibited 'girā'. Followed: '[not yak — 'na' … carried forward …]'.
commentary BM on the examples: 'svayam eva' is to be supplied; from 'kuṣṇāti pādaṃ devadattaḥ' the foot, the object, meant as agent independent of human effort, gives kuṣyati with śyan and parasmaipada, and kuṣyate with yak and ātmanepada when both are absent. yak and śyan differ in accent; with śyan, 'kuṣyantī vadhūḥ' has obligatory num by 'śapśyanor nityam' [SK 446], with yak it would be optional by 'āc chīnadyoḥ…'. rajyati vastram (with śyan, raj being divādi) means 'dyes' with the causative sense incorporated, in the main agent; with the cloth meant as agent, rajyati or rajyate. Followed: the glosses and the reading of 'or'.
commentary BM on 'yagaviṣaye tu nāsty eva': [śyan] does not apply, by force of its being enjoined in the place of yak after prohibiting it; koṣiṣīṣṭa, being ārdhadhātuka and outside yak's domain, has no śyan, and the parasmaipada, enjoined together with śyan (tatsaṃniyogaśiṣṭa), does not occur without it. raṅkṣīṣṭa: before sīyuṭ the j of rañj becomes g by kutva, k by cartva, then anusvāra and parasavarṇa. Followed: 'where yak is not in question'.
commentary TB (printed under sk.2771.t1): the parasmaipada, enjoined together with śyan, does not occur where śyan is absent, so Bhaṭṭoji gives ātmanepada forms, koṣiṣīṣṭa; likewise koṣiṣyate, cukuṣe, akoṣi, akoṣiṣyata, raṅkṣyate, rarañje, arañji, araṅkṣyata are to be understood. In the śyan alternative kuṣyanti has obligatory num, in the yak alternative optional num by 'āc chīnadyoḥ', and the accent also differs. Recorded; the English keeps Bhaṭṭoji's two forms.
commentary BM: throughout this karmakartṛ section, in pacyate odanaḥ svayam eva, bhidyate kāṣṭhaṃ svayam eva and the like, 'svayam' means 'by itself as the means (ātmanā karaṇena)', not 'by itself as agent', for then the lakāra would be in the object sense; so Kaiyaṭa on 'ṇer aṇau'. Followed: 'of itself' is used in the glosses, not 'by itself as agent'.
commentary TB (printed under sk.2771.t1): in 'bhidyate kāṣṭhaṃ svayam eva', used in this section in the Vṛtti etc., 'svayam' means the instrument (ātmanā karaṇena); if it meant the agent, the lakāra would be in the object sense; this is clear in Kaiyaṭa and others. Followed, as above.
textual Ours 'vasram'. BM reads the same: in this BM encoding 'ruā' consistently stands for sr (sk.2771.b1 'praruāvaṇa' = prasravaṇa, 'viruāṃsayati' = visraṃsayati; sk.2769.b1 'ruājaṃ' = srajam), while str is spelled normally, so BM's 'varuām' is vasram. Wikisource also reads vasram, and the NSP p. 470 glyph (scan page-0480) matches the sr of 'srajaṃ' on the same page (collation batch06), though the raw OCR gives 'vastram'. BM, Wikisource and probably the print thus all read vasram. Lexically vastram ('cloth') is expected, and the English renders it. Mūla, for Ajai's Print Check.
textual Our kaumudī ends at '…koṣiṣīṣṭa | raṃkṣīṣṭa ||'. NSP p. 470 (scan page-0480, read) continues in kaumudī type with the prakaraṇa colophon '|| iti karmakartṛprakriyā ||', which in ours survives only inside the BM (sk.2772.b1) and the TB (sk.2771.t1). The English supplies it in square brackets as the last line of k1. Mūla, for Ajai's Print Check; source.json not edited.
textual This unit has no TB block of its own; the TB on SK 2772 is printed at the end of sk.2771.t1. sk.2772.b1 ends with BM's transition to the next prakaraṇa ('atha pūrvakṛdante kṛtyaprakaraṇam…'), which is BM's own and not kaumudī text.
translator The glosses 'gets pulled' (kuṣ niṣkarṣe) and 'gets dyed' are the translator's. '[The parasmaipada]' as the subject of 'ātmanepadāpavādaḥ' is the translator's reading of the sentence; the commentators do not discuss it.

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