Vaiyākaraṇa-siddhānta-kaumudī — kṛdantakṛtyaprakaraṇam

SK 2829 · A 3.1.91धात्वधिकारः (द्वितीयः)

धातोः ॥ २८२९ ॥

dhātoḥ

dhātoḥ — After a dhātu [— the second dhātu-adhikāra, running to the end of the third adhyāya].

Rule. This is a heading (adhikāra): "after a dhātu". It runs to the end of the third book (adhyāya) of the Aṣṭādhyāyī. Every affix taught under it is added after a root. Bhaṭṭoji then cites two rules, SK 781 (tatropapadaṃ saptamīstham) and SK 374 (kṛd atiṅ). They belong to this heading. One of his commentators says they "have been explained before".

Example.

edh + tavyat → the affix stands after the dhātu edh → edhitavyam.

ci + tavyat → the affix stands after the dhātu ci → cetavyaḥ.

The steps inside these forms are taught at SK 2834.

Applies when / blocked by. The word dhātoḥ already ran from an earlier heading, dhātor ekāco halādeḥ… (SK 2629). Why say it again? One of Bhaṭṭoji's commentators answers. The kṛt and upapada names must hold only inside this new heading. Otherwise the sya of kariṣyati would count as a kṛt and take a case-ending. And every word in the seventh case would count as an upapada. The same commentator adds that the name ārdhadhātuka goes only to affixes taught while "after a dhātu" is in force.

Watch out. This is the second "after a dhātu" heading, not the first. It reaches to the end of the third book. One of Bhaṭṭoji's commentators traces that limit to the Bhāṣya.

Siddhānta-kaumudī

आ तृतीयसमाप्तेरधिकारोऽयम् । तत्रोपपदं सप्तमीस्थम् SK 781 । कृदतिङ् SK 374 ॥

This is an adhikāra [extending] up to the end of the third [adhyāya]. [Within it stand] tatropapadaṃ saptamīstham (SK 781) and kṛd atiṅ (SK 374) [— already explained].

Tattvabodhinī

alignment inferredNSP p. 489

—तत्रोपपदमित्यादि । एतेन कृत्संज्ञोपपदसंज्ञयोरिह विधानसौष्ठवाय द्वितीयो धात्वधिकार आवश्यक इति ध्वनितम् । अयं भावः । यदि द्वितीयधात्वधिकारो न स्यात्तदा पूर्वधात्वधिकारेऽपि कृदुपपदसंज्ञे स्याताम् । इष्टापत्तौ तु सप्तमीनिर्दिष्टमात्रस्योपपदत्वेन ‘च्लि लुङि’ इत्यादौ लुङन्ते उपपदे च्लिरित्येवमनिष्ठोऽर्थः प्रसज्येत । तिङ्भिन्नधात्वधिकारप्रत्ययस्य कृत्संज्ञायां करिष्यतीत्यादौ स्यप्रत्ययस्य कृत्त्वेन ‘कृत्तद्धित—’ इति प्रातिपदिकत्वादौत्सर्गिकमेकवचनमिति सर्वसंमतत्वेन सुप्रत्ययप्रसङ्गाच्च, तस्मादधिकारविशेषे अनयोः संज्ञयोर्विधानार्थमयमधिकार इति

Bālamanoramā

धातोः - धातोः । आ तृतीयेति । आतृतीयाध्यायपरिसमाप्तेरित्यर्थः । एतच्च भाष्ये स्पष्टम् । तत्रोपपदं कृदतिङिति । व्याख्यातं प्राक् ।

translator notes

commentary BM: 'ā tṛtīya…' means 'up to the completion of the third adhyāya', as the Bhāṣya makes clear; tatropapadam… and kṛd atiṅ 'have been explained before' (vyākhyātaṃ prāk). Followed: 'third [adhyāya]' and '[— already explained]'.
commentary TB, printed under sk.2828.t1 (at its tail, after the lakārārtha discussion): the kṛts are taught after the tiṅs because kṛd atiṅ defines kṛt as 'other than tiṅ'; 'dhātoḥ' is restated although it continues from dhātor ekāco halādeḥ, so that the ārdhadhātuka saṃjñā goes only to suffixes prescribed with the word 'dhātoḥ' actually in operation; 'ā tṛtīyasamāpteḥ' rejects the view that the dhātu-adhikāra runs only 'prāg lādeśāt'; and the rule is an adhikāra because it states nothing to be prescribed (vidheya) and is svarita. Followed: 'This is an adhikāra'.
commentary TB (sk.2829.t1) on 'tatropapadam…': the citation shows that this second dhātu-adhikāra is needed so that the kṛt and upapada saṃjñās are prescribed neatly within it. Without it they would hold in the earlier dhātu-adhikāra too: every seventh-case word (saptamyanta) would be an upapada (so 'cli luṅi' would wrongly mean 'cli when a luṅ-final word is upapada'), and sya in kariṣyati would be a kṛt and so take a sup suffix by kṛttaddhita… . Followed: '[Within it stand]'.
textual Our prakaraṇa name is 'kṛdantakṛtyaprakaraṇam'; the 1915 print's section heading above 2829 reads 'pūrvakṛdantakṛtyaprakaraṇam 63' (NSP p. 479, scan page-0489; collation batch08). No opening sentence in kaumudī type precedes 2829. The verse 'samastajagatām īśau …' printed below the rule is the TB's maṅgala, not kaumudī. Kaumudī text otherwise matches the print (batch08: clean).
translator '[Within it stand]' supplies the construal of the two bare citations; the kaumudī merely lists them after naming the adhikāra.

SK 2830 · A 3.1.94कृदधिकारे उत्सर्गापवादमसम्बन्धज्ञापकपरिभाषा

वाऽसरूपोऽस्त्रियाम् ॥ २८३० ॥

vā'sarūpo'striyām

vā 'sarūpo 'striyām — [Within the dhātu-adhikāra,] an [apavāda suffix] that is not of the same form (asarūpa) optionally [blocks — 'bādhakaḥ' supplied (śeṣa) — the utsarga], except [what is taught in the adhikāra headed] striyām.

Rule. This is a paribhāṣā. Inside this dhātu heading an exception affix (apavāda) usually sets aside the general affix (utsarga). But if the exception is not of the same form (asarūpa), it blocks the general affix only optionally. The one exclusion is the strī-adhikāra, the heading that begins with striyāṃ ktin (SK 3272) in a later chapter. An exception taught there always blocks.

Example. One of Bhaṭṭoji's commentators gives these.

bhū ends in a vowel, so yat comes by SK 2842 → bhavyam.

yat and tavyat differ in form, so tavyat still comes → bhavitavyam.

kṛ takes ṇyat by SK 2872 → kāryam.

tavyat and anīyar still come → kartavyam, karaṇīyam.

Applies when / blocked by. Bhaṭṭoji glosses astriyām as "except one stated in the strī-adhikāra". Both commentators derive this from the svarita of strī, and reject other readings. Why the rule is a paribhāṣā and not a heading, they explain differently; scholars discuss this.

Watch out. "Same form" is judged without the markers. So yat and ṇyat count as the same form (sarūpa), and this rule gives no option between them (SK 2844).

Siddhānta-kaumudī

परिभाषेयम् । अस्मिन्धात्वधिकारेऽसरूपोऽपवादप्रत्यय उत्सर्गस्य बाधको वा स्यात् स्त्र्यधिकारोक्तं विना ॥

This is a paribhāṣā. In this dhātu-adhikāra, an apavāda suffix that is not of the same form (asarūpa) optionally blocks (bādhaka) the utsarga — except one stated in the strī-adhikāra.

Tattvabodhinī

NSP p. 489–490

—वासरूपोऽस्त्रियाम् । अपवादेन नित्यं वाधे प्राप्ते क्वचिदुत्सर्गस्यापि प्रवृत्त्यर्थमिदं सूत्रम् । अत एव ‘अचो यत्’ ‘ऋहलोर्ण्यत्’ इत्याद्यपवादविषये तव्यदादयोऽपि प्रयुज्यन्ते—भव्यम्, भवितव्यम् । कार्यं, कर्तव्यं, करणीयम् । वाच्यम्, वक्तव्यमित्यादि ॥—परिभाषेति । अधिकारसूत्रमिति स्वीकृते तु स्त्र्यधिकारेण विच्छेदाद्वासरूपसूत्राप्रवृत्त्या आसित्वा भुङ्क्ते आस्यते भोक्तुमित्यादिरूपाणि न सिध्यन्ति । इह हि भोजनार्थलादासनस्य पूर्वकालता गम्यते, क्त्वाप्रत्ययश्च तुमर्थाधिकाराद्भावे भवति लकारोऽपि तत्रैवेति समानविष- यत्वादुभयोर्वाध्यवाधकभावः स्यात् । किंच वर्णात्कार इत्युत्सर्गः स च ‘रादिफः’ इत्यनेन वाध्येत । न चेष्टापत्तिः । ‘रकारादीनि नामानि शृण्वतो मम पार्वति’ इत्यादिप्रयोगविरोधात् । अमुमेवार्थं मनसि निधाय हरदत्तादिभिः परिभाषेयमित्युक्तम् । एतेन ‘शकि लिङ् च’ इति ज्ञापकाद्वासरूपविधेरनित्यत्वेन स्त्र्यधिकारादुत्तरेषु क्तल्युट्तुमुन्खलर्थेषु वासरूपविधिर्नास्तीति सिद्धान्तः संगच्छत इति दिक् । ‘वासरूप—इत्यत्राऽसरूप इति च्छेदः । अन्यथा लाघवे विशेषाभावेनासंदेहाय सरूपो वेति ब्रूयादित्याशयेनाह—असरूप इति । असरूप इति किम् । ‘कर्मण्यण्’ इत्युत्सर्गः । ‘आतोऽनुपसर्गे कः’ इत्यपवादः । स तूत्सर्गस्य नित्यं वाधको यथा स्यात् । गोदः । कम्बलदः । न च कृतेऽप्यसरूपग्रहणे अण्कयोरप्यसरूपलाशेष्टसिद्धिरिति वाच्यम् । ‘नानुवन्धकृतमसारूप्यम्’ इति सिद्धान्तात् । अस्त्रियामित्यत्र स्त्रीशब्दः स्वर्यते स्वरितेन चाधिकारावगतिरित्याशयेनाह—स्त्र्यधिकारोक्तं विनेति । तेन ‘स्त्रियां क्तिन्’ इत्युत्सर्गम् ‘अप्रत्ययात्’ इत्यपवादो नित्यं वाधते । चिकीर्षा । जिहीर्षा । नन्वस्त्रियामित्यत्र स्त्रीशब्दस्य स्वरितत्वं प्रतिज्ञाय स्वरितेनाधिकारावगतिरित्यादिव्याख्यां विहाय स्त्रियामभिधेयायां वासरूपविधिनैति स्त्रियामित्येवं शब्दमुच्चार्य विहिते वासरूपविधिनैति वा व्याख्यायतामिति चेत् । अत्राहुः । स्त्रियां वाच्यायामिति पक्षे लब्ध्या रुवितव्येति यतो विषये तव्यो न स्यात्, द्वयोरपि इह स्त्रीवाचकलात् । स्त्रियामिति शब्दोच्चारणपक्षे तु व्यावक्रोशी व्यावक्रुष्टिरिति कर्मव्यतिहारे णचो विषये क्तिन्न स्यात् । द्वयोरपि स्त्रियामित्युच्चार्य विधानात् । ततश्च स्त्र्यधिकारोक्तं विनेति व्याख्यैव ज्यायसीति दिक्

Bālamanoramā

वाऽसरूपोऽस्त्रियाम् - वाऽसरूपोऽस्त्रियाम् ।असरूप॑इति छेदः । परिभाषेयमिति । अधिकारत्वे स्वरितत्वकल्पनागौरवादिति भावः । असरूप इति लिङ्गनिर्देशः । यत्र असरूपप्रत्ययो विधास्यते तत्र वेत्युपतिष्ठते ।वे॑त्यतः प्राक् 'बाधक' इति शेषः । असरूपो वा बाधको भवतीति यावत् । कस्य बाधको वेत्याकाङ्क्षायामुत्सर्गस्येत्यर्थाल्लभ्यते । फलितमाह — अस्मिन् धात्वधिकारे इत्यादिना । स्त्रीशब्दः स्वर्यते । तदाह — स्त्र्यधिकारोक्तं विनेति ।स्त्रियां क्तिन् इति वक्ष्यमाणस्त्र्यधिकारस्थमपवादं विनेत्यर्थः । स्त्र्यधिकारस्थस्तु असरूपः प्रत्यय उत्सर्गस्य नित्यमेव बाधक इतिभावः । 'ण्वुल्तृचौ' इत्युत्सर्गः ।इगुपधज्ञाप्रीकिरः कः॑ इत्यपवादः । तद्विषये ण्वुल्तृचावपि भवतः । विक्षिपः । विक्षेपकः । विक्षेप्ता । असरूप इति किम् । 'कर्मण्यण्' इत्युत्सर्गः । 'आतोऽनुपसर्गे कः' इत्यपवादः । स तु सरूपत्वान्नित्यं बाधक एव । गोदः । कम्बलदः ।नानुबन्धकृतमसारूप्य॑मिति वचनादनुबन्धो न सारूप्यप्रतिबन्धकः । अस्त्रियां किम् । 'स्त्रियां क्तिन्' इत्युत्सर्गः ।अ प्रत्यया॑दिति प्रत्ययान्तद्विहितोऽकारप्रत्ययः, तस्याऽपवादो बाधक एव भवति । चिकीर्षा । व्यावक्रोशी व्याक्रुष्टिरित्यत्र तुकर्म व्यतिहारे णच् स्त्रिया॑मिति णच् क्तिनो बाधको वा भवत्येव ।अस्त्रिया॑मिति निषेधस्तु नास्ति,तस्यणचः स्त्रिया॑मित्यधिकारोक्तत्वाऽभावात् ।

translator notes

commentary BM: the split is 'asarūpaḥ'; it is a paribhāṣā [not an adhikāra] because positing a svarita for an adhikāra is cumbersome; 'asarūpaḥ' marks the place: wherever an asarūpa suffix is prescribed, 'vā' comes in; before 'vā' supply 'bādhakaḥ' (śeṣa), and 'of the utsarga' is obtained from the sense; the word strī is svarita, so 'astriyām' means 'except an apavāda standing in the strī-adhikāra (striyāṃ ktin, SK 3272)', where an asarūpa suffix always blocks the utsarga. Followed: the brackets in sutra_en and 'except one stated in the strī-adhikāra'.
commentary TB (sk.2830.t1): the rule lets the utsarga sometimes operate where the apavāda would always block it — hence tavyat etc. in the domain of aco yat and ṛhalor ṇyat (bhavyam/bhavitavyam; kāryam/kartavyam/karaṇīyam). It is a paribhāṣā because, as an adhikāra, it would be cut off by the strī-adhikāra, so that āsitvā bhuṅkte / āsyate bhoktum and the use of 'rakāra' (vs. 'repha') would fail; so Haradatta and others call it a paribhāṣā. TB, like BM, takes 'astriyām' as 'except what is stated in the strī-adhikāra' via the svarita of strī, rejecting the readings 'when a feminine is denoted' and 'where the word striyām is pronounced'. Recorded: BM and TB give different reasons for 'paribhāṣā'; the English renders only Bhaṭṭoji's 'This is a paribhāṣā'.
textual Matches NSP p. 479 (scan page-0489; collation batch08: clean).

SK 2831 · A 3.1.95कृत्यसंज्ञा

कृत्याः ॥ २८३१ ॥

kṛtyāḥ

kṛtyāḥ — [The suffixes taught from here up to before ṇvul are] called kṛtya.

Rule. This is a heading and a name. The affixes taught from here up to ṇvul are called kṛtya. Both of Bhaṭṭoji's commentators say ṇvul means ṇvultṛcau (SK 2895). That rule opens the next chapter. One says the Bhāṣya makes this clear. The other says it is the nearest rule naming ṇvul.

Example.

ci + tavyat → cetavyaḥ: tavyat is taught before SK 2895, so it is a kṛtya.

It also stands under "after a dhātu" and is no verb-ending, so it is a kṛt.

One of Bhaṭṭoji's commentators says tavyat, tavya and anīyar are both kṛt and kṛtya.

Applies when / blocked by. The name is used elsewhere. One of Bhaṭṭoji's commentators lists SK 2817, SK 2822 and SK 2823, all in chapter 65.

Siddhānta-kaumudī

अधिकारोऽयं ण्वुलः प्राक् ॥

This is an adhikāra [running] up to before ṇvul [i.e., before ṇvultṛcau, SK 2895].

Tattvabodhinī

NSP p. 490

—कृत्याः । अत्र प्रत्ययः इत्यादिवत्कृत्य इत्यधिकारेणापीष्टसिद्धेर्वहुवचनमनुक्तप्रत्ययसमुच्चयार्थं, तेन केलिमरादयो ज्ञापकसिद्धा इति नोपसंख्येया इत्याहुः ॥—ण्वुलः प्रागिति । ‘ण्वुल्तृचौ’ इत्यतः प्रागित्यर्थः । ‘रोगाख्यायां ण्वुल् वहुलम्’ इति नावधिः प्रत्यासत्तिन्यायात् ॥ अवधिविशेषे ज्ञापकं तु ‘अर्हें कृत्यतृचश्च’ इत्यत्र कृत्यात्पृथक् तृचो ग्रहणमेव । न चैवं तृचोऽकृत्यत्वेऽपि ण्वुलः कृत्यत्वं दुर्वारं स्यात्, इष्टपत्तौ तु ‘तयोरेव’—इति भावकर्मणोरेव ण्वुल् स्यान्न तु कर्तरीति वाच्यम् । भाष्ये एव ण्वुलः कृत्यत्वमाशङ्क्य योगापेक्षं ज्ञापकमिति सिद्धान्तितत्वात् । वृत्तिकारस्तु सूत्रे प्राक् ण्वुल इति प्रचिक्षेप ॥—तयोरेव—तच्छब्देन भावकर्मणी परामृश्येते एवकारस्तु कर्तृयोगव्यवच्छेदार्थस्तदाह—भावकर्मणोरेवेति । यद्यप्येतत्तक्रकौण्डिन्यन्यायेनैव लभ्यते तथापि स्पष्टप्रतिपत्त्यर्थमेवकार इत्येके । तन्न्यायस्यानित्यत्वज्ञापनार्थमित्यन्ये ॥—स्वरार्थाविति । तकारः ‘तित्स्वरितम्’ इति स्वरितत्वार्थः । रेफस्तु ‘उपोत्तमं रिति’ इति मध्योदात्तार्थः

Bālamanoramā

कृत्याः (प्राङ् ण्वुलः) - कृत्याः । कृत्यसंज्ञका इत्यर्थः । ततश्चप्रैषातिसर्गप्राप्तकालेषु कृत्याश्च॑,॒अर्हे कृत्यतृचश्च॑,शकि लिङ् चे॑त्यादिषु प्रवर्तते । ण्वुलः प्रागिति । 'ण्वुल्तृचौ' इत्यतः प्रागित्यर्थः । एतच्च भाष्ये स्पष्टम् ।

translator notes

commentary BM: 'kṛtyāḥ' means 'having the saṃjñā kṛtya'; the saṃjñā then operates in praiṣātisargaprāptakāleṣu kṛtyāś ca (SK 2817), arhe kṛtyatṛcaś ca (SK 2822), śaki liṅ ca (SK 2823) and the like; 'ṇvulaḥ prāk' means 'before ṇvultṛcau', as the Bhāṣya makes clear. Followed: sutra_en and the bracket in k1.
commentary TB (sk.2831.t1): 'before ṇvultṛcau', not before rogākhyāyāṃ ṇvul bahulam, by the maxim of proximity; the jñāpaka for this limit is the separate mention of tṛc beside kṛtya in arhe kṛtyatṛcaś ca, and the Bhāṣya, having raised the doubt that ṇvul would then be kṛtya, settles that the jñāpaka depends on the rule; the Vṛttikāra inserted 'prāk ṇvulaḥ' into the sūtra. TB also reports a view that the plural 'kṛtyāḥ' gathers unstated suffixes, so that kelimar etc. need not be additionally stated (upasaṃkhyāna). Followed: 'ṇvultṛcau'; the kelimar view recorded only (contrast the kaumudī's upasaṃkhyāna at SK 2834).
textual Matches NSP p. 480 (scan page-0490; collation batch09: clean). sk.2831.t1 also carries the TB on SK 2833 ('tayor eva') and on SK 2834 ('svarārthau iti'); the print sets these continuously.

SK 2832 · A 3.4.67V

कर्तरि कृत् ॥ २८३२ ॥

kartari kṛt

kartari kṛt — A kṛt [suffix comes] in [the sense of] the agent (kartṛ).

Rule. A kṛt affix comes in the sense of the agent (kartṛ). Bhaṭṭoji cites it as what would otherwise hold: "a kṛt affix should be in the agent". One of his commentators explains: tavyat and the rest are kṛts, so the agent sense would fall to them. The next rule prevents this. The same commentator calls this rule a statement of meaning (arthanirdeśa).

Example.

ci + tavyat → a kṛt → by this rule alone it would mean the agent

→ cetavya would mean "one who gathers".

SK 2833 prevents this.

Watch out. This rule stays in force for the kṛt affixes taught later. The kṛtyas are taken out of it by SK 2833.

Siddhānta-kaumudī

कृत्प्रत्ययः कर्तरि स्यादिति प्राप्ते ॥

'A kṛt suffix should be in [the sense of] the agent' — this being in prospect [for tavyat and the rest, which are kṛt, the next rule (SK 2833) is taught]:

Bālamanoramā

कर्तरि कृत् - कर्तरि कृत् । अर्थनिर्देशोऽयम् । इति प्राप्ते इति । वक्ष्यमाणतव्यदादिप्रत्ययानां कृत्संज्ञकत्वात्तेषां कर्तरि प्राप्तावित्यर्थः ।

translator notes

commentary BM: this is a statement of meaning (arthanirdeśa); 'iti prāpte' means that since tavyat etc., to be stated, are kṛt, the agent-sense would accrue to them. Followed: the part '[for tavyat and the rest, which are kṛt …]' of the bracket.
translator 'the next rule (SK 2833) is taught' in the bracket is the translator's supplement: 'iti prāpte' leads into the following sūtra (tayor eva kṛtyaktakhalarthāḥ), which BM does not name here.
textual Matches NSP p. 480 (scan page-0490; collation batch09: clean). No TB on this rule is printed, here or under a neighbour (sk.2831.t1 passes from 'ṇvulaḥ prāk' directly to 'tayor eva').

SK 2833 · A 3.4.70V

तयोरेव कृत्यक्तखलर्थाः ॥ २८३३ ॥

tayoreva kṛtyaktakhalarthāḥ

tayor eva kṛtyaktakhalarthāḥ — The kṛtya [suffixes], kta and [the suffixes] having the sense of khal [come] only in those two [senses — bhāva and karman, named in laḥ karmaṇi ca bhāve cākarmakebhyaḥ, SK 2152].

Rule. The kṛtya affixes, the affix kta, and the affixes with the sense of khal come only in "those two" senses. Those two are bhāva (the bare action) and karman (the object), named in SK 2152. Bhaṭṭoji: "these come only in bhāva and karman". kta and the khal-sense affixes are taught in later chapters.

Example.

edh takes no object, so the kṛtya is in bhāva:

edh + tavyat → edhitavyam tvayā "growing is to be done by you".

One of Bhaṭṭoji's commentators glosses it as "the act of growing, of which you are the agent".

ci takes an object, so the kṛtya is in karman:

ci + tavyat → cetavyaḥ dharmas tvayā "dharma is to be accumulated by you".

Here cetavyaḥ agrees with dharmaḥ, the object. The agent tvayā "by you" is in the third case.

Applies when / blocked by. One of Bhaṭṭoji's commentators says the word eva "only" shuts out the agent. The other draws a further point from eva. The more specific name kṛtya does not cancel the name kṛt; the affixes are still kṛts. As one commentator puts it at SK 2854: after a root that takes an object, a kṛtya is in karman; after one that takes none, in bhāva.

Watch out. Where a kṛtya word does mean the agent, a special rule gives that sense. In this chapter that happens in vāstavyaḥ (a vārttika at SK 2834), in nipātanas such as ajaryam (SK 2853) and sūryaḥ (SK 2865), and in the words of SK 2894.

Siddhānta-kaumudī

एतेन भावकर्मणोरेव स्युः ॥

These come only in bhāva and karman.

Bālamanoramā

तयोरेव कृत्यक्तखलर्थाः - तयोरेव कृत्यक्तखलर्थाः ।लः कर्मणि च भावे चे॑ ति सूत्रोपात्ते भावकर्मणी तच्छब्देन कृत्संज्ञकतया प्राप्तकर्तृकत्वस्याऽभावमनुवदन् कृत्यसंज्ञया वैशेषिक्या कृत्संज्ञाया अबाधं गमयति ।

translator notes

commentary BM (completed from Wikisource BM, uttara-3/0047; ours drops a line by eye-skip after 'tacchabdena'): 'tad' refers to bhāva and karman taken up in the sūtra laḥ karmaṇi ca bhāve ca (SK 2152); hence [Bhaṭṭoji] says 'ete bhāvakarmaṇor eva' — not in the agent. The restriction is already secured because [the rule] is a specific one (vaiśeṣikatvād eva siddhe); the eva, restating that tavyat etc. lack the agent-sense they would get from the kṛt saṃjñā, shows that the specific saṃjñā kṛtya does not cancel the kṛt saṃjñā. Followed: the bracket in sutra_en.
commentary TB, printed under sk.2831.t1 ('—tayor eva—'): 'tad' refers to bhāva and karman; 'eva' excludes connection with the agent, hence 'bhāvakarmaṇor eva'. Some say 'eva' is for clarity, the sense being got already by the takrakauṇḍinya maxim; others, that it shows that maxim is not invariable. Followed: 'only in bhāva and karman'.
textual Our kaumudī reads 'etena bhāvakarmaṇor eva syuḥ' ('by this, [they] come only in …'); the 1915 print reads 'ete bhāvakarmaṇor eva syuḥ' ('these come only in …') — NSP p. 480 (scan page-0490, read at zoom; the raw OCR also has 'ete'). The English follows the print. BM's pratīka 'ete bhāvakarmaṇor eveti' (Wikisource BM, uttara-3/0047; lost from our BM by eye-skip) is a third witness for 'ete'. Collation batch09 lists 2833 as clean, so this difference was not caught there. Mūla: for Ajai's print check.

SK 2834 · A 3.1.96V

तव्यत्तव्यानीयरः ॥ २८३४ ॥

tavyattavyānīyaraḥ

tavyattavyānīyaraḥ — [After a dhātu — carried forward (anuvṛtti) from dhātoḥ, SK 2829 —] tavyat, tavya and anīyar [come].

Rule. The affixes tavyat, tavya and anīyar come after a dhātu. "After a dhātu" is carried forward from SK 2829. Bhaṭṭoji: "the t and the r are for the accent". Both of his commentators explain. The t of tavyat makes the accent svarita by titsvaritam (SK 3729). The r of anīyar puts the udātta on the next-to-last syllable. One commentator adds that plain tavya has the udātta on its first syllable.

Example.

ci + tavyat → the marker t goes → ci + tavya

→ tavya is ārdhadhātuka; the final i takes guṇa (SK 2168) → ce + tavya

→ it agrees with dharmaḥ → cetavyaḥ.

ci + anīyar → the marker r goes → ci + anīya

→ guṇa (SK 2168) → ce + anīya

→ e becomes ay before a vowel (SK 61) → cayanīyaḥ.

Bhaṭṭoji: cetavyaś cayanīyo vā dharmas tvayā.

edh + tavyat → edh + tavya

→ edh is seṭ, so the ārdhadhātuka tavya takes iṭ (SK 2184) → edh + i + tavya

→ edhitavyam. With anīyar: edhanīyam.

Bhaṭṭoji: edhitavyam, edhanīyaṃ tvayā.

Applies when / blocked by. In bhāva the word is singular "by the general rule" and neuter, says Bhaṭṭoji. One of his commentators traces both to dicta of the Bhāṣya. A bare action has no number of its own, so the singular is used.

A vārttika, vaser tavyat kartari ṇic ca: after vas "to dwell", tavyat comes in the agent sense, and it counts as marked with ṇ.

vas + tavyat → treated as ṇ-marked → the penultimate a takes vṛddhi (SK 2282) → vāstavyaḥ "one who dwells".

A second vārttika, kelimara upasaṃkhyānam: the affix kelimar is to be added to the list.

pac + kelimar → pacelimā māṣāḥ "beans fit to be cooked", that is, paktavyāḥ.

bhid + kelimar → bhidelimāḥ saralāḥ "sarala trees fit to be split", that is, bhettavyāḥ.

Bhaṭṭoji: the affix is in karman. One of his commentators says its k and r are markers; the k is why bhid takes no guṇa.

Watch out. The Vṛttikāra held that kelimar also comes in the karmakartṛ, an object that acts as its own agent. Bhaṭṭoji rejects this as contrary to the Bhāṣya. One of his commentators says why: the Bhāṣya explains bhidelimāḥ only as bhettavyāḥ "to be split".

Siddhānta-kaumudī

धातोरेते प्रत्ययाः स्युः । तकाररेफौ स्वरार्थौ । एधितव्यम् । एधनीयं त्वया । भावे औत्सर्गिकमेकवचनं क्लीबत्वं च । चेतव्यश्चयनीयो वा धर्मस्त्वया ।

These suffixes come after a dhātu. The t and the r are for the accent. edhitavyam, edhanīyaṃ tvayā ('growing/prospering is to be done by you', impersonal). In bhāva, the singular by the general rule (autsargika) and the neuter. cetavyaś cayanīyo vā dharmas tvayā ('dharma is to be accumulated by you').

vārttika

वसेस्तव्यत्कर्तरिणिच्च

(vārttika) After vas, tavyat in the agent, and it is ṇit.

(वार्तिकम्) ॥ वसतीति वास्तव्यः ।

vasatīti vāstavyaḥ ('one who dwells' — vāstavya).

vārttika

केलिमर उपसंख्यानम्

(vārttika) kelimar should be additionally stated (upasaṃkhyāna).

(वार्तिकम्) ॥ पचेलिमा माषाः । पक्तव्याः । भिदेलिमाः सरलाः भेत्तव्याः । कर्मणि प्रत्ययः ॥ वृत्तिकारस्तु कर्मकर्तरि चायमिष्यत इत्याह तद्भाष्यविरुद्धम् ॥

pacelimā māṣāḥ ('beans fit to be cooked'), [i.e.] paktavyāḥ; bhidelimāḥ saralāḥ ('sarala trees fit to be split'), [i.e.] bhettavyāḥ. The suffix is in karman. The Vṛttikāra, however, says that it is also desired in the karmakartṛ; that is contrary to the Bhāṣya.

Bālamanoramā

तव्यत्तव्यानीयरः - तव्यत्तव्यानीयरः । तव्यत् तव्य अनीयर् एषां द्वन्द्वः । प्रत्ययाः स्युरिति । ते कृत्संज्ञकाः, कृत्यसंज्ञकाश्च इत्यपि ज्ञेयम् । स्वरार्थाविति ।तित्स्वरित॑मिति, 'उपोत्तमं रिति' इति च स्वरविशेषार्थावित्यर्थः । निरनुबन्धकस्य तु तव्यस्य प्रत्ययस्वरेण आद्युदात्तत्वमेवेति बोध्यम् । भावे उदाहरति — एधितव्यमिति । त्वत्कर्तृका एधनक्रियेत्यर्थः । ननुलः कर्मणि चे॑त्यत्र असत्त्वभूतस्यैव भावस्य ग्रहणम्, तिङ्वाच्यभावनाया असत्त्वरूपताया उक्तत्वात् । ततश्च तस्य भावस्य असत्त्वरूपस्याऽत्रतयोरेव कृत्ये॑ति तच्छब्देन परामर्शात्तव्यदादीनामसत्त्ववाचितया लिङ्गसङ्ख्यान्वयोऽनुपपन्न इत्यत आह — भावे औत्सर्गिकमेकवचनमिति ।एकवचनम्,द्विबहुषु द्विबहुवचने॑ इति सूत्रपाठमभ्युपगम्य द्वित्वबहुत्वाऽभावे एकवचनमिति भाष्यसिद्धान्तादिति भावः । क्लीबत्वं चेति ।एकश्रुतिः स्वरसर्वनाम, लिङ्गसर्वनाम नपुंसक॑मिति 'दाण्डिनायने' ति सूत्रस्थभाष्यादिति भावः । कर्मण्युदाहरति — चेतव्य इति ।वसेस्तव्यत्कर्तरि णिच्चेति वार्तिकम् । वास्तव्य इति । वस्तेत्यर्थः । णित्त्वादुपधावृद्धिः । केलिमर इति । धातोरित्येव । भावकर्मणोरेवेदम् । केलिमरि ककाररेफावितौ । भिदेलिमा इति । कित्त्वान्नोपधागुणः । सरलाः = वृक्षविशेषाः । तद्भाष्येति । भाष्ये भिदेलिमा इत्युदाहृत्य 'भेत्तव्या' इत्येव विवरणादिति भावः ।

translator notes

commentary BM: the three suffixes are kṛt and also kṛtya; 'for the accent' means tit for svarita by titsvaritam (SK 3729) and rit for 'upottamaṃ riti'; plain tavya has initial udātta by the suffix accent. edhitavyam: 'the act of growing, of which you are agent'. 'autsargikam ekavacanam' answers the doubt that a bhāva denoted as non-substance (asattva) cannot connect with gender and number: by the Bhāṣya's reading 'ekavacanam' / 'dvibahuṣu dvivacanabahuvacane' the singular is used where duality and plurality are absent, and the neuter by the Bhāṣya dictum 'liṅgasarvanāma napuṃsakam'. Followed: 'the singular by the general rule (autsargika) and the neuter'.
commentary TB, printed under sk.2831.t1 ('—svarārthāv iti'): t is for svarita by titsvaritam, r for the medial udātta by upottamaṃ riti. Followed: 'for the accent'.
commentary BM: vaser tavyat kartari ṇic ca is a vārttika; vāstavya means 'dweller' (vastā); by ṇit-ness the penultimate gets vṛddhi. Followed: the vārttika label on k2.
commentary BM: in kelimar 'dhātoḥ' still holds and it comes only in bhāva and karman; k and r are it; bhidelimāḥ has no penultimate guṇa because of the k; saralāḥ = a kind of tree; 'contrary to the Bhāṣya' because the Bhāṣya cites bhidelimāḥ and explains it only as bhettavyāḥ. Followed: 'sarala trees'; 'contrary to the Bhāṣya' left as Bhaṭṭoji states it.
textual The '(vārttikam)' tags at the head of k3 and k5 are editorial in the digital source and are not translated; the print marks 'vaser tavyat kartari ṇic ca' and 'kelimara upasaṃkhyānam' with the vārttika sign (NSP p. 480, scan page-0490 read; collation batch09).
textual The print has 'vṛttikārarastu' with an extra ra (a misprint; collation batch09); ours 'vṛttikārastu' is correct.

SK 2835 · A 8.4.29V

कृत्यचः ॥ २८३५ ॥

kṛtyacaḥ

kṛtyacaḥ — [In place of n — 'naḥ ṇaḥ' carried forward (anuvṛtti) from raṣābhyāṃ no ṇaḥ samānapade, SK 235 —] standing in a kṛt and coming after an ac, [ṇ is substituted, the r or ṣ standing in an upasarga — 'upasargāt' carried forward from upasargād anotparaḥ, SK 859] [even with aṭ, ku, pu, āṅ or num intervening — aṭkupvāṅnumvyavāye 'pi carried forward, SK 197].

Rule. An n that stands in a kṛt and comes after a vowel (ac) becomes ṇ, when the cause of the change (nimitta, an r or ṣ) stands in an upasarga. Bhaṭṭoji: "in place of the n which comes after a cause standing in an upasarga, comes after an ac, and stands in a kṛt, ṇ is substituted".

Three things are carried forward. "n becomes ṇ" comes from SK 235. "After an upasarga" comes from SK 859. Bhaṭṭoji's gloss reads it as "standing in an upasarga", and both commentators explain it so. One commentator also carries forward SK 197, so certain sounds may stand between the cause and the n.

Example.

pra + yā + anīyar → pra + yā + anīya

→ the cause: the r of pra, in the upasarga

→ between it and the n: a, y, ā, all allowed by SK 197

→ the n stands in the kṛt anīya and follows the vowel ā

→ this rule: ṇ → prayāṇīyam.

Applies when / blocked by. Why "after an ac"? Bhaṭṭoji's counter-example is pramagnaḥ. One of his commentators derives it from masj with kta. There the n of the kṛt follows g, a consonant, so it stays n.

A vārttika, nirviṇṇasyopasaṃkhyānam: the form nirviṇṇa is to be added.

nis + vid + kta → SK 3016, taught later, makes the t and the d before it both n → nirvinna

→ the second n follows n, not a vowel, so this rule cannot reach it

→ the vārttika: the second n becomes ṇ → nirvinṇa

→ ṣṭutva (SK 113): the first n becomes ṇ too → nirviṇṇaḥ.

Bhaṭṭoji: "the latter becomes ṇ; the former by ṣṭutva".

Watch out. "After an ac" describes the n, not the kṛt. Both of Bhaṭṭoji's commentators construe it so. One of them adds that otherwise forms like prayāpaṇam would get no ṇ.

Siddhānta-kaumudī

उपसर्गस्थान्निमित्तात्परस्याच उत्तरस्य कृत्स्थस्य नस्य णत्वं स्यात् । प्रयाणीयम् । अचः किम् । प्रमग्नः ।

In place of the n which comes after a cause [of ṇatva] (nimitta) standing in an upasarga, comes after an ac, and stands in a kṛt, ṇ is substituted: prayāṇīyam. Why 'after an ac'? pramagnaḥ.

vārttika

निर्विण्णस्योपसंख्यानम्

(vārttika) nirviṇṇa should be additionally stated (upasaṃkhyāna).

(वार्तिकम्) ॥ अचः परत्वाभावादप्राप्ते वचनम् । परस्य णत्वम् । पूर्वस्य ष्टुत्वम् । निर्विण्णः ॥

The statement is made because [ṇatva] is not obtained, [the n] not coming after an ac. The latter [n] becomes ṇ [by this vārttika]; the former [becomes ṇ] by ṣṭutva: nirviṇṇaḥ.

Tattvabodhinī

NSP p. 490

—कृत्यचः । उपसर्गादित्यनुवर्तते रषाभ्यामिति च । तत्र तात्स्थ्यात्ताच्छब्द्यमित्याह—उपसर्गस्थादिति ॥—कृत्स्थस्य नस्येति । अच उत्तरस्येत्यस्य कृतो विशेषणत्वे तु प्रयापणमित्यादौ न स्यादिति भावः ॥—प्रमग्न इति । ‘टुमस्जो शुद्धौ’ ‘ओदितश्च’ इति निष्ठानत्वं, तस्यासिद्धलात् ‘स्कोः’—इति सलोपे ‘चोः कुः’ ॥—निर्विण्णस्येति । विदेः क्तस्य ‘रषाभ्याम्’—इति नत्वं पूर्वस्य दस्य च

Bālamanoramā

कृत्यचः - कृत्यचः । 'रषाभ्यां नो णः' इत्यनुवर्तते । 'उपसर्गादनोत्परः' इत्यत उपसर्गादिति च । उपसर्गस्थादिति विवक्षितम् ।कृती॑त्यनन्तरंविद्यमानस्ये॑ति शेषः । अचेति पञ्चमी । तदाह — उपसर्गस्थादिति । असमानपदत्वादप्राप्तौ वचनम् ।अट्कुप्वाङ्नुम् व्यवायेऽपी॑त्यनुवर्तते । तदाह - प्रयाणीयमिति । निर्विण्णस्येति । नस्यण इत्युपसङ्ख्यानमित्यर्थः । अचः परत्वाभावादिति । विदेः क्तप्रत्ययेरदाभ्या॑मिति दकारादुत्तरस्य तकारस्य पूर्वदस्य च नत्वे 'निर्विन् न ' इति स्थिते नकारस्य अचः परत्वाऽभावात् 'कृत्यचः' इति अप्राप्ते णत्वे इदं णत्ववचनमित्यर्थः । नकारेण व्यवदानाच्च णत्वस्याऽप्राप्तिर्बोध्या । पूर्वस्येति । नस्य णत्वे, ष्टुत्वेन णत्वमित्यर्थः ।तथा च द्विणकारकं रूपम् ।

translator notes

commentary BM: raṣābhyāṃ no ṇaḥ continues, and 'upasargāt' from upasargād anotparaḥ, meant as 'standing in an upasarga'; after 'kṛti' supply 'vidyamānasya' ('existing in a kṛt'); 'acaḥ' is a fifth case (pañcamī). The rule is needed because ṇatva is not obtained, [upasarga and kṛt] not being one pada; aṭkupvāṅnumvyavāye 'pi (SK 197) continues, hence prayāṇīyam. Followed: the anuvṛtti brackets in sutra_en (including aṭkupvāṅ…, SK 197), 'standing in an upasarga', and the construal of 'acaḥ' as ablative governed by 'uttarasya', so that 'parasya' qualifies the n, not the ac.
commentary TB (sk.2835.t1): 'upasargāt' and 'raṣābhyām' continue; 'upasargāt' stands for 'upasargasthāt' (tātsthyāt tācchabdyam). 'kṛtsthasya nasya': if 'aca uttarasya' qualified the kṛt [rather than the n], there would be no ṇatva in prayāpaṇam etc. pramagnaḥ: from ṭumasjo śuddhau, niṣṭhā n by oditaś ca; that being asiddha, s is dropped by skoḥ…, then coḥ kuḥ. Followed: 'after an ac' is construed with the n, not the kṛt.
commentary BM: in vid + kta, by radābhyām… (SK 3016) the t after d and the preceding d both become n, giving 'nirvin na'; that n does not follow an ac, so kṛtyacaḥ does not give ṇatva, and the [first] n also intervenes; hence this statement. 'pūrvasya': once the [second] n is ṇ, the [first] becomes ṇ by ṣṭutva, giving a form with two ṇ. Followed: 'The latter … the former …'.
commentary TB (sk.2835.t1): nirviṇṇa: from vid with kta, n [by radābhyām…; the print itself (NSP p. 480, scan page-0490, read at zoom) has 'raṣābhyām', a TB misprint, not an OCR error] for t and also for the preceding d. Recorded: agrees with BM.
textual The '(vārttikam)' tag at the head of k3 is editorial; the print marks 'nirviṇṇasyopasaṃkhyānam' with the vārttika sign (NSP p. 480, scan page-0490 read; collation batch09: clean).

SK 2836 · A 8.4.30V

णेर्विभाषा ॥ २८३६ ॥

ṇervibhāṣā

ṇer vibhāṣā — [In place of n standing in a kṛt — 'kṛtyacaḥ' carried forward (anuvṛtti) from SK 2835, and 'raṣābhyāṃ no ṇaḥ' from SK 235 —] prescribed after [a dhātu ending in] ṇi, [ṇ is substituted] optionally.

Rule. The n of a kṛt optionally becomes ṇ when that kṛt is taught after a root ending in ṇi. The cause still stands in an upasarga. kṛtyacaḥ (SK 2835) and "n becomes ṇ" (SK 235) are carried forward. The word ṇeḥ says after what the kṛt is taught (vihitaviśeṣaṇa); it does not demand that the kṛt stand right after ṇi.

Example.

yā + ṇic → puk (SK 2570) → yāpi

→ pra + yāpi + anīyar → the ṇi is lost (SK 2313) → pra + yāp + anīya

→ this rule, optionally → prayāpaṇīyam / prayāpanīyam.

Applies when / blocked by. Why "taught after"? So that the option holds even when yak stands between. yak is the affix put between root and ending when the sense is bhāva or karman. Bhaṭṭoji: prayāpyamāṇaṃ paśya "look at what is being made to go". Both of his commentators trace it: yāpi in karman, śānac for laṭ (the present-tense lakāra), yak, the augment m (muk), loss of ṇi. The kṛt śānac does not follow ṇi directly, yet it was taught after a ṇi-final root. Whether the Bhāṣya's other route to this result works, scholars discuss this.

Watch out. For ṇatva, dur does not count as an upasarga. Bhaṭṭoji refers to a vārttika given at SK 2231: duryānam, duryāpanam, with no ṇ.

Siddhānta-kaumudī

उपसर्गास्थान्निमित्तात्परस्य ण्यन्ताद्विहितो यः कृत्तस्थस्य नस्य णो वा स्यात् । प्रयापणीयम् । प्रयापनीयम् । विहितविशेषणं किम् । यकाव्यवधानेऽपि यथा स्यात् । प्रयाप्यमाणं पश्य । णत्वे दुर उपसर्गत्वं नेत्युक्तम् । दुर्यानम् । दुर्यापनम् ॥

In place of the n standing in that kṛt which is prescribed after a ṇi-final [dhātu] (ṇyanta), [and which comes] after a cause [of ṇatva] standing in an upasarga, ṇ is optionally substituted: prayāpaṇīyam, prayāpanīyam. Why qualify [the kṛt] as 'prescribed' [after a ṇi-final] (vihitaviśeṣaṇa)? So that [the option] applies even when yak intervenes: prayāpyamāṇaṃ paśya ('look at what is being made to go'). It has been stated that for ṇatva dur is not an upasarga: duryānam, duryāpanam.

Tattvabodhinī

alignment inferredNSP p. 490

—प्रयापणीयमिति । या प्रापणे । णिचि ‘अर्तिही’—इति पुक् ‘णेरनिटि’ इति णिलोपः ॥—प्रयाप्यमाणमिति । यातेर्णिचि पुकि ण्यन्तस्य धातुत्वेन वर्तमाने कर्मणि लटि लटः शानच् तस्य शित्त्वेन ‘तिङ्शित्’—इति सार्वधातुकत्वे ‘सार्वधातुके यक्’ इत्यनेन यकि कृते ‘णेरनिटि’ इति णिलोपे ‘आने मुक्’ इति मुगागमे णत्वे च सिध्यति रूपम् । विहितविशेषणाकरणे तु यका व्यवधानेन ण्यन्तात्परत्वाभावान्न सिध्यति । न चाङ्व्यवायेऽपीति भविष्यतीति वाच्यम् । रषाभ्यां परस्य नस्येत्यंशे तस्मादिति निर्दिष्टपरिभाषया प्रापितस्याव्यवधानस्य रामाणामित्यादिसिद्धये व्यवायेऽपीति योगविभागेन बाधे सति आदर्शेनेत्यादावतिप्रसङ्गे प्राप्ते अट्कुप्वाङित्यंशो नियमार्थः । आङ्ग्रहणं तु पदव्यवायेऽपीति निषेधं वाधितुमिति स्थितम् । ‘णेर्विभाषा’ इत्यत्र तु ण्यन्तकृतोरव्यवधानस्यापेक्षा कथमड्ग्रहणेन निवार्येति भावः

Bālamanoramā

णेर्विभाषा - णेर्विभाषा । 'कृत्यचः' इत्यनुवर्तते । 'रषाभ्यां नो णः' इति च ।णे॑रिति कृतो विहितविशेषणम् । तदाह — उपसर्गस्थादित्यादिना । प्रयापणीयमिति । याधातोर्णौ पुकि यापि इत्यस्माण्ण्यन्तादनीयरि णेर्लोपे अनेन णत्वविकल्पः । यकेति । यापि इत्यस्माण्ण्यन्तात्कर्मणि लटः शानचिआने मु॑गिति मुगागमे यकि णिलोपे प्रयाप्यमाणशब्दे णत्वविकल्प इष्यते । णेः परो यः कृत्तत्स्थस्य णत्वविकल्प इत्युक्तौ तु कृतः शानचो यका व्यवहितत्वेन णिचः परत्वाऽभावात्तत्स्थस्य नस्यणत्वविकल्पो न स्यात् । तदर्थं णेरिति विहितविशेषणमाश्रित्यमित्यर्थः । भाष्ये तु ण्यन्तात्परो यः कृदित्यंशेऽप्यट्कुप्वाङ् नुमित्याद्यनुवर्त्त्य यकारव्यवधानेऽपि णत्वविकल्पः समर्थितः । णत्वे दुर इति । षत्वणत्वयोरुपसर्गत्वप्रतिषेधो वक्तव्यः॑ इत्यनेनेति भावः । ततश्च दुर उपसर्गत्वाऽभावात्ततः परे कृत्स्थनकारे सूत्रद्वयमपि न प्रवर्तते इत्यभिप्रेत्य उदाहरति — दुर्यानं दुर्यापनमिति । यातेण्र्यन्ताल्ल्युटि णिलोपे दुर्यापनमिति रूपम् ।

translator notes

commentary BM: kṛtyacaḥ and raṣābhyāṃ no ṇaḥ continue; 'ṇeḥ' qualifies the kṛt as that after which it is prescribed (vihitaviśeṣaṇa). prayāpaṇīyam: yā + ṇi with puk → yāpi; anīyar; ṇi-lopa; then optional ṇatva. prayāpyamāṇa: from yāpi in karman, laṭ → śānac, muk by āne muk, yak, ṇi-lopa; if the rule meant 'a kṛt after ṇi', śānac, separated by yak, would not follow ṇic and the option would fail. The Bhāṣya, however, secures the option despite the y-intervention by continuing aṭkupvāṅ… into 'a kṛt after a ṇyanta'. Followed: 'that kṛt which is prescribed after a ṇi-final'.
commentary TB (sk.2836.t1) gives the same derivations (yā prāpaṇe; puk by artihrī…; ṇi-lopa by ṇer aniṭi; for prayāpyamāṇa: karman laṭ → śānac, sārvadhātuka by tiṅśit…, yak, ṇi-lopa, muk, ṇatva), but rejects the route through aṭkupvāṅ…: there the intervention clause only restricts the rule raṣābhyāṃ…, and here non-intervention between ṇyanta and kṛt is required, which the mention of aṭ cannot remove. Recorded: TB rejects the Bhāṣya route that BM reports; the English renders only Bhaṭṭoji's vihitaviśeṣaṇa, which both accept.
commentary BM: 'ṇatve dura…' refers to the vārttika 'duraḥ ṣatvaṇatvayor upasargatvapratiṣedho vaktavyaḥ'; dur not being an upasarga, neither sūtra [kṛtyacaḥ nor this] applies to the n of the kṛt after it: duryānam, duryāpanam (yā + ṇi, lyuṭ, ṇi-lopa). Followed: 'for ṇatva dur is not an upasarga'.
textual Two slips in ours, against NSP p. 480 (scan page-0490, read): 'upasargāsthāt' (stray ā) for the print's 'upasargasthāt' (as in SK 2835), and 'kṛttasthasya' for the print's 'kṛttatsthasya' (kṛt + tatstha, 'standing in that kṛt'). The English follows the print (collation batch09). Mūla: for Ajai's print check.
translator 'It has been stated' refers to the vārttika duraḥ ṣatvaṇatvayor upasargatvapratiṣedho vaktavyaḥ, given at SK 2231 (sk.2231.k2). The gloss on prayāpyamāṇaṃ paśya is the translator's.

SK 2837 · A 8.4.31V

हलश्च इजुपधात् ॥ २८३७ ॥

halaśca ijupadhāt

halaś cejupadhāt — Also after [a dhātu] beginning with a hal and having an ic as penultimate (ijupadha), [in place of the n of a kṛt coming after an ac — 'kṛtyacaḥ' carried forward (anuvṛtti) from SK 2835 — ṇ is substituted optionally (vibhāṣā) — carried forward from ṇer vibhāṣā, SK 2836].

Rule. After a root that begins with a consonant (hal) and has an ic as its penultimate, the n of a kṛt after a vowel optionally becomes ṇ. An ic is any vowel other than a and ā. A root with such a penultimate is called ijupadha. "Optionally" continues from SK 2836.

Example.

pra + kup + anīyar → kup begins with k and has u as its penultimate

→ this rule, optionally → prakopaṇīyam / prakopanīyam.

Applies when / blocked by. Bhaṭṭoji gives two counter-examples. In them, both commentators say, SK 2835 makes ṇ obligatory. Not consonant-initial: prohaṇīyam, from ūh. Not ijupadha: pravapaṇīyam, from vap.

Watch out. halaḥ here means "beginning with a consonant", not "ending in one". Both of Bhaṭṭoji's commentators give the reason. A root with an ic as penultimate always ends in a consonant, so "ending in a consonant" would add nothing.

Siddhānta-kaumudī

हलादेरिजुपधात्कृन्नस्याचः परस्य णो वा स्यात् । प्रकोपणीयम् । प्रकोपनीयम् । हलः किम् । प्रोहणीयम् । इजुपधात्किम् । प्रवपणीयम् ॥

After [a dhātu] beginning with a hal and having an ic as penultimate, in place of the n of a kṛt that comes after an ac, ṇ is optionally substituted: prakopaṇīyam, prakopanīyam. Why 'hal'? prohaṇīyam. Why 'having an ic as penultimate'? pravapaṇīyam.

Tattvabodhinī

NSP p. 490

—हलश्च । इजुपधस्य हलन्तत्वाव्यभिचाराद्धल इत्यनेन तदादित्वं लक्ष्यत इत्याह—हलादेरिति ॥—प्रकोपणीयमिति । कुप क्रोधे ॥—प्रोहणीयमिति । ऊह वितर्के । अत्र ‘कृत्यचः’ इति नित्यमेव णत्वम् । एवं प्रवपणीयमित्यत्रापि । डुवप् बीजसंताने

Bālamanoramā

हलश्च इजुपधात् - हलश्चेजुपधात् । हलन्तादिति नार्थः, इजुपधस्य हलन्तत्वाऽव्यभिचारात् । किंतु हलादेरितिविवक्षितम् । तदाह — हलादेरिजुपधादिति ।परस्ये॑ति शेषः । प्रोहणीयमित्यादिप्रत्युदाहरणे तु 'कृत्यच' इति नित्यमेव णत्वम् ।

translator notes

commentary BM: 'halaḥ' cannot mean 'hal-final', since a dhātu with an ic as penultimate is always hal-final; 'hal-initial' is meant, hence Bhaṭṭoji's 'halādeḥ'; supply 'parasya'. In the counterexamples prohaṇīyam etc., ṇatva is obligatory by kṛtyacaḥ. Followed: 'beginning with a hal'.
commentary TB (sk.2837.t1): the same reasoning — since the ijupadha is never other than hal-final, 'halaḥ' indicates 'hal-initial'; prakopaṇīyam from kup krodhe; prohaṇīyam from ūha vitarke, where kṛtyacaḥ gives ṇatva obligatorily, as also in pravapaṇīyam (ḍuvap bījasantāne). Followed: 'beginning with a hal'.
textual Matches NSP p. 480 (scan page-0490; collation batch09: clean; the print's sūtra 'halaś cejupadhāt' differs only in sandhi).
translator The bracket 'optionally (vibhāṣā) — carried forward from SK 2836' rests on Bhaṭṭoji's own 'vā' and on BM at SK 2838, which says 'ṇer vibhāṣā' ceases there, implying it held here; neither commentator states the anuvṛtti for this rule in so many words.

SK 2838 · A 8.4.32V

इजादेः सनुमः ॥ २८३८ ॥

ijādeḥ sanumaḥ

ijādeḥ sanumaḥ — [In place of the n of a kṛt — 'kṛtyacaḥ' carried forward (anuvṛtti) from SK 2835 —] after [a hal-final — 'halaḥ' carried forward from SK 2837 —] beginning with an ic and containing num, [ṇ is substituted — a restriction (niyama); 'ṇer vibhāṣā' (SK 2836) no longer continues].

Rule. This is a niyama. Take a root that contains num. After it, the n of a kṛt becomes ṇ only if the root begins with an ic and ends in a consonant. Bhaṭṭoji: "if it has num, then only for the n standing in that kṛt which is taught after a hal-final root beginning with an ic". Both of his commentators say halaḥ is carried forward and here means "ending in a consonant". "Optionally" has stopped.

Example.

pra + ikh + anīyar → ikh is marked with i, so it takes num → pra + iṅkh + anīya

→ it begins with i and ends in a consonant → preṅkhaṇīyam.

Bhaṭṭoji's counter-example: mag "to creep", marked with i, which does not begin with an ic → pramaṅganīyam, no ṇ.

Applies when / blocked by. Why is this a restriction? SK 2835 alone would already give preṅkhaṇīyam. Both commentators say so. So the rule's work is to deny ṇ to the other num-roots, like mag.

Bhaṭṭoji adds that num here stands for (upalakṣaṇa) any anusvāra. The same holds in SK 197.

pra + inv + ana (ana is lyuṭ) → the num stays n before v, so it is no anusvāra

→ it is therefore not a permitted intervener under SK 197 either → no ṇ: prenvanam.

pra + umbh + ana (lyuṭ again) → the anusvāra is the root's own, not from num → ṇ: prombhaṇam.

Watch out. In SK 2837 halaḥ meant "consonant-initial". Here the same word means "consonant-final", because a root beginning with an ic cannot begin with a consonant.

Siddhānta-kaumudī

सनुमश्चेद्भवति तर्हि इजादेर्हलन्ताद्विहितो यः कृत्तस्थस्यैव । प्रेङ्खणीयम् । इजादेः किम् । मगि सर्पणे । प्रमङ्गनीयम् । नुङ्ग्रहणमनुस्वारोपलक्षणार्थम् । अट्कुप्वाङ्- SK 197 इति सूत्रेऽप्येवम् । तेनेह न । प्रेन्वनम् । इह तु स्यादेव । प्रोम्भणम् ॥

If [a dhātu] has num, then [ṇatva applies] only to [the n] standing in that kṛt which is prescribed after a hal-final [dhātu] beginning with an ic: preṅkhaṇīyam. Why 'beginning with an ic'? magi sarpaṇe ('mag[i], in the sense of creeping'): pramaṅganīyam. The mention of num is for indicating (upalakṣaṇa) anusvāra. So too in the sūtra aṭkupvāṅ… (SK 197). Hence not here: prenvanam. But here it does apply: prombhaṇam.

Tattvabodhinī

NSP p. 490–491

—इजादेः सनुमः । ‘कृत्यचः’ इत्येव सिद्धे नियमार्थमिदमित्याह—सनुमश्चेदित्यादि । इह हल इत्यनुवृत्तं तदन्तपरं न तु तदादिपरम् । इजादेर्हलादित्वासंभवात्तदाह—हलन्तादिति ॥—विहित इति । यदि तु विहितविशेषणं न व्याख्यायेत तर्हि नियमार्थता न लभ्येत, णिजन्ताद्विहितस्यापि कृत्स्थनकारस्य णिलोपे कृते हलन्तात्परत्वेन ‘णेर्विभाषा’ इति विकल्पं बाधितुं विधेः । अंशुवाला di इष्टपत्तौ ॥ कुप्वाणिजन्तात्प्रकृत्यिकाणीयप्रस्थायावत्तं प्रेक्षणीयमित्याद्धलादरणं bs स्यात्, किं तु णिजन्तप्रकृतिकमेवोदाहरणं स्यात् । किंच अस्य सूत्रस्य नियमार्थत्वाभावात्प्रमङ्गनीयमित्यत्र ‘कृत्यचः’ इत्यनेन णत्वं स्यात्, अतो विहितविशेषणमवश्यं स्वीकार्यमिति दिक् ॥ नन्वेवमपि नियमार्थता न युज्यते प्रेन्वनमित्यत्र विध्यर्थत्वसंभवात्, नुम्नकारेण व्यवधानात् ‘कृत्यचः’ इत्यस्याप्राप्तेरित्यत आह—नुम्ग्रहणमिति । ‘अट्कुप्वाङ्—’ इति सूत्र इवात्रापि नुमानुस्वारो लक्ष्यत इति विध्यर्थलमिह न शङ्कनीयमिति भावः ॥—प्रोम्भणमिति । उम्भ पूरण इत्यस्मा- द्भावे ल्युट् ॥—वा निंस—। ‘कृत्यचः’ इत्यतोऽनुवर्तनादाह—कृति पर इति ॥—ण्यन्तभादीनामिति । ण्यन्तस्य प्रकृत्यन्तरत्वादप्राप्ते वचनम् । ‘हेरचडि’ इति सूत्रे अचङ्कीति पर्युदासेन प्रकृतिग्रहणे ण्यधिकस्यापि ग्रहणमिति ज्ञापनादे- तत्सिद्धमिति केचिदाहुस्तद्रभसात् । ज्ञापनं तु कुत्वमात्रविषयकमिति भाषादौ सिद्धान्तितत्वात्

Bālamanoramā

इजादेः सनुमः - इजादेः । 'णेर्विभाषा' इति निवृत्तम् । 'कृत्यच' इत्यनुवर्तते,हलश्चेजुपधा॑दित्यतो हल इति च । प्रकृतिविशेषणत्वात्तदन्तविधिः । तथा च सनुमो हलन्तादिजुपदात् परस्य कृन्नस्य णः स्यादिति लभ्यते । एवं च प्रेङ्खणीयमित्यादौ 'कृत्यचः' इत्येव सिद्धेरिदं नियमार्थमित्याह — सनुमश्चेदिति । कृत्स्थस्यैवेत्यनन्तरंणत्व॑मिति शेषः । प्रेङ्खणीयमिति । इखधातुरिदित्त्वात्सनुम् । 'इवि प्रीणने' इति धातोर्ल्युटि तस्याऽनादेशे प्रेन्वनमित्यत्रापि णत्वं स्यात्, सनुमोऽस्य इजादित्वाद्धलन्तत्वाच्चेत्यत आह — नुङ्ग्रहणमित्यादि । अनुस्वारश्च सर्व एव गृह्रते, न तु नुम्स्थानिक एव, अविशेषात् । तदाह — इह त्विति । प्रोम्भणमिति । इह उम्भधातुः स्वाभाविकानुस्वारवानेव, न तु नुम्स्थानिकानुस्वारवानिति भावः ।

translator notes

commentary BM: 'ṇer vibhāṣā' has ceased; kṛtyacaḥ continues, and 'halaḥ' from halaś cejupadhāt; being a qualifier of the base, it takes tadantavidhi, giving 'after a hal-final, ic-initial [dhātu] with num'. Since in preṅkhaṇīyam etc. kṛtyacaḥ alone would suffice, the rule is a restriction (niyama), hence 'sanumaś ced …'; after 'kṛtsthasyaiva' supply 'ṇatvam'. preṅkhaṇīyam: ikh, being idit, takes num. prenvanam (ivi prīṇane + lyuṭ) would otherwise get ṇatva, hence 'numgrahaṇam …'; every anusvāra is taken, not only one from num, hence prombhaṇam, umbh having a natural anusvāra. Followed: the anuvṛtti brackets, 'restriction (niyama)', 'only … [ṇatva applies]'.
commentary TB (sk.2838.t1): a niyama, since kṛtyacaḥ would give it; 'hal' continued here means hal-final, not hal-initial, an ic-initial being unable to be hal-initial — hence 'halantāt'. 'vihita' must be explained, or the niyama would not hold: for a ṇic-final, after ṇi-lopa the kṛt n would follow a hal-final and the rule would be needed to block the option of ṇer vibhāṣā; and pramaṅganīyam would get ṇatva by kṛtyacaḥ. 'numgrahaṇam': num stands for anusvāra here as in aṭkupvāṅ…, so the rule should not be suspected of being a vidhi for prenvanam. prombhaṇam: umbha pūraṇe, lyuṭ in bhāva. Followed: 'hal-final', 'that kṛt which is prescribed after'.
textual Ours reads 'kṛttasthasyaiva'; NSP p. 480 (scan page-0490, read) has 'kṛttatsthasyaiva' (kṛt + tatstha, 'standing in that kṛt'), the same slip as in SK 2836; the English follows the print (collation batch09). Mūla: for Ajai's print check. Ours 'nuṅgrahaṇam' = print 'numgrahaṇam' (presentation only).
textual sk.2838.t1 continues past this rule with the TB on SK 2839 ('—vā nis[a]—') and on SK 2840 ('—ṇyantabhādīnām iti'); the print sets these continuously (scan page-0491).

SK 2839 · A 8.4.33V

वा निंसनिक्षनिन्दाम् ॥ २८३९ ॥

vā niṃsanikṣanindām

vā niṃsanikṣanindām — [In place of the n] of niṃs, nikṣ and nind, [ṇ is substituted] optionally [when a kṛt follows — 'kṛti' carried forward (anuvṛtti) from kṛtyacaḥ, SK 2835; 'acaḥ' no longer continues].

Rule. The n of the roots niṃs, nikṣ and nind optionally becomes ṇ when a kṛt follows. Here it is the root's own n that changes. Both of Bhaṭṭoji's commentators say "when a kṛt follows" is carried forward from SK 2835. One adds that "after a vowel" is not.

Example.

pra + niṃs + tavya → iṭ → pra + niṃs + i + tavya

→ the r of pra, then the root's n; a kṛt follows

→ this rule, optionally → praṇiṃsitavyam / praniṃsitavyam.

Siddhānta-kaumudī

एषां नस्य णो वा स्यात् कृति परे । प्रणिंसितव्यम् । प्रनिंसितव्यम् ॥

In place of the n of these, ṇ is optionally substituted when a kṛt follows: praṇiṃsitavyam, praniṃsitavyam.

Bālamanoramā

वा निंसनिक्षनिन्दाम् - वा निंस ।कृत्यचः इत्यतः कृतीत्यनुवृत्तम् । अचेति च निवृत्तम् । तदाह — एषां नस्येति ।

translator notes

commentary BM: from kṛtyacaḥ 'kṛti' continues, while 'acaḥ' ceases; hence 'eṣāṃ nasya …'. Followed: sutra_en.
commentary TB, printed under sk.2838.t1 ('—vā nis[a]—'): because 'kṛti' continues from kṛtyacaḥ, he says 'kṛti pare'. Followed: 'when a kṛt follows' as carried forward.
textual Matches NSP p. 481 (scan page-0491; collation batch09: clean). BM-text variant: where our BM reads 'kṛtyacaḥ ity ataḥ kṛtīty anuvṛttam; aceti ca nivṛttam', Wikisource BM (uttara-3/0049) reads 'upasargād iti aca iti ca nivṛttam', i.e. 'upasargāt' ceases as well as 'acaḥ'. The English follows our BM and TB ('kṛti pare').

SK 2840 · A 8.4.34V

न भाभूपूकमिगमिप्यायीवेपाम् ॥ २८४० ॥

na bhābhūpūkamigamipyāyīvepām

na bhābhūpūkamigamipyāyīvepām — After bhā, bhū, pū, kam, gam, pyāy and vep, [the n of a kṛt] does not [become ṇ].

Rule. After bhā, bhū, pū, kam, gam, pyāy and vep, the n of a kṛt does not become ṇ.

Example.

pra + bhā + anīyar → SK 2835 would give ṇ → this rule forbids it → prabhānīyam.

pra + bhū + anīyar → guṇa, av → prabhavanīyam.

Applies when / blocked by. A vārttika, pūña eveha grahaṇam iṣyate: only pūñ is meant here. So pūṅ takes ṇ: prapavaṇīyaḥ somaḥ "soma to be purified".

A second vārttika, ṇyantabhādīnām upasaṃkhyānam: the same holds for these roots with ṇi added: prabhāpanīyam.

Bhaṭṭoji adds a point on khyā. He recalls a statement made at SK 2437: "for the ś of khśāñ, y optionally" (a vārttika). It is to be understood as standing after the ṇatva section. So the change of ś to y is asiddha for ṇatva. The ś still counts as standing between the cause and the n, and ś is not among the sounds SK 197 allows. So there is no ṇ: prakhyānīyam. One of his commentators says the Bhāṣya on SK 2436 makes this clear.

Watch out. prakhyānīyam is not one of the listed roots. It escapes ṇ by the asiddha y, not by this rule.

Siddhānta-kaumudī

एभ्यः कृन्नस्य णो न । प्रभानीयम् । प्रभवनीयम् ॥

After these, the n of a kṛt does not become ṇ: prabhānīyam, prabhavanīyam.

vārttika

पूञ एवेह ग्रहणमिष्यते

(vārttika) Here only pūñ is meant to be taken.

(वार्तिकम्) ॥ पूङस्तु प्रपवणीयः सोमः ।

But of pūṅ: prapavaṇīyaḥ somaḥ ('soma to be purified').

vārttika

ण्यन्ताभादीनामुपसंख्यानम्

(vārttika) bhā and the rest ending in ṇi should be additionally included (upasaṃkhyāna).

(वार्तिकम्) ॥ प्रभापनीयम् ॥

prabhāpanīyam.

vārttika

ख्शाञः शस्य यो वेत्युक्तम्

It has been stated: 'for the ś of khśāñ, y optionally' (khśāñaḥ śasya yo vā).

(वार्तिकम्) ॥ णत्वप्रकरणोपरि तद्बोध्यम् । यत्वस्यासिद्धत्वेन शकारव्यवधानान्न णत्वम् । प्रख्यानीयम् ॥

That should be understood as [standing] after the ṇatva section. Because yatva is asiddha, ś intervenes, and so there is no ṇatva: prakhyānīyam.

Bālamanoramā

न भाभूपूकमिगमिप्यायीवेपाम् - न भाभू । प्रभानीयमिति । इह 'कृत्यचः' इति प्राप्तं णत्वं नेति भावः । णत्वप्रकरणोपरीति । इदंचक्षिङः ख्या॑ञिति सूत्रे भाष्ये स्पष्टम् । प्रख्यानीयमिति । इह यत्वस्याऽसिद्धतया शकारेण व्यवधानात् 'कृत्यचः' इति णत्वं नेति भावः ।

translator notes

commentary BM: in prabhānīyam the ṇatva that kṛtyacaḥ would give does not come. Followed.
commentary TB, printed under sk.2838.t1 ('—ṇyantabhādīnām iti'): the statement is made where [the prohibition] would not reach, a ṇi-final being a different base; some say it is established by the jñāpaka of acaṅi in heracaṅi (that a base includes its ṇi-extended form), but that is rash, the Bhāṣya confining that jñāpaka to kutva. Recorded.
commentary BM: 'after the ṇatva section' is made clear in the Bhāṣya on cakṣiṅaḥ khyāñ (SK 2436); in prakhyānīyam yatva is asiddha, so ś intervenes and kṛtyacaḥ gives no ṇatva. Followed: 'after the ṇatva section', 'ś intervenes'.
textual The '(vārttikam)' tags at the head of k3, k5 and k7 are editorial in the digital source and are not translated. The print marks 'pūña eveha grahaṇam iṣyate' and 'ṇyantabhādīnām upasaṃkhyānam' with the vārttika sign (NSP p. 481, scan page-0491 read; collation batch09).
textual Ours reads 'ṇyantābhādīnām upasaṃkhyānam' with a stray ā; the print reads 'ṇyantabhādīnām' (NSP p. 481, scan page-0491, read at zoom), as do Wikisource and TB's pratīka 'ṇyantabhādīnām iti'. The English follows the print. Missed by collation batch09. Mūla: for Ajai's print check.
textual Our source makes 'khśāñaḥ śasya yo vety uktam' (k6) a vārttika heading. The print (NSP p. 481, scan page-0491 read) has no vārttika sign here: 'prabhāpanīyam | khśāñaḥ śasya yo vety uktam | ṇatvaprakaraṇopari tad boddhyam |' runs on as Bhaṭṭoji's text, referring back to what was stated earlier. So k6 is translated as running text, not labelled a vārttika (collation batch09).
translator 'It has been stated' points back to cakṣiṅaḥ khyāñ (SK 2436) and SK 2437, where Bhaṭṭoji records 'śasya yo vā iti sthitam' (sk.2437.k2).

SK 2841 · A 3.3.113V

कृत्यल्युटो बहुलम् ॥ २८४१ ॥

kṛtyalyuṭo bahulam

kṛtyalyuṭo bahulam — The kṛtya [suffixes] and lyuṭ [occur] variously (bahulam) [— i.e., also after bases and in senses other than those for which they are prescribed].

Rule. The kṛtya affixes and the affix lyuṭ occur "variously" (bahulam). One of Bhaṭṭoji's commentators says what this means. They may come after other bases and in other senses than those they are taught for. lyuṭ is a kṛt affix taught in a later chapter.

Example. Bhaṭṭoji gives two.

snānty anena "they bathe with it" → snā + anīyar in the sense of the instrument (karaṇa) → snānīyaṃ cūrṇam "bathing powder".

dīyate 'smai "it is given to him" → dā + anīyar in the sense of the recipient (saṃpradāna) → dānīyo vipraḥ "a vipra to whom a gift is to be given".

SK 2833 allows only bhāva and karman. This rule lets anīyar reach these two other senses.

Applies when / blocked by. One of Bhaṭṭoji's commentators adds that the Bhāṣya says the same of every kṛt: "kṛto bahulam". Its example is pādahārakaḥ.

Watch out. In SK order this rule stands after SK 2840. Later rules lean on it: SK 2858 forms ājyam with kyap in the instrument sense "by bahulaka", that is, by this "variously".

Siddhānta-kaumudī

स्नान्त्यनेन स्नानीयं चूर्णम् । दीयतेऽस्मै दानीयो विप्रः ॥

snānty anena ('they bathe with it'): snānīyaṃ cūrṇam ('bathing powder'). dīyate 'smai ('it is given to him'): dānīyo vipraḥ ('a vipra to whom [a gift] is to be given').

Bālamanoramā

कृत्यल्युटो बहुलम् - कृत्यल्युटो । याभ्यः प्रकृतिभ्यो येष्वर्थेषु विहितास्ततोऽन्यत्रापि स्युरित्यर्थः ।स्नानीयमिति । करणे अनीयर् । दानीय इति । संप्रदाने अनीयर् । भाष्ये तुकृतो बहुलमिति वक्तव्य॑मित्युक्त्वा पादाभ्यां ह्यियते पादहारकः । कर्मणि ण्वुल् । श्वोऽग्नीनाधास्यमानेन । अनद्यतने भविष्यति लृडित्युदाहृतम् ।

translator notes

commentary BM: they may occur elsewhere too than in the senses in which, and after the bases after which, they are prescribed; snānīyam has anīyar in karaṇa, dānīyaḥ anīyar in saṃpradāna. BM adds that the Bhāṣya says 'kṛto bahulam iti vaktavyam' and cites pādābhyāṃ hriyate pādahārakaḥ (ṇvul in karman) and an example ending '…'gnīn ādhāsyamānena' (lṛṭ for the non-today future; the head of that example is garbled in the BM text). Followed: the bracket in sutra_en.
textual Matches NSP p. 481 (scan page-0491; collation batch09: clean). No TB on this rule is printed, here or under a neighbour: the TB passes from SK 2840 ('ṇyantabhādīnām iti') straight to SK 2842 ('aco yat').

SK 2842 · A 3.1.97कृत्यसंज्ञाधिकारः

अचो यत् ॥ २८४२ ॥

aco yat

aco yat — After [a dhātu — carried forward (anuvṛtti) from dhātoḥ, SK 2829 —] ending in an ac, yat [comes].

Rule. After a root that ends in a vowel (ac), the affix yat comes. "After a dhātu" is carried forward from SK 2829. Bhaṭṭoji glosses it "after a dhātu ending in an ac". One commentator explains that ac qualifies the root.

Example.

ci + yat → the marker t goes → ci + ya

→ guṇa before the ārdhadhātuka (SK 2168) → ce + ya → ceyam.

ji + yat → jeyam.

Applies when / blocked by. Bhaṭṭoji says the word ac could be left out. Both of his commentators explain. ṇyat is taught specifically after roots ending in ṛ or a consonant (SK 2872). So yat is left with the vowel-final roots anyway. One commentator adds that SK 2830 gives no option here, since yat and ṇyat count as the same form.

Separating it as its own rule (yogavibhāga) was not needed either, Bhaṭṭoji says. yat could have been read in SK 2834 along with tavyat and the rest.

Watch out. A root ending in ṛ, such as kṛ, takes ṇyat by SK 2872: kāryam. Root-final ā takes yat, and before that yat the ā becomes ī (SK 2843).

Siddhānta-kaumudī

अजन्ताद्धातोर्यत्स्यात् । चेयम् । जेयम् । अज्ग्रहणं शक्यमकर्तुम् । योगविभागोऽप्येवम् । तव्यादिष्वेव यतोऽपि सुपठत्वात् ॥

After an ac-final dhātu, yat comes: ceyam, jeyam. The mention of ac could be dispensed with (śakyam akartum). Likewise the separation of the rule (yogavibhāga) [could be dispensed with], since yat too could easily be read among tavyat and the rest.

Tattvabodhinī

NSP p. 491

—अचो यत् । धातो- रिति वर्तते । अज्ग्रहणं च धातोर्विशेषणं विशेषणेन तदन्तविधिस्तदाह—अजन्तादिति ॥—शक्यमकर्तुमिति । अत्र केचिदज्ग्रहणमजन्तभूतपूर्वादपि यथा स्यादित्येवमर्थमपेक्षितम् । तेन दित्स्यं धित्स्यमित्यत्र यति कृते ‘यतोऽनावः’ इत्याद्युदात्तत्वं सिध्यति, ण्यति कृते तु ‘तित्स्वरितम्’ इति प्रसज्येत । न च दित्स्यं धित्स्यमित्यत्र ‘ऋहलोः—’ इति ण्यतः प्रसक्तिरेव नास्तीति वाच्यम् । आर्धधातुकविवक्षायामेव अतो लोपे कृते हलन्तत्वेन तत्संभवादित्याहुस्तदापाततः । आर्धधातुके विवक्षिते यद्यतो लोपः स्यात्तदा हीदं संभवेत्तृलोपस्तु आर्धधातुके पर एवोचितः । अन्यथा परनिमित्त- लाभावेन स्थानिवत्त्वाभावे गणयतीत्यादावुपधावृद्धिप्रसङ्गादिति भावः ॥—सुपठत्वादिति । द्वये धातवोऽजन्ता हल- न्ताश्च । तत्र हलन्ताण्ण्यतं वक्ष्यतीति परिशेषादजन्तादेव यद्भविष्यतीति भावः ॥—तकिशसीति—। तक हसने । शसु हिंसायाम् । चते याचने । यत्तु केचिच्छंसीति सानुसारं पठन्ति तदुपेक्ष्यम् । ‘ईडवन्दवृशंसदुहां ण्यतः’ इति सूत्राविरोधेन शंसेर्ण्यत एव स्वीकर्तव्यत्वात् । ‘हनो वा यत्’ इति हन्तेर्वा यत्स्यात्, यत्संनियोगेन वधादेशस्तु नित्य एव । यद्यपि वधमर्हतीति वध्य इति ‘शीर्षच्छेदाद्यच्च’ इत्यतो यदित्यनुवर्तमाने ‘दण्डादिभ्यः—’ इति तद्धितेन यतापि सिध्यति तथाप्य- सिवध्यो मुसलवध्य इति समासो न सिध्येत् । कृति पुनः ‘कर्तृकरणे कृता’ इति सिध्यति । न चासिवधमर्हतीति विग्रहे कृतसमासादेव तद्धितोऽस्त्विति वाच्यम् । दण्डादिषु केवलस्य वधशब्दस्य पाठात्प्रत्ययविधौ तदन्तविधेश्च प्रतिषेधात्स्वरे भेदाच्च । असिवधशब्दाद्यति हि सति ‘तित्स्वरितम्’ इति स्वरितः प्रसज्येत । कृदन्तेन समासे तु कृदुत्तरपदप्रकृतिस्वरेण वध्यशब्द आद्युदात्तः । अत एव वध्यशब्देन तद्धितान्तेन सह सुप्सुपेति समास इत्यपि न वाच्यम् । अन्तोदात्तत्वप्रसङ्गादिति दिक् ॥—घात्य इति । ‘हनस्तोऽचिण्णलोः’ इति तत्वम् ‘हो हन्तेः—’ इति कुत्वम्

Bālamanoramā

अचो यत् - अचो यत् । शक्यमकर्तुमिति ।ऋहलोण्र्य॑दिति ऋहलन्ताद्विशिष्य ण्यतो विहितत्वेन हलन्तेभ्यो यत्प्रत्ययस्याऽप्रवृत्तिरित्यर्थः । वासरूपविधिस्तु सरूपत्वान्न भवति । योगविभागोऽप्येवमिति । कर्तुमशक्य इत्यर्थः । कुत इत्यत आह — तव्यदादिष्वेवेति ।तव्यत्तव्यानीयर्यतः इत्येकसूत्रत्वेनैव पठितुं शक्यत्वादित्यर्थः ।

translator notes

commentary TB (sk.2842.t1): 'dhātoḥ' continues; 'ac' qualifies the dhātu, and by tadantavidhi gives 'ajantāt'. On 'supaṭhatvāt': dhātus are of two kinds, ac-final and hal-final; since ṇyat will be stated for hal-finals, by elimination (pariśeṣa) yat will come only after ac-finals. TB rejects as superficial a view that 'ac' is needed so that yat also comes after a formerly ac-final base (ditsyam, dhitsyam, for the initial udātta of yato 'nāvaḥ). Followed: the anuvṛtti in sutra_en, 'ac-final dhātu'.
commentary BM: 'śakyam akartum' because ṇyat is prescribed specifically after ṛ- and hal-finals (ṛhalor ṇyat, SK 2872), so yat would not operate after hal-finals, and vā 'sarūpaḥ… does not apply, the two being of the same form; 'yogavibhāgo 'py evam' means it too could be left undone, since one could read the single sūtra 'tavyattavyānīyaryataḥ'. Followed: '[could be dispensed with]' and 'read among tavyat and the rest'.
translator BM's gloss of 'yogavibhāgo 'py evam' is literally 'kartum aśakyaḥ' ('cannot be done'), in our BM and in Wikisource BM (uttara-3/0050) alike. The wording is odd; the BM note renders it by the sense the next sentence requires ('it could be left undone', since one could read the single sūtra), parallel to 'śakyam akartum'.
textual Ours reads 'tavyādiṣv eva yato 'pi supaṭhatvāt'; the print reads 'tavyadādiṣv eva' (NSP p. 481, scan page-0491, read at zoom), as do Wikisource and BM's pratīka 'tavyadādiṣv eveti'. The English ('among tavyat and the rest') follows the print. Missed by collation batch09, which lists 2842 as clean. Mūla: for Ajai's print check. sk.2842.t1 continues with the TB on SK 2843 ('—takiśasīti—', 'hano vā yat', '—ghātya iti').

SK 2843 · A 6.4.65V

ईद्यति ॥ २८४३ ॥

īdyati

īd yati — When yat follows, ī [replaces ā — 'ātaḥ' carried forward (anuvṛtti) from āto lopa iṭi ca, SK 2372].

Rule. Before yat, ī replaces a root-final ā. "ā" is carried forward from SK 2372 (āto lopa iṭi ca). Bhaṭṭoji: "when yat follows, ī replaces ā; then guṇa".

Example.

dā + yat (SK 2842) → this rule → dī + ya

→ guṇa (SK 2168) → de + ya → deyam "to be given".

glai + yat → ā for the final ai (SK 2370) → glā + ya

→ this rule → glī + ya → guṇa → gleyam.

Applies when / blocked by. A vārttika, takiśasicatiyatijanibhyo yad vācyaḥ: yat also comes after tak, śas, cat, yat and jan, though they end in consonants. takyam, śasyam, catyam, yatyam, janyam.

For jan, Bhaṭṭoji says, yat is only for the accent. ṇyat would give the same form janyam. Its vṛddhi is barred by SK 2512 (janivadhyoś ca). One of his commentators names the accent: yat puts the udātta on the first syllable, by SK 3701 (yato 'nāvaḥ).

A second vārttika, hano vā yad vadhaś ca vaktavyaḥ: after han, yat comes optionally, and vadha replaces han.

han + yat → vadha for han → vadhyaḥ.

In the other alternative, ṇyat (SK 2872) → ghātyaḥ.

One of Bhaṭṭoji's commentators traces ghātyaḥ. t replaces the n (SK 2574). gh replaces the h (SK 358). The penultimate a takes vṛddhi.

Watch out. vadha comes only together with yat. Both of Bhaṭṭoji's commentators make this point: with ṇyat the root stays han.

Siddhānta-kaumudī

यति परे आत ईत्स्यात् । गुणः । देयम् । ग्लेयम् ॥

When yat follows, ī replaces ā. [Then] guṇa: deyam, gleyam.

vārttika

तकिशसिचतियतिजनिभ्यो यद्वाच्यः

(vārttika) yat should be stated after tak, śas, cat, yat and jan.

(वार्तिकम्) ॥ तक्यम् । शस्यम् । चत्यम् । यत्यम् । जन्यम् । जनेर्यद्विधिः स्वरार्थः । ण्यतापि रूपसिद्धेः । न च वृद्धिप्रसङ्गः । जनिवध्योश्च SK 2512 इति नेषेधात् ।

takyam, śasyam, catyam, yatyam, janyam. The prescription of yat for jan is for the accent, since the form results with ṇyat as well. Nor is there a prospect of vṛddhi [with ṇyat], because of the prohibition in janivadhyoś ca (SK 2512).

vārttika

हनो वा यद्वधश्च वक्तव्यः

(vārttika) After han, yat optionally, and vadha [as substitute for han], should be stated.

(वार्तिकम्) ॥ वध्यः । पक्षे वक्ष्यमाणो ण्यत् । घात्यः ॥

vadhyaḥ. In the other alternative, ṇyat, to be stated [below]: ghātyaḥ.

Bālamanoramā

ईद्यति - ईद्यति । आत इति ।आतो लोप इटि चे॑त्यतस्तदनुवृत्तेरिति भावः । गुण इति । दाधातोःअचोय॑दिति यति अत ईत्त्वेसार्वधातुकार्धधातुकयो॑रिति गुण इति भावः । ग्लेयमिति । 'ग्लै हर्षक्षये' इति धातोर्यति 'आदेचः' इत्यात्त्वे ईत्त्वे गुण इति भावः । तकिशसीति । तकि,शसि , चति , यति, जनी प्रादुर्भावे॑ इति धातवः । अत्र सर्वत्र अकर्मकेभ्यो भावे प्रत्ययः । सकर्मकेभ्यस्तु कर्मण्यपीति विवेकः । ननुअर्हे कृत्यतृचश्चे॑त्यर्हेऽपि जनेण्र्यताऽपि जन्यमिति रूपसिद्धेर्जनिग्रहणं व्यर्थमित्यत आह — स्वरार्थ इति । 'यतोऽनावः' इत्याद्युदात्तार्थ इत्यर्थः । ननु ण्यति उपधावृद्धिः स्यादतस्तदभावार्थमिह जनेर्यद्विधिस्त्वित्याशङ्क्य निराकरोति — न च वृद्धिप्रसङ्ग इति । कुत इत्यत आह — जनिवध्योरिति । हनो वेति । हनधातोर्यद्वा स्यात्,प्रकृतेर्वधादेशश्चेत्यर्थः । पक्षे इति । यदभावपक्षे इत्यर्थः । घात्य इति । ण्यतिहनस्तोऽचिण्णलो॑रिति नस्य तः । कुत्वम् । उपधावृद्धिः । वधादेशस्तु यत्संनियोगशिष्टत्वान्नेति भावः ।

translator notes

commentary BM: 'ātaḥ' because it continues from āto lopa iṭi ca. 'guṇaḥ': from dā, yat by aco yat, ī for ā, then guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168); gleyam: glai, ā by ādeca upadeśe 'śiti (SK 2370), then ī and guṇa. Followed: the anuvṛtti bracket; the derivation is left as Bhaṭṭoji's bare 'guṇaḥ'.
commentary BM: the roots are taki, śasi, cati, yati and janī prādurbhāve; from the intransitive ones the suffix is in bhāva, from transitive ones also in karman. Since by arhe kṛtyatṛcaś ca janyam would result with ṇyat too, 'svarārthaḥ' means for the initial udātta by yato 'nāvaḥ (SK 3701); and the doubt that yat is needed to avoid penultimate vṛddhi with ṇyat is dismissed by janivadhyoś ca. Followed: 'for the accent', '[with ṇyat]'.
commentary TB, printed under sk.2842.t1 ('—takiśasīti—'): tak hasane, śas hiṃsāyām, cat yācane; the reading 'śaṃsi' with anusvāra is to be ignored, because īḍavandavṛśaṃsaduhāṃ ṇyataḥ (SK 3702) shows that śaṃs takes ṇyat. Recorded: confirms the reading 'śasi'.
commentary BM: 'yat optionally after han, and vadha for the base'; 'pakṣe' = when yat is absent; ghātyaḥ: with ṇyat, t for n by hanas to 'ciṇṇaloḥ (SK 2574), kutva, penultimate vṛddhi; vadha does not come, being taught only together with yat. Followed: 'In the other alternative', 'vadha [as substitute for han]'.
commentary TB, printed under sk.2842.t1 ('hano vā yat', '—ghātya iti'): yat is optional, but vadha is obligatory whenever yat comes; vadhya cannot be got from the taddhita yat (daṇḍādibhyaḥ) because of compounds like asivadhya and the accent; ghātya has t by hanas to 'ciṇṇaloḥ and ku by ho hanteḥ…. Recorded.
textual Ours reads 'neṣedhāt'; NSP p. 481 (scan page-0491, read) has 'niṣedhāt' ('because of the prohibition'), which the English follows (collation batch09). The '(vārttikam)' tags at the head of k3 and k5 are editorial; the print marks both vārttikas (k2, k4) with the vārttika sign.
translator 'to be stated [below]' (vakṣyamāṇaḥ) refers to ṛhalor ṇyat (SK 2872).

SK 2844 · A 3.1.98V

पोरदुपधात् ॥ २८४४ ॥

poradupadhāt

por adupadhāt — After [a dhātu] ending in a pu (a labial stop, pavarga) and having short a as penultimate, [yat comes].

Rule. After a root that ends in a labial (pu: p, ph, b, bh, m) and has short a as its penultimate (adupadha), yat comes. Bhaṭṭoji: "it is an exception (apavāda) to ṇyat". Without this rule these consonant-final roots would take ṇyat by SK 2872.

Example.

śap + yat → śap ends in p and has a before it → śapyam "to be cursed".

labh + yat → labhyam "to be obtained".

Applies when / blocked by. One of Bhaṭṭoji's commentators tests each condition. Not labial-final: pākyam. Not a as penultimate: kopyam. Long ā as penultimate: āpyam, since the a of the rule is tapara.

Bhaṭṭoji adds the principle nānubandhakṛtam asārūpyam: "a difference made by markers (anubandha) is no difference of form". yat and ṇyat differ only in the marker ṇ. So SK 2830 does not let ṇyat come as an option. One of his commentators says this principle is set out in the Bhāṣya on SK 2830. But tavyat and the rest do differ in form, and they still come: Bhaṭṭoji says so.

Watch out. So beside śapyam there is no ṇyat form. Only tavyat and the rest stand beside it.

Siddhānta-kaumudī

पवर्गान्ताददुपधाद्यत्स्यात् । ण्यतोऽपवादः । शप्यम् । लभ्यम् । नानुबन्धकृतमसारूप्यम् । अतो न ण्यत् । तव्यदादयस्तु स्युरेव ॥

After [a dhātu] ending in a pavarga [consonant] and having a as penultimate, yat comes. It is an exception (apavāda) to ṇyat: śapyam, labhyam. A difference of form produced by anubandhas does not count as being of a different form (nānubandhakṛtam asārūpyam); therefore ṇyat does not come [as an option under vā 'sarūpaḥ…, SK 2830]. But tavyat and the rest do come.

Tattvabodhinī

NSP p. 491–492

—पोरदुपधात् । पोः किम् । पाक्यम् । अदुपधात्किम् । कोप्यम् । तपरकरणं किम् । आप्लृ व्याप्तौ । आप्यम् ॥—नानुवन्धेति । अनुवन्धा- नामनवयवलात् तत्कृतमसारूप्यं नाश्रीयते । एकान्तत्वपक्षेऽपि ‘ददातिदधात्योर्विभाषा’ इति विभाषाग्रहणाल्लिङ्गान्नाश्रीयते । अन्यथा अनुवन्धकृतादसारूप्यादेव शविषये णो भविष्यतीति किं तेन विभाषाग्रहणेन । ततश्च पक्षद्वयेऽपि शप्यमित्यादौ ण्यन्न भवतीति भावः । एतच्च ददातीत्यादिसूत्रे विभाषाग्रहणमनुवन्धानामनेकान्तलपक्षे शविषये णस्या- प्राप्तौ विभाषा, एकान्तत्वपक्षे तु प्राप्तविभाषेति पक्षद्वयसाधारणं विभाषाग्रहणं लिङ्गं मनोरमायामेकान्तत्वपक्ष एवोपन्य- स्तमिति तदनुसारेणेहाप्युक्तम् । अनेकान्तलपक्षे लसाधारणं लिङ्गम् ‘उदीचां माङः—’ इति सूत्रे माङो ग्रहणम् । मेङ इत्यत्र हि सत्यपि ङकारानुवन्धे तस्यावयवलाद् एजन्तलमविहतमिति ‘आदेच उपदेशे—’ इत्यालस्वीकारादिति दिक् ॥—ण्यदेवेति । तेन ‘तित्स्वरितम्’ इति स्वरिते सति आलम्भ्य इत्यत्र समासान्तोदात्तत्वं वाधित्वा कृदुत्तरपद-प्रकृतिस्वरेण स्वरितान्तत्वमिष्टं सिध्यति, यति तु ‘यतोऽनावः’ इत्याद्युदात्तत्वेनोत्तरपदाद्युदात्तत्वं प्रसज्येत तच्चानिष्टमिति भावः

Bālamanoramā

पोरदुपधात् - पोरदुपधात् । ननु शप्यं लभ्यमित्यत्रऋहलोण्र्य॑दिति कदाचिण्ण्यदपि स्यात्, यण्ण्यतोरसारूप्येण वाऽसरूप इत्यस्य प्रवृत्तेरित्यत आह — - नानुबन्धकृतमसारूप्यमिति । वाऽसरूपसूत्रे भाष्ये स्थितमिदम् । अनुबन्धविनिर्मुक्तस्यैव असारूप्यं विवक्षितमित्यर्थः । प्रकृते च यण्ण्यतोरनुबन्धरहितयोः सारूप्याद्वासरूपविधेरप्रवृत्तेः शप्यमित्यादौ ण्यदपवादो यदेवेति भावः ।

translator notes

commentary BM: the doubt is that ṇyat might sometimes come by ṛhalor ṇyat in śapyam, labhyam, since vā 'sarūpaḥ… would apply on the ground that yat and ṇyat differ in form; hence 'nānubandhakṛtam asārūpyam', established in the Bhāṣya on vā 'sarūpaḥ…: only [forms] free of anubandhas are compared; yat and ṇyat, without their anubandhas, are of the same form, so vā 'sarūpaḥ does not apply and only the apavāda yat comes. Followed: '[as an option under vā 'sarūpaḥ…]'.
commentary TB (sk.2844.t1): why 'poḥ'? pākyam; why 'adupadhāt'? kopyam; why the t (tapara)? āpḷ vyāptau: āpyam. On 'nānubandha…': anubandhas are not parts [of the suffix], so asārūpya produced by them is not considered; even on the view that they are parts, vibhāṣā in dadātidadhātyor vibhāṣā is the indicator; either way ṇyat does not come in śapyam etc. Recorded.
textual Matches NSP p. 481 (scan page-0491; collation batch09: clean). sk.2844.t1 ends with the TB on SK 2845 ('—[ṇ]yad eveti', printed 'payadeveti' in the OCR).

SK 2845 · A 7.1.65V

आङो यि ॥ २८४५ ॥

āṅo yi

āṅo yi — [num — carried forward (anuvṛtti) from idito num dhātoḥ, SK 2262 — is added to labh — carried forward from labheś ca, SK 2582 —] after āṅ, when a y-[initial suffix] is in view.

Rule. After the upasarga āṅ (ā), the root labh takes the augment num. The condition is that a y-initial affix is "in view" (vivakṣita). Two words are carried forward. num comes from SK 2262 (idito num dhātoḥ). labh comes from SK 2582 (labheś ca). One of Bhaṭṭoji's commentators calls the seventh case of yi a "seventh of domain" (viṣayasaptamī), as the Bhāṣya makes clear.

Example.

ā + labh, a y-initial kṛtya in view

→ this rule, before any affix is added: num → ā + lambh

→ lambh no longer has a as its penultimate, so SK 2844 cannot give yat

→ ṇyat (SK 2872) → ālambhyo gauḥ "a cow to be seized for sacrifice".

Bhaṭṭoji: "once num has been added, only ṇyat comes".

Applies when / blocked by. Why "in view" and not "when it follows"? One of Bhaṭṭoji's commentators answers. If num waited for yat to follow, yat would already have come by SK 2844. So num is made first, while the affix is only in view.

Watch out. With yat the written form would be the same: ālambhya. Both of Bhaṭṭoji's commentators say the difference is in the accent. ṇyat gives the svarita of its t; yat would give the udātta on the first syllable.

Siddhānta-kaumudī

आङः परस्य लभेर्नुम् स्याद्यादौ प्रत्यये विवक्षिते । नुमि कृतेऽदुपधात्वाभावात् ण्यदेव । आलम्भ्यो गौः ॥

num is added to labh coming after āṅ when a y-initial suffix is in view (vivakṣite). Once num has been added, since [labh] no longer has a as penultimate, only ṇyat [comes]: ālambhyo gauḥ ('a cow to be seized [for sacrifice]').

Bālamanoramā

आङो यि - आङो यि ।इदितो नुम् धातो॑रित्यतो नुमिति,लभेश्चे॑त्यतो लभेरिति चाऽनुवर्तते । तदाह — आङः परस्येति । विवक्षिते इति । 'यी' इति विषयसप्तमीति भाष्ये स्पष्टम् । 'विवक्षिते' इत्यस्य प्रयोजनमाह — नुमि कृते इति । यत्प्रत्यये विवक्षिते तत्प्रवृत्तेः प्रागेव नुमि कृते अदुपधत्वाऽभावाद्यत्प्रत्ययस्याऽप्रवृत्तेर्ण्यदेवेत्यर्थः ।यति परे नु॑मित्यर्थे तु अदुपधत्वाद्यदेव स्यान्नतु ण्यदिति भावः । आलम्भ्यो गौरिति । यद्यपि यण्ण्यतोर्न रूपभेदस्तथापि ण्यति कृतेतित्स्वरित॑मिति स्वरितत्वम्, यति तु 'यतोऽनावः' इत्याद्युदात्तत्वमिति स्वरभेदः फलम् ।

translator notes

commentary BM: 'num' continues from idito num dhātoḥ and 'labheḥ' from labheś ca; 'yi' is a seventh case of domain (viṣayasaptamī), as the Bhāṣya makes clear; the purpose of 'vivakṣite' is that num is made before yat can operate, so the stem is no longer adupadha and only ṇyat comes — if it meant 'when yat follows', the stem would be adupadha and yat, not ṇyat, would come. In ālambhya the two give the same form but differ in accent: ṇyat gives svarita by titsvaritam, yat initial udātta by yato 'nāvaḥ. Followed: the anuvṛtti brackets, 'when a y-initial suffix is in view'.
commentary TB, printed under sk.2844.t1 ('—[ṇ]yad eveti'): hence with ṇyat the svarita by titsvaritam, and in ālambhya the kṛduttarapadaprakṛtisvara overrides the compound-final udātta, giving the desired final svarita; with yat, yato 'nāvaḥ would make the uttarapada initial-udātta, which is undesired. Recorded.
textual Our kaumudī reads 'num kṛte 'dupadhātvābhāvāt' (with a stray ā); NSP p. 481 (scan 0491) prints 'num kṛte 'dupadhatvābhāvāt' ('since there is no being adupadha'), which the sense requires and BM's gloss ('adupadhatvābhāvāt') confirms. Translated per the print. Collation batch09 missed this. Mūla: for Ajai's print check. Otherwise matches NSP pp. 481–482 (scans 0491/0492).

SK 2846 · A 7.1.66V

उपात् प्रशंसायाम् ॥ २८४६ ॥

upāt praśaṃsāyām

upāt praśaṃsāyām — [num is added to labh — from SK 2262 and SK 2582 — when a y-initial suffix is in view — from āṅo yi, SK 2845 —] after upa, in [the sense of] praise.

Rule. After the upasarga upa, labh also takes num when a y-initial affix is in view, in the sense of praise. num, labh and "y-initial in view" are carried forward from SK 2845.

Example.

upa + labh, praise meant, y-initial affix in view

→ this rule: num → upa + lambh → ṇyat → upalambhyaḥ sādhuḥ "a good man, worth reaching".

One of Bhaṭṭoji's commentators says the praise is conveyed by the word sādhu.

Applies when / blocked by. Why "in praise"? Bhaṭṭoji's counter-example: upalabdhuṃ śakya upalabhyaḥ "upalabhya: what can be obtained". With no praise there is no num, and yat comes by SK 2844.

Siddhānta-kaumudī

उपलम्भ्यः साधुः । स्तुतौ किम् । उपलब्धुं शक्य उपलभ्यः ॥

upalambhyaḥ sādhuḥ ('a good man, worth reaching'). Why 'in praise' (stutau)? upalabdhuṃ śakya upalabhyaḥ ('upalabhya: what can be obtained').

Tattvabodhinī

NSP p. 492

—उपात्प्रशंसायाम् । यादौ प्रत्यये विवक्षिते उपपूर्वाल्लभेर्नुम् स्यात्प्रशंसायाम् । सा चेह गम्यमानतया विशेषणम् । धात्वर्थस्तु प्राप्तिरेव, तेन यस्य प्राप्तिर्यस्माद्वा प्राप्तिः प्रशंसाहेतुर्भवति तदिहोदाहरणम् । विपरीतं तु प्रत्युदाहरणम् । इहापि यादौ प्रत्यये विवक्षिते इत्यर्थान्नुमि कृते ण्यति सत्यन्तस्वरितत्वं भवति, यति तु सत्युत्तरपदाद्युदात्तत्वं स्यात् । प्राचा तु स्वरे विशेषमनालोच्य ‘पोरदुपधात्’ इति यतमेव स्वीकृत्य यति परे नुमिति व्याख्यातं तदाकरविरोधादुपेक्ष्यमित्याहुः ॥—गदमद—। व्यत्ययेन पञ्चम्यर्थे सप्तमी । एभ्योऽनुपसर्गेभ्यो यत्स्यात् ण्यतोऽपवादः । अनुपसर्गे किम् । ‘न नैषधे कार्यमिदं निगद्यम्’ इति श्रीहर्षः ॥—यमेरिति । ‘पोरदुपधात्’ इत्यनेनैव सिद्धेरिति भावः ॥—नियमे साधुरिति । ‘यमः समुपनिविषु च’ इति वैकल्पिकेऽप्प्रत्यये कृते ‘तत्र साधुः’ इति तद्धितो यदित्यर्थः । यद्यप्यस्मिन्पक्षे ‘कृत्यानां कर्तरि वा’ इत्यस्याप्रवृत्तेः कर्तरि तृतीया दुर्लभा तथापि त्वयेति च तेनेति च करणत्वविवक्षया तृतीयेति स्थितस्य गतिर्वोध्या । केवलाद्यतं कृत्वा निशब्देन समास इत्यपरे । यद्वा ‘यमोऽपरिवेषणे मित्’ इति मतमाश्रित्य ‘पर्यवसितं नियमयन्’ इत्यादाविव मित्त्वं स्वीकृत्य ण्यन्ताद्यत् बोध्यः । अथ वा संज्ञापूर्वकविधेरनित्यत्वात् ण्यत्येव वृद्धिर्न प्रवृत्तेति दिक् । एवं च वार्तिकप्रयोगोऽप्यन्यथासिद्ध इति तद्बलेन निपूर्वाद्यदिति न कल्पनीयमिति भावः ॥—अनुद्यमिति । अत्र वदेः क्यवेव भवति यजादित्यात्संप्रसारणम् । ‘नलोपो नञः’ ‘तस्मान्नुडचि’ ॥—व्यवहर्तव्येति । यद्यपि पणितव्यशब्दोऽर्थद्वयसाधारणस्तथापि निपातनस्येह रूढ्यर्थत्वाद्यवहर्तव्य एवायं नीपात्यते । उक्तं च हरिणा—‘धातुसाधनकालानां प्राप्त्यर्थं नियमस्य च ॥ अनुवन्धविकाराणां रूढ्यर्थं च निपातनम्’ इति ॥ अनुवन्धविकाराणां नियमस्य च प्राप्त्यर्थमिति पूर्वेणान्वयः ॥—शतेनेति । शतशब्दोऽनियतपरः । कन्याया वरणे वरयितॄणां नियमो नास्तीत्यर्थः ॥—वर्येति । संभक्तव्येत्यर्थः । वृङ् संभक्तावित्यस्येदं निपातनम्, तत्रैवानिरोधरूपस्यार्थस्य संभवादिति भावः । अनिरोधेष्वित्यस्यानुक्तौ वृञोऽपि स्यादिति ध्वनयति—वृत्येति । ‘एतिस्तुशास्’ इत्यादिना वृञः क्यप् । इह सूत्रेऽवद्यादीनि निर्विभक्तिकानि पृथक्पदानि तत्र वर्याशब्दष्टावन्तोऽनुक्रियते । न त्वयं द्वन्द्वेन जसन्तेन निर्देशः । तेन वर्येति स्त्रियामेव निपात्यते । अस्त्रियां तु वृङः ‘ऋहलोर्ण्यत्’ । वार्या ऋत्विजः । ऋत्विजामपि यज्ञमात्रे वरणीयत्वादनिरोधोऽस्ति स्त्रीत्वं तु नास्तीति ण्यदेव भवति । एतच्च वृत्तिकारमतम् । न चात्र ‘एतिस्तु—’ इति क्यप् शङ्क्यः । तत्र वृञ एव ग्रहणं न तु वृङः इति सिद्धान्तात् । भट्टिस्तु द्वन्द्वाज्जसा निर्देश इति मत्वा पुंलिङ्गेऽपि यतं प्रायुङ्क्त । ‘सुग्रीवो मम वर्योऽसौ’ इति ॥—वाह्यमिति । वहनकर्मेत्यर्थः

Bālamanoramā

उपात् प्रशंसायाम् - उपात्प्रशंसायाम् । उपात्परस्य लभेर्नुम् स्याद्यादौ प्रत्यये विवक्षिते प्रशंसायां गम्यमानायामित्यर्थः । उपलम्भ्यः साधुरिति । समीपे प्राप्य इत्यर्थः । साधुशब्दात् प्रशंसा गम्यते । इहापि नुमि कृते अदुपधत्वाऽभावाण्ण्यदेव । स्वरे विशेषः पूर्ववत् ।

translator notes

commentary BM: 'num is added to labh after upa when a y-initial suffix is in view, when praise is understood'; upalambhyaḥ sādhuḥ means 'to be attained near'; praise is conveyed by the word sādhu; here too, num being made first, the stem is not adupadha and only ṇyat comes; the accent difference is as before. Followed: the bracket in sutra_en.
commentary TB (sk.2846.t1): the same gloss; praise is a qualifier because it is understood; the root's meaning is just attainment, so the example is where attainment of or from the thing is a ground of praise, the counterexample the reverse; ṇyat gives final svarita, yat would give the uttarapada initial udātta. TB reports (ity āhuḥ) that the explanation of an earlier writer (prācā) — who, overlooking the accent difference, took yat by poradupadhāt and read 'num when yat follows' — is to be disregarded as contrary to the sources (ākaravirodhāt upekṣyam). Recorded.
textual Matches NSP p. 482 (scan page-0492, read; collation batch09: clean). sk.2846.t1 also carries the TB on SK 2848 ('—gadamada—', '—yamer iti', '—niyame sādhur iti'), SK 2849 ('—anudyam iti', '—vyavahartavyeti', '—śateneti', '—var[y]eti', '—vṛtyeti') and SK 2850 ('—vāhyam iti').
translator The kaumudī asks 'stutau kim' although the sūtra says 'praśaṃsāyām'; the two are synonyms here and both are rendered 'praise'.

SK 2847 · A 3.1.99V

शकिसहोश्च ॥ २८४७ ॥

śakisahośca

śakisahoś ca — Also after śak and sah [yat comes — an exception to ṇyat].

Rule. yat also comes after śak and sah. One of Bhaṭṭoji's commentators says the sixth case in the sūtra stands for the fifth, "after these two". The rule is an exception to ṇyat.

Example.

śak + yat → śakyam.

sah + yat → sahyam.

Neither root ends in a labial, so SK 2844 would not reach them. Without this rule they would take ṇyat.

Siddhānta-kaumudī

शक्यम् । सह्यम् ॥

[yat:] śakyam, sahyam.

Bālamanoramā

शकिसहोश्च - शकिसहोश्च । पञ्चम्यर्थे षष्ठी । आभ्यां यदित्यर्थः । ण्यतोऽपवादः ।

translator notes

commentary BM: the sixth case (ṣaṣṭhī) stands for the fifth (pañcamī); the meaning is 'after these two, yat'; it is an exception to ṇyat. Followed: '[yat]' and 'an exception to ṇyat'.
textual Matches NSP p. 482 (scan page-0492, read; collation batch09: clean). No TB on this rule is printed: sk.2846.t1 passes from 'upāt praśaṃsāyām' straight to 'gadamada'.

SK 2848 · A 3.1.100V

गदमदचरयमश्चानुपसर्गे ॥ २८४८ ॥

gadamadacarayamaścānupasarge

gadamadacarayamaś cānupasarge — Also after gad, mad, car and yam, when without an upasarga, [yat comes — an exception to ṇyat].

Rule. yat also comes after gad, mad, car and yam, when they have no upasarga. It is an exception to ṇyat.

Example.

gad + yat → gadyam. mad + yat → madyam. car + yat → caryam.

With an upasarga, ṇyat comes: one of Bhaṭṭoji's commentators gives pragādyam.

Applies when / blocked by. A vārttika, carer āṅi cāgurau: after car with āṅ too, yat comes, unless a teacher (guru) is meant. ācaryo deśaḥ "a region to be gone to". But ācāryo guruḥ "a teacher", with ṇyat.

Why name yam? It ends in a labial and has a as its penultimate, so SK 2844 already gives it yat. Bhaṭṭoji: it is named for a restriction. With an upasarga, yam gets no yat: prayāmyam, with ṇyat.

Yet after ni, Bhaṭṭoji says, yat does come. He points to wording found in a vārttika: tena na tatra bhaved viniyamyam. This explains usages such as aniyamyasya nāyuktiḥ and tvayā niyamyā nanu divyacakṣuṣā "surely they are to be restrained by you, who have the divine eye". His second answer: niyamya means "proper for restraint" (niyame sādhuḥ). Both commentators explain this. niyama is formed first with the affix ap (SK 3240), and then the taddhita yat of SK 1650 (tatra sādhuḥ) is added. Whether the first answer holds, scholars discuss this.

Siddhānta-kaumudī

गद्यम् । मद्यम् । चर्यम् ।

gadyam, madyam, caryam.

vārttika

चरेराङि चागुरौ

(vārttika) After car, also when āṅ [precedes], provided [the sense is] not a guru.

(वार्तिकम्) ॥ आचर्यो देशः । गन्तव्य इत्यर्थः । अगुरौ किम् । आचार्यो गुरुः । यमेर्नियमार्थम् । सोपसर्गान्माभूदिति । प्रयाम्यम् । निपूर्वात्स्यादेव ॥

ācaryo deśaḥ ('a region to be approached'): the meaning is 'to be gone to'. Why 'not a guru'? ācāryo guruḥ. [The mention] of yam is for a restriction (niyama): so that [yat] does not come after [yam] with an upasarga: prayāmyam. After [yam] preceded by ni it does come,

vārttika

तेन न तत्र भवेद्विनिमयम्यमिति वार्तिकप्रयोगात्

because of the usage in a vārttika: 'tena na tatra bhaved viniyamyam' ('therefore there would be no viniyamya there').

(वार्तिकम्) ॥ एतेनानियम्यस्य नायुक्तिः । त्वया नियम्या ननु दिव्यचक्षुषेत्यादि व्याख्यातम् । नियमे साधुरिति वा ॥

By this, 'aniyamyasya nāyuktiḥ', 'tvayā niyamyā nanu divyacakṣuṣā' ('surely [they] are to be restrained by you, who have the divine eye') and the like are explained. Or, [niyamya is] 'proper for restraint' (niyame sādhuḥ).

Bālamanoramā

गदमदचरयमश्चानुपसर्गे - गदमद । गद, मद, चर, यम् एषां चतुर्णां द्वन्द्वः । अनुपसर्ग इति सप्तमी पञ्चम्यर्थे । एभ्योऽनुपसर्गेभ्यो यदित्यर्थः । ण्यतोऽपवादः । उपसर्गाण्ण्यदेव । प्रगाद्यमित्यादि । चरेराङिचाऽगुराविति । वार्तिकमिदम् । आङि उपसर्गे सत्यपिचरेर्यत्स्यादगुरौ इत्यर्थः । आचार्यो गुरुरिति । शुश्रूषणीय इत्यर्थः । ननु 'पोरदुपधा' दित्येव सिद्धे यमेरिह ग्रहणं व्यर्थमित्यत आह — यमेर्नियमार्थमिति । अनुपसर्गादेव यमेण्र्यदिति नियमार्थमित्यत्यर्थः । तत्फलमाह — सोपसर्गान्मा भूदिति । ननुअनियम्यस्य नाऽयुक्तिः॑ इत्यत्र,त्वया नियम्या ननु दिव्यचक्षुषा॑ इत्यादौ च निपूर्वाद्यमेः कथं यत्, अनुपसर्गादिति निषेधादित्यत आह — निपूर्वात्स्यादेवेति । 'य' दिति शेषः । कुत इत्यत आह — तेन न तत्रेति । प्रकारान्तरेण समाधत्ते — नियमे साधुरिति वेति ।यमः समुपनिविषु चे॑ति निपूर्वाद्यमेर्भावे अप्प्रत्यये नियमशब्दः । नियमे साधुरित्यर्थः 'तत्र साधुः' इति प्राग्घितीये यत्प्रत्यये नियम्यशब्दो व्युत्पाद्य इत्यर्थः ।

translator notes

commentary BM: a dvandva of gad, mad, car, yam; 'anupasarge' is a seventh case (saptamī) in the sense of the fifth (pañcamī) — 'after these when without an upasarga, yat'; an exception to ṇyat; with an upasarga ṇyat alone: pragādyam etc. Followed: sutra_en.
commentary TB, printed under sk.2846.t1 ('—gadamada—'): the seventh case stands for the fifth by vyatyaya; yat after these when without an upasarga, an exception to ṇyat; why 'anupasarge'? 'na naiṣadhe kāryam idaṃ nigādyam' (Śrīharṣa). Followed: sutra_en.
commentary BM: carer āṅi cāgurau is a vārttika: even with the upasarga āṅ, yat after car when not [denoting] a guru; ācāryaḥ = 'to be served'. yam is mentioned although poradupadhāt would suffice, as a restriction: [yat] after yam only without an upasarga, hence 'sopasargān mā bhūt'. To the objection 'how is there yat after ni + yam in aniyamyasya nāyuktiḥ and tvayā niyamyā …, given the prohibition after an upasarga?', Bhaṭṭoji answers 'nipūrvāt syād eva' (supply 'yat') on the ground of the vārttika usage, and alternatively derives niyama with ap by yamaḥ samupaniviṣu ca (SK 3240) and then the taddhita yat by tatra sādhuḥ (SK 1650). Followed: '[The mention] of yam is for a restriction', 'it does come', and the reading of 'niyame sādhuḥ' as a taddhita alternative.
commentary TB, printed under sk.2846.t1 ('—yamer iti', '—niyame sādhur iti'): yam is mentioned because poradupadhāt would already give yat. For 'niyame sādhuḥ' TB takes niyama from the optional ap and the taddhita yat by tatra sādhuḥ, notes that the third case of the agent by kṛtyānāṃ kartari vā then fails and explains 'tvayā', 'tena' as the third case of the instrument; it also reports other routes (yat from bare yam then compounding with ni; mit-ness of yam outside pariveṣaṇa; non-invariability of vṛddhi) and concludes that, the vārttika usage being otherwise accounted for, one should not posit [yat] after ni + yam on its strength. Recorded: TB rejects Bhaṭṭoji's first answer ('nipūrvāt syād eva … vārttikaprayogāt'); the English translates the kaumudī as it stands.
textual Our source makes 'tena na tatra bhaved vinimayamyam iti vārttikaprayogāt' (k4) a vārttika heading. The print (NSP p. 482, scan page-0492, read) has no vārttika sign before 'tena': 'nipūrvāt syād eva | tena na tatra bhaved viniyamyam iti vārttikaprayogāt | etenāniyamyasya …' is one run of kaumudī prose, so k4 is translated as the end of k3's sentence, not labelled a vārttika; the '(vārttikam)' tag at the head of k5 is likewise editorial and not translated. Ours also reads 'vinimayamyam' (stray ma); the print has 'viniyamyam' (ni + yam), which the English follows (collation batch09). Mūla: for Ajai's print check.
textual The vārttika 'carer āṅi cāgurau' (k2) is marked with the vārttika sign in the print (scan page-0492); the '(vārttikam)' tag at the head of k3 is editorial and not translated.
translator The glosses of 'tena na tatra bhaved viniyamyam' and 'tvayā niyamyā nanu divyacakṣuṣā' are the translator's; the kaumudī cites these usages only as instances of niyamya after ni, and 'aniyamyasya nāyuktiḥ' is left unglossed, its context not being given.

SK 2849 · A 3.1.101V

अवद्यपण्यवर्या गर्ह्यपणितव्यानिरोधेषु ॥ २८४९ ॥

avadyapaṇyavaryā garhyapaṇitavyānirodheṣu

avadyapaṇyavaryā garhyapaṇitavyānirodheṣu — avadya, paṇya and varyā [are formed irregularly (nipātana) with yat] in the senses of the blameworthy, of what is to be traded, and of non-restriction, [respectively].

Rule. Three words are formed by nipātana with yat. avadya means "blameworthy". paṇya means "to be traded". varyā means "to be chosen", where there is no restriction (anirodha). The senses go with the words in order.

Example.

avadya: nañ + vad + yat → avadyaṃ pāpam "sin, the blameworthy".

nañ is the negative particle; at the head of a word it appears as a-.

paṇya: paṇ + yat → paṇyā gauḥ "a cow for sale", meaning "to be traded".

varyā: vṛ + yat → śatena varyā kanyā "a girl to be chosen by a hundred".

Bhaṭṭoji says the root is vṛṅ.

Applies when / blocked by. For avadya the nipātana does two jobs, Bhaṭṭoji says. vad with nañ as upapada would take both yat and kyap, by SK 2854. The nipātana allows only yat, and only in the sense of blame. Why "blameworthy"? anudyaṃ gurunāma "the guru's name, not to be uttered". That name is not blameworthy but unfit to be spoken. So kyap comes, with saṃprasāraṇa (SK 2409), as one of Bhaṭṭoji's commentators explains. Bhaṭṭoji cites a smṛti verse for the sense. One who seeks the good should not utter his own name, his guru's, a miser's, or those of his eldest child and his wife.

For paṇya, in the other sense the root takes ṇyat: pāṇyam "worthy of praise".

For varyā, outside the sense of no restriction there is no yat. Bhaṭṭoji's contrast is vṛtyā anyā "another girl is vṛtyā", with kyap (SK 2857) and tuk, from vṛñ "to choose". One of his commentators gives this derivation. vṛṅ itself takes the regular ṇyat (SK 2858).

Watch out. varyā is feminine only. Both of Bhaṭṭoji's commentators say the masculine takes ṇyat: vāryāḥ ṛtvijaḥ.

Siddhānta-kaumudī

वदेर्नञि उपपदे वदः सुप् - SK 2854 इति यत्क्यपोः प्राप्तयोर्यदेव सोऽपि गर्हायामेवेत्युभयार्थं निपातनम् । अवद्यं पापम् । गर्ह्ये किम् । अनुद्यं गुरुनाम । तद्धि न गर्ह्यं वचनानर्हं च । आत्मनाम गुरोर्नाम नामातिकृपणस्य च । श्रेयस्कामो न गृह्णीयाज्ज्येष्ठापत्यकलत्रयोः ॥ इति स्मृतेः । पण्या गौः । व्यवहर्तव्येत्यर्थः । पाण्यमन्यत् । स्तुत्यर्हमित्यर्थः । अनिरोधोऽप्रतिबन्धस्तस्मिन्विषये वृङो यत् । शतेन वर्याकन्या । वृत्यान्या ॥

For vad with nañ as upapada, yat and kyap being obtained by vadaḥ supi… (SK 2854), [the form avadya teaches] only yat, and that too only in [the sense of] blame — the nipātana serves both [purposes]. avadyaṃ pāpam ('sin, the blameworthy'). Why 'in [the sense of] the blameworthy'? anudyaṃ gurunāma ('the guru's name, not to be uttered'): for that is not blameworthy, but unfit to be spoken, by the smṛti: 'One who desires the good should not utter his own name, his guru's name, the name of a very miserly man, or those of his eldest child and of his wife.' paṇyā gauḥ ('a cow for sale'): the meaning is 'to be traded'. pāṇyam anyat ('pāṇya otherwise'): the meaning is 'worthy of praise'. anirodha is non-hindrance (apratibandha): in that domain, yat after vṛṅ. śatena varyā kanyā ('a girl to be chosen by a hundred'). vṛtyā anyā ('another [girl is] vṛtyā').

Bālamanoramā

अवद्यपण्यवर्या गर्ह्यपणितव्यानिरोधेषु - अवद्यपण्य । अवद्य, पण्य, वर्य एषां द्वन्द्वात्प्रथमाबहुवचनम् । गर्ह्य, पणितव्य,अनिरोध एषां द्वन्द्वात्सप्तमीबहुवचनम् । अवद्यादयस्त्रयः क्रमाद्गर्ह्यादिषु त्रिष्वर्थेषु निपात्यन्ते इत्यर्थः । ननु 'वदः सुपि' इत्येव सिद्धे अवद्यग्रहणं व्यर्थमित्यत आह — नञ्युपपदे इति । यत्क्यपोः स्वरे विशेषः,संप्रसारणतदभावौ चेति भावः । अवद्यं पापामिति.गर्हितत्वादवाच्यमित्यर्थः । अनुद्यं गुरुनामेतव । अत्र नञि उपपदेवदः सुपि इति क्यपिवचिस्वपियजादीनां किती॑ति संप्रसारणे रूपम् । वचनाऽनर्हमित्यर्थः । अत्र गर्हाया अप्रतीतेर्यदेवेदित न नियम इति भावः । ननु गुरुनाम्नोऽगर्ह्यत्वातकथं वचनानर्हत्वमित्यत आह — तद्धि न गर्ह्रं वचनानर्हं चेति.कुत इत्यत आह — आत्मनामेति । पण्या गौरिति । पणधातोर्व्यवहारार्थकाद्यन्निपात्यते इति भावः । यद्यपिपण व्यवहारे स्तुतौ च॑ इति धातोरर्थद्वयमस्ति, तथापि पण्यशब्दस्य प्रयोगबलेन व्यवहर्तव्य एव रूढत्वादिह व्यवहारार्थक एव गृह्यते । तदाह — व्यवहर्तव्येति । क्रेतव्येत्यर्थः । पाण्यमन्यदिति । ण्यति उपधावृद्धिरिति भावः । व्यवहर्तव्यादन्यदित्यर्थः । तदाह — स्तुत्यर्हमिति । प्रतिबन्ध इति । अनियम इत्यर्थः । वृङो यदिति । 'वृङ् संभक्तौ' इति क्रैयादिकस्यैवाऽत्र ग्रहणं, नतु 'वृञ् वरणे' इत्यस्य, अनिरोधरूपार्थस्य संभक्तिवाचित्व एव सामञ्जस्यादिति भावः । शतेन वर्याकन्येति । पुरुषशतेन परिग्रहीतुमर्हा । अनेनैव वरणीयेति नियमो नास्तीत्यर्थः । वृत्या अन्येति । अनुरूपेण वरणीयेत्यर्थः ।एतिस्तुशास्वृदृजुषः क्य॑बिति तुक् । अत्र अनियमस्य अप्रतीतेर्न यत् । अत्र वर्याशब्दस्य स्त्रीलिङ्गस्य ग्रहणात्पुंसि 'वार्या ऋत्विज' इति वृत्तिः ।

translator notes

commentary BM: 'avadya, paṇya, varya' is a dvandva in the first case plural and 'garhya, paṇitavya, anirodha' a dvandva in the seventh case plural; the three are nipātita in the three senses in order. The mention of avadya is not superfluous beside vadaḥ supi because yat and kyap differ in accent and in saṃprasāraṇa. anudyam: kyap by vadaḥ supi with nañ as upapada, saṃprasāraṇa by vacisvapiyajādīnāṃ kiti (SK 2409); there blame is not conveyed, so the restriction to yat does not apply. Followed: 'respectively' and 'serves both [purposes]'.
commentary BM: paṇya is nipātita from paṇ in the sense of trading; although paṇa vyavahāre stutau ca has both meanings, paṇya by usage is conventional (rūḍha) for 'to be traded', i.e. 'to be bought'; pāṇyam has penultimate vṛddhi with ṇyat and means 'other than to be traded', hence 'worthy of praise'. Followed: 'pāṇya otherwise' = in the other sense.
commentary BM: apratibandha means 'absence of restriction' (aniyama); vṛṅ saṃbhaktau (krayādi) is taken, not vṛñ varaṇe, the sense of non-restriction fitting only the meaning 'sharing'. śatena varyā kanyā: 'fit to be taken by a hundred men', i.e. there is no rule that she is to be chosen by this one only; vṛtyā: 'to be chosen by a suitable one', with kyap by etistuśāsvṛdṛjuṣaḥ kyap and tuk, no yat since non-restriction is not conveyed; since the feminine varyā is taken, in the masculine the Vṛtti has vāryā ṛtvijaḥ. Followed: 'non-hindrance', 'vṛṅ'.
commentary TB, printed under sk.2846.t1 ('—anudyam iti', '—vyavahartavyeti', '—śateneti', '—var[y]eti', '—vṛtyeti'): anudya has kyap with saṃprasāraṇa, then nalopo nañaḥ and nuṭ; paṇya is nipātita only for vyavahartavya since nipātana is for conventional sense (citing Hari); 'śata' stands for an indefinite number; varyā is from vṛṅ saṃbhaktau, and without 'anirodheṣu' vṛñ too would get yat, as 'vṛtyā' hints; avadya etc. are separate words without case endings and varyā reproduces the ṭāp-final, not a dvandva in jas, so varyā is feminine only and in the non-feminine vṛṅ takes ṇyat (vāryā ṛtvijaḥ — the Vṛttikāra's view); Bhaṭṭi, taking it as a dvandva in jas, used yat in the masculine ('sugrīvo mama varyo 'sau'). Recorded.
textual Matches NSP p. 482 (scan page-0492, read; collation batch09: clean).
translator '[the form avadya teaches]' supplies the subject of the elliptical 'yad eva'. The parenthetical glosses of avadyaṃ pāpam, paṇyā gauḥ and the two varyā examples are the translator's; the kaumudī's own glosses are 'vyavahartavyā' and 'stutyarham'.

SK 2850 · A 3.1.102V

वह्यं करणम् ॥ २८५० ॥

vahyaṃ karaṇam

vahyaṃ karaṇam — vahya [is formed irregularly (nipātana) with yat after vah] when [it denotes] the instrument (karaṇa).

Rule. vahya is formed by nipātana with yat after vah, when it denotes the instrument (karaṇa). One of Bhaṭṭoji's commentators calls this an exception to ṇyat.

Example.

vahanty anena "they carry with it" → vah + yat in the instrument sense → vahyaṃ śakaṭam "a cart".

Applies when / blocked by. Why "instrument"? Bhaṭṭoji's counter-example is vāhyam, which he glosses voḍhavyam "to be carried". It has ṇyat, so the penultimate a takes vṛddhi.

Siddhānta-kaumudī

वहन्त्यनेनेति वह्यं शकटम् । करणं किम् । वाह्यम् । वोढव्यम् ॥

vahanty anena ('they carry with it'): vahyaṃ śakaṭam ('a cart'). Why 'instrument'? vāhyam — [i.e.] voḍhavyam, 'to be carried'.

Bālamanoramā

वह्यं करणम् - वह्यं करणम् । वहेः करणे यन्निपात्यते । ण्यतोऽपवादः ।

translator notes

commentary BM: yat is nipātita after vah in [the sense of] karaṇa; an exception to ṇyat. Followed: sutra_en.
commentary TB, printed under sk.2846.t1 (at its tail, '—vāhyam iti'): the meaning is 'object of carrying'. Followed: 'to be carried'.
textual Matches NSP p. 482 (scan page-0492, read; collation batch09: clean).

SK 2851 · A 3.1.103V

अर्यः स्वामिवैश्ययोः ॥ २८५१ ॥

aryaḥ svāmivaiśyayoḥ

aryaḥ svāmivaiśyayoḥ — arya [is formed irregularly (nipātana) with yat] in the senses of master and vaiśya.

Rule. arya is formed by nipātana in the senses "master" and "vaiśya". Bhaṭṭoji: after ṛ "to go", yat. It is an exception to ṇyat.

Example.

ṛ + yat → guṇa of ṛ, with r after it (SK 2168, SK 70) → ar + ya

→ aryaḥ "a master" or "a vaiśya".

One of Bhaṭṭoji's commentators gives this step.

Applies when / blocked by. Why "in these two senses"? Bhaṭṭoji's counter-example: āryo brāhmaṇaḥ, meaning "one to be approached". There ṛ ends in ṛ, so it takes ṇyat (SK 2872).

ṛ + ṇyat → vṛddhi (SK 254), with r (SK 70) → ār + ya → āryaḥ.

Watch out. aryaḥ and āryaḥ are two words from one root. Only the affix and the sense differ: yat gives guṇa, ṇyat gives vṛddhi.

Siddhānta-kaumudī

ऋ गतौ । अस्माद्यत् । ण्यतोपवादः । अर्यः स्वामी वैश्यो वा । अनयोः किम् । आर्यो ब्रह्मणः । प्राप्तव्य इत्यर्थः ॥

ṛ gatau ('ṛ, in the sense of going'): after this, yat [is nipātita]. It is an exception to ṇyat. aryaḥ: a master or a vaiśya. Why 'in these two [senses]'? āryo brāhmaṇaḥ ('a brāhmaṇa who is ārya'): the meaning is 'one to be approached'.

Bālamanoramā

अर्यः स्वामिवैश्ययोः - अर्यस्वामिवैश्ययोः । अस्माद्यदिति । निपात्यत इति शेषः । ण्यतोऽपवाद इति ।ऋहलो॑रिति प्राप्तस्य ण्यतोऽपवाद इत्यर्थः । यति ऋकारस्य गुणे रपरत्वम् । तदाह — अर्यः स्वामीति । आर्यो ब्राह्मण इति । ण्यति वृद्धौ रपरत्वमिति भावः ।

translator notes

commentary BM: after 'asmād yat' supply 'nipātyate'; an exception to the ṇyat obtained by ṛhalor ṇyat (SK 2872); with yat, ṛ takes guṇa with r following (raparatva), giving arya; in āryo brāhmaṇaḥ, ṇyat gives vṛddhi with r following. Followed: '[is nipātita]'.
textual Ours reads 'āryo brahmaṇaḥ'; NSP p. 482 (scan page-0492, read) has 'āryo brāhmaṇaḥ', which the sense requires and the English follows (collation batch09). Mūla: for Ajai's print check. No TB on this rule is printed.

SK 2852 · A 3.1.104V

उपसर्या काल्या प्रजने ॥ २८५२ ॥

upasaryā kālyā prajane

upasaryā kālyā prajane — upasaryā [is formed irregularly (nipātana) with yat after sṛ preceded by upa] when [it denotes a female] whose time (kālyā) has come for conception (prajana).

Rule. upasaryā is formed by nipātana with yat after sṛ with upa. It is said of a female whose time for conception (prajana) has come. Bhaṭṭoji: "if she is one whose time for conceiving has come".

Example.

upa + sṛ + yat → guṇa, with r → upa + sar + ya → upasaryā gauḥ.

Bhaṭṭoji glosses it: "fit to be approached by a bull for impregnation".

Applies when / blocked by. Why "whose time has come for conception"? Bhaṭṭoji's counter-example: upasāryā kāśī, meaning "Kāśī, to be reached". One of his commentators says that form has ṇyat, in karman.

Siddhānta-kaumudī

गर्भग्रहणे प्राप्तकाला चेदित्यर्थः । उपसर्या गौः । गर्भाधानार्थं वृषभेणोपगन्तुं योग्येत्यर्थः । प्रजने काल्येति किम् । उपसार्या काशी । प्राप्तव्येत्यर्थः ॥

The meaning is: if [the female] is one whose time for conceiving (garbhagrahaṇa) has come. upasaryā gauḥ: the meaning is 'fit to be approached by a bull for impregnation'. Why 'whose time has come for conception'? upasāryā kāśī ('Kāśī, to be approached'): the meaning is 'to be reached'.

Tattvabodhinī

NSP p. 492–493

—उपसर्या—। उपपूर्वात्सरतेः सर्तेर्वा यन्निपात्यते । कालः प्राप्तोऽस्याः काल्या । ‘तदस्य प्राप्तम्’ इति वर्तमाने ‘कालाद्यत्’ इति यत् । प्रजननं प्रजनो गर्भग्रहणम् । भावे घञ् ‘जनिवध्योश्च’ इति वृद्धिनिषेधः ॥—उपसार्येति । कर्मणि ण्यत् ॥—कर्तरि यदिति । ‘तयोरेव—’ इति भावे प्राप्ते कर्तरि यन्निपात्यत इति भावः ॥—संगतं चेदिति । नपुंसके भावे क्तः ॥—विशेष्यमिति । इहाजर्यमिति समुदायस्य संगतं वाच्यमित्यर्थो न ग्राह्यः पर्यायाणां युगपत्प्रयोगासंभवेनाजर्यं सतां संगतमिति प्रयोगानापत्तेः । तेन संगतमिति भट्टिप्रयोगानुपपत्तेश्च ॥— वदः—। सकर्मकलाद्भावे कृत्यप्रत्ययो दुर्लभः ‘लः कर्मणि—’ इति सूत्र इव ‘तयोरेव—’ इत्यत्रापि सकर्मकेभ्यः कर्मणि अकर्मकेभ्य एव भावे इति सिद्धान्तात् । अत आह—भाव इत्याकृष्यत इति । ‘भुवो भावे’ इत्यत्रानुपसर्ग इत्यनुवर्तनात् निरुपसर्गस्य भवतेरकर्मकलात् ‘तयोरेव कृत्य—’ इति भावे कृत्यप्रत्ययसिद्धौ भावग्रहणस्य वैयर्थ्यशङ्कायां भावग्रहणमुत्तरार्थमिति भाष्ये स्थितं तद्भाष्यस्वारस्यग्राहिणां मतमाह—कर्मणीति ॥—अनुपसर्ग इति । सुपि किम् । ‘हनस्तो चिण्णलोः’ । घातः । अनुपसर्गे किम् । प्रघातः । भावे घञ्

Bālamanoramā

उपसर्या काल्या प्रजने - उपसर्या । प्रजननं प्रजनः = गर्भग्रहणम् । भावे घञ् ।जनिवध्योश्चे॑ति वृद्धिनिषेधः । कालः प्राप्तोऽस्याः काल्या ।तदस्य प्राप्त॑मित्यनुवर्तमानेकालाद्य॑दिति यत् । चेदित्यध्याहार्यम् । तदाह — गर्भग्रहणे प्राप्तकाला चेदिति । गर्भग्रहणे प्राप्तकाला स्त्रीपशुव्यक्तिर्विवक्षिता चेदुपसर्या इति निपात्यते इत्यर्थः । उपपूर्वात् सृधातोर्यदिति फलितम् । ण्यतोऽपवादः ।

translator notes

commentary BM: prajana = prajanana = taking up of an embryo (garbhagrahaṇa), ghañ in bhāva with vṛddhi blocked by janivadhyoś ca (SK 2512); kālyā = 'one whose time has come', yat by kālād yat (SK 1770) with 'tad asya prāptam' continuing; 'ced' is to be supplied — if a female animal that has reached the time for conception is meant, upasaryā is nipātita; in effect yat after sṛ preceded by upa, an exception to ṇyat. Followed: 'if', and the bracket in sutra_en.
commentary TB (sk.2852.t1): yat is nipātita after sarati (sṛ) preceded by upa; kālyā and prajana as in BM; upasāryā has ṇyat in karman. Followed: '[after sṛ preceded by upa]'.
textual Matches NSP p. 482 (scan page-0492, read; collation batch09: clean). sk.2852.t1 continues with the TB on SK 2853 ('—kartari yad iti', '—saṃgataṃ c[ed iti]', '—viśeṣyam iti'), SK 2854 ('—vadaḥ—', '—karmaṇīti') and SK 2856 ('—anupasarga iti').

SK 2853 · A 3.1.105V

अजर्यं संगतम् ॥ २८५३ ॥

ajaryaṃ saṃgatam

ajaryaṃ saṃgatam — ajarya [is formed irregularly (nipātana) with yat in the agent] when saṃgata ('association') [is what it qualifies].

Rule. ajarya is formed by nipātana: yat after jṝ "to wear out", with nañ, in the agent sense. The condition is that saṃgata "association" is the noun it qualifies. Bhaṭṭoji: "after jīryati preceded by nañ, yat in the agent, if saṃgata is the qualificand".

Example.

na jīryati "it does not wear out" → nañ + jṝ + yat, agent sense → ajaryam.

Bhaṭṭoji quotes Bhaṭṭi: tena saṃgatam āryeṇa rāmājaryaṃ kuru drutam "Rāma, quickly make an unaging association with that noble one". Here ajaryam qualifies saṃgatam.

In a line he cites from another poem, mṛgair ajaryaṃ jarasopadiṣṭam…, the word saṃgatam is not written. Bhaṭṭoji says it is to be supplied. One of his commentators names the poet as Kālidāsa.

Applies when / blocked by. Why "saṃgata"? Bhaṭṭoji's counter-example: ajaritā kambalaḥ "a blanket that does not wear out". One of his commentators says it has the agent affix tṛc.

In bhāva, ṇyat comes even when saṃgata is the agent: ajāryaṃ saṃgatena "there is no wearing out on the part of the association".

Watch out. The agent sense here goes against SK 2833, which allows a kṛtya only in bhāva and karman. Both of Bhaṭṭoji's commentators say the agent sense comes from the nipātana itself.

Siddhānta-kaumudī

नञ्पूर्वाज्जीर्यतेः कर्तरि यत् संगतं येद्विशेष्यम् । न जीर्यतीत्यजर्यम् । तेन संगतमार्येण रामाजर्यं कुरु द्रुतमिति भट्टिः । मृगैरजर्यं जरसोपदिष्टमदेहबन्धाय पुनर्बबन्धेत्यत्र तु संगतमिति विशेष्यमध्याहार्यम् । संगतं किम् । अजरिता कम्बलः । भावे तु संगतकर्तृकेऽपि ण्यदेव । अजार्यं संगतेन ॥

After jīryati (jṝ) preceded by nañ, yat [comes] in the agent (kartṛ), if saṃgata is the qualificand (viśeṣya). na jīryatīty ajaryam ('that which does not wear out' — ajarya). 'tena saṃgatam āryeṇa rāmājaryaṃ kuru drutam' ('Rāma, quickly make an unaging association with that noble one') — Bhaṭṭi. But in 'mṛgair ajaryaṃ jarasopadiṣṭam adehabandhāya punar babandha' the qualificand saṃgatam is to be supplied. Why 'saṃgata'? ajaritā kambalaḥ ('a blanket that does not wear out'). But in bhāva, even where the agent is saṃgata, only ṇyat [comes]: ajāryaṃ saṃgatena ('there is no wearing out on the part of the association').

Bālamanoramā

अजर्यं संगतम् - अजर्यम् । कर्तरि यदिति ।कर्तरीति वक्तव्य॑मिति वार्तिकम् । निपातनात्कर्तरीति लभ्यत इति तदाशयः । सङ्गतमिति । सङ्गतं = सङ्गमः । न जीर्यतीत्यजर्यमिति ।मित्रत्व॑मिति शेषः । जरितृ न भवतीत्यर्थः । अत्र भट्टिप्रयोगमाह — तेनेति । हे राम ! तेन आर्येण अजर्यम् = अनश्वरं, सङ्गतं- सङ्गमं द्रुतं कुरु इत्यन्वयः । ननु 'मृगैरजर्यं जरसा' इत्यत्र सङ्गतशब्दाऽभावात्कथं यदित्यत आह — मृगैरित्यादि । कालिदासकाव्यमिदम् । अजरितेति । तृजऽभावान्न यदित्यर्थः ।

translator notes

commentary BM: 'kartari yat' rests on the vārttika 'kartarīti vaktavyam', whose intent is that 'kartari' is got from the nipātana; saṃgata = saṃgama ('association'); after 'na jīryati' supply 'mitratvam' — 'which does not age'; Bhaṭṭi's line construes 'he Rāma, tena āryeṇa ajaryaṃ saṃgataṃ drutaṃ kuru'; 'mṛgair ajaryam …' is from Kālidāsa, and lacking the word saṃgata it needs the supply; ajaritā is tṛc-final, and there is no yat here because the word saṃgata is absent; on 'bhāve tu': although saṃgata is the agent of the bhāva, saṃgata is not what the suffix denotes, so there is no yat. (Our BM text is corrupt at this point — 'ajariteti | tṛjabhāvān na yad ity arthaḥ', a line run together and dropped; the full passage is from Wikisource BM uttara-3/0054 ll. 29–31.) Followed: 'in the agent', 'association', the construal of the Bhaṭṭi line; BM's account of 'bhāve tu' agrees with the English.
commentary TB, printed under sk.2852.t1 ('—kartari yad iti', '—saṃgataṃ c[ed iti]', '—viśeṣyam iti'): by tayor eva bhāva would apply, so yat in the agent is nipātita; saṃgata is kta in neuter bhāva; 'viśeṣya' is meant because the whole 'ajarya' cannot itself denote saṃgata — synonyms are not used together, so 'ajaryaṃ satāṃ saṃgatam' and Bhaṭṭi's 'tena saṃgatam' would be impossible. Followed: 'if saṃgata is the qualificand'.
textual Ours reads 'saṃgataṃ yed viśeṣyam'; NSP p. 482 (scan page-0492, read) has 'saṃgataṃ ced viśeṣyam' ('if saṃgata is the qualificand'), which the English follows (collation batch09). TB's pratīka 'saṃgataṃ tvediti' (sk.2852.t1, OCR) is the same 'ced' misread. Mūla: for Ajai's print check.
translator The English glosses of the Bhaṭṭi line and of ajāryaṃ saṃgatena are the translator's (the Bhaṭṭi gloss follows BM's construal). The Kālidāsa line is left unglossed: the kaumudī cites it only for the supply of saṃgatam.

SK 2854 · A 3.1.106V

वदः सुपि क्यप् च ॥ २८५४ ॥

vadaḥ supi kyap ca

vadaḥ supi kyap ca — After vad, when a sup[-final word] is the upapada, kyap and [by 'ca', yat come — in bhāva, by apakarṣa from bhuvo bhāve, SK 2855, per Bhaṭṭoji's first view; 'some' (eke): in karman; only without an upasarga].

Rule. After vad "to speak", kyap comes, and by the word ca "and", yat too. Two conditions hold. A word ending in a case-ending (sup) is the upapada, and there is no upasarga. Bhaṭṭoji takes the sense from the next sūtra: "in bhāva" is drawn back into this rule. Drawing a word back from a later sūtra is called apakarṣa.

Example.

brahman "the Veda" as upapada → brahman + vad + kyap

→ kyap is k-marked (kit), so the v of vad takes saṃprasāraṇa: u for the v (SK 2409)

→ the following a merges into it (SK 330) → udya

→ brahman appears as brahma before it → brahma + udya

→ a and u merge into o (SK 69) → brahmodyam.

With yat: brahmavadyam.

Bhaṭṭoji: "brahman is the Veda; the meaning is the speaking of it".

Applies when / blocked by. With an upasarga only ṇyat comes: anuvādyam, apavādyam. One of Bhaṭṭoji's commentators traces the condition "no upasarga" to the Bhāṣya.

Bhaṭṭoji records a second view. "Some" (eke) say the two affixes are in karman, not bhāva. Both of his commentators give the grounds of the two views. For the first: vad takes an object, so its kṛtya could not otherwise be in bhāva. And bhū takes none, so "bhāva" in SK 2855 would be idle unless it served here. For the second: the Bhāṣya calls the word "bhāva" in SK 2855 "for the following rules". Which view is better, scholars discuss this.

Watch out. vad takes an object, so by SK 2833 its kṛtya would normally be in karman. The bhāva sense of brahmodyam therefore needs the drawn-back word.

Siddhānta-kaumudī

उत्तरसूत्रादिह भाव इत्यपकृष्यते । वदेर्भावे क्यप्स्याच्चद्यत् अनुपसर्गे सुप्युपपदे । ब्रह्मोद्यम् । ब्रह्मवद्यम् । ब्रह्म वेदः तस्य वदनमित्यर्थः । कर्मणि प्रत्ययावित्यके । उपसर्गे तु ण्यदेव । अनुवाद्यम् । अपवाद्यम् ॥

From the following sūtra, 'bhāve' is drawn back (apakṛṣyate) here. After vad, in bhāva, kyap comes, and by 'ca' yat [too], when there is no upasarga and a sup[-final word] is the upapada: brahmodyam, brahmavadyam. brahman [here] is the Veda; the meaning is 'the speaking of it'. Some say the two suffixes are in karman. But with an upasarga only ṇyat: anuvādyam, apavādyam.

Bālamanoramā

वदः सुपि क्यप् च - वदः सुपि । उत्तरेति । 'भुवो भावे' इत्युत्तरसूत्राद्भावे इत्यपकृष्यते इत्यर्थः । भूधातोरकर्मकत्वेन उत्तरसूत्रे भावग्रहणस्य वैयर्थ्यादिति भावः । अनुपसर्गे इति ।वदः सुप्यनुपसर्गग्रहण॑मिति भाष्यादिति भावः । ब्रह्मोद्यमिति । वदेः क्यपि वचिस्वपी॑पि संप्रसारणम् ।वस्तुतस्तु नेह भावग्रहणमपकृष्यते, तत्र भावग्रहणमुत्तरार्थमिति भाष्या॑दिति मतमनुसृत्य आह — कर्मणि प्रत्ययावित्येके इति । क्यब्यतावित्यर्थः ।

translator notes

commentary BM: 'bhāve' is drawn back from the next sūtra bhuvo bhāve, because bhū being intransitive, the mention of bhāva there would otherwise be useless; 'anupasarge' rests on the Bhāṣya's 'vadaḥ supy anupasargagrahaṇam'; brahmodyam: kyap, with saṃprasāraṇa by vacisvapi… (SK 2409). 'karmaṇi pratyayāv ity eke' is said following the view introduced with 'vastutas tu' ('but in truth') — that 'bhāve' is not drawn back here, since the Bhāṣya says the mention of bhāva there is for the following rules (uttarārtham); by that 'vastutas tu' BM presents the 'eke' view as the correct one. The two suffixes are kyap and yat. Followed: 'drawn back', 'only without an upasarga', 'the two suffixes'.
commentary TB, printed under sk.2852.t1 ('—vadaḥ—', '—bhāva ity ākṛṣyata iti', '—karmaṇīti'): vad being transitive, a kṛtya in bhāva is hard to get, since under tayor eva, as under laḥ karmaṇi…, the settled view is: from transitives in karman, from intransitives only in bhāva — hence 'bhāve' is drawn in; 'karmaṇi' gives the view of those who keep to the plain sense of the Bhāṣya, that in bhuvo bhāve (where bhū without upasarga is intransitive) the mention of bhāva is for the following rules. Recorded: TB and BM agree on the grounds of the two views; the English keeps Bhaṭṭoji's two views side by side, and sutra_en marks the apakarṣa as Bhaṭṭoji's first view (§16).
textual Two slips in ours against NSP p. 483 (scan page-0493, read): 'kyap syāc cad yat' for the print's 'kyap syāc cād yat' ('and, by ca, yat'), and 'ity ake' for the print's 'ity eke' ('some say'). The English follows the print (collation batch09). Mūla: for Ajai's print check.

SK 2855 · A 3.1.107V

भुवो भावे ॥ २८५५ ॥

bhuvo bhāve

bhuvo bhāve — After bhū, in bhāva, [kyap comes — carried forward (anuvṛtti) from vadaḥ supi kyap ca, SK 2854, with its conditions: a sup-final upapada and no upasarga].

Rule. After bhū "to be", in bhāva, kyap comes. The conditions of SK 2854 continue: a word with a case-ending as upapada, and no upasarga.

Example.

brahmaṇo bhāvaḥ "the state of brahman" → brahman + bhū + kyap

→ kyap is k-marked, so no guṇa → brahmabhūyam.

One of Bhaṭṭoji's commentators says the neuter is from usage.

Applies when / blocked by. Bhaṭṭoji gives two counter-examples: bhavyam with no upapada, prabhavyam with an upasarga. One of his commentators says they have yat (SK 2842). He derives bhavyam with guṇa and av (SK 63). He glosses prabhavyam as "majesty".

Watch out. "Bhāva" here is part of this rule. Whether it also runs back into SK 2854 is the question discussed there.

Siddhānta-kaumudī

क्यप्स्यात् । ब्रह्मणो भावो ब्रह्मभूयम् । सुप्युपपदे इत्येव । भव्यम् । अनुपसर्ग एव । प्रभव्यम् ॥

kyap comes. brahmaṇo bhāvo brahmabhūyam ('the state of brahman' — brahmabhūya). [The condition] 'when a sup[-final word] is the upapada' does hold (ity eva): [otherwise] bhavyam. Only without an upasarga: [otherwise] prabhavyam.

Bālamanoramā

भुवो भावे - भुवो भावे । ब्रह्मभूयमिति । कित्त्वान्न गुणः । क्लीबत्वं लोकात् । भव्यमिति । भाव इत्यर्थः । अत्र सुबुपपदाभावाद्यदेव, गुणः,वान्तो यी॑त्यवादेशः । प्रभव्यमिति । प्रभाव इत्यर्थः ।

translator notes

commentary BM: brahmabhūyam: no guṇa, kyap being kit; the neuter is from usage (loka). bhavyam means 'state' (bhāva): with no sup-final upapada, only yat, with guṇa and av by vānto yi pratyaye (SK 63). prabhavyam means 'majesty' (prabhāva). Followed: the conditions bracketed in sutra_en; bhavyam and prabhavyam marked as counterexamples ('[otherwise]').
textual Matches NSP p. 483 (scan page-0493, read; collation batch09: V only — the print, like ours, has 'supy upapade ity eva … anupasarga eva'). No separate TB on this rule is printed; sk.2852.t1 speaks of bhuvo bhāve while explaining SK 2854 (see the commentary note).
commentary TB, printed under sk.2852.t1 on SK 2854: 'bhuvo bhāve ity atrānupasarga ity anuvartanāt' — 'anupasarge' is carried forward (anuvṛtti) into this rule; and TB on SK 2857 (sk.2857.t1) says 'supi', 'anupasarge' and 'bhāve' cease (nivṛtta) there, i.e. they ran through SK 2854–2856 (BM on SK 2857 says the same). Followed: the anuvṛtti of kyap and its two conditions in sutra_en, which also rests on Bhaṭṭoji's own 'kyap syāt', 'supy upapade ity eva' and 'anupasarga eva'.

SK 2856 · A 3.1.108V

हनस्त च ॥ २८५६ ॥

hanasta ca

hanas ta ca — After han [in bhāva, kyap comes — carried forward from SK 2854–2855, with a sup-final upapada and no upasarga], and t [replaces the final of the base].

Rule. After han "to strike", in bhāva, kyap comes, and t replaces the final of the root. The conditions continue: a word with a case-ending as upapada, and no upasarga. Bhaṭṭoji: "t is the substitute for the final".

Example.

brahmaṇo hananam "the killing of a brahman" → brahman + han + kyap

→ t for the final n → brahma + hat + ya

→ the feminine, which Bhaṭṭoji says is from usage → brahmahatyā.

Applies when / blocked by. Each condition has a counter-example from Bhaṭṭoji's commentators. Not bhāva: ghātyo vṛṣalaḥ, from one commentator. No upapada: ghātaḥ, from the other. With an upasarga: praghātaḥ, from both.

Watch out. The t replaces only the final sound, the n. The ha of han stays.

Siddhānta-kaumudī

अनुपसर्गे सुप्युपपदे हन्तेर्भावे क्यप्स्यात्तकाश्चान्तादेशः । ब्राह्मणो हननं ब्रह्महत्या । स्त्रीत्वं लोकात् ॥

When there is no upasarga and a sup[-final word] is the upapada, kyap comes after han in bhāva, and t is the substitute for the final [of the base]. brahmaṇo hananaṃ brahmahatyā ('the killing of a brahman [i.e. a brāhmaṇa]' — brahmahatyā). The feminine is from usage (loka).

Bālamanoramā

हनस्त च - हनस्त । अन्तादेश इति ।प्रकृते॑रिति शेषः । भावे किम् । घात्यो वृषलः । अनुपसर्गे किम् । प्रघातः । निरुपपदं हत्येति त्वसाध्वेव ।

translator notes

commentary BM: after 'antādeśaḥ' supply 'prakṛteḥ' ('of the base'); why 'in bhāva'? ghātyo vṛṣalaḥ; why 'without an upasarga'? praghātaḥ; 'hatyā' without an upapada is simply incorrect (asādhu). Followed: '[of the base]'.
commentary TB, printed under sk.2852.t1 ('—anupasarga iti'): why 'supi'? ghātaḥ (with hanas to 'ciṇṇaloḥ); why 'anupasarge'? praghātaḥ — ghañ in bhāva. Recorded: TB counter-exemplifies 'supi' (ghātaḥ) where BM counter-exemplifies 'bhāve' (ghātyo vṛṣalaḥ); both give praghātaḥ for 'anupasarge'.
translator '[i.e. a brāhmaṇa]' in the gloss of brahmaṇo hananam is the translator's: the kaumudī says only 'brahmaṇo hananam', and neither BM nor TB glosses brahman here; the gloss follows the conventional sense of brahmahatyā.
textual Two slips in ours against NSP p. 483 (scan page-0493, read): 'takāś cāntādeśaḥ' for the print's 'takāraś cāntādeśaḥ' ('and t is the substitute for the final'), and 'brāhmaṇo hananam' for the print's 'brahmaṇo hananam' (from brahman, cf. 'brahmaṇo bhāvo brahmabhūyam' at SK 2855). The English follows the print (collation batch09). Mūla: for Ajai's print check.

SK 2857 · A 3.1.109V

एतिस्तुशास्वृदृजुषः क्यप् ॥ २८५७ ॥

etistuśāsvṛdṛjuṣaḥ kyap

etistuśāsvṛdṛjuṣaḥ kyap — After eti (i 'to go', iṇ), stu, śās, vṛ, dṛ and juṣ, kyap occurs [— the conditions 'supi' (with a sup-ended upapada), 'anupasarge' (without upasarga) and 'bhāve' (in the sense of the bare action) of SK 2854–2856 do not continue here, per BM and TB].

Rule. kyap comes after i "to go" (iṇ), stu, śās, vṛ, dṛ and juṣ. Bhaṭṭoji: "after these, kyap". Both of his commentators say the three conditions of SK 2854–2856 have stopped. No upapada is needed, an upasarga is allowed, and the sense is not limited to bhāva. One commentator says eti means the root iṇ only.

Example. Bhaṭṭoji gives the examples under the next sūtra, SK 2858.

stu + kyap → no guṇa (the k) → stu + ya → then SK 2858.

Applies when / blocked by. i and stu end in vowels, so SK 2842 would give them yat. vṛ and dṛ end in ṛ, and śās and juṣ in consonants, so SK 2872 would give these four ṇyat. This rule replaces both with kyap.

Watch out. kyap is also carried forward from SK 2854. Why name it again here? Bhaṭṭoji answers under SK 2858.

Siddhānta-kaumudī

एभ्यः क्यप्स्यात् ॥

After these [six — i, stu, śās, vṛ, dṛ and juṣ] kyap occurs [with no restriction to an upapada, to the absence of an upasarga, or to the sense of the bare action].

Tattvabodhinī

NSP p. 493–494

—एतिस्तु—। एभ्य इति सुप्यनुपसर्गे भावे इति च निवृत्तमिति भावः । एतीतीण एव ग्रहणं नेङिकोः । तयोरधिपूर्वयोरेव ग्रहणादेतीति निर्देशानुपपत्तेः । तथा च रक्षार्थं वेदानामध्येयं व्याकरणमिति भाष्ये यदेव प्रयुक्तः । केचित्तु ‘इण्वदिक इति वक्तव्यम्’ इति वचनादिकोऽपि भवतीत्यधीत्यामातेत्युदाहरन्ति ॥—इत्य इति । कथं तर्हि उपेयमिति ईङ् गताविति दैवादिकाद्यत् ॥—न वृङ् इति । ‘ईडवन्द—’ इति ज्ञापकात् तत्र हि ईडवन्दिभ्यां साहचर्यादात्मनेपदिनो वृङ एव ग्रहणमिति भावः ॥—परस्यापीति । ‘ओरावश्यके’ इति प्राप्तस्य ण्यस्यावकाशोऽवश्यलाव्यमिति आवश्यकविवक्षायां स्तुत्य इत्यादौ क्यपोऽवकाशः अवश्यस्तुत्य इत्यादावुभयप्राप्तौ ‘विप्रतिषेधे परम्—’ इति ण्यत्स्यात् तन्माभूदिति पुनः क्यबुक्तिरिति भावः ॥—आङ्पूर्वादञ्जेरिति । ननु ण्यत्येव नलोपः कस्मान्नोक्त इति चेन्न । कुत्वप्रसङ्गात्तित्स्वरप्रसङ्गाच्च । तस्मात्क्यवन्त एवाज्यशब्दः । नन्वेवमवग्रहः प्राप्नोति । न चेष्टापत्तिः । आज्यं किमासीदित्यादौ पदकारैस्तदकरणादिति चेत् । अत्र भाष्यम् । न लक्षणेन पदकारा अनुवर्त्याः पदकारैस्तु लक्षणमनुवर्त्यमिति । सत्यपि अवान्तरपदत्वे ‘ऋलिजं, पूर्वेभिः’ इत्यादाविव संप्रदायानुरोधेन क्वचिदवग्रहो न क्रियते इत्यादि तदाशयः ॥—कृपिचृत्योस्त्विति । कृपू सामर्थ्यं । चृती हिंसाग्रन्थनयोः ॥—कल्प्यमिति । कृपेर्लत्वस्यासिद्धत्वाद् ऋऌवर्णयोः सावर्ण्यविधानाच्च ऋदुपधत्वम् ॥—ह्रस्वः सुपठ इति । दीर्घं पठतः सूत्रकृतस्त्वयमाशयः । दीर्घनिर्देशः इ इति प्रश्लेषार्थस्तत्र द्वितीय इकारो ‘ये विभाषा’ इत्यात्ववाधनार्थः । अन्यथा ‘ये विभाषा’ इत्यस्यावकाशः । खायते खन्यते । इत्वस्यावकाशः यस्मिन् पक्षे आत्वं नास्ति । आत्वपक्षे तु उभयप्रसङ्गे परत्वादन्तरङ्गत्वाच्चात्वं स्यात् ‘ये विभाषा’ इत्यत्र हि ये इति विषयसप्तमी । तथा च यकारादौ बुद्धिस्थे एव प्राप्तमात्वमन्तरङ्गम् । ईकारस्तु क्यपा सह विधानाद् बहिरङ्गः । तथा चान्तरङ्गस्यात्वस्य वाधनाय प्रश्लेषेण द्वितीय इकारविधिरावश्यक इति ई चेति दीर्घोच्चारणं कृतमिति । दीर्घं प्रत्याचक्षाणस्य भाष्यकृतस्त्वयमाशयः । इत्वमन्तरङ्गं परनिमित्तमनपेक्ष्य विधानात् क्यप्सन्नियोगशिष्टं हि तत् । आत्वं तु बहिरङ्गं ये इति परसप्तम्याश्रयणात् । एवं च इत्वेनात्ववाधो न्याय्य एवेति दीर्घो न पठनीयः । ह्रस्वपाठे मात्रालाघवमस्तीति तदनुरोधेन ये इति परसप्तम्याश्रयणमपि युक्तमिति । स्यादेतत् । इ चेति ह्रस्वादेशाभ्युपगमे तस्यादेशस्य पूर्वेण सह आद्गुणे तस्यासिद्धतया ‘ह्रस्वस्य पिति—’ इति तुक् स्यात् ‘षलतुकोरसिद्धः’ इति षत्वे तुकि च कर्तव्ये एकादेशशास्त्रस्यासिद्धत्वस्वीकारात् । अतो दीर्घं एव विधेय इति चेत् । मैवम् । पदान्तपदाद्योरादेशोऽसिद्धो न त्वन्योऽपीति सिद्धान्तात् । अन्यथा वृक्षे छत्रमित्यत्र ङावाद्गुणस्यासिद्धतया छे चेति ह्रस्वाश्रयो नित्यस्तुक् स्यात् । इष्यते तु दीर्घात्पदान्ताद्वेति वैकल्पिक इति दिक् ॥—‘भृञोऽसंज्ञायाम्’ इत्यसंज्ञाग्रहणसामर्थ्याद्भार्येत्यत्र सूत्रान्तरेणापि क्यप् न भविष्यतीत्यत आह—पुंसि चरितार्थ इति । भार्या नाम क्षत्रिया इत्यत्रेत्यर्थः ॥—तदनुवन्धेति । डुभृञ् इत्यनेकानुबन्धत्वात् बिभर्तेः क्यपोऽप्रसङ्ग इति भावः

Bālamanoramā

एतिस्तुशास्वृदृजुषः क्यप् - एतिस्तु । एति, स्तु, शास्, वृ , दृ, जुष् एषां षण्णां समाहारद्वन्द्वात्पञ्चमी । सुप्यनुपसर्गे भाव इति निवृत्तम् । तदाह — एभ्यः क्यप्स्यादिति ।

translator notes

commentary BM: the fifth case (pañcamī) is that of a collective dvandva (samāhāradvandva) of the six — eti, stu, śās, vṛ, dṛ, juṣ; 'supi', 'anupasarge' and 'bhāve' have ceased (nivṛtta); 'hence he says: ebhyaḥ kyap syāt'. Followed: 'these [six]' and the brackets in sutra_en and k1.
commentary TB: 'ebhyaḥ' means that 'supi', 'anupasarge' and 'bhāve' have ceased. 'eti' takes only iṇ, not iṅ or ik: those two are used only with adhi, so the notation 'eti' would not fit them; and the Bhāṣya uses yat in 'rakṣārthaṃ vedānām adhyeyaṃ vyākaraṇam'. Some, by the statement 'iṇvad ikaḥ', let it apply to ik too and cite adhītya-. Followed: 'i … (iṇ)' in sutra_en.
textual As in the print (NSP p. 483, scan 0493), the examples for this sūtra (ityaḥ, stutyaḥ, śiṣyaḥ …) stand after the next quoted sūtra, hrasvasya piti kṛti tuk, and are filed under sk.2858.k1.
textual The TB block filed under sk.2857.t1 also carries the TB on SK 2858–2861 (lemmas 'itya iti', 'na vṛṅ iti', 'parasyāpīti', 'āṅpūrvād añjer iti', 'kḷpicṛtyos tv iti', 'kalpyam iti', 'hrasvaḥ supaṭha iti', 'puṃsi caritārtha iti', 'tadanubandheti').

SK 2858 · A 6.1.71V

ह्रस्वस्य पिति कृति तुक् ॥ २८५८ ॥

hrasvasya piti kṛti tuk

hrasvasya piti kṛti tuk — When a kṛt suffix marked with p (pit) follows, a short vowel receives the augment tuk.

Rule. Before a kṛt marked with p (pit), a short vowel takes the augment tuk, that is, t. kyap is pit and a kṛt, so every short root-final vowel before it gets t.

Example. These are the examples of SK 2857.

i + kyap → the short i takes tuk → i + t + ya → ityaḥ "to be gone to".

stu + kyap → the short u takes tuk → stu + t + ya → stutyaḥ "to be praised".

śās + kyap → i for ā by SK 2486 → śis + ya

→ its s becomes ṣ (a rule taught elsewhere) → śiṣyaḥ.

vṛ + kyap → vṛtyaḥ. Also ādṛtyaḥ (dṛ with ā) and juṣyaḥ.

Applies when / blocked by. Bhaṭṭoji: the vṛ of SK 2857 is vṛñ, not vṛṅ. One of his commentators calls this a vārttika. From vṛṅ the regular ṇyat comes: vāryāḥ ṛtvijaḥ "the officiating priests are to be engaged".

Why does SK 2857 name kyap again? Bhaṭṭoji: to block even the later ṇyat of SK 2886. That rule gives ṇyat after a u-final root when necessity is meant. In avaśyastutyaḥ "who must be praised" both rules apply. By SK 175 the later rule, SK 2886, would win. The restated kyap prevents that. Both of his commentators explain it so.

Bhaṭṭoji quotes the Kāśikā: kyap comes optionally after śaṃs, duh and guh. śasyam / śaṃsyam, duhyam / dohyam, guhyam / gohyam. For śaṃs, he says, both forms are proved by two sūtras, SK 2009 and SK 3702. For duh and guh "the authority is still to be sought". One of his commentators adds that the option is not seen in the Bhāṣya.

A vārttika, āṅpūrvād añjeḥ saṃjñāyām upasaṃkhyānam: kyap after añj with āṅ, when a name is meant.

ā + añj + kyap, in the instrument sense by bahulaka ("variously", as in SK 2841)

→ the n is lost before the k-marked affix (SK 415) → ā + aj + ya → ājyam "clarified butter".

Watch out. tuk needs a short vowel. In śiṣyaḥ and juṣyaḥ the root ends in a consonant, so no t is added.

Siddhānta-kaumudī

इत्यः । स्तुत्यः । शास इदङ्हलोः SK 2486 । शिष्यः । वृ इति वृञो ग्रहणं न वृङः । वृत्यः । वृङस्तु वार्या ऋत्विजः । आदृत्यः । जुष्यः । पुनः क्यबुक्तिः परस्यापि ण्यतो बाधनार्था । अवश्यस्तुत्यः ।

[From i and stu, with kyap and the augment tuk after the short final vowel:] ityaḥ ('to be gone to'), stutyaḥ ('to be praised'). [From śās:] śāsa id aṅhaloḥ (SK 2486) [— i replaces the ā of śās —]: śiṣyaḥ. 'vṛ' [in the sūtra] takes vṛñ, not vṛṅ: vṛtyaḥ. But from vṛṅ: vāryāḥ ṛtvijaḥ ('the officiating priests are to be engaged'). ādṛtyaḥ, juṣyaḥ. The renewed statement of kyap [in etistuśāsvṛdṛjuṣaḥ kyap (SK 2857) — though kyap could have been carried forward (anuvṛtti) from vadaḥ supi kyap ca, SK 2854 —] serves to block ṇyat as well, even though [ṇyat, taught by or āvaśyake, SK 2886,] is the later (para) rule: avaśyastutyaḥ ('who must be praised').

vārttika

शंसिदुहिगुहिभ्यो वेति काशिका

'After śaṃs, duh and guh [kyap occurs] optionally' — so the Kāśikā.

(वार्तिकम्) ॥ शस्यम् । शंस्यम् । दुह्यम् । दोह्यम् । गुह्यम् । गोह्यम् । प्रशस्यस्य श्रः SK 2009 ईडवन्दवृशंसदुहां ण्यतः SK 3702इति सूत्रद्वयबलाच्छंसेः सिद्धम् । इतरयोस्तु मूलं मृग्यम् । आङ्पूर्वादञ्जेः संज्ञायामुपसंख्यानम् ॥ अञ्जू व्यक्तिम्रक्षणादिषु । बाहुलकात्करणे क्यप् । अनिदिताम् - SK 415 इति नलोपः । आज्यम् ॥

śasyam, śaṃsyam; duhyam, dohyam; guhyam, gohyam. For śaṃs [both forms] are established on the strength of the two sūtras praśasyasya śraḥ (SK 2009) and īḍavandavṛśaṃsaduhāṃ ṇyataḥ (SK 3702); for the other two, however, the authority is still to be sought. (vārttika) An additional statement (upasaṃkhyāna) [is needed: kyap] after añj preceded by āṅ, when a name (saṃjñā) [is meant]. añjū [is listed] in the senses 'to make manifest, to smear', and so on. By bahulaka, kyap [comes here] in the sense of the instrument (karaṇa). By aniditām … (SK 415) the n is elided: ājyam ('clarified butter').

Bālamanoramā

ह्रस्वस्य पिति कृति तुक् - ह्रस्वस्य । स्पष्टमिति न व्याख्याताम् । इत्य इति । इणः क्यपि तुक् । उपेयमित्यत्र तुईङो दैवादिकाद्यत् । वृञो ग्रहणमिति । वार्तिकमिदम् । न वृङ इति । 'वृङ् संभक्तौ' इति ङितः क्रैयादिकस्य न ग्रहणमित्यर्थः । वार्या ऋत्विज इति । अवश्यं भजनीया इत्यर्थः । अत्र 'वृङ् संभक्तौ' इत्यस्माण्ण्यदित्यर्थः ।अवद्यपण्यवर्या॑दिति निपातनसिद्धो यत्तु न , अत्र निरोधस्य नियमस्य विवक्षितत्वात् । ननुवदः सुपी॑त्यतोऽनुवृत्त्यैव सिद्धे क्यब्ग्रहणमिह व्यर्थम् । नच चकारानुकृष्टयतोऽप्यनुवृत्तिनिवृत्तये क्यब्ग्रहणमिति वाच्यं, चकारस्य अस्वरितत्वेन 'भुवो भावे' इत्याद्युत्तरसूत्रेष्वनुवृत्त्यभावादित्यत आह — परस्यापीति । 'ओरावश्यके' इति विहितस्येत्यर्थः । वेति काशिकेति । वा क्यप् । तदभावे हलन्तत्वाण्ण्यत् । भाष्ये त्वेतन्न दृश्यते इति भावः । शस्यं शंस्यमिति । क्यप्पक्षेअनिदिता॑मिति नलोपः । दुह्यमिति । क्यप्पक्षे कित्त्वान्न गुणः । अत्रशंसिदुहिगुहिभ्यो वे॑त्यस्य भाष्येऽदर्शनेऽपि शंसेण्र्यत्क्यपौ प्रामाणिकावित्याह — प्रशस्यस्येति । 'प्रशस्यस्य श्रः' इति निर्देशबलादच्छंसेः क्यप्सिद्धः ।ईडवन्दवृशंसदुहा ण्यतः॑ इत्याद्युदात्तत्वविधौ शंसेण्र्यदन्तत्वानुवादबलाण्ण्यत्सिद्धः । ततश्च शस्यं शंस्यमिति रूपद्वयं सिद्धम् । इतरयोस्तु दुहिगुह्योः क्यब्विकल्पे मूलं नास्तीत्यर्थः । उपसङ्ख्यानमिति । 'क्यप' इति शेषः । आज्यमितिन चाङ्पूर्वकत्वे पदपाठे अवग्रहः स्यादिति वाच्यम्, इष्टापत्तेः । पदकाराणामवग्रहाऽभावस्त्वप्रामाणिक एव, पदपाठस्याऽऽधुनिकत्वादिति भाष्ये स्पष्टम् । एवं चअस्मद्रियगित्यस्मद्रिय॑गित्यवग्रहोऽप्रामाणिक एव । अस्मद्रि - अक् इत्येवाऽवग्रहो युक्तः, अस्मच्छब्दस्य टेरद्रआदेशविधानादित्याद्यूह्यम् ।

translator notes

commentary BM: in ityaḥ the tuk comes after iṇ before kyap; upeyam is with yat from the divādi īṅ. On 'vṛño grahaṇam': 'this is a vārttika'. 'na vṛṅaḥ': the kryādi ṅit vṛṅ 'saṃbhaktau' is not taken; vāryāḥ ṛtvijaḥ = 'who must be engaged (avaśyaṃ bhajanīyāḥ)', with ṇyat from vṛṅ; not the yat of the nipātana in avadyapaṇyavaryā… (SK 2849), since here restraint (nirodha, i.e. niyama) is meant [whereas the nipātana varyā is for anirodha]. Followed: 'to be engaged'.
commentary BM: Objection — kyap is established by anuvṛtti from vadaḥ supi kyap ca, so 'kyap' here is pointless; nor is it to stop the yat drawn in by 'ca' from continuing, since that 'ca' is not svarita and does not continue into bhuvo bhāve and the following. Answer: 'parasyāpi' — of the ṇyat taught by or āvaśyake. Followed: the brackets in k1.
commentary TB, printed under sk.2857.t1: 'itya iti' — then how upeyam? With yat from the divādi īṅ 'gatau'. 'na vṛṅ iti': by the jñāpaka of īḍavanda… (SK 3702), where, by association with īḍ and vand, only the ātmanepadin vṛṅ is taken. 'parasyāpīti': ṇyat by or āvaśyake has its scope in avaśyalāvyam, kyap in stutyaḥ with no 'necessity' meant; in avaśyastutyaḥ both apply and ṇyat would win by vipratiṣedhe param (SK 175) — to prevent this kyap is stated again. Followed: the 'para' bracket in k1.
commentary BM: 'veti kāśikā' — kyap optionally; when it does not come, ṇyat, because the root ends in a consonant; 'this is not seen in the Bhāṣya'. Recorded; the English keeps the Kāśikā attribution.
commentary BM: in the kyap option n is elided by aniditām (śasyam); in duhyam there is no guṇa because kyap is kit. By the mention of praśasya in praśasyasya śraḥ, kyap from śaṃs is proved; by the restatement of śaṃs as ṇyat-ended in the accent rule īḍavanda…, ṇyat is proved; so both śasyam and śaṃsyam stand. For duh and guh there is no authority (mūla) for optional kyap. 'upasaṃkhyānam': 'kyapaḥ' is to be supplied. On ājyam, BM accepts that the āṅ-preceded form would have an avagraha in the padapāṭha (iṣṭāpatti), and holds the padakāras' omission of it simply unauthoritative, the padapāṭha being recent ('padakārāṇām avagrahābhāvas tv aprāmāṇika eva, padapāṭhasyādhunikatvāt'), as clear in the Bhāṣya; likewise the avagraha 'asmadri-yak' is unauthoritative, 'asmadri-ak' being right. Followed: '[kyap]' in the vārttika; the avagraha point recorded.
commentary TB, printed under sk.2857.t1: n-lopa is not taught with ṇyat itself, since that would bring kutva and the tit accent; so ājya ends in kyap. On the objection that an avagraha would then be due in the padapāṭha though the padakāras do not make one, TB cites the Bhāṣya: 'the padakāras must follow grammar, not grammar the padakāras', and explains the padakāras' omission as following tradition: though ā-jya is an internal pada, 'by deference to tradition (saṃpradāyānurodhena) the avagraha is sometimes not made', as in ṛtvijam, pūrvebhiḥ. Recorded: TB thus accounts for the omission, whereas BM rejects it as unauthoritative (see the BM note on k3) — the two positions differ (§16).
textual Ours gives k2 the kind 'vārttika' and opens k3 with the editorial tag '(vārtikam) ||'. The print has no vārttika sign here (NSP p. 483, scan 0493); the statement is a Kāśikā citation, as its own 'iti kāśikā' says. Not labelled (vārttika) in the English.
textual 'āṅpūrvād añjeḥ saṃjñāyām upasaṃkhyānam' is untagged in ours; the print marks it with the vārttika sign (NSP p. 483, scan 0493). Labelled (vārttika) in the English.

SK 2859 · A 3.1.110V

ऋदुपधाच्चाकॢपिचृतेः ॥ २८५९ ॥

ṛdupadhāccākḷpicṛteḥ

ṛdupadhāc cākḷpicṛteḥ — And after a [dhātu] whose penultimate is short ṛ, except kḷp and cṛt, [kyap occurs — kyap carried forward (anuvṛtti) from SK 2857, per BM].

Rule. kyap also comes after a root whose penultimate is short ṛ (ṛdupadha), except kḷp and cṛt. One of Bhaṭṭoji's commentators says kyap is carried forward from SK 2857.

Example.

vṛt + kyap → no guṇa (the k) → vṛtyam.

vṛdh + kyap → vṛdhyam.

Applies when / blocked by. kḷp and cṛt are excepted: kalpyam, cartyam. They take ṇyat (SK 2872), with guṇa. One of Bhaṭṭoji's commentators explains why kḷp must be named. Its l is asiddha, and ṛ and ḷ count as savarṇa, so kḷp counts as ṛdupadha.

Why the t after ṛ in the sūtra (taparakaraṇa)? It limits the rule to short ṛ. kṝt, with long ṝ, is not taken: kīrtyam. kṝt belongs to the curādi class, whose roots "are not always ṇic-final". Without ṇic, ṇyat comes; with ṇic, only yat.

Watch out. By this rule mṛj would always take kyap. SK 2862 makes that optional.

Siddhānta-kaumudī

वृत् । वृत्यम् । वृध् । वृध्यम् । कॢपिचृत्योस्तु । कल्प्यम् । चर्त्यम् । तपरकरणं किम् । कॄत् । कीर्त्यम् । अनित्यण्यन्ताश्चुरादय इति णिजभावे ण्यत् । णिजन्तात्तु यदेव ॥

vṛt: vṛtyam. vṛdh: vṛdhyam. But of kḷp and cṛt: kalpyam, cartyam. Why the t-marking (taparakaraṇa) [in 'ṛt', restricting it to short ṛ]? kṝt: kīrtyam. [If it is objected that the t-marking is pointless here, the answer is:] by the dictum 'the curādi roots are not invariably ṇic-final' (anityaṇyantāś curādayaḥ), when ṇic is absent ṇyat [comes, and the restriction to short ṛ keeps out kyap]; after the ṇic-final [root], however, yat alone.

Bālamanoramā

ऋदुपधाच्चाकॢपिचृतेः - ऋदुपधाच्चा । कॢप्चृती वर्जयित्वा ऋदुपधाद्धातोः क्यबित्यर्थः । ननु तपरकरणमिह व्यर्थमित्यत आह — अनित्यण्यन्ता इति । णिजन्तात्तु यदेवेति ।अचो य॑दित्यनेनेति भावः ।

translator notes

commentary BM: the sense is 'excluding kḷp and cṛt, kyap after a dhātu with ṛ as penultimate'. To the objection that the t-marking is pointless here, he says 'anityaṇyantāḥ …'; 'ṇijantāt tu yad eva' — by aco yat (SK 2842). Followed: '[kyap …]' in sutra_en and the objection bracket in k1.
commentary TB, printed under sk.2857.t1: kṛpū 'sāmarthye', cṛtī 'hiṃsāgranthanayoḥ'. kalpyam: kṛp counts as having ṛ as penultimate because its l [from kṛpo ro laḥ] is asiddha, and because ṛ and ḷ are declared savarṇa — hence the need to exclude it. Recorded.
translator The objection is stated in BM only as 'taparakaraṇam iha vyartham'; its ground — that kṝt, a curādi root, would otherwise always be ṇic-final and take yat — is the translator's reading of the answer. kalpyam, cartyam and kīrtyam are the ṇyat forms (ṛhalor ṇyat, SK 2872); the SK does not name the suffix for the first two.

SK 2860 · A 3.1.111V

ई च खनः ॥ २८६० ॥

ī ca khanaḥ

ī ca khanaḥ — After khan, [kyap occurs] and ī [replaces the final of the root, per BM].

Rule. After khan "to dig", kyap comes, by the word ca, and ī replaces the final of the root. One of Bhaṭṭoji's commentators says the ī replaces the final n.

Example.

khan + kyap → ī for the final n → kha + ī + ya

→ a and ī merge into e (SK 69) → kheyam "to be dug".

Applies when / blocked by. Bhaṭṭoji says a short i would have been a sound reading (supaṭha). One of his commentators gives the reason: with short i too, SK 69 gives kheyam. The other reports that the Bhāṣya rejects the long vowel.

Watch out. The ī here is a substitute for the root's final, not an augment.

Siddhānta-kaumudī

चात्क्यप् । आद्गुणः SK 69 । खेयम् । इ चेति ह्रस्वः सुपठः ॥

By 'ca', kyap. [kha- + ī + ya:] by ādguṇaḥ (SK 69) [a and ī become e]: kheyam ('to be dug'). 'i ca', with a short [i], would be a sound reading (supaṭha).

Bālamanoramā

ई च खनः - ई च खनः । चात्क्यविति । खनेः क्यप् स्यात्प्रकृतेरीकारोऽन्तादेशश्चेत्यर्थः । ह्रस्व सुपठ इति । ह्रस्वस्य इकारस्य आद्गुणेनखेय॑मिति सिद्धेरिति भावः ।

translator notes

commentary BM: kyap comes after khan, and ī replaces the final [n] of the base (prakṛter īkāro 'ntādeśaḥ). 'hrasvaḥ supaṭhaḥ': because with short i too kheyam results by ādguṇa. Followed: the bracket in sutra_en and the sense of 'supaṭha'.
commentary TB, printed under sk.2857.t1: the sūtrakāra reads ī long so as to contain two i's by praśleṣa, the second to block the ā of ye vibhāṣā (SK 2319), which, as antaraṅga and para, would otherwise win where it is available. The Bhāṣya rejects the long vowel: the i is antaraṅga, being taught along with kyap without regard to a following cause, while the ā is bahiraṅga, so i blocks it anyway; and the short reading saves a mora. TB also rejects the worry that a short substitute would bring tuk by hrasvasya piti… (the ekādeśa being asiddha only at word-boundaries). Recorded.

SK 2861 · A 3.1.112V

भृञोऽसंज्ञायाम् ॥ २८६१ ॥

bhṛño'saṃjñāyām

bhṛño 'saṃjñāyām — After bhṛñ, [kyap occurs — supplied, per BM] when it is not a name (asaṃjñā).

Rule. After bhṛñ, kyap comes, when the word is not a name (saṃjñā). One of Bhaṭṭoji's commentators supplies kyap.

Example.

bhṛ + kyap → no guṇa → the short ṛ takes tuk (SK 2858) → bhṛ + t + ya → bhṛtyāḥ "workers".

Bhaṭṭoji: the meaning is "those who are to be maintained" (bhartavyāḥ). It is a word for an action, not a name.

Applies when / blocked by. A vārttika, samaś ca bahulam: after bhṛñ with sam, variously. saṃbhṛtyāḥ / saṃbhāryāḥ. Bhaṭṭoji: this option holds only where no name is meant.

Why "not a name"? bhāryā nāma kṣatriyāḥ "the Kṣatriyas called Bhārya", with ṇyat.

Then how is bhāryā "wife" right? Bhaṭṭoji raises the objection. It is a name, so kyap should come by SK 3276 (saṃjñāyāṃ samaja…), a later rule. He answers: bhāryā comes from a different root. It is from ḍubhṛñ of the juhotyādi class, or from bhṝ of the kryādi class. These take ṇyat. kyap comes only from bhṛñ of the bhvādi class. bhṝ ends in long ṝ, so it is not bhṛñ at all. ḍubhṛñ carries the extra marker ḍu. The paribhāṣā tadanubandhakagrahaṇe nātadanubandhakasya keeps it out: a root named with certain markers does not take in a root with other markers.

Watch out. bhṛtya is fixed by usage for servants, so is it not a name? One of Bhaṭṭoji's commentators raises this doubt. Bhaṭṭoji's "a word for an action, not a name" answers it.

Siddhānta-kaumudī

भृत्याः कर्मकराः । भर्तव्या इत्यर्थः । क्रियाशब्दोऽयं न तु संज्ञा ।

bhṛtyāḥ — 'workers' (karmakara); the meaning is 'those who are to be maintained' (bhartavya). This is a word denoting an action (kriyāśabda), not a name.

vārttika

समश्च बहुलम्

(vārttika) And after [bhṛñ preceded by] sam, variously (bahulam).

(वार्तिकम्) ॥ संभृत्याः । संभार्याः । असंज्ञायामेव विकल्पार्थमिदं वार्तिकम् । असंज्ञायां किम् । भार्या नाम क्षत्रियाः । अथ कथं भार्या वधूरिति । इह हि संज्ञायां समज-SK 3276 इति क्यपा भाव्यम् । संज्ञापर्युदासस्तु पुंसि चरितार्थः । सत्यं । बिभर्तेर्भॄ इति दीर्घान्तात् क्रयादेर्वा ण्यत् । क्यप् तु भरतेरेव । तदनुबन्धकग्रहणे नातदनुबन्धकस्य इति परिभाषया ॥

saṃbhṛtyāḥ, saṃbhāryāḥ. This vārttika is for an option only where no name is meant. Why 'when it is not a name'? bhāryā nāma kṣatriyāḥ ('the Kṣatriyas called Bhārya'). Objection: Then how [is] bhāryā [in the sense] 'wife' [correct]? For here [the word being a name], kyap ought to come by saṃjñāyāṃ samaja… (SK 3276); and the exclusion of names [in this sūtra cannot prevent that, since it] has its purpose fulfilled in the masculine [bhāryāḥ, the Kṣatriyas]. Response: True. [But bhāryā 'wife' takes] ṇyat, from bibharti [the juhotyādi ḍubhṛñ] or from the kryādi bhṝ, which ends in a long vowel. kyap is from bharati [the bhvādi bhṛñ] alone, by the paribhāṣā 'when [a dhātu] with a given anubandha is mentioned, one without that anubandha is not taken' (tadanubandhakagrahaṇe nātadanubandhakasya).

Bālamanoramā

भृञोऽसंज्ञायाम् - भृञोऽसंज्ञायाम् ।क्य॑बिति शेषः । भृत्याः कर्मकुर्वाणा इत्यर्थः । 'कर्मणि भृतौ' इति कृञष्टः । भर्तव्या इति । वेतनदानेन परार्थे कर्मणि प्रेषयितव्या इत्यर्थः । ननु भृत्यशब्दस्य कर्मकरेषु रूढत्वात्संज्ञाशब्दत्वमेवेत्यत आह — क्रियाशब्द इति । भार्या नाम क्षत्रिया इति । क्षत्रियविशेषेषु रूढः संज्ञाशब्दोऽयमिति भावः । अथ कथं भार्येति । क्यपा भवितव्यमित्याक्षेपः । ननु बध्वां भार्याशब्दस्य संज्ञाशब्दत्वात्भृञोऽसंज्ञाया॑मित्यत्र असंज्ञायामिति व्यर्थमित्यत आह — संज्ञापर्युदासस्त्विति । समाधत्ते — सत्यमिति ।डु भृञ् धारणपोषणयोः॑ इति जुहोत्यादौ ह्रस्वान्तो ड्वित्, ञिच्च ।भृ भत्र्सने, भरणेऽपी॑ति क्र्यादौ दीर्घान्तः । आभ्यामृहलोण्र्यदिति ण्यदेवेत्यर्थः । क्यप्तु भरतेरेवेति । 'भृञ् भरणे' इति भ्वादौ ह्रस्वान्तो ञित् । अस्यैवसंज्ञायां समजनिषदे॑त्त्र,भृञोऽसंज्ञाया॑मित्यत्र च भृञ्ग्रहणेन ग्रहणम्, नतु डुभृञौ जौहोत्यादिकस्य । न च क्रैयादिकस्य निरनुबन्धकस्य दीर्घान्तस्येति भावः । कुत इत्यत आह — तदनुबन्धकेति ।तदनुबन्धकग्रहणे नातदनुबन्धकस्ये॑ति परिभाषयेत्यर्थः । बिभर्तेः क्यबभावे बीजमिदम् । क्रैयादिकस्य दीर्घान्तत्वान्न क्यबिति बोध्यम् ।

translator notes

commentary BM: 'kyap' is to be supplied (iti śeṣaḥ). bhṛtyāḥ = those who do work (karma kurvāṇāḥ); karmakara is with ṭa by karmaṇi bhṛtau; bhartavya = to be sent to work for another by payment of wages. To the objection that bhṛtya, being conventional (rūḍha) for servants, is a name, he says 'kriyāśabdaḥ'. Followed: '[kyap …]' in sutra_en.
commentary BM: bhāryā nāma kṣatriyāḥ — a name conventional for a particular group of Kṣatriyas. 'atha katham' is the objection that kyap ought to come. To the further point that, bhāryā 'wife' being a name, 'asaṃjñāyām' would be pointless, he says 'saṃjñāparyudāsas tu'. 'satyam' gives the answer: ḍubhṛñ (juhotyādi, ḍit and ñit) and bhṝ (kryādi, long final) take only ṇyat by ṛhalor ṇyat; kyap is from the bhvādi bhṛñ 'bharaṇe' alone, which alone is taken by 'bhṛñ' in saṃjñāyāṃ samaja… and in this sūtra. The paribhāṣā keeps out bibharti; the kryādi root is excluded by its long final. Followed: the voice division and the brackets in k3.
commentary TB, printed under sk.2857.t1: since one might argue that, by the force of 'asaṃjñāyām', kyap would not come for bhāryā even by another sūtra, he says 'puṃsi caritārthaḥ', i.e. in bhāryā nāma kṣatriyāḥ. 'tadanubandha': ḍubhṛñ has more than one anubandha, so kyap does not apply to bibharti. Followed, as for BM.
textual Ours reads 'krayādeḥ'; the print reads 'kryādeḥ' (NSP p. 484, scan 0494), the expected form. The English follows the print. Mūla → Print Check.
textual k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; the print marks 'samaś ca bahulam' with the vārttika sign (NSP p. 484, scan 0494).

SK 2862 · A 3.1.113V

मृजेर्विभाषा ॥ २८६२ ॥

mṛjervibhāṣā

mṛjer vibhāṣā — After mṛj, [kyap occurs] optionally.

Rule. After mṛj, kyap comes optionally. In the other alternative, ṇyat. One of Bhaṭṭoji's commentators says why the rule is needed. mṛj has ṛ as penultimate, so SK 2859 would give kyap always.

Example.

mṛj + kyap → no guṇa (the k) → mṛjyaḥ.

In the other alternative: mṛj + ṇyat → mārgyaḥ.

The g of mārgyaḥ comes from SK 2863, taught in section I of this chapter with the other velar rules.

Watch out. mṛjyaḥ keeps the j. Only before ṇyat does it become g.

Siddhānta-kaumudī

मृजेः क्यब्वा स्यात्पक्षे ण्यत् । मृज्यः ॥

After mṛj kyap occurs optionally; in the other alternative, ṇyat. [With kyap:] mṛjyaḥ.

Tattvabodhinī

NSP p. 494

—मृजेर्विभाषा । ऋदुपधत्वान्नित्यं क्यपि प्राप्तेऽयमारम्भः ॥—चजोः—। यथासंख्यं नेह विवक्षितं ‘तेन रक्तं रागात्’ इति लिङ्गादिति कैयटहरदत्तादिभिरुक्तं तदालोच्याह—चस्य जस्य चेत्यादि । घिति ण्यति च चस्य कुत्वं घिति ण्यति च जस्य कुत्वमिति विवेकः ॥—न्यङ्कुरिति । ‘कृष्णसाररुरुन्यङ्कुरङ्कुशम्बररौहिषाः’ इत्यमरः

Bālamanoramā

मृजेर्विभाषा - मृजेर्विभाषा । क्यप्पक्षे उदाहरति — मृज्य इति । कित्त्वान्न गुणः ।

translator notes

commentary BM: he illustrates the kyap alternative with mṛjyaḥ; there is no guṇa because kyap is kit. Followed: '[With kyap:]'.
commentary TB: this rule is begun because kyap would otherwise apply obligatorily, mṛj having ṛ as penultimate (ṛdupadhāc ca…, SK 2859). Recorded.
translator The ṇyat form, mārgyaḥ, is given under the next sūtra (SK 2863).
textual The TB block filed under sk.2862.t1 also carries the TB on SK 2863 (lemmas 'cajoḥ', 'casya jasya ca') and SK 2864 ('nyaṅkur iti').

SK 2863 · A 7.3.52V

चजोः कु घिण्ण्यतोः ॥ २८६३ ॥

cajoḥ ku ghiṇṇyatoḥ

cajoḥ ku ghiṇṇyatoḥ — A ku [velar] replaces c and j when [a suffix] marked with gh, or ṇyat, follows [— not respectively, per BM and TB].

Rule. A ku, a velar, replaces c and j before a suffix marked with gh (a ghit) or before ṇyat. Bhaṭṭoji's gloss: "of c and of j there is kutva".

vārttika niṣṭhāyām aniṭa iti vaktavyam: "it should be stated: of a root that is aniṭ in the niṣṭhā". The niṣṭhā is the past-participle affix kta (and ktavatu). A root is aniṭ there if it takes no augment iṭ (i) before it; a root that takes iṭ is seṭ.

Example. The running example, from mṛj "to wipe", in the ṇyat alternative left by SK 2862:

mṛj + ṇyat

→ vṛddhi for mṛj by mṛjer vṛddhiḥ (SK 2473) → mārj-ya

→ g for j (this rule) → mārg-ya → mārgyaḥ "to be wiped".

pākyam from pac goes the same way (SK 2874): pāc-ya → pāk-ya.

Applies when / blocked by. The vārttika limits the rule. garj "to roar" takes iṭ in the niṣṭhā (garjita). So it is not aniṭ, and keeps its j: garjyam, "not here", says Bhaṭṭoji.

Watch out. Do not pair the sounds "respectively", c with ghit and j with ṇyat. Bhaṭṭoji's commentators both point to Pāṇini's own word rāga in tena raktaṃ rāgāt (SK 1202). There j becomes g before ghañ, a ghit. So each sound changes before both. One commentator adds that this is why Bhaṭṭoji writes "of c and of j".

Siddhānta-kaumudī

चस्य जस्य च कुत्वं स्यात् घिति ण्यति च प्रत्यये परे ॥

Of c and of j [alike] there is kutva (substitution of a ku-letter) when a suffix marked with gh, or ṇyat, follows.

vārttika

निष्ठायामनिट इति वक्तव्यम्

(vārttika) It should be stated: '[of a dhātu that is] aniṭ (without the iṭ augment) in the niṣṭhā'.

(वार्तिकम्) ॥ तेनेह न । गर्ज्यम् । मृजेर्वृद्धिः । मार्ग्यः SK 2473 ॥

Hence not here: garjyam [garj taking iṭ in the niṣṭhā]. [From mṛj with ṇyat:] mṛjer vṛddhiḥ (SK 2473) [— vṛddhi for mṛj —, and kutva by this rule]: mārgyaḥ.

Bālamanoramā

चजोः कु घिण्ण्यतोः - चजोः कु । 'कु' इत्यविभक्तिको निर्देशः । चजोर्घिण्ण्यतोश्च यथासङ्ख्यं तु न,तेन रक्तं रागा॑दित घञि जस्य कुत्वनिर्देशात् ।

translator notes

commentary BM: 'ku' is stated without a case-ending (avibhaktika nirdeśa). c and j are not paired respectively with gh and ṇyat, because tena raktaṃ rāgāt (SK 1202) shows kutva of j before ghañ [in rāga]. Followed: '[alike]' in k1 and the bracket in sutra_en.
commentary TB, printed under sk.2862.t1: respective pairing is not intended, by the indication (liṅga) of tena raktaṃ rāgāt, as Kaiyaṭa, Haradatta and others say; with that in view he says 'casya jasya ca' — kutva of c before a ghit and before ṇyat, and kutva of j before a ghit and before ṇyat. Followed, as for BM.
commentary BM, printed under sk.2875.b1: the vārttikakāra completed the sūtra cajoḥ ku ghiṇṇyatoḥ with 'niṣṭhāyām aniṭaḥ', giving the sense 'ku replaces the c and j belonging to a dhātu that is aniṭ in the niṣṭhā, when a ghit or ṇyat follows'. Followed: the (vārttika) label and the bracket in k2.
textual Ours tags this as a vārttika (block kind and '(vārtikam)' at the head of k3). The print has no vārttika sign here (NSP p. 484, scan 0494), but BM under SK 2875 and the SK there itself ascribe the completion to the vārttikakāra; the label is kept.
translator garj is seṭ in the niṣṭhā (garjita); the SK states the reason for arj and tarj under SK 2875 ('niṣṭhāyāṃ seṭtvāt'). The ṇyat in mārgyaḥ is that of the alternative left by mṛjer vibhāṣā (SK 2862).

SK 2864 · A 7.3.53V

न्यङ्क्वादीनां च ॥ २८६४ ॥

nyaṅkvādīnāṃ ca

nyaṅkvādīnāṃ ca — And of [the words of the list beginning with] nyaṅku, [kutva occurs].

Rule. Kutva also occurs in nyaṅku and the other words of its list.

Example.

ni + añc + the affix u, by the Uṇādi rule nāv añceḥ ("after añc with ni")

→ k for c (this rule)

→ nyaṅkuḥ, a kind of deer.

Applies when / blocked by. The affix u is neither ghit nor ṇyat. So SK 2863 cannot give the velar here; the list does.

Siddhānta-kaumudī

कुत्वं स्यात् । न्यङ्कुः । नावञ्चेः (उणादिः 1.17) इत्युप्रत्ययः ॥

kutva occurs: nyaṅkuḥ ('a kind of deer') — the suffix u by nāv añceḥ ('after añc preceded by ni', Uṇādi 1.17).

translator notes

commentary TB, printed under sk.2862.t1: 'nyaṅkur iti' — cites Amara's list of deer, kṛṣṇasāra-ruru-nyaṅku-raṅku-śambara-rauhiṣa. Followed: the gloss 'a kind of deer'.
textual The print has only '(u.)' before nāv añceḥ (NSP p. 484, scan 0494); the number 'Uṇādi 1.17' is our digital source's.
translator No BM on this sūtra was found in this unit or its neighbours (sk.2862–2866).

SK 2865 · A 3.1.114V

राजसूयसूर्यमृषोद्यरुच्यकुप्यकृष्टपच्याव्यथ्याः ॥ २८६५ ॥

rājasūyasūryamṛṣodyarucyakupyakṛṣṭapacyāvyathyāḥ

rājasūyasūryamṛṣodyarucyakupyakṛṣṭapacyāvyathyāḥ — rājasūya, sūrya, mṛṣodya, rucya, kupya, kṛṣṭapacya and avyathya [are irregular formations (nipātana) in kyap].

Rule. Seven words are given by nipātana as ending in kyap: rājasūya, sūrya, mṛṣodya, rucya, kupya, kṛṣṭapacya and avyathya. Bhaṭṭoji explains each one.

Example. The running example, sūrya:

sṛ "to move" + kyap, in the sense of the agent (by the nipātana)

→ u replaces the ṛ (by the nipātana); the u takes r after it (SK 70, raparatva) → sur + ya

→ the u is lengthened before a consonant by hali ca (SK 354) → sūrya

→ sūryaḥ "it moves (sarati) in the sky", the sun.

Bhaṭṭoji's commentators both give the step with r and hali ca. Bhaṭṭoji offers a second route as well. The root may be ṣū "to impel", of the tudādi class: the sun impels the world to activity. Then kyap takes the augment ruṭ, an inserted r: sū + r + ya → sūryaḥ.

The other six words:

rājasūya: "a sacrifice to be pressed by a king (rājan)", that is, accomplished by pressing the soma. Or else the "king" is the soma creeper, and the rājasūya is the sacrifice in which it is pressed. Then kyap is in the sense of the locus. The long ū comes by the nipātana. The word is both masculine and neuter, rājasūyaḥ and rājasūyam, because it is in the ardharcādi list.
mṛṣodya: after vad "to speak" with mṛṣā "falsely" as upapada, kyap comes invariably, in the sense of the object.

mṛṣā + vad + kyap → saṃprasāraṇa: u for the v (SK 2409), the a merging into it (SK 330) → mṛṣā + udya

→ ā + u → o (SK 69) → mṛṣodyam "falsely spoken".

It takes the gender of the noun it describes: ucchrāyasaundaryaguṇā mṛṣodyāḥ "merits of height and beauty, falsely spoken of".

rucya: rocate "it pleases" → rucyaḥ "pleasing".
kupya: from gup "to guard", with kyap, and k for the initial g, when a name is meant. kupyam is wealth other than gold and silver. Otherwise the form is gopyam "to be guarded".
kṛṣṭapacya: "those which ripen of themselves on ploughed land", kṛṣṭapacyāḥ. Here kyap is in the sense of the karmakartṛ, an object that acts as its own agent.
avyathya: na vyathate "it does not waver" → avyathyaḥ.

Applies when / blocked by. How can rājasūya mean a locus, when a kṛt means the agent (SK 2832)? One commentator answers: by the nipātana. The same commentator says the agent sense of avyathya is also by the nipātana. Both commentators give the same answer for the long ū of rājasūya. Its root ṣuñ "to press" has a short u. The lengthening rule SK 2298 does not apply before a kṛt.

Why "invariably" for mṛṣodya? SK 2854 allowed yat beside kyap after vad with a sup-final upapada (brahmavadyam). One commentator notes that the nipātana shuts yat out here.

Watch out. Where the object is a pure object, kṛṣṭapacya is not used. One says kṛṣṭapākyāḥ, "to be cooked on ploughed land". One of Bhaṭṭoji's commentators gives its steps: ṇyat, vṛddhi of the penultimate a, and k for c by SK 2863 (taught in group I below).

Siddhānta-kaumudī

एते सप्त क्यबन्ता निपात्यन्ते । राज्ञा सोतव्योऽभिषवद्वारा निष्पादयितव्यः । यद्वा लतात्मकः सोमो राजा स सूयते कण्ड्यतेऽत्रत्यधिकरणे क्यप् । निपातनाद्दीर्घः । राजसूयः । राजसूयम् । अर्धर्चादिः । सरत्याकाशे सूर्यः । कर्तरि क्यप् । निपातनादुत्वम् । यद्वा षू प्रेरणे तुदादिः । सुवति कर्मणि लोकं प्रेरयति । क्यपो रुट् । मृषोपपदाद्वदेः कर्मणि नित्यं क्यप् । मृषोद्यम् । विशेष्यनिघ्नोऽयम् । उच्छ्रायसौन्दर्यगुणा मृषोद्याः । रोचते रुच्यः । गुपोरादेः कत्वं च संज्ञायाम् । सुवर्णरजतभिन्नं धनं कुप्यम् । गोप्यमन्यत् । कृष्टे स्वयमेव पच्यन्ते कृष्टपच्याः । कर्मकर्तरि । शुद्धे तु कर्मणि कृष्टपाक्याः । न व्यथते अव्यथ्यः ॥

These seven are given by nipātana as ending in kyap. [rājasūya:] '[a sacrifice] to be pressed (sotavya) by a king (rājan)', i.e. to be accomplished by way of the pressing (abhiṣava) [of the soma]. Or else: the king (rājan) is soma, which is a creeper; it is pressed (sūyate), i.e. crushed (kaṇḍyate), in this [sacrifice] — so kyap in the sense of locus (adhikaraṇa). By the nipātana [— which accounts for the locus sense as well —] the long [ū]. rājasūyaḥ, rājasūyam: it belongs to the ardharcādi group [and is both masculine and neuter]. [sūrya:] it moves (sarati) in the sky: sūryaḥ. kyap in the agent sense (kartari); by the nipātana, u [replaces the ṛ of sṛ]. Or else: [it is from] ṣū 'to impel' (preraṇe), of the tudādi class: suvati, i.e. it impels the world to activity (karmaṇi); [then] kyap receives the augment ruṭ. [mṛṣodya:] after vad with mṛṣā as upapada, kyap invariably (nityam), in the object sense (karmaṇi): mṛṣodyam. It takes the gender of what it qualifies (viśeṣyanighna): ucchrāyasaundaryaguṇā mṛṣodyāḥ ('merits of height and beauty, falsely spoken of'). [rucya:] it pleases (rocate): rucyaḥ. [kupya:] [after gup, kyap and] k replacing the initial [g] are [given by nipātana] when a name is meant: kupyam is wealth other than gold and silver. Otherwise, gopyam ('to be guarded'). [kṛṣṭapacya:] those which ripen of themselves on ploughed land: kṛṣṭapacyāḥ — [kyap] where the object is itself the agent (karmakartari). Where the object is pure [object], however: kṛṣṭapākyāḥ. [avyathya:] it does not waver (na vyathate): avyathyaḥ.

Tattvabodhinī

NSP p. 494

—राजसूय—॥—यद्वेति । राजानं क्रीणन्ति इत्यादौ तथादर्शनादिति भावः ॥ षुञ् अभिषव इत्यस्य ह्रस्वान्तत्वादाह—निपातनाद्दीर्घ इति । निपातनं च रूढ्यर्थमपि । तेनाद्यपक्षे अश्वमेधादौ द्वितीयपक्षे ज्योतिष्टोमादौ च नातिप्रसङ्गः ॥—उत्वमिति । तस्य रपरत्वात् ‘हलि च’ इति दीर्घ इति भावः ॥ —नित्यं क्यबिति । तेन ‘वदः सुपि क्यप् च’ इति यत्प्रत्ययो नेति भावः

Bālamanoramā

राजसूयसूर्यमृषोद्यरुच्यकुप्यकृष्टपच्याव्यथ्याः - राजसूय । राज्ञेति । क्षत्रियेणेत्यर्थः । अभिषवेति । ग्रावभी रसनिष्पत्त्यर्थं सोमलतानां कुट्टनमभिषवः, तत्प्रणाडिकया निष्पादयितव्यो यज्ञविशेषो राजसूय इत्यन्वयः । यद्वेति । लताविशेषात्मकः सोमो राजशब्देन विवक्षितः,राजानं क्रीणाती॑त्यादौ तथा प्रसिद्धेः । स राजा सूयते = अभिषूयते अत्र यज्ञविशेषे इति व्युत्पत्या राजसूय इत्यन्वयः ।कर्तरि कृ॑दित्यधिकारात्कथमधिकरणव्युत्पत्तिरित्यत आह — अधिकरणे क्यबिति । कुत इत्यत आह — निपातनादिति । ननु षुञ्धातोः क्यपि कथं दीर्घः,अकृत्सार्वधातुकयो॑रित्यस्य कृत्यप्रवृत्तेरित्यत आह — निपातनाद्दीर्घ इति । निपातनादित्युभयत्रान्वेति । उत्वमिति । तस्य रपरत्वेहलि चे॑ति दीर्घ इत्यपि बोध्यम् । मृषोद्यमिति । क्यपिवचिस्वपी॑ति संप्रसारणम् । रोचतेरिति । रुचधातोः क्यपि 'रुच्य' इति रूपमित्यर्थः । गुपेरिति । गुब्धातोः क्यप्, प्रकृतेरादिवर्णस्य ककारश्च संज्ञायां निपात्यते इत्यर्थः । सुवर्णरजतभिन्नं धनं कुप्यमिति ज्ञेयम् । तथा च 'हेमरूपे कृताऽकृते' इत्युक्त्वा अमर आह — ताभ्यां यदन्यत्तत्कुप्यमिति । कृष्ट इति । कृष्टप्रदेशे ये स्वयं पच्यन्ते = फलन्ति ते कृष्टपच्या इत्यर्थः । कर्मकर्तरीति । अत्र कर्मकर्तरि क्यबित्यर्थः । निपातनादिति भावः । शुद्धे त्विति । मुख्यकर्मणि तुण्यति उपधावृद्धौचजो॑रिति कुत्वे 'कृष्टपाक्य' इति रूपमित्यर्थः । अव्यथ्य इति । अत्र निपातनात्कर्तरि क्यबिति भावः ।

translator notes

commentary BM: rājan = a Kṣatriya; abhiṣava = pounding the soma stalks with stones to draw out the juice; the particular sacrifice to be accomplished through it is rājasūya. 'yadvā': soma is meant by rājan, as in 'rājānaṃ krīṇāti'; the derivation is 'that particular sacrifice in which the king is pressed'. Since kṛt is in the agent sense by the adhikāra kartari kṛt (SK 2832), how a locus derivation? — 'by nipātana'. And how the long vowel from ṣuñ, akṛtsārvadhātukayor dīrghaḥ (SK 2298) not applying before a kṛt? — 'by nipātana'; 'nipātanāt construes with both'. Followed: the bracket after 'By the nipātana'.
commentary TB: ṣuñ 'abhiṣave' ends in a short vowel, hence 'nipātanād dīrghaḥ'. The nipātana also fixes the conventional sense (rūḍhi), so there is no overextension to the aśvamedha and the like on the first explanation, or to the jyotiṣṭoma and the like on the second. Recorded.
commentary BM: 'utvam' — that u being followed by r (raparatva), it is lengthened by hali ca (SK 354). Recorded; TB says the same.
commentary TB: 'nityaṃ kyap' — hence the yat allowed by vadaḥ supi kyap ca (SK 2854) does not come. Followed: 'invariably (nityam)'.
commentary BM: mṛṣodyam has saṃprasāraṇa by vacisvapiyajādīnāṃ kiti (SK 2409) before kyap. kupya: kyap after gup and k for the first letter of the base are given by nipātana when a name is meant; Amara: 'hema-rūpye kṛtākṛte … tābhyāṃ yad anyat tat kupyam'. Followed: the brackets in the kupya sentence.
commentary BM: kṛṣṭapacyāḥ = those that ripen (bear fruit) of themselves in ploughed ground; kyap in the object-agent sense by nipātana. In the pure object sense, ṇyat, vṛddhi of the penultimate and kutva by cajoḥ… (SK 2863) give kṛṣṭapākya. avyathya: kyap in the agent sense by nipātana. Followed: '[kyap]' in the kṛṣṭapacya sentence.
textual Ours reads 'kaṇḍyate 'tratyadhikaraṇe'; the print reads 'kaṇḍyate 'tretyadhikaraṇe' = atra + iti (NSP p. 484, scan 0494). The English follows the print. Mūla → Print Check.
textual Ours reads 'ṣū preraṇe'; the print's glyph looks like 'pū' but ṣa and pa cannot be told apart at this resolution (NSP p. 484, scan 0494). ṣū is the dhātupāṭha form and is rendered.
textual Ours reads 'gupor ādeḥ'; the print reads 'guper ādeḥ' (NSP p. 484, scan 0494), as does BM's gloss 'gupeḥ'. The English follows the print. Mūla → Print Check.
textual BM's pratīka is 'rocater iti' (glossed 'rucadhātoḥ kyapi rucya iti rūpam'), naming the root by its form rocati; our kaumudī and the print (NSP p. 484, scan 0494) read 'rocate rucyaḥ' ('it pleases: rucyaḥ'). The English follows the print.

SK 2866 · A 3.1.115V

भिद्योद्ध्यौ नदे ॥ २८६६ ॥

bhidyoddhyau nade

bhidyoddhyau nade — bhidya and uddhya [are irregular formations in kyap, in the agent sense — supplied, per BM and TB] when a river (nada) [is meant].

Rule. bhidya and uddhya are given by nipātana when a river (nada) is meant. Bhaṭṭoji: kyap comes after bhid "to break" and ujh "to let go", and dh replaces the jh of ujh. Bhaṭṭoji's commentators both supply the sense: the agent.

Example.

bhid + kyap, agent → bhidyaḥ: "it breaks its bank" (bhinatti kūlam), a river.

ujh + kyap, agent → dh for jh (by the nipātana) → uddhyaḥ: "it lets the water out" (ujjhaty udakam), a river.

Applies when / blocked by. Why "a river"? Otherwise the agent is expressed by another kṛt: bhettā "breaker", ujjhitā "one who abandons". Here again the kṛtya means the agent by the nipātana, as with sūrya and avyathya (SK 2865).

Siddhānta-kaumudī

भिदेरुज्झेश्च क्यप् । उज्झेर्धत्वं च । भिनत्ति कूलं भिद्यः । उज्झत्युदकमुद्ध्यः । नदे किम् । भेत्ता । उज्झिता ॥

kyap after bhid and ujh, and dh [replaces the jh] of ujh. It breaks its bank (bhinatti kūlam): bhidyaḥ. It lets the water out (ujjhaty udakam): uddhyaḥ. Why 'a river'? bhettā ('breaker'), ujjhitā ('one who abandons').

Tattvabodhinī

NSP p. 494

—भिद्योद्ध्यौ—॥—क्यबिति । कर्तरीति शेषः ॥—उद्ध्य इति । ‘तोयदागम इवोद्ध्यभिद्ययोर्नामधेयसदृशं विचेष्टितम्’ इति रघुः

Bālamanoramā

भिद्योद्ध्यौ नदे - भिद्योद्ध्यौ नदे । क्यबिति ।नद विशेषे कर्तरि निपात्यते॑ इति शेषः ।

translator notes

commentary BM: 'kyap' — 'they are given by nipātana in the agent sense, a particular river being meant' is to be supplied (iti śeṣaḥ). Followed: the bracket in sutra_en.
commentary TB: 'kyap' — 'kartari' is to be supplied (iti śeṣaḥ); for uddhya it cites a line of the Raghuvaṃśa in which uddhya and bhidya occur as names. Followed, as for BM.

SK 2867 · A 3.1.116V

पुष्यसिद्ध्यौ नक्षत्रे ॥ २८६७ ॥

puṣyasiddhyau nakṣatre

puṣyasiddhyau nakṣatre — puṣya and siddhya [are given by nipātana — supplied, per BM] when a lunar mansion (nakṣatra) [is meant].

Rule. puṣya and siddhya are given by nipātana when a nakṣatra, a lunar mansion, is meant. Bhaṭṭoji: kyap comes in the sense of the locus (adhikaraṇa).

Example.

puṣ + kyap, locus → puṣyaḥ: "in it aims prosper" (puṣyanty asminn arthāḥ).

sidh + kyap, locus → siddhyaḥ: "in it they succeed" (siddhyanti).

Applies when / blocked by. Why "a lunar mansion"? One of Bhaṭṭoji's commentators answers. Otherwise the locus sense takes lyuṭ: poṣaṇam, sedhanam. The two words name the same mansion. The sūtra still lists both, because each word stands for its own form.

Siddhānta-kaumudī

अधिकरणे क्यब्निपात्यते । पुष्यन्त्यस्मिन्नर्थाः पुष्यः । सिद्ध्यन्त्यस्मिन्सिद्ध्यः ॥

kyap in the sense of locus (adhikaraṇa) is given by nipātana. In it aims (arthāḥ) prosper (puṣyanti): puṣyaḥ. In it [they] succeed (siddhyanti): siddhyaḥ.

Tattvabodhinī

NSP p. 494

—पुष्यसिद्ध्यौ—। नक्षत्रे किम् । पोषणं सेधनम् । अधिकरणे ल्युट् । पुष्यसिद्ध्ययोः पर्यायत्वेऽपि स्वरूपपरत्वात्सूत्रे द्वन्द्वः । ‘पुष्ये तु सिध्यतिष्यौ’ इत्यमरः

Bālamanoramā

पुष्यसिद्ध्यौ नक्षत्रे - पुष्यसिद्ध्यौ । 'निपात्येते' इति शेषः । नक्षत्रविशेषे गम्ये इत्यर्थः ।

translator notes

commentary BM: 'nipātyete' is to be supplied; the sense is 'when a particular lunar mansion is understood'. Followed: the bracket in sutra_en.
commentary TB: why 'nakṣatre'? poṣaṇam, sedhanam — lyuṭ in the locus sense. Though puṣya and siddhya are synonyms, the sūtra has a dvandva because each refers to its own form; Amara: 'puṣye tu sidhyatiṣyau'. Recorded.

SK 2868 · A 3.1.117V

विपूयविनीयजित्या मुञ्जकल्कहलिषु ॥ २८६८ ॥

vipūyavinīyajityā muñjakalkahaliṣu

vipūyavinīyajityā muñjakalkahaliṣu — vipūya, vinīya and jitya [are given by nipātana as ending in kyap] in the senses muñja grass, kalka and a hali (a heavy log for levelling ploughed ground) [respectively, per BM].

Rule. vipūya, vinīya and jitya are given by nipātana, in the senses muñja grass, kalka and hali, respectively. Bhaṭṭoji: kyap comes after pūṅ "to cleanse", nīñ "to lead" and ji "to conquer".

Example.

vi + pūṅ + kyap → vipūyo muñjaḥ: muñja grass "to be cleaned" for making rope and the like.

vi + nīñ + kyap → vinīyaḥ kalkaḥ: a medicinal herb "ground to a paste". Or else kalka means "sin".

ji + kyap → tuk after the short i (SK 2858) → ji-t-ya → jityo haliḥ: a hali "to be drawn by force". A hali is a thick log for levelling ploughed ground.

Applies when / blocked by. In other senses there is no kyap. Bhaṭṭoji gives vipavyam, vineyam, jeyam. One commentator adds that pū here is only pūṅ of the bhvādi class, because the sūtra pairs it with nī and ji.

Siddhānta-kaumudī

पूङ्नीञ्जिभ्यः क्यप् । विपूयो मुञ्जः । रज्ज्वादिकरणाय शोधयितव्य इत्यर्थः । विनीयः कल्कः । पिष्ट ओषधिविशेष इत्यर्थः । पापमिति वा । जित्यो हलिः । बलेन क्रष्टव्यः इत्यर्थः । कृष्टसमीकरणार्थं स्थूलकाष्ठम् । अन्यत्तु विपव्यम् । विनेयम् । जेयम् ॥

kyap after pūṅ, nīñ and ji. vipūyo muñjaḥ: the meaning is '[muñja grass] to be cleaned for making rope and the like'. vinīyaḥ kalkaḥ: the meaning is 'a particular medicinal herb, ground to a paste' — or else 'sin'. jityo haliḥ: the meaning is '[a hali] to be drawn by force'; [a hali is] a thick log for levelling ploughed ground. Elsewhere, however: vipavyam, vineyam, jeyam.

Tattvabodhinī

alignment inferredNSP p. 494–495

—पापमिति वेति । ‘तपो न कल्कोऽध्ययनं न कल्कः’ इत्युपक्रम्य ‘तान्येव भावोपहतानि कल्कः’ इति भारते दर्शनात् ‘कल्कः पापाशये पापे दम्भे विट्किट्टयोरपि’ इति कोशाच्चेति भावः ॥—वक्तव्यमिति । वृत्तिकृता तु सूत्रे प्रक्षिप्तम् । क्यप उदाहरणं तु छन्दस्येव । मत्तस्य न प्रतिगृह्यं तस्मान्नापि गृह्यम् ॥—लोके त्विति । ण्यदेवेति भावः ॥—पदास्वैरि—। एष्वर्थेषु ग्रहेः क्यप् स्यात् ॥—अवगृह्यमिति । यस्य पदस्यावग्रहः क्रियते तत्पदम् । अवग्रहो विच्छेदः । अवान्तरपदसंज्ञां सूचयितुं पाठकाले किञ्चित्कालमवसानम् ॥—प्रगृह्यमिति । यस्य प्रग्रहस्तत्पदम् । प्रग्रहस्तु प्रकृतिभावाद्यणाद्यभावे परस्परमचोरसन्निकर्षः । यस्य प्रगृह्यसंज्ञा विहिता तत्प्रगृह्यमिति वृत्तिः । यद्यपि पदावयवसद्विवचनादेः प्रगृह्यसंज्ञा न तु पदस्य तथाप्यवयवधर्मस्य समुदाये उपचारो बोध्यः । अवगृह्यप्रगृह्यशब्दौ प्रातिशाख्यादिषु पदविशेषपरतया निरूढौ ॥—अस्वैरीति । स्वेन ईरितुं शीलमस्य स्वैरी स्वतन्त्रः । ‘स्वादीरेरिणोः’ इति वृद्धिः । नञ्पूर्वस्तु अस्वैरी ॥—गृह्यका इति । ‘अनुकम्पायाम्’ इति कन् । ‘गृहासक्ताः पक्षिमृगाश्छेकास्ते गृह्यकाश्च ते’ इत्यमरः

Bālamanoramā

विपूयविनीयजित्या मुञ्जकल्कहलिषु - विपूय । विपूय, विनीय, जित्य - एते यथाक्रमं मुञ्जकल्कहलिषु क्यबन्ता निपात्यन्ते । तदाह — पूङित्यादिना । न्यादिसाहचर्याद्भौवादिकस्यैव पूधातोग्र्रहणमिति भावः । हलिशब्दस्य विवरणं - कृष्टेति ।

translator notes

commentary BM: vipūya, vinīya and jitya are given by nipātana as kyap-ended in the senses muñja, kalka and hali respectively (yathākramam); 'hence he says pūṅ…'. By association with nī and ji, only the bhvādi pū[ṅ] is taken. 'kṛṣṭa…' explains the word hali. Followed: '[respectively]' in sutra_en.
commentary TB: 'pāpam iti vā' — because the Mahābhārata, beginning 'tapo na kalko 'dhyayanaṃ na kalkaḥ', has 'tāny eva bhāvopahatāni kalkaḥ', and a lexicon gives kalka for sin, a sinful intention, hypocrisy, and dirt. Recorded.
textual Ours reads 'anyat tu vipavyam'; the print clearly reads 'anyatra tu vipavyam' (NSP p. 484, scan 0494). Wikisource has 'anyatu', which ours follows. The English 'Elsewhere' follows the print. Mūla → Print Check.
textual The TB block filed under sk.2868.t1 also carries the TB on SK 2869 (lemmas 'vaktavyam iti', 'loke tv iti') and SK 2870 ('padāsvairi', 'avagṛhyam iti', 'pragṛhyam iti', 'asvairīti', 'gṛhyakā iti').

SK 2869 · A 3.1.118V

प्रत्यपिभ्यां ग्रहेः ॥ २८६९ ॥

pratyapibhyāṃ graheḥ

pratyapibhyāṃ graheḥ — After grah preceded by prati or api, [kyap occurs].

Rule. After grah "to take" with prati or api before it, kyap comes. Bhaṭṭoji adds no gloss of his own; he passes straight to a vārttika.

vārttika chandasīti vaktavyam: "it should be stated: in the Veda". So this kyap is Vedic only.

Example.

prati + grah + kyap → the r of grah becomes ṛ (saṃprasāraṇa) → pratigṛhyam.

Likewise apigṛhyam.

In ordinary usage (loka): pratigrāhyam, apigrāhyam.

Applies when / blocked by. One of Bhaṭṭoji's commentators names the ordinary forms' affix: ṇyat. Why does Bhaṭṭoji include a Vedic rule at all? The other commentator answers: to show, with "in ordinary usage, however", what the ordinary language says.

Watch out. Some read "in the Veda" as part of the sūtra itself. Bhaṭṭoji's commentators say it is a vārttika. The author of the Kāśikā, a commentary on the Aṣṭādhyāyī, put it into the sūtra. The Kāśikā's readings are sometimes rejected in this chapter: by Bhaṭṭoji's commentators here and at SK 2885, and by Bhaṭṭoji himself at SK 2882.

Siddhānta-kaumudī

।

—

vārttika

छन्दसीति वक्तव्यम्

(vārttika) It should be stated: 'in the Veda (chandas)'.

(वार्तिकम्) ॥ प्रतिगृह्यम् । अपिगृह्यम् । लोके तु प्रतिग्राह्यम् । अपिग्राह्यम् ॥

pratigṛhyam, apigṛhyam. In ordinary usage (loka), however: pratigrāhyam, apigrāhyam.

Bālamanoramā

प्रत्यपिभ्यां ग्रहेश्छन्दसि - प्रत्यपिभ्यां ग्रहे । छन्दसीति । वार्तिकमिदम् । वृत्तिकृता तु सूत्रे प्रक्षिप्तम् । ननु छान्दसस्य किमर्थमिहोपन्यास इत्यत आह — लोके त्विति ।

translator notes

commentary BM (whose pratīka reads the sūtra as 'pratyapibhyāṃ grahec chandasi'): 'chandasi' is a vārttika; the author of the vṛtti [Kāśikā] inserted it into the sūtra. Why is a Vedic matter set out here at all? — he says 'loke tu'. Followed: the (vārttika) label.
commentary TB, printed under sk.2868.t1: 'vaktavyam iti' — the vṛttikāra put it into the sūtra; the kyap examples belong only to the Veda: 'mattasya na pratigṛhyaṃ tasmān nāpi gṛhyam'. 'loke tv iti' — only ṇyat [there]. Recorded: the English leaves pratigrāhyam, apigrāhyam without naming the suffix, as the SK does.
textual Block k1 contains only a daṇḍa; the print runs the sūtra straight into the vārttika, which it marks with the vārttika sign (NSP p. 484, scan 0494). k3 opens with the editorial tag '(vārtikam) ||'.

SK 2870 · A 3.1.119V

पदास्वैरिबाह्यापक्ष्येषु च ॥ २८७० ॥

padāsvairibāhyāpakṣyeṣu ca

padāsvairibāhyāpakṣyeṣu ca — And [after grah, kyap occurs — supplied, per BM and TB] in the senses 'a word' (pada), 'not independent' (asvairin), 'outside' (bāhyā) and 'on a side' (pakṣya).

Rule. kyap also comes after grah in four senses: pada "a word", asvairin "not independent", bāhyā "outside" and pakṣya "on a side". Bhaṭṭoji's commentators both supply "after grah, kyap".

Example.

pada: avagṛhyam, "a word to be split by avagraha", the pause that separates the members of a compound in recitation. pragṛhyaṃ padam, "a word to be kept apart", one that does not coalesce with the next vowel.
asvairin, "dependent": gṛhyakāḥ śukāḥ "kept parrots", made dependent by a cage. One commentator says the ka is the affix kan in the sense of pity.
bāhyā: grāmagṛhyā senā, "an army outside the village".
pakṣya: āryagṛhyaḥ, "taken as one of theirs by the Āryas", one who has taken their side.

Applies when / blocked by. bāhyā stands in the feminine in the sūtra. So, Bhaṭṭoji says, kyap does not come in the masculine or neuter for this sense. pakṣya is "that which is on a side" (pakṣe bhavaḥ). It takes the taddhita yat (an affix after a noun, not the kṛtya yat), because pakṣa is in the digādi list.

Siddhānta-kaumudī

अवगृह्यम् । प्रगृह्यं पदम् । अस्वैरी परतन्त्रः । गृह्यकाः शुकाः । पञ्जरादिबन्धनेन परतन्त्रीकृता इत्यर्थः । बाह्यायाम् । ग्रामगृह्या सेना । ग्रामबहिर्भूतेत्यर्थः । स्त्रीलिङ्निर्देशात्पुंनपुंसकयोर्न । पक्षे भवः पक्ष्यः । दिगादित्वाद्यत् । आर्यैर्गृह्यते आर्यगृह्यः । तत्पक्षाश्रित इत्यर्थः ॥

avagṛhyam, pragṛhyaṃ padam ('a word to be separated by avagraha', 'a word to be kept apart as pragṛhya'). asvairin [means] 'dependent' (paratantra): gṛhyakāḥ śukāḥ ('kept parrots'); the meaning is 'made dependent by confinement in a cage or the like'. In the sense bāhyā: grāmagṛhyā senā ('an army outside the village'); the meaning is 'situated outside the village'. Because [bāhyā in the sūtra] is stated in the feminine, [kyap does] not [come] in the masculine or neuter. pakṣya is 'that which is on a side' (pakṣe bhavaḥ), with yat because [pakṣa] is in the digādi group: āryagṛhyaḥ — 'taken [as one of theirs] by the Āryas' (āryair gṛhyate); the meaning is 'one who has taken refuge on their side'.

Bālamanoramā

पदास्वैरिबाह्यापक्ष्येषु च - पदाऽस्वैरि.पद, अस्वैरि, बाह्या, पक्ष्य एष्वर्थेषु ग्रहेः क्यबित्यर्थः । अवगृह्यं प्रगृह्यं वा पदमिति । समस्तपदस्य अवान्तरपदविच्छेदोऽवग्रहः ।अप्रावेत्यादिपदमितिशिरस्कं प्रग्रहः॑ इति प्रातिशाख्ये प्रसिद्धम् ।ईदूदेद्द्विवचनं प्रगृह्य॑मिति सूत्रोदाहरणं च प्रगृह्यम् ।

translator notes

commentary BM: in the senses pada, asvairin, bāhyā and pakṣya, kyap after grah. avagraha is the separation of the component padas of a compound word; pragraha is known from the Prātiśākhya; the example of īdūded dvivacanaṃ pragṛhyam is a pragṛhya word. Followed: the bracket in sutra_en.
commentary TB, printed under sk.2868.t1: 'in these senses kyap after grah'. avagṛhya is the word for which an avagraha is made — a brief pause in recitation marking an internal pada; pragṛhya is the word that has pragraha — the non-coalescence of vowels, by prakṛtibhāva, without yaṇ and the like; though pragṛhya-saṃjñā belongs to a part of the word, the part's property is figuratively ascribed to the whole. svairin from sva + īr (vṛddhi by svādīreriṇoḥ), 'independent'; asvairin its negation. gṛhyaka has kan by 'anukampāyām'; Amara: 'gṛhāsaktāḥ pakṣimṛgāś chekās te gṛhyakāś ca te'. Followed: the bracket in sutra_en and the glosses of avagṛhyam and pragṛhyam.
textual Ours reads 'strīliṅnirdeśāt'; the print reads 'strīliṅga-nirdeśāt', the word broken across a line (NSP p. 484, scan 0494). The English follows the print. Mūla → Print Check.

SK 2871 · A 3.1.120V

विभाषा कृवृषोः ॥ २८७१ ॥

vibhāṣā kṛvṛṣoḥ

vibhāṣā kṛvṛṣoḥ — After kṛ and vṛṣ, [kyap occurs] optionally.

Rule. After kṛ "to do" and vṛṣ "to rain", kyap comes optionally. Bhaṭṭoji then says "in the other alternative —", and the next rule follows.

Example.

kṛ + kyap → tuk after the short ṛ, since kyap is pit (SK 2858) → kṛ-t-ya → kṛtyam.

vṛṣ + kyap → kyap is kit, so no guṇa → vṛṣyam.

Applies when / blocked by. Why is the option needed? Both commentators explain. The two roots stand differently. kṛ ends in ṛ, so without this rule it would take only ṇyat (SK 2872). vṛṣ has ṛ as its penultimate, so it would take only kyap (SK 2859). This rule makes kyap optional for both.

Siddhānta-kaumudī

क्यप्स्यात् । कृत्यम् । वृष्यम् । पक्षे ॥

kyap occurs [optionally]: kṛtyam, vṛṣyam. In the other alternative [— there follows ṛhalor ṇyat, SK 2872 —]:

Tattvabodhinī

NSP p. 495

—विभाषा कृ—करोतेः क्यप्यप्राप्ते वृषेस्तु ऋदुपधत्वान्नित्यं प्राप्तेऽयमारम्भः ॥—पत्रं वाहनमिति । पतत्यनेनेत्यत्र ‘दाम्नीशस—’ इत्यादिना करणे ष्ट्रन् ॥—युग्यो गौरिति । यद्यपि ‘तद्वहति रथयुगप्रासङ्गम्’ इति तद्धितयतापि इदं सिध्यति तथापि ण्यतं व्यावर्तयितुमिदं सूत्रम् । अन्यथा हि योग्यो गौरिति स्यात् । अन्ये त्वाहुः । युग्यो हस्तीति हि वृत्तावुदाहृतं तत्तु तद्धितेन न सिध्यति । न हि हस्ती युगं वहति । कृता तु सिध्यति । युज्यते संबध्यते ह्यसौ कुथादिनेति ततश्चात्र वैयर्थ्यशङ्कैव नास्तीति दिक् ॥—वृद्धौ सत्यामिति । तेन ‘अमावास्याया वा’ इति विहित-स्तद्धितो ह्रस्वपक्षेऽपि सिध्यति एकदेशविकृतस्यानन्यत्वात् । यदि तु यत्प्रत्ययान्तस्येदं पाक्षिकं निपातनमित्याश्रीयेत तदा यता मुक्तेऽधिकरणे ण्यदेव तावद् दुर्लभः । अथापि वाहुलकाल्लभ्येत । एवमपि ण्यदन्तमनूय विहितस्तद्धितो यदन्तान्न स्यादिति दिक् ॥—ऋहलोः—। पञ्चम्यर्थे षष्ठी । ऋ इति ऋधातोर्न ग्रहणं किंतु ऋवर्णस्य हला साहचर्यात्परं कार्यमिति निर्देशात् ‘ईडवन्द—’ इत्यादिलिङ्गाच्च ॥ ‘ऋहलोः—’ इत्येतदनुवर्तमानस्य धातोर्विशेषणं विशेषणेन तदन्तविधिस्तदेतदाह—ऋवर्णान्तादित्यादि । अत्रेदमवधेयम् । मूलपुस्तकेषु सर्वत्र ‘विभाषा कृवृषोः’ इत्यत्र पक्षे ण्यत् भवतीति वक्तुम् ‘ऋहलोर्ण्यत्’ इति सूत्रं पठित्वा पश्चात् ‘युग्यं च पत्रे’ ‘अमावस्यदन्यतरस्याम्’ इति पठितम् । मनोरमायां तु सूत्रपाठक्रमेण ‘युग्यं च पत्रे’ ‘अमावस्यदन्यतरस्याम्’ इति व्याख्याय पश्चात् ‘ऋहलोः—’ इति सूत्रं व्याख्यातं तथैवात्रापि व्याख्यातमिति ॥—गर्ज्यमिति । गर्जं शब्दे ‘ऋहलोः—’ इति ण्यति ‘चजोः—’ इति कुत्वे प्राप्तेऽयं निषेधः ॥—कुत्वं स्यादेवेति । ‘ऊदितो वा’ इति क्त्वायामिड्विकल्पात् ‘यस्य विभाषा’ इति निष्ठायामनिट्त्वादिति भावः ॥—विपरीतमिति । सूत्रकारमते ग्रुचुग्लुञ्चुप्रभृतीनां ‘न क्वादेः’ इति कुत्वं न भवति, वार्तिककारमते तु निष्ठायामनिट्त्वात् ‘चजोः—’ इति कुत्वं भवतीति परस्परविरुद्धमित्यर्थः ॥—यथोत्तरमिति । तथा च वार्तिकानुरोधेन कुत्वं स्वीकर्तव्यमिति भावः ॥—समाज इति । अजगतिक्षेपणयोरित्यस्माद्घञि ‘चजोः—’ इति कुत्वे प्राप्तेऽयं निषेधः । एवं व्रजेरपि ॥—न्युब्ज इति । उब्ज आर्जवे । निपूर्वस्यास्य जस्य कुत्वाभावो दस्य च वकारो निपात्यते ॥—घञा सिद्धे इति । उच समवाय इत्यस्माद्घञि ‘चजोः—’ इति कुत्वे लघूपधगुणे च ओक इति रूपं सिध्यति, परं तु ‘ञ्नित्यादिर्नित्यम्’ इत्याद्युदात्तत्वमनिष्ठं स्यादिति भावः

Bālamanoramā

विभाषा कृवृषोः - विभाषा कृवृषोः । पञ्चम्यर्थे षष्ठी । कृञ ऋदन्तत्वान्नित्यं ण्यति प्राप्ते, वृषेरृदुपधत्वान्नित्यं क्यपि प्राप्ते च क्यब्विकल्पोऽयम् । पक्षे इति । क्यबभावपक्षे विशेषो वक्ष्यते इत्यर्थः ।

translator notes

commentary BM: the sixth case is in the sense of the fifth (pañcamyarthe ṣaṣṭhī). For kṛñ, ṇyat would be obligatory since it ends in ṛ; for vṛṣ, kyap would be obligatory since it has ṛ as penultimate; this is an option for kyap. 'pakṣe': the particular [form] in the alternative without kyap will be stated. Followed: the bracket closing k1.
commentary TB: the rule is begun because for kṛ kyap is otherwise unavailable, while for vṛṣ it is obligatory by ṛdupadhatva. TB further notes that in all copies of the mūla, ṛhalor ṇyat is read here, after vibhāṣā kṛvṛṣoḥ, to state the ṇyat of the alternative, and yugyaṃ ca patre and amāvasyad anyatarasyām afterwards; the Manoramā ('manoramāyāṃ tu') — i.e. Bhaṭṭoji's Prauḍhamanoramā, not the Bālamanoramā (BM explains ṛhalor ṇyat here first and re-takes it in sūtra order at sk.2874.b1) — explains yugyaṃ ca patre and amāvasyad … first, in sūtra-pāṭha order, and ṛhaloḥ afterwards, and TB explains them in the same way. Followed: the 'pakṣe' bracket.
textual The TB block filed under sk.2871.t1 also carries the TB on SK 2872–2877 and 2880 (lemmas 'patraṃ vāhanam iti', 'yugyo gaur iti', 'vṛddhau satyām iti', 'ṛhaloḥ', 'ṛvarṇāntād ity ādi', 'garjyam iti', 'kutvaṃ syād eveti', 'viparītam iti', 'yathottaram iti', 'samāja iti', 'nyubja iti', 'ghañā siddhe iti').

SK 2872 · A 3.1.124V

ऋहलोर्ण्यत् ॥ २८७२ ॥

ṛhalorṇyat

ṛhalor ṇyat — After [a dhātu — carried forward (anuvṛtti) from dhātoḥ, SK 2829, per TB —] ending in ṛ or ṝ (ṛvarṇa) or in a consonant (hal), ṇyat occurs.

Rule. After a dhātu ending in ṛ or ṝ (ṛvarṇa), or ending in a consonant (hal), the affix ṇyat comes. "After a dhātu" is carried forward from SK 2829. One commentator says so, and adds that the rule then means "ending in" these sounds.

Example.

kṛ + ṇyat → ṇyat is marked with ṇ, so the final ṛ takes vṛddhi (SK 254), ā with r after it (SK 70) → kār-ya → kāryam.

vṛṣ + ṇyat → the light penultimate ṛ takes guṇa, a with r (SK 2189) → varṣ-ya → varṣyam.

These are the ṇyat alternatives that SK 2871 leaves open. So kṛ has kṛtyam / kāryam, and vṛṣ has vṛṣyam / varṣyam.

Applies when / blocked by. In the Aṣṭādhyāyī this rule stands after SK 2873 and SK 2874. Bhaṭṭoji places it here to state the alternative of SK 2871. One of his commentators says every copy of the text reads it in this place. Another notes that Bhaṭṭoji takes it up again in its own order, under SK 2874.

Watch out. The ṛ of the sūtra is the sound ṛ, not the root ṛ "to go". One commentator gives reasons, among them: it is paired with hal, a class of sounds, and the rule acts on what follows it.

Siddhānta-kaumudī

ऋवर्णान्ताद्धलन्ताच्च धातोर्ण्यत्स्यात् । कार्यम् । वर्ष्यम् ॥

After a dhātu ending in ṛ or ṝ (ṛvarṇa), or ending in a consonant, ṇyat occurs: kāryam, varṣyam.

Bālamanoramā

ऋहलोर्ण्यत् - ऋहलोण्र्यत् । पञ्चम्यर्थे षष्ठी । तदाह — ऋवर्णान्तादिति ।

translator notes

commentary BM: the sixth case is in the sense of the fifth (pañcamyarthe ṣaṣṭhī); 'hence he says ṛvarṇāntāt'. Followed: 'after'.
commentary TB, printed under sk.2871.t1: sixth case in the sense of the fifth. 'ṛ' does not take the dhātu ṛ but the letter ṛ, by association with hal and because the operation is on what follows, and by the indication of īḍavanda… (SK 3702). ṛhaloḥ qualifies 'dhātoḥ', which is carried forward (anuvartamāna), and by the qualifier there is tadantavidhi: hence 'ṛvarṇāntāt' etc. Followed: the anuvṛtti bracket in sutra_en and 'ending in'.
translator kāryam and varṣyam are the ṇyat alternatives for kṛ and vṛṣ left open by vibhāṣā kṛvṛṣoḥ (SK 2871). This sūtra (A 3.1.124) is placed ahead of SK 2873–2874 (A 3.1.121–122) for that reason; see the TB note at sk.2871.k1.

SK 2873 · A 3.1.121V

युग्यं च पत्रे ॥ २८७३ ॥

yugyaṃ ca patre

yugyaṃ ca patre — And yugya [is given by nipātana] in the sense of a draught animal (patra).

Rule. yugya is given by nipātana in the sense of patra, a draught animal. Bhaṭṭoji glosses patra as vāhana, "a carrier". The nipātana gives kyap, and ku for the j of yuj "to yoke".

Example.

yuj + kyap → g for j (by the nipātana) → yug-ya → yugyo gauḥ "an ox to be yoked".

Applies when / blocked by. yuj ends in a consonant, so SK 2872 would give ṇyat. Both commentators give that form: yogya. This rule is an exception (apavāda) to ṇyat.

Siddhānta-kaumudī

पत्रं वाहनम् । युग्यो गौः । अत्र क्यप् कुत्वं च निपात्यते ॥

patra [means] a carrier (vāhana). yugyo gauḥ ('an ox to be yoked'). Here kyap and kutva [of the j of yuj] are given by nipātana.

Bālamanoramā

युग्यं च पत्त्रे - युग्यं च पत्रे । क्यबन्तं निपात्यते । ण्यतोऽपवादः । युग्यो गौरिति । शकटादिना योक्तव्य इत्यर्थः । क्यपि कुत्वं निपातनात् । पत्रं वाहनमिति । पतन्ति गच्छन्त्यनेनेत्यर्थे 'दाम्नीशसे' त्यादिना करणे ष्ट्रन् । ण्यति तु योग्यमिति स्यात् ।

translator notes

commentary BM: it is given as kyap-ended, an exception (apavāda) to ṇyat; yugyo gauḥ = to be yoked to a cart or the like; kutva before kyap is by the nipātana; patra = that by which they go (patanti), with ṣṭran in the instrument sense by dāmnīśasa… (SK 3162); with ṇyat it would be yogya. Followed: '[of the j of yuj]'.
commentary TB, printed under sk.2871.t1: though yugya could be formed with the taddhita yat by tad vahati rathayugaprāsaṅgam (SK 1627), the sūtra is there to exclude ṇyat, which would give yogya. Others say: the vṛtti's example yugyo hastī cannot be formed with the taddhita, since an elephant does not draw a yoke; it is formed with the kṛt (it is 'joined' to its housings and the like), so the question of pointlessness does not arise. Recorded.

SK 2874 · A 3.1.122V

अमावस्यदन्यतरस्याम् ॥ २८७४ ॥

amāvasyadanyatarasyām

amāvasyad anyatarasyām — amāvasya [is given by nipātana], optionally [with short a].

Rule. After vas "to dwell" with amā "together" as upapada, ṇyat comes in the sense of the locus. After vṛddhi has applied, a short a is optionally given by nipātana.

Example.

amā + vas + ṇyat, locus

→ vṛddhi of the penultimate a (SK 2282) → amā-vās-ya

→ by the nipātana, optionally, short a again → amā-vas-ya

→ amāvāsyā / amāvasyā: "[the time] in which the moon and the sun dwell together" (amā saha vasataḥ), the new moon.

Applies when / blocked by. One commentator explains why Bhaṭṭoji says "after vṛddhi has applied". The short form is then the same word with one sound changed. So the taddhita of amāvāsyāyā vā (SK 1403) still reaches amāvasyā.

ṛhalor ṇyat again. Bhaṭṭoji now takes up SK 2872 in its Aṣṭādhyāyī order. One commentator says so. He gives pac "to cook":

pac + ṇyat (SK 2872)

→ vṛddhi of the penultimate a (SK 2282) → pāc-ya

→ k for c (SK 2863, group I below) → pāk-ya → pākyam "to be cooked".

vārttika pāṇau sṛjer ṇyad vācyaḥ: "ṇyat should be stated after sṛj 'to let out' with pāṇi 'hand' as upapada". It is an exception to the kyap of SK 2859, which sṛj would take for its penultimate ṛ.

pāṇi + sṛj + ṇyat → guṇa of the light ṛ (SK 2189) → sarj → g for j (SK 2863) → pāṇisargyā rajjuḥ "a rope made with the hands".

vārttika samavapūrvāc ca: "and after sṛj with sam and ava". One commentator supplies "sṛjer ṇyat" from the previous vārttika. So samavasargyā.

Watch out. Why is the first vārttika needed, if SK 2872 already gives ṇyat after a consonant? One commentator answers. kyap of SK 2859 is itself an exception to ṇyat, and would block it. The vārttika restores ṇyat against that exception.

Siddhānta-kaumudī

अमोपपदाद्वसेरधिकरणे ण्यत् । वृद्धौ सत्यां पाक्षिको ह्रस्वश्च निपात्यते । अमा सह वसतोऽस्यां चन्द्रार्कावमावस्या । अमावास्या । ऋहलोर्ण्यत् SK 2872 । चजोः SK 2863 इति कुत्वम् । पाक्यम् ।

After vas with amā as upapada, ṇyat in the sense of locus (adhikaraṇa); and, vṛddhi having taken place, an optional short [a] is given by nipātana. In it the moon and the sun dwell together (amā saha vasataḥ): amāvasyā, amāvāsyā. [After pac,] by ṛhalor ṇyat (SK 2872) [ṇyat], and by cajoḥ … (SK 2863) kutva: pākyam.

vārttika

पाणौ सृजेर्ण्यद्वाच्यः

(vārttika) ṇyat should be stated after sṛj [with] pāṇi [as upapada].

(वार्तिकम्) ॥ ऋदुपधलक्षणस्य क्यपोऽपवादः । पाणिभ्यां सृज्यते पाणिसर्ग्या रज्जुः ।

[It is] an exception (apavāda) to the kyap characterized by a penultimate ṛ [ṛdupadhāc ca…, SK 2859]. It is made [lit. let out] (sṛjyate) with the hands: pāṇisargyā rajjuḥ ('a hand-made rope').

vārttika

समवपूर्वाच्च

(vārttika) And after [sṛj] preceded by sam and ava [ṇyat — 'sṛjer ṇyat' to be supplied (śeṣa), per BM].

(वार्तिकम्) ॥ समवसर्ग्या ॥

samavasargyā.

Bālamanoramā

अमावस्यदन्यतरस्याम् - अमावस्यद । अधिकरणे इति । निपातनलभ्यमिदम् ।अमे॑त्यस्य विवरणम् — सहेति ।ऋहलोण्य॑दित्यनुपदमेव प्राक् प्रसङ्गाद्व्याख्यातमपि सूत्रक्रमात्पुनरुपात्तम् । कुत्वमिति । पचेण्र्यतिचजो॑रिति कुत्वमिति भावः । ननुपाणौ सृजेण्र्य॑दिति व्यर्थम्,ऋहलो॑रित्येव सिद्धेरित्यत आह — ऋदुपधलक्षणस्येति ।ऋदुपधाच्चाऽकॢपिचृतेः॑ इति ण्यदपवादस्य क्यपो बाधनार्थमित्यर्थः । पाणिसग्र्या रज्जुरिति । ण्यतिचजो॑रिति कुत्वम् । समवपूर्वाच्चेति । वार्तिकमिदम् ।सृजेण्र्य॑दिति शेषः ।

translator notes

commentary BM: 'adhikaraṇe' is obtained from the nipātana; 'saha' explains 'amā'. ṛhalor ṇyat, though explained just before for the context's sake, is taken up again here in the order of the sūtras. 'kutvam': before ṇyat after pac, kutva by cajoḥ. Followed: '[After pac,]' and '[ṇyat]'.
commentary TB, printed under sk.2871.t1: 'vṛddhau satyām' — hence the taddhita taught by amāvāsyāyā vā (SK 1403) applies in the short-vowel option too, since what is modified in one part is not another [word] (ekadeśavikṛtasyānanyatvāt). Were it taken as an optional nipātana of a yat-ended form, ṇyat in the locus sense, once freed from yat, would be hard to obtain; and even if obtained by bahulaka, a taddhita taught with reference to the ṇyat-ended form would not apply to the yat-ended one. Followed: 'vṛddhi having taken place'.
commentary BM: to the objection that pāṇau sṛjer ṇyat is pointless, ṛhaloḥ already giving ṇyat, he says 'ṛdupadhalakṣaṇasya': it is to block the kyap of ṛdupadhāc cākḷpicṛteḥ, itself an exception to ṇyat. In pāṇisargyā the kutva is by cajoḥ before ṇyat. 'samavapūrvāc ca' is a vārttika; 'sṛjer ṇyat' is to be supplied. Followed: the brackets in k3 and k4.
textual k3 and k5 open with the editorial tag '(vārtikam) ||'; the print marks both 'pāṇau sṛjer ṇyad vācyaḥ' and 'samavapūrvāc ca' with the vārttika sign (NSP p. 485, scan 0495).

SK 2875 · A 7.3.59V

न क्वादेः ॥ २८७५ ॥

na kvādeḥ

na kvādeḥ — [The ku replacing c and j — 'cajoḥ ku' carried forward (anuvṛtti) from SK 2863, per BM —] does not occur in [a dhātu] beginning with a ku [velar].

Rule. In a dhātu that begins with a ku, a velar, c and j do not take kutva. "cajoḥ ku" is carried forward from SK 2863, one commentator says. So "na" here negates that kutva.

Example.

garj + ṇyat (SK 2872) → kutva would be due by SK 2863

→ garj begins with g, a velar: no kutva (this rule)

→ garjyam.

Applies when / blocked by. Bhaṭṭoji now reports a different view, that of the vārttikakāra, the author of the vārttikas. He completed SK 2863 with "niṣṭhāyām aniṭaḥ". He then rejected this rule and the next ones. One of Bhaṭṭoji's commentators lists them: this rule, SK 2876, and the mention of yāc and ruc in SK 2882. The two views give different results.

arj and tarj do not begin with a velar. On the sūtra's view they get kutva. On the vārttika's view they do not, since they take iṭ in the niṣṭhā.
gruc and gluñc begin with a velar. On the sūtra's view this rule bars kutva. On the vārttika's view they get it, since they are aniṭ in the niṣṭhā. One commentator gives grokyam.

One commentator explains why gruc and gluñc are aniṭ. Their iṭ is only optional before the affix ktvā. This is the kṛt affix of the absolutive ("having done"), taught in a later chapter. A root of that kind takes no iṭ in the niṣṭhā.

Which view wins? Bhaṭṭoji: yathottaraṃ munīnāṃ prāmāṇyam, "among the sages, the later is authority". The vārttikakāra comes after Pāṇini, so his result is accepted. For garjyam both views agree.

Watch out. Do not treat the conflict as an option between two forms. One commentator says Bhaṭṭoji's "nevertheless" answers exactly that doubt. The later sage decides.

Siddhānta-kaumudī

क्वादेर्धातोश्चजोः कुत्वं न । गर्ज्यम् । वार्तिककारस्तु चजोः-SK 2863 इति सूत्रे निष्ठायामनिट इति पूरयित्वा न क्वादेः SK 2875 इत्यादि प्रत्याचख्यौ । तेन अर्जितर्जिप्रभृतीनां न कुत्वम् । निष्ठायां सेट्त्वात् । ग्रुचुग्लुञ्चुप्रभृतीनां तु क्वादित्वेऽपि कुत्वं स्यादेव । सूत्रमते तु यद्यपि विपरीतं प्राप्तं तथापि यथोत्तरं मुनीनां प्रामाण्यम् ॥

In a dhātu beginning with a ku-letter, c and j do not undergo kutva: garjyam. The vārttikakāra, however, having completed the sūtra cajoḥ … (SK 2863) with 'niṣṭhāyām aniṭaḥ' ('[of a dhātu that is] without iṭ in the niṣṭhā'), rejected na kvādeḥ (SK 2875) and the rest [— ajivrajyoś ca, SK 2876, and the mention of yāc and ruc in yajayācarucapravacarcaś ca, SK 2882, per BM]. As a result, arj, tarj and the like get no kutva, because they take iṭ in the niṣṭhā; but gruc, gluñc and the like do get kutva, even though they begin with a ku-letter [— being aniṭ in the niṣṭhā]. On the sūtra's view the opposite results, it is true; nevertheless, among the sages authority follows the order of lateness, each later one prevailing (yathottaraṃ munīnāṃ prāmāṇyam).

Bālamanoramā

न क्वादेः - न क्वादेः । कुः आदिर्यस्येति विग्रहः । 'चजो कुः' इत्यनुवर्तते । तदाह — क्वादेरिति । कवर्गादेरित्यर्थः । वार्तिककारस्त्वित ।चजोः कु घिण्ण्यतोः॑ इति सूत्रे 'निष्ठायामनिटः' इति पूरितम् । तथा च निष्ठायां योऽनिट् तद्धात्ववयवयोश्चजोः कुः॑ स्याद्धिति ण्यति चेत्यर्थः फलति । तथान क्वादे॑रिति सूत्रम्अजिव्रज्योश्चे॑ति सूत्रंयजयाचरुचप्रवचर्चश्चे॑त्यत्र याचरुचग्रहणं च न कर्तव्यमिति प्रत्याचख्यावित्यर्थः । किं तत इत्यत आह — तेनेति । सूत्रमते अर्जितर्जिप्रभृतीनां ण्यति कुत्वं स्यात्, 'न क्वादेः' इति निषेधस्य तत्राऽप्रवृत्तेरिति भावः । तदेवं सूत्रमतेऽतिव्याप्तिमुक्त्वा अव्याप्तिमाह — ग्रुचुग्लुञ्चुप्रभृतीनामिति । तेषां कवर्गादित्वेऽपि ण्यति ग्रोक्यमित्यादौ कुत्वमिष्टं स्यादेव, वार्तिकमतेन क्वादे॑रिति निषेधस्य प्रत्यख्यातत्वात्, सूत्रमते तुन क्वादे॑रिति निषेधात्ग्रोक्य॑मित्यादौ कुत्वमिष्टं न स्यादित्यव्याप्तिरिति भावः । नन्विदं वार्तिकं विपरीतफलमपि संमतत्वाद्ग्राह्रमेव, विरोधे विकल्पस्य वक्तुं शक्यत्वादिति शङ्कते — सूत्रमते तु यद्यपीति । परिहरति — तथापीति । यथोत्तरमिति । अयं वैयाकरणसमयः ।

translator notes

commentary BM: the analysis is 'whose beginning is a ku'; 'cajoḥ ku' is carried forward (anuvartate); kvādeḥ = 'beginning with a velar (kavarga)'. The vārttikakāra's completion gives 'ku replaces the c and j of a dhātu that is aniṭ in the niṣṭhā, before a ghit or ṇyat'; so na kvādeḥ, ajivrajyoś ca, and the words yāc and ruc in yajayācarucapravacarcaś ca need not be made. Followed: the anuvṛtti bracket in sutra_en and the bracket after 'the rest'.
commentary BM on 'tena': on the sūtra's view arj, tarj etc. would get kutva before ṇyat, na kvādeḥ not applying to them — over-reach; and for gruc, gluñc etc., beginning with a velar, the kutva wanted in grokyam etc. would be barred by na kvādeḥ — under-reach. 'sūtramate tu yadyapi' raises the doubt that, the two being in conflict, an option might be stated; 'tathāpi' answers it; 'yathottaram' is the grammarians' convention. Followed: the voice of the last sentence.
commentary TB, printed under sk.2871.t1: garjyam — from garja śabde, with ṇyat by ṛhaloḥ, kutva by cajoḥ was due; this is the prohibition. 'kutvaṃ syād eva': since iṭ is optional before ktvā by ūdito vā [sic in TB's print; read udito vā, 7.2.56], they are aniṭ in the niṣṭhā by yasya vibhāṣā. 'viparītam': on the sūtrakāra's view gruc, gluñc etc. get no kutva by na kvādeḥ, while on the vārttikakāra's view they do, being aniṭ in the niṣṭhā — the two contradict. 'yathottaram': so kutva is to be accepted following the vārttika. Followed: '[— being aniṭ in the niṣṭhā]'.

SK 2876 · A 7.3.60V

अजिव्रज्योश्च ॥ २८७६ ॥

ajivrajyośca

ajivrajyoś ca — For aj and vraj too, [kutva — 'kuḥ' carried forward (anuvṛtti) from cajoḥ ku ghiṇṇyatoḥ, SK 2863 — does] not [occur — 'na' carried forward (anuvṛtti) from na kvādeḥ, SK 2875].

Rule. For aj "to drive" and vraj "to go" too, there is no kutva. Bhaṭṭoji glosses only "no kutva". One commentator draws "ku" from SK 2863 and "na" from SK 2875, in a note on SK 2879.

Example.

sam + aj + ghañ → kutva would be due before the ghit (SK 2863)

→ no kutva (this rule); vṛddhi of the penultimate a (SK 2282) → samājaḥ.

pari + vraj + ghañ → likewise → parivrājaḥ.

One of Bhaṭṭoji's commentators identifies the affix as ghañ. One of them calls this rule and those after it "clear".

Siddhānta-kaumudī

न कुत्वम् । समाजः । परिव्राजः ॥

There is no kutva (substitution of a velar): samājaḥ, parivrājaḥ.

Bālamanoramā

अजिव्रज्योश्च - अजिव्रज्योश्चेत्यादि स्पष्टम् ।

translator notes

commentary TB, printed under sk.2871.t1: samāja is from aj gatikṣepaṇayoḥ with ghañ, where kutva would have obtained by cajoḥ (SK 2863); this rule prohibits it, and likewise for vraj. Followed: the two examples are read as ghañ-derivatives in which kutva is withheld.
translator BM states the anuvṛtti of 'ku' from cajoḥ ku ghiṇṇyatoḥ and of 'na' from na kvādeḥ under vañcer gatau (sk.2879.b1); here the kaumudī's own 'na kutvam' supplies the same two elements. BM on this sūtra (sk.2876.b1, pratīka read 'ajivṛjyoś ca') says only that this and what follows are clear (spaṣṭam).

SK 2877 · A 7.3.61V

भुजन्युब्जौ पाण्युपतापयोः ॥ २८७७ ॥

bhujanyubjau pāṇyupatāpayoḥ

bhujanyubjau pāṇyupatāpayoḥ — bhuja and nyubja [are nipātanas, irregularly given ready-made forms,] in the senses 'hand' (pāṇi) and 'disease' (upatāpa) [respectively].

Rule. bhuja and nyubja are given by nipātana, in the senses "hand" (pāṇi) and "disease" (upatāpa), respectively. Bhaṭṭoji: "in these two senses these two forms are *nipāta*s." Bhaṭṭoji glosses upatāpa as roga, disease.

Example.

bhuj "to eat" + ghañ by halaś ca (SK 3300), in the instrument sense → bhujaḥ "the hand", "that by which one eats" (bhujyate 'nena).

ni + ubj → nyubjaḥ "a disease in which people are bent down" (nyubjanty asmin).

One commentator takes nyubja as ubj "to be straight" with ni.

Applies when / blocked by. In other senses kutva comes: bhogaḥ, samudgaḥ. Both show the velar g.

Siddhānta-kaumudī

एतयोरेतौ निपातौ । भुज्यतेऽनेनेति भुजः पाणिः । हलश्च SK 3300 इति घञ् । न्युब्जन्त्यस्मिन्निति न्युब्जः । उपतापो रोगः । पाण्युपतापयोः किम् । भोगः । समुद्गः ॥

In these two [senses] these two [forms] are nipātas. bhujaḥ, the hand (pāṇi): that by which [something] is eaten (bhujyate 'nena). [Here] ghañ [comes] by halaś ca (SK 3300). nyubjaḥ: [a disease] in which [people] are bent down (nyubjanty asmin). upatāpa means disease (roga). Why "in the senses 'hand' and 'disease'"? [Otherwise:] bhogaḥ, samudgaḥ.

translator notes

commentary TB, printed under sk.2871.t1: nyubja is from ubja ārjave with ni; the absence of kutva for its j and the replacement of [its upadeśa] d [by b] are nipātita. Followed in taking nyubjanti as ni + ubj.
translator No BM block is filed under this unit; BM at sk.2876.b1 says 'ajivrajyoś cety ādi spaṣṭam' ('ajivrajyoś ca and what follows are clear'), which covers this sūtra too.

SK 2878 · A 7.3.62V

प्रयाजानुयाजौ यज्ञाङ्गे ॥ २८७८ ॥

prayājānuyājau yajñāṅge

prayājānuyājau yajñāṅge — prayāja and anuyāja [are nipātanas] when a component of the sacrifice (yajñāṅga) [is meant].

Rule. prayāja and anuyāja are given by nipātana when a component of the sacrifice (yajñāṅga) is meant. They keep the j of yaj "to sacrifice".

Example.

pañca prayājāḥ "the five prayājas" (preliminary offerings).

trayo 'nuyājāḥ "the three anuyājas" (closing offerings).

Applies when / blocked by. Why "a component of the sacrifice"? Otherwise: prayāgaḥ, anuyāgaḥ. These show the velar g that the nipātana withholds.

Siddhānta-kaumudī

एतौ निपातौ यज्ञाङ्गे । पञ्च प्रयाजाः । त्रयोऽनुयाजाः । यज्ञाङ्गे किम् । प्रयागः । अनुयागः ॥

These two are nipātas in [the sense of] a component of the sacrifice: pañca prayājāḥ "the five prayājas"; trayo 'nuyājāḥ "the three anuyājas". Why "a component of the sacrifice"? prayāgaḥ, anuyāgaḥ.

translator notes

translator No TB and no BM is filed for this sūtra in this unit or its neighbours; BM at sk.2876.b1 dismisses 'ajivrajyoś ca' and what follows as clear (spaṣṭam). The counter-examples prayāga and anuyāga show the kutva that the nipātana withholds; the kaumudī does not say so in words.

SK 2879 · A 7.3.63V

वञ्चेर्गतौ ॥ २८७९ ॥

vañcergatau

vañcer gatau — For vañc in the sense of going, [kutva — 'kuḥ' carried forward (anuvṛtti) from cajoḥ ku ghiṇṇyatoḥ, SK 2863 — does] not [occur — 'na' carried forward (anuvṛtti) from na kvādeḥ, SK 2875].

Rule. For vañc in the sense of going, there is no kutva. One of Bhaṭṭoji's commentators says "no kutva" fills the gap. "ku" comes from SK 2863, and "na" from SK 2875.

Example.

vañc + ṇyat, "going" → no kutva (this rule) → vañcyam "a place to be gone to".

Applies when / blocked by. Why "in the sense of going"? In its other sense kutva comes: vaṅkyaṃ kāṣṭham, "a piece of wood to be bent", made crooked.

Siddhānta-kaumudī

कुत्वं न । वञ्च्यम् । गतौ किम् । वङ्क्यं काष्ठम् । कुटिलाकृतमित्यर्थः ॥

There is no kutva: vañcyam "[a place] to be gone to". Why "in the sense of going"? vaṅkyaṃ kāṣṭham, "a piece of wood to be bent", that is, made crooked.

Bālamanoramā

वञ्चेर्गतौ - वञ्चेर्गतौ । कुत्वं नेति । शेषपूरणमिदम् ।चजोः कु घिण्ण्यतो॑रित्यतः कुग्रहणस्य,न क्वादे॑रित्यतो नेत्यस्य चाऽनुवृत्तेरिति भावः ।

translator notes

commentary BM: 'kutvaṃ na' fills out the ellipsis (śeṣapūraṇa), since 'ku' is carried forward from cajoḥ ku ghiṇṇyatoḥ and 'na' from na kvādeḥ. Followed in sutra_en.
textual Ours reads 'kuṭilākṛtam'; the 1915 print has 'kuṭilīkṛtam' (cvi formation), NSP p. 485 (scan), and Wikisource agrees. The English follows kuṭilīkṛta, 'made crooked'. Mūla correction for Ajai's Print Check.

SK 2880 · A 7.3.64V

ओक उचः के ॥ २८८० ॥

oka ucaḥ ke

oka ucaḥ ke — oka [is a nipātana] from uc before the affix ka.

Rule. oka is given by nipātana from the root uc, before the affix ka. Bhaṭṭoji: guṇa and kutva are given for uc when ka follows.

Example.

uc + ka → guṇa: o for u (by the nipātana) → kutva: k for c (by the nipātana) → okaḥ.

The word means a bird (śakunta) and a vṛṣala, a śūdra.

Applies when / blocked by. The ka is that of igupadhajñāprīkiraḥ kaḥ (SK 2897), taught after a root with an ik vowel as its penultimate. The ik vowels are i, u, ṛ, ḷ, short or long. Bhaṭṭoji adds a point. The form oka would arise anyway with ghañ. So this rule is for the accent: the final vowel is to be udātta, high-pitched. One commentator explains: with ghañ the first vowel would be udātta, which is not wanted.

Siddhānta-kaumudī

उचेर्गुणकुत्वे निपात्येते के परे । ओकः शकुन्तवृषलौ । इगुपधलक्षणः कः । घञा सिद्धेऽन्तोदात्तार्थमिदम् ॥

For uc, guṇa and kutva are nipātita when ka follows: okaḥ, [denoting] a bird (śakunta) and a vṛṣala. The ka is the one conditioned by [the root's] having an ik as penultimate. Since [the form oka] would be established by ghañ, this [rule] is for the sake of final udātta (antodātta).

translator notes

commentary TB, printed under sk.2871.t1: from uc samavāye with ghañ, kutva by cajoḥ (SK 2863) and guṇa of the light penultimate would give oka, but by 'ñnity ādir nityam' it would be ādyudātta, which is not wanted. Followed in reading 'ghañā siddhe' as 'since [the form] would be established by ghañ'.
translator 'igupadhalakṣaṇaḥ kaḥ' refers to igupadhajñāprīkiraḥ kaḥ (SK 2897, A 3.1.135). No BM is filed for this sūtra; BM at sk.2876.b1 calls 'ajivrajyoś ca' and what follows clear.

SK 2881 · A 7.3.65V

ण्य आवश्यके ॥ २८८१ ॥

ṇya āvaśyake

ṇya āvaśyake — Before ṇya [conveying] necessity (āvaśyaka), [kutva — 'kuḥ' carried forward (anuvṛtti) from cajoḥ ku ghiṇṇyatoḥ, SK 2863 — does] not [occur — 'na' carried forward (anuvṛtti) from na kvādeḥ, SK 2875].

Rule. Before ṇya (the ya of ṇyat) conveying necessity (āvaśyaka), there is no kutva. Bhaṭṭoji glosses only "no kutva".

Example.

avaśya + pac + ṇyat, "necessarily"

→ vṛddhi of the penultimate a (SK 2282) → avaśya-pāc-ya

→ necessity is conveyed: no kutva (this rule)

→ avaśyapācyam "that which must necessarily be cooked".

Compare pākyam "to be cooked", with kutva (SK 2874).

Applies when / blocked by. One commentator names the source of ṇyat here: āvaśyakādhamarṇyayor ṇiniḥ (SK 3311) with kṛtyāś ca (SK 3312). The same commentator adds a point on the word "necessity". It names the sense, not a word that must be present. Where context alone shows necessity, the c still stays.

Siddhānta-kaumudī

कुत्वं न । अवश्यपाच्यम् ॥

There is no kutva: avaśyapācyam "[that which] must necessarily be cooked".

Tattvabodhinī

NSP p. 495–496

—ण्य आवश्यके । अवश्यंभावः आवश्यकम् । मनोज्ञादित्वाद्वुञ् । अव्ययानां भमात्रे टिलोपः ॥—अवश्यपाच्यमिति । ‘आवश्यकाधमर्ण्ययोर्णिनिः’ ‘कृत्याश्च’ इति ण्यत् । आवश्यकशब्दोऽर्थद्योतनार्थो न तु प्रयोगार्थः । तेनार्थप्रकरणादिगम्येऽपि तस्मिन् ण्यत्कुत्वाभावश्च भवति । यथा ‘अशोच्यानन्वशोचस्त्वम्’ इति । केचित्तु शोचितुमर्हाः शोच्याः न शोच्या अशोच्या इति भगवद्गीतास्विदं व्याचक्षते तच्चिन्त्यम् । ‘अर्हे कृत्यतृचश्च’ इति ण्यति ‘चजोः—’ इति कुत्वप्रसङ्गात् ‘चजोः—’ इति कुत्वं ‘निष्ठायामनिटः’ वार्तिकमते तु सम्यगेवेति दिक् ॥—यज—यज देवपूजादौ । टुयाचृ याच्ञायाम् । रुच दीप्तौ । प्रपूर्वो वच परिभाषणे । ऋच स्तुतौ

Bālamanoramā

ण्य आवश्यके - ण्य आवश्यके । कुत्वं नेति । शेषपूरणमिदम् । आवश्यकेऽर्थे यो ण्यस्तस्मिन् परेचजोः कु घिण्ण्यतो॑रिति कुत्वं नेत्यर्थः ।

translator notes

commentary BM: 'kutvaṃ na' fills out the ellipsis (śeṣapūraṇa); before the ṇya that is in the sense of necessity, the kutva of cajoḥ ku ghiṇṇyatoḥ does not occur. Followed in sutra_en for '[kutva …] not' and the source of 'ku'; BM here names no anuvṛtti (see the translator note).
commentary TB, sk.2881.t1: āvaśyaka is avaśyaṃbhāva with vuñ (manojñādi) and ṭi-deletion; in avaśyapācyam ṇyat comes by āvaśyakādhamarṇyayor ṇiniḥ (SK 3311) with kṛtyāś ca (SK 3312). The word āvaśyaka is there to indicate the sense, not to require [a word] in use, so where necessity is understood from meaning or context ṇya and absence of kutva still occur, as in 'aśocyān anvaśocas tvam'. Some (kecit) gloss the Bhagavad-gītā's aśocya as 'not deserving grief' (śocitum arhāḥ śocyāḥ); TB calls this questionable (cintya) because ṇyat in the arha sense by arhe kṛtyatṛcaś ca (3.3.169) would get kutva by cajoḥ, but adds that on the view of the vārttika 'niṣṭhāyām aniṭaḥ' [completing cajoḥ] it is quite correct (samyag eva). Followed: 'ṇya [conveying] necessity'.
translator The anuvṛtti brackets in sutra_en ('kuḥ' from cajoḥ ku ghiṇṇyatoḥ, 'na' from na kvādeḥ) rest on BM's statement under vañcer gatau (sk.2879.b1: 'cajoḥ ku ghiṇṇyatoḥ ity ataḥ kugrahaṇasya, na kvādeḥ ity ato nety asya cānuvṛtteḥ'); BM on this sūtra says only that 'kutvaṃ na' fills out the ellipsis (śeṣapūraṇa), and the kaumudī's own 'kutvaṃ na' supplies the same two elements.
textual TB on the next sūtra, yajayācarucapravacarcaś ca (its glosses of the five roots), begins at the tail of sk.2881.t1 and continues in sk.2882.t1.

SK 2882 · A 7.3.66V

यजयाचरुचप्रवचर्चश्च ॥ २८८२ ॥

yajayācarucapravacarcaśca

yajayācarucapravacarcaś ca — For yaj, yāc, ruc, pravac and ṛc too, [before ṇya — carried forward (anuvṛtti) from ṇya āvaśyake, SK 2881 — kutva — 'kuḥ' carried forward from cajoḥ ku ghiṇṇyatoḥ, SK 2863 — does] not [occur — 'na' carried forward (anuvṛtti) from na kvādeḥ, SK 2875].

Rule. Before ṇya, there is no kutva for yaj "to sacrifice", yāc "to ask", ruc "to shine", pravac "to proclaim" and ṛc "to praise". Bhaṭṭoji's gloss: "before ṇya there is no kutva".

Example.

yaj + ṇyat → vṛddhi (SK 2282) → yāj-ya → no kutva (this rule) → yājyam.

Likewise yācyam; ruc + ṇyat → guṇa (SK 2189) → rocyam; and pravācyam, a particular kind of text.

ṛc + ṇyat → guṇa of the light ṛ (SK 2189) → arc-ya → no kutva → arcyam.

Applies when / blocked by. ṛc has ṛ as its penultimate. So it should take kyap (SK 2859), not ṇyat. Bhaṭṭoji: the mention of ṛc in this very sūtra is a jñāpaka, an indication, that it takes ṇyat. A rule about ṇya after ṛc would be pointless otherwise. One commentator adds why the option between unlike affixes (SK 2830) cannot let ṇyat in. kyap and ṇyat count as of the same form (sarūpa). So the indication is the only source.

vārttika tyajeś ca: "and for tyaj 'to abandon'": tyājyam.

The Kāśikā reads "tyajipūjyoś ca", adding pūj "to honour". Bhaṭṭoji calls the mention of pūj questionable (cintya). The Bhāṣya does not state it. It says only: "in the ṇyat section, tyaj is to be added".

Watch out. pravācyam is the name of a text. One commentator notes that the next rule would therefore not protect it. Naming pravac here supplies the protection.

Siddhānta-kaumudī

ण्ये कुत्वं न । याज्यम् । याच्यम् । रोच्यम् । प्रवाच्यं ग्रन्थविशेषः । ऋच् । अर्च्यम् । ऋदुपधत्वेऽप्यत एव ज्ञापकात् ण्यत् ।

Before ṇya there is no kutva: yājyam, yācyam, rocyam; pravācyam, [the name of] a particular [kind of] text; ṛc: arcyam. Although [ṛc] has ṛ as its penultimate, ṇyat [and not kyap] occurs, on the strength of this very [sūtra] as an indicator (jñāpaka).

vārttika

त्यजेश्च

(vārttika) And for tyaj.

(वार्तिकम्) ॥ त्याज्यम् । त्यजिपूज्योश्चेति काशिका । तत्र पूजेर्ग्रहणं चिन्त्यम् । भाष्यानुक्तत्वात् ।

tyājyam. The Kāśikā [reads] "tyajipūjyoś ca" ("and for tyaj and pūj" [— before ṇya there is no kutva]). The inclusion of pūj there is questionable (cintya), because the Bhāṣya does not state it;

vārttika

ण्यत्प्रकरणे त्यजेरुपसंख्यानमिति हि भाष्यम्

for the Bhāṣya says: "In the ṇyat section, tyaj is to be additionally enumerated (upasaṃkhyāna)."

(वार्तिकम्) ॥

—

Tattvabodhinī

alignment inferredNSP p. 496

—ग्रन्थविशेष इति ॥ तथा च संज्ञेयमिति ‘वचोऽशब्दसंज्ञा-याम्’ इत्यस्याप्रसङ्गान्निषेधोऽयमिति भावः ॥—ज्ञापकादिति । सरूपत्वाद्वासरूपविधिना ण्यद्भवेदिति न शङ्कनीयमिति भावः ॥—वाक्यमिति । ‘तिङ्सुबन्तचयो वाक्यम्’ ॥—भोज्यम्—भक्ष्यमिहाभ्यवहार्यमात्रं विवक्षितं नतु खरविशद-मभ्यवहार्यम् । तेन भोज्या यवागूरित्यपि भवतीत्याहुः ॥—भोग्यमन्यदिति । पालनीयमुपभोग्यं चेत्यर्थः ॥—लपिद-भिभ्यां चेति । ‘पोरदुपधात्’ इति प्राप्तस्य यतोऽपवादः । जयादित्यस्तु ‘आसुयुवपिरपि—’ इति सूत्रे लपिं प्रक्षिप्य रपिलपिचपीति पठित्वाऽनुक्तसमुच्चयार्थेन चकारेण दमेः संग्रह इत्युक्तवान् तत्र वैषम्येण व्याख्यानं निर्बीजं भाष्यविरो-धश्च स्पष्ट एवेति बोध्यम् ॥—स्वीकार्य इति । ‘कास्यनेकाच आम्वक्तव्यश्चुलुम्पाद्यर्थम्’ इति वार्तिकबलाद्यथा चुलुम्पादिभ्य आम् स्वीक्रियते तद्वदिति भावः । तथा च प्रयुज्यते—‘न ता नशन्ति न दभाति तस्करः’, ‘विष्णुर्गोपा अदाभ्यः’ इत्यादि ॥—लाव्यमिति । आवश्यके उपपदे इति व्याख्याने तु नेदं सिध्यतीति भावः । क्वचित्तु लाघवं प्रत्यनादरात् व्यतिसे इत्यादौ व्यतिशब्दवत् द्योतितार्थस्यापि प्रयोगो दृश्यते । अवश्यलाव्यम् । अत्रोपपदसमासासंभवेऽपि मयूरव्यंसकादेराकृतिगणत्वात्समासः ॥—आसु—। षुञिति । आसाव्यमिति । षुञ् अभिषव इत्ययं गृह्यते न तु षु प्रसवैश्वर्ययोरिति । ‘कृत्यल्युटो बहुलम्’ इति बहुलग्रहणादिति भावः ॥—यु मिश्रण इति । युञ् बन्धन इति तु न गृह्यते सानुबन्धकत्वादिति भावः । अत्र युप्रभृतीनां द्वन्द्वं कृत्वा पश्चादासुशब्देन द्वन्द्वः । तेन अल्पाच्तरम्’ इति युशब्दस्य न पूर्वनिपातः शङ्क्यः । इहाद्ययोः ‘अचो यत्’ इत्यनेन रपित्रपिचमां तु ‘पोरदुपधात्’ इत्यनेन यत्प्रत्यये प्राप्तेऽयमारम्भः ॥ अनित्य-मात्रे यदि प्रयोगस्तर्हि घटादावतिप्रसङ्ग इत्यत आह—दक्षिणाग्निविशेष इत्यादि । वैश्यकुलादेरिति । दक्षिणाग्नेर्हि योनिर्विकल्प्यते वैश्यकुलाद्वित्तवतो भ्राष्ट्राद्वा गार्हपत्याद्वेति ॥—कर्मव्यापार इति । तथा चायमर्थः । लोकानां यां प्रीतिस्तद्विषयीभवनं यस्मिन्नास्ति चोरादौ सोऽसंमतिरिति । वस्तुतस्तु प्रीतिविषयीभवनापेक्षया लाघवात्प्रीतिरेव संमतिः । सा यस्मिन् चोरादौ नास्ति लोकानां सोऽसंमतिः । यद्वा संमतिः प्रीतिविषयेषु यस्य नास्ति स विरक्तोऽसंमतिः । तन्त्रेणाः र्थद्वयमपि गृह्यते ॥—पाय्यसाम्नाय्य—। चतुर्षु अर्थेषु चत्वारो निपात्यन्ते । पीयतेऽनेनेति माङः करणे ण्यत् । मेयम-न्यत् ॥—हविर्विशेष इति । ऐन्द्रं दध्यमावास्यायामैन्द्रं पयोऽमावास्यायामिति विहितो दधिपयोरूपः ॥—धीयते अन-येति । अत्र सर्वा सामिधेनी न ग्राह्या किंतु समिध्यमानवतीं समिद्धवतीं चान्तरेण विकृतिषु प्रक्षिप्यमाणा ‘पृथुपाजा अमर्त्यः’ इत्यादिकैव । अयं च विशेषो निपातनस्य रूढ्यर्थत्वाल्लभ्यते । नन्वेवं निपातनात्सामिधेनीविशेषवाचकत्वे सामि-धेनीप्रहणं व्यर्थमिति चेत् । अत्राहुः । सूत्रे सामिधेनीग्रहणं प्रयोगविशेषोपलक्षणार्थम् । तथा चासामिधेन्यामपि दृश्यते धाय्याः शंसतीति । न हि शस्त्रेण समित् प्रक्षिप्यते

Bālamanoramā

यजयाचरुचप्रवचर्चश्च - यजयाच । ण्ये कुत्वं नेति । शेषपूरणमिदम् । यज, याच, रुच, प्रवच, ऋच् एषां द्वन्द्वात् षष्ठी । एषां ण्ये परेचजोः कु घिण्ण्यतो॑रिति कुत्वं नेत्यर्थः । ननु अर्च्यमित्यत्र कथं ण्यत्,ऋदुपधाच्चाऽकॢपिचृते॑रिति ऋदुपधत्वलक्षस्य ण्यदपवादत्वादित्यत आह — ऋदुपधत्वेऽपीति । त्यजिपूज्योश्चेति ।ण्ये कुत्वं ने॑ति शेषः ।

translator notes

commentary BM: 'ṇye kutvaṃ na' fills out the ellipsis (śeṣapūraṇa); the sūtra-word is a dvandva of yaja, yāca, ruca, pravaca and ṛc in the sixth case (ṣaṣṭhī), and before ṇya the kutva of cajoḥ ku ghiṇṇyatoḥ does not occur for them. Followed in sutra_en for the supplied '[before ṇya … kutva … not]'; BM here names no anuvṛtti (see the translator note).
translator The anuvṛtti brackets in sutra_en are the translator's marking. For 'kuḥ' from cajoḥ ku ghiṇṇyatoḥ and 'na' from na kvādeḥ they rest on BM's statement under vañcer gatau (sk.2879.b1: 'cajoḥ ku ghiṇṇyatoḥ ity ataḥ kugrahaṇasya, na kvādeḥ ity ato nety asya cānuvṛtteḥ'). 'ṇya' from ṇya āvaśyake (SK 2881, A 7.3.65, the sūtra just before this one) is the translator's inference; no commentator states it. BM on this sūtra says only that 'ṇye kutvaṃ na' fills out the ellipsis (śeṣapūraṇa), and TB names no mechanism; the kaumudī's own 'ṇye kutvaṃ na' supplies the same three elements.
commentary BM: Objection: how is there ṇyat in arcyam, when kyap by ṛdupadhāc cākḷpicṛteḥ (SK 2859) is the exception to ṇyat for a root with penultimate ṛ? Bhaṭṭoji answers with 'ṛdupadhatve 'pi…': the mention of ṛc here is the jñāpaka. Followed: 'ṇyat [and not kyap]'.
commentary TB, sk.2882.t1: one must not suppose that ṇyat could come anyway through the optional coexistence of unlike affixes (vāsarūpa), because [kyap and ṇyat] are alike in form (sarūpa); hence the jñāpaka. Followed in taking the jñāpaka as the only source of ṇyat here.
commentary TB, sk.2882.t1, on 'granthaviśeṣaḥ': pravācya is thus a name (saṃjñā), so vaco 'śabdasaṃjñāyām (SK 2883) would not reach it, and its mention here supplies the prohibition. TB, at the tail of sk.2881.t1, glosses the roots as yaja devapūjādau, ṭuyācṛ yācñāyām (our OCR 'duyācṛ'; the print, scan 0496, has ṭuyācṛ), ruca dīptau, vaca paribhāṣaṇe with pra, ṛca stutau. Followed: 'pravācyam, [the name of] a particular [kind of] text'.
commentary BM on 'tyajipūjyoś ca': 'ṇye kutvaṃ na' is to be supplied. Followed in the bracket.
textual Ours tags 'ṇyatprakaraṇe tyajer upasaṃkhyānam iti hi bhāṣyam' as a vārttika (kind vartika, with '(vārttikam)' as k5). It is Bhaṭṭoji's citation of the Bhāṣya, and NSP p. 486 (scan) prints it as running prose with no vārttika sign; the print marks only 'tyajeś ca' (k2) with the sign. The English does not label k4 as a vārttika, and k5, which holds only the editorial tag, is rendered '—'. Source-layer tagging for Ajai's Print Check.

SK 2883 · A 7.3.67V

वचोऽशब्दसंज्ञायाम् ॥ २८८३ ॥

vaco'śabdasaṃjñāyām

vaco 'śabdasaṃjñāyām — For vac, [before ṇya — carried forward (anuvṛtti) from SK 2881 — kutva — carried forward from SK 2863 — does not occur — 'na' carried forward from SK 2875], except when [the derivative is] a name (saṃjñā) of a speech-form (śabda).

Rule. For vac "to speak", before ṇya, there is no kutva, unless the word is a name (saṃjñā) of a speech-form (śabda).

Example.

vac + ṇyat → vṛddhi (SK 2282) → vāc-ya → no kutva (this rule) → vācyam "a thing to be said".

As the name of a speech-form, kutva comes: vāk-ya → vākyam, the technical term "sentence".

Applies when / blocked by. Bhaṭṭoji's commentators define vākya in slightly different words; scholars discuss this. Both take it as a technical name, so kutva applies.

Watch out. pravācya is also a name, of a text. So the exception in this rule would give it kutva. It keeps its c only because SK 2882 names pravac specifically. One commentator explains this.

Siddhānta-kaumudī

वाच्यम् । शब्दाख्यायां तु वाक्यम् ॥

vācyam "[a thing] to be said". But when [the word] is a name of a speech-form: vākyam [— the technical term vākya].

Bālamanoramā

वचोऽशब्दसंज्ञायाम् - वचोऽशब्दसंज्ञायाम् । वचधातोर्ण्ये कुत्वं न, शब्दसंज्ञां वर्जयित्वेत्यर्थः । वाच्यमिति । वस्त्विति शेषः ।अशब्दसंज्ञायामित्यस्य प्रयोजनमाह — शब्दाख्यायां तु वाक्यमिति ।एकतिङ् वाक्य॑मिति संज्ञाशब्दोऽयमिति भावः ।प्रवाच्य॑मित्यत्र तु ग्रन्थविशेषसंज्ञात्वेऽपि नायं कुत्वनिषेधस्य निषेधः,यजयाचे॑त्यत्र प्रवचेति विशिष्योपादनात्, असंज्ञायामित्यस्य प्रपूर्वाद्वचेरन्यत्र चरितार्थत्वात् । एतदभिप्रायेणैवप्रवाच्यं ग्रन्थविशेष॑ इत्युक्तं प्राक् ।

translator notes

commentary BM: for the root vac, before ṇya, kutva does not occur, excepting a name of a speech-form. Followed in sutra_en for the supplied '[before ṇya … kutva … not]'; BM here names no anuvṛtti (see the translator note).
translator The anuvṛtti brackets in sutra_en are the translator's marking. For 'kuḥ' (SK 2863) and 'na' (SK 2875) they rest on BM's statement under vañcer gatau (sk.2879.b1: 'cajoḥ ku ghiṇṇyatoḥ ity ataḥ kugrahaṇasya, na kvādeḥ ity ato nety asya cānuvṛtteḥ'); 'ṇya' from ṇya āvaśyake (SK 2881) is the translator's inference, which no commentator states. BM on this sūtra gives only the sense ('vacadhātor ṇye kutvaṃ na'), and TB names no mechanism.
commentary BM supplies 'vastu' with vācyam ('a thing to be said') and takes vākya as a technical name by the definition 'ekatiṅ vākyam'. BM adds that pravācya, though the name of a particular text, keeps the prohibition of kutva, because pravac is named specifically in yajayāca… (SK 2882), and 'asaṃjñāyām' has its scope elsewhere than vac with pra; that is why Bhaṭṭoji wrote 'pravācyaṃ granthaviśeṣaḥ' earlier. Followed in the bracket '[a thing]'; the rest recorded.
commentary TB, printed under sk.2882.t1, identifies vākya by the definition 'tiṅsubantacayo vākyam' (a collection of words ending in tiṅ and sup), taking vākya as a technical name. Followed: 'the technical term vākya'.

SK 2884 · A 7.3.68V

प्रयोज्यनियोज्यौ शक्यार्थे ॥ २८८४ ॥

prayojyaniyojyau śakyārthe

prayojyaniyojyau śakyārthe — prayojya and niyojya [are nipātita, with kutva withheld before ṇya — 'ṇya' carried forward (anuvṛtti) from SK 2881], in the sense of 'able to be …' (śakya).

Rule. prayojya and niyojya are given by nipātana in the sense "able to be …" (śakya). The nipātana withholds kutva from the j of yuj before ṇya.

Example.

pra + yuj + ṇyat → guṇa of the light u (SK 2189) → pra-yoj-ya → no kutva (by the nipātana) → prayojyaḥ "able to be employed" (prayoktuṃ śakyaḥ).

Likewise niyojyaḥ "able to be commanded" (niyoktuṃ śakyaḥ): a servant.

Applies when / blocked by. How can a ṇyat-word mean "able to"? One commentator answers. śaki liṅ ca (SK 2823) gives the kṛtya affixes in the sense of capability too.

Siddhānta-kaumudī

प्रयोक्तुं शक्यः प्रयोज्यः । नियोक्तुं शक्यो नियोज्यो भृत्यः ॥

prayojyaḥ "able to be employed" (prayoktuṃ śakyaḥ); niyojyaḥ "able to be commanded" (niyoktuṃ śakyaḥ) — a servant (bhṛtya).

Bālamanoramā

प्रयोज्यनियोज्यौ शक्यार्थे - प्रयोज्यनियोज्यौ । शक्यार्थे ण्ये कुत्वाऽभावो निपात्यते ।शकि लिङ् चे॑ति कृत्यानां शक्यार्थेऽपि विहितत्वाण्ण्यदन्तस्य शक्यार्थकत्वमपि ।

translator notes

commentary BM: in the sense of śakya, the absence of kutva before ṇya is nipātita. A ṇyat-final word can carry the sense 'able' because śaki liṅ ca (SK 2823) prescribes the kṛtya affixes in the sense of capability too. Followed in sutra_en and in 'able to be …'.
translator The bracket that carries 'ṇya' forward (anuvṛtti) from SK 2881 is the translator's inference; no commentator states it. BM on this sūtra gives only the sense ('śakyārthe ṇye kutvābhāvo nipātyate'), and no TB is printed for it.
translator No TB is printed for this sūtra; the TB run in sk.2882.t1 passes from vākya (SK 2883) to bhojya (SK 2885).

SK 2885 · A 7.3.69V

भोज्यं भक्ष्ये ॥ २८८५ ॥

bhojyaṃ bhakṣye

bhojyaṃ bhakṣye — bhojya [is nipātita, with kutva withheld before ṇya — 'ṇya' carried forward (anuvṛtti) from SK 2881], when [something] to be eaten (bhakṣya) [is meant].

Rule. bhojya is given by nipātana when something to be eaten (bhakṣya) is meant. Kutva is withheld from the j of bhuj before ṇya.

Example.

bhuj + ṇyat → guṇa (SK 2189) → bhoj-ya → no kutva (by the nipātana) → bhojyam "food".

Otherwise, Bhaṭṭoji says, bhogyam. One commentator glosses it "to be protected, or to be enjoyed". He adds that bhakṣya covers anything eaten, so bhojyā yavāgūḥ "gruel to be eaten" is also correct.

Applies when / blocked by. Here the incidental kutva rules end. One commentator marks the point: "this was incidental; now the main topic", ṇyat.

vārttika ṇyatprakaraṇe lapidabhibhyāṃ ceti vaktavyam: "in the ṇyat section, it should be stated: and after lap 'to speak' and dabh 'to harm'".

lap + ṇyat → vṛddhi (SK 2282) → lāpyam.

dabh + ṇyat → dābhyaḥ.

Both roots end in a labial and have a as penultimate. So SK 2844 would give yat. Both commentators say the vārttika sets that yat aside. Bhaṭṭoji adds that dabh is not read among the dhātus. It is accepted on the strength of the vārttika.

Watch out. Jayāditya, an author of the Kāśikā, reads lap into SK 2887 instead. One of Bhaṭṭoji's commentators rejects that reading as baseless and against the Bhāṣya. In the Kaumudī, lap comes by this vārttika.

Siddhānta-kaumudī

भोग्यमन्यत् ॥

Otherwise, bhogyam.

vārttika

ण्यत्प्रकरणे लपिदभिभ्यां चेति वक्तव्यम्

(vārttika) In the ṇyat section it should be stated: "and after lap and dabh".

(वार्तिकम्) ॥ लाप्यम् । दभिर्धातुष्वपठितोऽपि वार्तिकबलात्स्वीकार्यः । दाभ्यः ॥

lāpyam. dabh, though it is not read among the dhātus, is to be accepted on the strength of the vārttika: dābhyaḥ.

Bālamanoramā

भोज्यं भक्ष्ये - भोज्यं भक्ष्ये । भक्ष्ये गम्ये ण्ये भुजेः कुत्वाऽभावो निपात्यते । इति प्रासङ्गिकम् । अथ प्रकृतम् — लपिदभिभ्यां चेति । वार्तिकमिदम्ऋहलोण्र्य॑दिति सूत्रस्थम् । 'पोरदुपधा' दिति प्राप्तस्य ण्यदपवादस्य यतोऽपवादः ।

translator notes

commentary BM: when bhakṣya is understood, the absence of kutva for bhuj before ṇya is nipātita. Followed in sutra_en for the sense; BM names no anuvṛtti (see the translator note).
translator The bracket that carries 'ṇya' forward (anuvṛtti) from SK 2881 is the translator's inference; no commentator states it. BM on this sūtra gives only the sense ('bhakṣye gamye ṇye bhujeḥ kutvābhāvo nipātyate'), and TB names no mechanism.
commentary TB, printed under sk.2882.t1: bhakṣya here means anything that is eaten, not only what is hard and dry, so 'bhojyā yavāgūḥ' is also correct; and 'bhogyam anyat' means 'to be protected, or to be enjoyed'. Followed in 'to be eaten'; the sense of 'otherwise' recorded.
commentary BM: 'iti prāsaṅgikam, atha prakṛtam' — the kutva rules just treated were incidental, and the main topic (ṇyat) now resumes. The vārttika belongs under ṛhalor ṇyat (SK 2872); it is an exception to the yat that por adupadhāt (SK 2844) would give, which is itself an exception to ṇyat. Recorded.
commentary TB, printed under sk.2882.t1: the vārttika sets aside the yat of por adupadhāt. TB rejects Jayāditya, who inserts lap into āsuyuvapi… (SK 2887) as 'rapilapicapi' and takes 'ca' to bring in dabh, as baseless and against the Bhāṣya. On 'svīkāryaḥ': dabh is accepted on the vārttika's strength as ām is accepted after culumpa etc. by 'kāsyanekāca ām vaktavyaḥ…'; usage 'na tā naśanti na dabhāti taskaraḥ', 'viṣṇur gopā adābhyaḥ'. Recorded.

SK 2886 · A 3.1.125V

ओरावश्यके ॥ २८८६ ॥

orāvaśyake

or āvaśyake — After [a dhātu] ending in a u-vowel, [ṇyat — carried forward (anuvṛtti) — occurs] when necessity (āvaśyaka) is to be conveyed.

Rule. After a dhātu ending in u or ū (uvarṇa), ṇyat comes when necessity is to be conveyed. Bhaṭṭoji glosses necessity as avaśyaṃbhāva, "necessary occurrence".

Example.

lū "to cut" + ṇyat, necessity

→ ṇyat is marked with ṇ, so the final ū takes vṛddhi (SK 254) → lau-ya

→ āv for au before the y of an affix (SK 63) → lāv-ya

→ lāvyam "which must necessarily be cut".

Likewise pū "to purify" → pāvyam "which must necessarily be purified".

Applies when / blocked by. Without necessity, a u-final root takes yat by SK 2842. This rule overrides that only in the sense of necessity.

"Necessity" names the sense, not a word that must be present. One commentator says so: if it meant "with the word avaśya", lāvyam alone would not be formed. The word may still be added: avaśyalāvyam.

Watch out. stu "to praise" also ends in u. But it takes kyap, even in necessity: avaśyastutyaḥ. The kyap restated in SK 2857 beats even this later ṇyat (see SK 2858).

Siddhānta-kaumudī

उवर्णान्ताद्धातोर्ण्यत्स्यादवश्यंभावे द्योत्ये । लाव्यम् । पाव्यम् ॥

After a dhātu ending in u or ū (uvarṇa), ṇyat occurs when necessary occurrence (avaśyaṃbhāva) is to be conveyed: lāvyam "[that which] must necessarily be cut", pāvyam "[that which] must necessarily be purified".

translator notes

commentary TB, printed under sk.2882.t1, on lāvyam: if 'āvaśyake' were explained as 'when [the word] āvaśyaka is an upapada', this form would not result. Sometimes, disregarding economy, the word that conveys the sense is used as well, as vyati is in vyatise: avaśyalāvyam, compounded as a member of the open class mayūravyaṃsakādi although an upapada-compound is impossible. Followed: 'when necessity is to be conveyed' (dyotye), not 'when the word avaśya is present'.
translator ṇyat continues from ṛhalor ṇyat (SK 2872, A 3.1.124), the sūtra just before this one in the Aṣṭādhyāyī; no commentator states this here, and the kaumudī supplies 'ṇyat syāt'. Our BM layer has nothing for this sūtra; Wikisource BM (uttara-3/0062) has a short note on lāvyam, pāvyam: vṛddhi by aco ñṇiti and av by vānto yi pratyaye. It names no anuvṛtti and changes nothing in the English.

SK 2887 · A 3.1.126V

आसुयुवपिरपित्रपिचमश्च ॥ २८८७ ॥

āsuyuvapirapitrapicamaśca

āsuyuvapirapitrapicamaś ca — [ṇyat — supplied (śeṣa), per BM — occurs] also after āsu, yu, vap, rap, trap and cam.

Rule. ṇyat also comes after su with ā (āsu), and after yu, vap, rap, trap and cam. One commentator supplies "ṇyat" as the missing word.

Example. Bhaṭṭoji names the roots meant:

āsu: the root is ṣuñ "to press". ā + su + ṇyat → vṛddhi (SK 254) → āv (SK 63) → āsāvyam.
yu is yu "to mix": yāvyam.
vap, rap, trap, cam: vāpyam, rāpyam, trāpyam, cāmyam.

Applies when / blocked by. One of Bhaṭṭoji's commentators says what this rule overrides. For āsu and yu, aco yat (SK 2842) would give yat. For rap, trap and cam, por adupadhāt (SK 2844) would. The same commentator explains why the yu is "to mix". yuñ "to bind" carries a marker, ñ, and the sūtra's yu has none.

Siddhānta-kaumudī

षुञ् । आसाव्यम् । यु मिश्रणे । याव्यम् । वाप्यम् । राप्यम् । त्राप्यम् । चाम्यम् ॥

[In āsu the root is] ṣuñ: āsāvyam. yu [is] yu in the sense of mixing: yāvyam. vāpyam. rāpyam. trāpyam. cāmyam.

translator notes

commentary TB, printed under sk.2882.t1: the root meant is ṣuñ abhiṣave, not ṣu prasavaiśvaryayoḥ, because of 'bahula' in kṛtyalyuṭo bahulam (SK 2841); yu is yu miśraṇe and not yuñ bandhane, because the latter has an anubandha. yu and the following are first compounded as a dvandva, which is then compounded with āsu, so yu need not stand first. For āsu and yu aco yat (SK 2842), and for rap, trap and cam por adupadhāt (SK 2844), would give yat; this rule is begun against that. Followed in reading 'ṣuñ' as the root inside āsu and 'yu miśraṇe' as naming which yu.
textual NSP p. 486 (scan) shows 'puñ' for our 'ṣuñ'; this is the ṣa/pa scan limit, and the TB pratīka on the same page is ṣuñ.
commentary BM (absent from our BM layer; Wikisource BM, uttara-3/0062): the sūtra-word is a samāhāra-dvandva of āsu, yu, vapi, rapi, trapi and cam; 'ṇyad iti śeṣaḥ', ṇyat is to be supplied; on āsāvyam, su preceded by āṅ is meant ('āṅpūrvasya suño grahaṇam'). Followed in sutra_en ('[ṇyat — supplied (śeṣa)]') and in k1's '[In āsu the root is] ṣuñ'.
translator BM supplies ṇyat as śeṣa and names no anuvṛtti; in the sūtra order ṇyat stands in orāvaśyake (SK 2886) and before it in ṛhalor ṇyat (SK 2872), and 'ca' adds these roots. BM's samāhāra-dvandva and TB's analysis (yu and the following compounded first, then with āsu) differ; the kaumudī takes no position, and both are recorded (§16).

SK 2888 · A 3.1.127V

आनाय्योऽनित्ये ॥ २८८८ ॥

ānāyyo'nitye

ānāyyo 'nitye — ānāyya [is nipātita] in the sense of 'impermanent' (anitya).

Rule. ānāyya is given by nipātana in the sense "impermanent" (anitya). Bhaṭṭoji: ṇyat after nī "to lead" with ā, and the substitute āy, are given by nipātana.

Example.

ā + nī + ṇyat

→ vṛddhi of the final ī (SK 254) → ā-nai-ya

→ āy for ai (by the nipātana) → ā-nāy-ya

→ ānāyyaḥ.

Applies when / blocked by. Bhaṭṭoji limits the word to a particular southern fire (dakṣiṇāgni). It is brought (ānīyate) from the household fire (gārhapatya). It is impermanent, because it is not kept constantly burning. Anything else brought is āneyaḥ: a pot and the like. So too is the southern fire brought from the house of a vaiśya or the like.

One commentator explains "impermanent". The fire is brought anew each day for the rite, and becomes ordinary fire once the rite is over.

Watch out. Divide the sūtra as ānāyyaḥ anitye, "in the impermanent". One commentator says so, against reading ānāyyo nitye. Why must āy come by nipātana? See SK 2890.

Siddhānta-kaumudī

आङ्पूर्वान्नयतेर्ण्यदायादेशश्च निपात्यते । दक्षिणाग्निविशेष एवेदम् । स हि गार्हपत्यादानीयतेऽनियतश्च सततमप्रज्वलनात् । आनेयोऽन्यो घटादिः वैश्यकुलादेरानीतो दक्षिणाग्निश्च ॥

ṇyat after nī preceded by āṅ, and the substitute āy, are nipātita. This [word] is [used] only of a particular dakṣiṇāgni (southern fire). For it is brought (ānīyate) from the gārhapatya [fire], and it is impermanent, because it is not kept constantly burning. Otherwise [the form is] āneyaḥ: something else, such as a pot, and also the dakṣiṇāgni that is brought from the house of a vaiśya or the like.

Bālamanoramā

आनाय्योऽनित्ये - अनाय्योऽनित्ये । 'अनित्ये' इति च्छेदः । दक्षिणाग्निविशेषएवेति । वार्तिकमिदम् । स हीति । दक्षिणाग्निर्हि अग्निहोत्रार्थमहरर्गार्हपत्यादेः प्रणीयत इत्यर्थः । एतेन आङ्पूर्वकस्य नयतेरर्थ उक्तः । अनित्यश्चेति । गार्हपत्यवन्नित्यधारणाऽभावादिति भावः । तदाह — सततमिति । सततं धारणाऽभावादित्यर्थः । प्रणीतस्य दक्षिणाऽग्नेस्तत्तत्कर्मणि समाप्ते लौकिकत्वमुक्तं कल्पसूत्रेषु — अप्रवृत्ते कर्मणि लौकिकं संपद्यतेट इति । ततश्चपुनःपुनः प्रणयनादनित्यत्वं दक्षिणाग्नेरिति बोध्यम् । यद्यप्याहवनीयस्यापि पुनःपुनः प्रणयनमस्ति, तथापिदक्षिणाऽग्निविशेष एवे॑ति वार्तिकान्नाहवनीयस्य ग्रहणमित्यर्थः । विशेषग्रहणान्नित्यधारणपक्षे दक्षिणाग्निरिह न गृह्यते इति सूचितम्, गतश्रियां दक्षिणाग्नेरपि नित्यधार्यत्वात्,गतश्रियो नित्यधार्या अग्नयः॑इति वचनादित्यलं पल्लवितेन । वैश्यकुलादानीत इति । दक्षिणाग्न प्रकृत्यहि श्रूयते — अहरहरेवैनं वैश्यकुलादाहरन्इति । तथाविधदक्षिणाग्नौ वाच्ये आनेयशब्द एवेति भावः ।

translator notes

commentary BM: the sūtra is segmented 'ānāyyaḥ anitye' ('anitye' iti chedaḥ), not 'ānāyyo nitye'. Followed. (NSP p. 486 (scan) prints the sūtra without avagraha.)
textual Ours reads 'aniyataś ca' ('not fixed'); NSP p. 486 (scan) has 'anityaś ca', which the sūtra-word anitye requires; Wikisource agrees, and the TB on the same page speaks of 'anityamātre'. The English follows anitya, 'impermanent'. Mūla correction for Ajai's Print Check.
commentary BM calls 'dakṣiṇāgniviśeṣa eva' a vārttika. NSP p. 486 (scan) prints it as prose with no vārttika sign, and the English does not label it. Recorded.
commentary BM: the dakṣiṇāgni is brought day by day from the gārhapatya for the agnihotra, and the kalpasūtras say it becomes ordinary (laukika) once the rite is over; this repeated bringing is its impermanence, and 'satatam' points to its not being kept up continuously. The āhavanīya is also brought again and again, but the vārttika restricts the word to the dakṣiṇāgni; 'viśeṣa' excludes the dakṣiṇāgni kept permanently (as by the gataśrī). For the fire brought from a vaiśya's house ('ahar ahar evainaṃ vaiśyakulād āharet') only āneya is used. Followed in 'impermanent, because it is not kept constantly burning'.
commentary TB, printed under sk.2882.t1: if the word were used of anything impermanent it would extend to a pot and the like, hence 'a particular dakṣiṇāgni'; the source (yoni) of the dakṣiṇāgni is optional: the house of a wealthy vaiśya, a frying-pan (bhrāṣṭra), or the gārhapatya ('vaiśyakulād vittavato bhrāṣṭrād vā gārhapatyād vā', print scan 0496; 'vittavataḥ' read with vaiśyakulāt, 'vā' marking the last two alternatives). Recorded.

SK 2889 · A 3.1.128V

प्रणाय्योऽसंमतौ ॥ २८८९ ॥

praṇāyyo'saṃmatau

praṇāyyo 'saṃmatau — praṇāyya [is nipātita] when absence of saṃmati (asaṃmati) [is meant].

Rule. praṇāyya is given by nipātana when there is no saṃmati. One commentator gives its parts: ṇyat, vṛddhi and āy.

Example.

pra + nī + ṇyat → vṛddhi (SK 254) → āy (by the nipātana) → praṇāyyaḥ.

Applies when / blocked by. Bhaṭṭoji gives saṃmati two senses, and so two uses of the word:

saṃmati is "becoming an object of affection". Without it: praṇāyyaś coraḥ, a thief, "unworthy of affection".
saṃmati is also regard for enjoyments. Without it: praṇāyyo 'ntevāsī, a pupil who is "detached".

Otherwise: praṇeyaḥ.

Bhaṭṭoji calls the first saṃmati "an activity of the object" (karmavyāpāra). One commentator explains: it is the thief who is not loved. The other says both senses are meant at once.

Siddhānta-kaumudī

संमतिः प्रीतिविषयीभवनं कर्मव्यापारः । तथा भोगेष्वादरोऽपि संमतिः । प्रणाय्यश्चोरः । प्रीत्यनर्ह इत्यर्थः । प्रणाय्योऽन्तेवासी । विरक्त इत्यर्थः । प्रणेयोऽन्यः ॥

saṃmati is "becoming the object of affection", an activity of the object (karman). Likewise, regard (ādara) for enjoyments is also saṃmati. praṇāyyaś coraḥ "a thief [is praṇāyya]", meaning: unworthy of affection. praṇāyyo 'ntevāsī "a pupil [is praṇāyya]", meaning: detached. Otherwise: praṇeyaḥ.

Bālamanoramā

प्रणाय्योऽसंमतौ - प्रणाय्योऽसमंतौ । असंमतौ गम्यायां 'प्रणाय्य' इति निपात्यते । तत्र असंमतिशब्दैकदेशं समंतिशब्दं विवृणोति — प्रीतिविषयीभवनमिति । तच्च कर्मनिष्ठमित्याह — कर्मव्यापार इति.तथेति । भोगेषु = सुखदुःखानुभवेषु आसक्तिरपि संमतिरित्यर्थः । एवंविधा संमतिर्न भवतीति असंमतिरिति फलितम् । प्रणाय्यश्चोर इति । ण्यति वृद्धौ आयादेशः ।

translator notes

commentary BM: 'karmavyāpāraḥ' says that saṃmati, 'becoming the object of affection', resides in the object (karmaniṣṭha); in the second sense, 'bhogeṣu' means experiences of pleasure and pain and saṃmati is attachment to them; asaṃmati is the absence of such saṃmati. praṇāyya has ṇyat, vṛddhi and āy. Followed in 'an activity of the object'.
commentary TB, printed under sk.2882.t1: asaṃmati is one, such as a thief, who does not become the object of people's affection; strictly, by economy, saṃmati is affection itself and asaṃmati one for whom people have none. Alternatively, asaṃmati is one who has no affection for objects of sense, a detached person. Both senses are taken at once (tantreṇa). Followed: the English keeps both of Bhaṭṭoji's senses.
textual NSP p. 486 (scan) prints the sūtra as 'praṇāyyo saṃmatau', without avagraha; ours has 'praṇāyyo 'saṃmatau'. The kaumudī's gloss 'prītyanarhaḥ' confirms asaṃmati.

SK 2890 · A 3.1.129V

पाय्यसान्नाय्यनिकाय्यधाय्या मानहविर्निवाससामिधेनीषु ॥ २८९० ॥

pāyyasānnāyyanikāyyadhāyyā mānahavirnivāsasāmidhenīṣu

pāyyasānnāyyanikāyyadhāyyā mānahavirnivāsasāmidhenīṣu — pāyya, sānnāyya, nikāyya and dhāyyā [are nipātita] in the senses of a measure, an oblation, a dwelling and a sāmidhenī [verse, respectively].

Rule. Four words are given by nipātana, in four senses, respectively. pāyya means a measure; sānnāyya, an oblation; nikāyya, a dwelling; dhāyyā, a sāmidhenī verse.

Example.

pāyya, "that by which one measures" (mīyate 'nena):

mā "to measure" + ṇyat, instrument → p for the initial m (by the nipātana) → pā-ya

→ the augment yuk (y) by āto yuk (SK 2761) → pā-y-ya → pāyyam.

sānnāyya, a particular oblation, "properly led towards the fire for the homa", the offering into the fire:

sam + nī + ṇyat → vṛddhi → āy for ai, and long ā in sam (by the nipātana) → sānnāyyam.

nikāyya, a dwelling, "in which grain and the like are heaped up" (nicīyate):

ni + ci + ṇyat, locus → vṛddhi → ni-cai-ya

→ āy for ai, and k for the root's initial c (by the nipātana) → nikāyyaḥ.

dhāyyā, a ṛc "by which the fuel-stick is laid" (dhīyate). One commentator derives it from dhā with ṇyat and āy.

Applies when / blocked by. Why must āy be given by nipātana? One commentator answers for nikāyya. ai becomes āy only before a vowel (SK 61). Before the consonant y nothing would replace it. So the nipātana supplies āy.

One commentator names the dwelling: a granary. Both commentators say the dhāyyā is the verse pṛthupājā amartyaḥ, inserted among the verses for laying the fuel.

Siddhānta-kaumudī

मीयतेऽनेन पाय्यं मानम् । ण्यत् धात्वादेः पत्वं च । आतो युक् SK 2761 इति युक् । सम्यङ् नीयते होमार्थमग्निं प्रतीति सान्नाय्यं हविर्विशेषः । ण्यदायादेशः समो दीर्घश्च निपात्यते । निचीयतेऽस्मिन्धान्यादिकं निकायो निवासः । अधिकरणे ण्यत् आय् धात्वादेः कुत्वं च निपात्यते । धीयतेऽनया समिदिति धाय्या ऋक् ॥

pāyyam, a measure (māna): [that] by which [something] is measured (mīyate 'nena). ṇyat, and p in place of the initial [m] of the dhātu, [are nipātita]; yuk [comes] by āto yuk (SK 2761). sānnāyyam, a particular oblation: [that which] is properly (samyak) led towards the fire for the homa. ṇyat, the substitute āy, and lengthening of sam are nipātita. nikāyyaḥ, a dwelling (nivāsa): [that] in which grain and the like are heaped up (nicīyate). ṇyat in the sense of the locus (adhikaraṇa), āy, and kutva of the initial [c] of the dhātu are nipātita. dhāyyā, a ṛc: [that] by which the fuel-stick (samidh) is laid (dhīyate).

Bālamanoramā

पाय्यसान्नाय्यनिकाय्यधाय्या मानहविर्निवाससामिधेनीषु - पाय्यसांनाय्य । पाय्य, सांनाय्य, निकाय्य, धाय्य — एषां द्वन्द्वात्प्रथमाबहुवचनम् । मान,हविः, निवास, सामिधेनी - एषां द्वन्द्वात्सप्तमी । मानादिषु गम्येषु क्रमात् पाय्यादयो निपात्यन्ते । मीयते अनेनेति । माधातोः करणे ण्यत्,धात्वादेर्मकारस्य पत्वं च निपात्यते इत्यर्थः । आत इति.ण्यतिमीनातीत्यात्त्वे कृते आतो युगिति भावः । ण्यदिति । संपूर्वान्नीदातोः कर्मणि निपात्यत इत्यर्थः । आयादेशिति । सननीय इतिस्थिते आयादेशो निपात्यते इत्यन्वयः । निवास इति । कुसूलादिरित्यर्थः । अधिकरणे इति । चिञ्धातोरधिकरणे ण्यन्निपात्यते इत्यन्वयः । आयिति । अच्परकत्वाऽभावादायादेशोऽप्राप्तो निपात्यते इत्यन्वयः । धाय्या ऋगिति । धाधातोः करणे ण्यति आयादेशो निपात्यते इति भावः । सामिधेन्यो नाम समिदाधानार्था ऋग्विशेषाः । तत्र 'समिध्यमानो अध्वरे' इति ऋच उपरि प्रक्षेप्यापृथुपाजा अमर्त्यः इत्याद्या ऋक्प्रसिद्धा ।

translator notes

commentary BM: the first sūtra-word is a dvandva of pāyya, sānnāyya, nikāyya, dhāyya in the first case, plural (prathamā bahuvacana), the second a dvandva of māna, havis, nivāsa, sāmidhenī in the seventh case (saptamī); the four are nipātita respectively when the four senses are understood. Followed: '[respectively]'.
commentary BM: pāyya is from mā with ṇyat in the karaṇa sense and p for the initial m; yuk follows by āto yuk after the ā is in place. sānnāyya is from nī with sam, in the object sense, with āy nipātita. nivāsa means a granary (kusūla) or the like. nikāyya is from ciñ with ṇyat in the locus sense, the āy being nipātita because, with no vowel following, it would not otherwise apply. dhāyyā is from dhā with ṇyat in the karaṇa sense and āy. The sāmidhenīs are verses for laying the fuel, and the one meant is the well-known verse beginning 'pṛthupājā amartyaḥ', inserted after 'samidhyamāno adhvare'. Followed for the senses of the four words.
commentary TB, printed under sk.2882.t1: pāyya is from māṅ with ṇyat in the karaṇa sense, otherwise meyam. The oblation (sānnāyya) is the curds and milk prescribed by 'aindraṃ dadhy amāvāsyāyām aindraṃ payo 'māvāsyāyām'. dhāyyā is not any sāmidhenī but only the inserted verse 'pṛthupājā amartyaḥ' and the like, a restriction that comes from the nipātana's conventional sense (rūḍhi); 'sāmidhenī' in the sūtra stands for a particular use, so dhāyyāḥ śaṃsati is said of non-sāmidhenī verses too. Recorded.
textual Ours reads 'nikāyo nivāsaḥ', and NSP p. 486 (scan) agrees ('nikāyo'). Wikisource reads 'nikāyyo', which the sūtra-word nikāyya and the following 'ṇyat āy … nipātyate' require. The English gives nikāyya. Mūla reading for Ajai's Print Check: a probable error shared by ours and the print (scan 0496), to be escalated as such.

SK 2891 · A 3.1.130V

क्रतौ कुण्डपाय्यसंचाय्यौ ॥ २८९१ ॥

kratau kuṇḍapāyyasaṃcāyyau

kratau kuṇḍapāyyasaṃcāyyau — kuṇḍapāyya and saṃcāyya [are nipātita] when a sacrifice (kratu) [is meant].

Rule. kuṇḍapāyya and saṃcāyya are given by nipātana when a sacrifice (kratu) is meant.

Example.

kuṇḍa + pā + ya, locus → the augment yuk → kuṇḍapāyyaḥ: a sacrifice "in which soma is drunk with a kuṇḍa" (kuṇḍena pīyate 'smin).

sam + ci + ṇyat → vṛddhi → āy (by the nipātana) → saṃcāyyaḥ: a sacrifice "which is accumulated" (saṃcīyate).

Applies when / blocked by. Bhaṭṭoji names no affix for kuṇḍapāyya. One commentator takes ṇyat, and yuk then comes by SK 2761. The other takes yat, with yuk given by the nipātana; yat fixes a different accent. Scholars discuss this. For saṃcāyya both give ṇyat and āy. Outside a sacrifice, one commentator gives kuṇḍapānam and saṃceyam.

Siddhānta-kaumudī

कुण्डेन पीयतेऽस्मिन्सोमः कुण्डपाय्यः क्रतुः । संचीयतेऽसौ संचाय्यः ॥

kuṇḍapāyyaḥ, a sacrifice (kratu): [one] in which soma is drunk with a kuṇḍa (kuṇḍena pīyate 'smin). saṃcāyyaḥ [a sacrifice]: that which is accumulated (saṃcīyate).

Tattvabodhinī

NSP p. 496–497

—क्रतौ कुण्डपाय्य—। कुण्डशब्दे तृतीयान्ते उपपदे पिबतेरधिकरणे यत्प्रत्ययो युगागमश्च निपात्यते । नन्वत्र ण्यदेव निपात्यतां प्रकृतत्वात् । एवं च ‘आतो युक् चिण्कृतोः’ इति सिद्धत्वात् युक् च न निपातनीय इति लाघवमस्तीति चेत् । मैवम् । तित्स्वरप्रसङ्गात् । इष्यते तु ‘यतोऽनावः’ इत्याद्युदात्तः क्रुदुत्तरपदप्रकृतिस्वरः । तथा च प्रयुज्यते । प्रणाय्यात् कुण्डपाय्य इति । संपूर्वाच्चिनोतेस्तु ण्यदायौ निपात्येते । क्रतौ किम् । कुण्डपानम् । संचेयम्

Bālamanoramā

क्रतौ कुण्डपाय्यसंचाय्यौ - क्रतौ कुण्डपाय्य । क्रतुविशेषे गम्ये एतौ निपात्येते । कुण्डेनेति । अत्सरुकैश्चमसैरित्यर्थः । सामान्येनैकवचनम् ।यदत्सरुकैश्चमसैर्भक्षयन्ति तदेषां कुण्ड॑मिति श्रुतिः । कुण्डपाय्य इति । सत्रविशेषात्मकः क्रतुः । कुण्डेनेति तृतीयान्ते उपपदे अधिकरणे ण्यत् । आतो युक् । संचाय्य इति । संपूर्वाच्चिञः कर्मणि ण्यत्, आयादेशश्च निपात्यते इति भावः । संचाय्यो नाम क्रतुविशेषः क्वचिच्छाखायामन्वेषणीयः ।

translator notes

commentary BM: in kuṇḍapāyya, with kuṇḍena (a third-case word, tṛtīyānta) as upapada, ṇyat comes in the locus sense, then yuk by āto yuk. kuṇḍa means the handle-less (atsaruka) camasa cups, the singular being generic, as in the śruti 'yad atsarukaiś camasair bhakṣayanti tad eṣāṃ kuṇḍam'; the kratu is a kind of sattra. saṃcāyya is from ciñ with sam, ṇyat in the object sense, āy nipātita; a sacrifice by that name is to be looked for in some śākhā. Followed in '[a sacrifice]' for saṃcāyya; the rest recorded.
commentary TB, sk.2891.t1: for kuṇḍapāyya the affix nipātita is yat with the augment yuk, from pā in the locus sense with kuṇḍa (a third-case word) as upapada. TB rejects nipātana of ṇyat, though it would save nipātana of yuk, because ṇyat (being t-final) would give the svarita accent, whereas the wanted accent is ādyudātta by 'yato 'nāvaḥ', kept by kṛduttarapadaprakṛtisvara. For saṃcāyya, ṇyat and āy are nipātita. Counter-examples: kuṇḍapānam, saṃceyam. Recorded.
translator TB (yat with yuk) and BM (ṇyat, then yuk by āto yuk) disagree on the affix of kuṇḍapāyya; the kaumudī names no affix, and the English stays neutral (§16).

SK 2892 · A 3.1.131V

अग्नौ परिचाय्योपचाय्यसमूह्याः ॥ २८९२ ॥

agnau paricāyyopacāyyasamūhyāḥ

agnau paricāyyopacāyyasamūhyāḥ — paricāyya, upacāyya and samūhya [are nipātita] when the agni [is meant].

Rule. paricāyya, upacāyya and samūhya are given by nipātana when the agni is meant. Bhaṭṭoji: they are correct forms for a particular site built for holding the fire.

Example. Bhaṭṭoji's commentators give the parts:

pari + ci + ṇyat → vṛddhi → āy (by the nipātana) → paricāyyaḥ; likewise upacāyyaḥ.

sam + vah + ṇyat → saṃprasāraṇa: u for the v, the a merging into it (by the nipātana) → sam-uh-ya

→ lengthening (by the nipātana) → samūhyaḥ.

Applies when / blocked by. Elsewhere, Bhaṭṭoji says: pariceyam, upaceyam, saṃvāhyam.

Watch out. agni here is not the flame. Both commentators say it is the site built of bricks to hold the fire. One cites the śruti, the Vedic text: samūhyaṃ cinvīta paśukāmaḥ, "one who desires cattle should build the samūhya".

Siddhānta-kaumudī

अग्निधारणार्थे स्थलविशेषे एते साधवः । अन्यत्र तु परिचेयम् । उपचेयम् । संवाह्यम् ॥

These are correct (sādhu) [forms] for a particular site [built] for holding the fire. Elsewhere, however: pariceyam, upaceyam, saṃvāhyam.

Tattvabodhinī

NSP p. 497

—अग्नौ परि-। अग्निरिह न ज्वलनः किं तु तद्धारणार्थमिष्टकाचयनेन निर्मितं स्थलं तदाह—स्थलविशेष इति ॥ एते साधव इति । स्थलविशेषेऽभिधेये परिपूर्वाच्चिनोतेः ण्यदायादेशयोः संपूर्वस्य वहेस्तु संप्रसारणदीर्घयोश्च निपातनादिति भावः

Bālamanoramā

अग्नौ परिचाय्योपचाय्यसमूह्याः - अग्नौपरिचाय्य । अग्नौ गम्ये — परिचाय्य, उपचाय्य, समूह्य एते निपात्यन्ते । अग्निशब्द इष्टकारचितस्थण्डिलविशेषे वर्तते, यन्मृदा चाद्भिश्चाग्निश्चीयतेऽथ कस्मादग्निरुच्यत इति यच्छन्दोभिश्चिनोत्यग्नयो वै छन्दांसी तस्मादग्निरुच्यतेऽथो इयं वा अगनिर्वैआआनरो यन्मृदा चिनोति तस्मादग्निरुच्यते॑ इति वाक्यशेषाच्च । तदाह — अग्निधारणेति । तत्र परिपूर्वादुपपूर्वाच्च चिञः कर्मणि ण्यत्, आयादेशश्च निपात्यते । संपूर्वस्य वहेस्तु कर्मणि ण्यति संप्रसारणं, दीर्घश्च निपात्यते ।समूह्यं चिन्वीत पशुकामः, परिचाय्यंचिन्वीत ग्रामकामः॑इति तैत्तिरीयश्रुतौ परिचाय्यसमूह्यौप्रसिद्धौ । उपचाय्यस्त्वग्निःक्वचिच्छाखायामन्वेषणीयः ।

translator notes

commentary TB, sk.2892.t1: agni here is not the flame but the site built by stacking bricks for holding it, hence 'sthalaviśeṣe'. The forms are correct because pari- [and upa-] ci have ṇyat and āy nipātita, and vah with sam has saṃprasāraṇa and lengthening nipātita. Followed in 'a particular site [built] for holding the fire'.
commentary BM: the word agni denotes a particular altar (sthaṇḍila) built of bricks, as the explanatory passage (vākyaśeṣa) of the śruti shows; pari- and upa-ci take ṇyat in the object sense with āy nipātita, and vah with sam takes ṇyat with saṃprasāraṇa and lengthening nipātita. paricāyya and samūhya are known from the Taittirīya śruti ('samūhyaṃ cinvīta paśukāmaḥ, paricāyyaṃ cinvīta grāmakāmaḥ'); an agni called upacāyya is to be looked for in some śākhā. Followed in 'a particular site'.

SK 2893 · A 3.1.132V

चित्याग्निचित्ये च ॥ २८९३ ॥

cityāgnicitye ca

cityāgnicitye ca — citya and agnicityā [are nipātita] also ['agnau', 'when the agni is meant' — carried forward (anuvṛtti) from SK 2892].

Rule. citya and agnicityā are also given by nipātana. "When the agni is meant" is carried forward from SK 2892.

Example.

ci "to build" → cityaḥ: the agni altar "that is built up" (cīyate).

agni + ci → agnicityā: "the building of the agni".

Applies when / blocked by. Bhaṭṭoji names no affix. His commentators differ on the affix, and on whether "agni" qualifies both words or only citya; scholars discuss this. One commentator notes that elsewhere the form is ceyam.

Bhaṭṭoji then recalls two kṛtya rules from chapter 65. They are taken up with SK 2894 below.

Siddhānta-kaumudī

चीयतेऽसौ चित्योऽग्निः । अग्नेश्चयनमग्निचित्या । प्रैषातिसर्गप्राप्तकालेषु कृत्याश्च SK 2817 । त्वया गन्तव्यम् । गमनीयम् । गम्यम् । इह लोटा बाधा माभूदिति पुनः कृत्यविधिः स्त्र्यधिकारादूर्ध्वं वासरूपविधिः क्वचिन्नेति ज्ञापयति । तेन क्तल्युट्तुमुन्खलर्थेषु नेति सिद्धम् ।अर्हे कृत्यतृचश्च SK 2822 । स्तोतुमर्हः स्तुत्यः, स्तुतिकर्म । स्तोता, स्तुतिकर्ता । लिङा बाधा माभूदिति कृत्यतृचोर्विधिः ॥

citya is the agni [altar] that is built up (cīyate). agnicityā is the building of the agni.

praiṣātisargaprāptakāleṣu kṛtyāś ca (SK 2817): tvayā gantavyam, gamanīyam, gamyam "you are to go". The renewed injunction of the kṛtya [affixes] here, so that they are not blocked by loṭ, indicates (jñāpayati) that after the strī-adhikāra the injunction of optional coexistence of unlike affixes (vāsarūpa-vidhi) in some cases does not hold. Thereby it is established that it does not [hold] in [the domains of] kta, lyuṭ, tumun and the affixes in the khal-sense.

arhe kṛtyatṛcaś ca (SK 2822): stotum arhaḥ stutyaḥ "deserving to be praised: stutya", the object of praise; stotā [likewise], the agent of praise. The injunction of kṛtya and tṛc [there] is so that they are not blocked by liṅ.

Tattvabodhinī

alignment inferredNSP p. 497–498

—चित्योग्निरिति । चिनोतेः कर्मणि क्यप् । यतोऽपवादः । इह सूत्रे अग्नावित्यनुवर्तते तच्च चित्यशब्दस्यैव विशेषणं न द्वितीयस्य । तस्य भावार्थकत्वेनाग्निवाचकत्वासंभवात् । अग्नेरन्यत्र चेयमित्येव । शब्दकौस्तुभादौ तु अग्निचित्येत्यत्र भावे यकारप्रत्ययस्तुक् च निपात्यते न तु क्यप् । तेनान्तोदात्तत्वं भवति । क्यपि तु कृते क्यपः पित्त्वादनुदात्तत्वे धातुस्वरेण चित्य इवाद्युदात्तः स्यादिति स्थितम् । ननु वासरूपविधिना कृत्या अपि भविष्यन्तीत्यत आह—स्त्र्यधिकारादूर्ध्वमित्यादि ॥—क्तल्युडिति । हसितं हसनं छात्रस्य । ‘नपुंसके भावे कः’ ‘ल्युट् च’ इत्यनयोर्विषये भावे इति घञ् न । इच्छति भोक्तुम् । अत्र ‘इच्छार्थेषु लिङ्लोटौ’ इति लोण्न । लिङ् तु भवत्येव । ‘समानकर्तृकेषु तुमुन्’ ‘लिङ् चे’ति वचनात् । ईषत्पानः । ‘आतो युच्’ इति युच् । अत्र ‘ईषद्दुःसुषु-’ इति खल् न ॥—लिङा बाधेति । चकारेण ‘लिङ् यदि’ इत्यतो लिङनुकृष्यत इति भावः ॥—भव्य-। ‘तयोरेव-’ इति नियमात्कर्तर्यप्राप्ते वचनम् ॥—साम्नामिति । कर्मणि षष्ठी ॥—इत्यादीति । प्रवक्तीति प्रवचनीयो गुरुः स्वाध्यायस्य । प्रवचनीयो गुरुणा स्वाध्यायः । उपस्थानीयः शिष्यो गुरोः । उपस्थानीयो गुरुः शिष्येण । जायते जन्यः जन्यमनेन वा । आप्लवते आप्लाव्यः । ण्यत् आप्लाव्यमनेन वा ॥—शकि लिङ् चेति ॥—वोढव्य इति । वह्-प्रापणे इत्यस्मात्तव्यः । हस्य ‘हो ढः’ इति ढत्वे ‘झषस्तथोः-’ इति धत्वे ‘ष्टुना ष्टुः’ इति ष्टुत्वे ‘ढो ढे लोपः’ ‘सहिवहोः-’ इत्यवर्णस्यौत्यम् । अत्र ढलोपे कर्तव्ये ष्टुत्वमसिद्धमिति नाशङ्क्यम्, आश्रयासिद्धत्वात् ॥—बाधा माभूदिति । कृत्यानामिति शेषः ॥ —कृत्योक्तिरिति । कृत्यानुकर्षकचकारोक्तिरित्यर्थः ॥—लाघवादिति । इह हि चकारमात्रेण ॥ इति कृत्यप्रकरणम् ॥

Bālamanoramā

चित्याग्निचित्ये च - चित्याग्निचित्ये च । चित्यश्च अग्निचित्या चेति द्वन्द्वः । अग्नौ निपात्येते । चित्योऽग्निरिति । कर्मणि ण्यत्,तुक् च निपात्यते । अग्नेश्चयनमिति । अग्निशब्दे षष्ठन्ते उपपदे चिञो ण्यत्,तुक् च । स्त्रीत्वं लोकात् ।प्रैषातिसर्गे॑ति व्याख्यातमपि स्मार्यते । गम्यमिति ।पोरदुपधा॑दिति ण्यदपवादः क्यप् । ननु सामान्येन बावकर्मणोर्विहितानां कृत्यानां प्रैषादिषु तदभावे च सिद्धेः प्रैषादिषु कृत्यविधिव्र्यर्थ इत्यत कृत्यानां प्रेषाद्यभावे भावकर्मणोश्चरितार्थत्वात् । अतः प्रैषादिषु कृत्यानां लोटा कृत्यानां बाधनिवृत्त्ये पुनः कृत्यविधिरित्यर्थः । ननु वासरूपविधिनैव लोटा प्रैषादिषु कृत्यानां बाधो न भविष्यतीत्यत आह — स्त्र्यधिकारादूध्र्वमिति ।स्त्रियां क्ति॑न्नित्यत ऊध्र्वमित्यर्थः ।प्राक् स्त्रिया वासरूपविधिः॑ इति भाष्यम् । ननु स्त्र्यधिकारादूध्र्वं वाऽसरूपवदेरप्रवृत्तौस्त्रियां क्ति॑न्निति सामान्यविहितस्य कित्नः 'षिद्भिदादिभ्योऽभि' ति विशेषविहितेन नित्यबाधः स्यात्, ततः — क्षमा क्षान्ति, भिदा भित्तिरित्यादि न स्यादित्यत आह — क्वचिन्नेति ।क्वचि॑दित्यस्याऽनिर्धारणादाह — तेनेति । सिद्धमिति । एषु वासरूपविधित्यत्र सङ्कोचेति भावः । अत्र व्याख्यानमेव शरणम् । अर्हे कृत्यतृचश्चेति । प्राग्व्याख्यातं विशेषविवक्षया स्मार्यते ।लिङ्यदी॑त्यतो लिङनुकर्षार्थश्चकार इत्युक्तं प्राक् । ननु अर्हे अनर्हे च सामान्यविधानादेव अर्हेऽपि कृत्यतृचोः सिद्धयोः पुनस्तद्विधिव्र्यर्थ इत्यत आह — लिङा बाधेति ।अर्हे चे॑त्येतावत्येव उक्ते चकारानुकृष्टस्य लिङ एवार्हे विधिः स्यात्, तथा च अर्हे कृत्यतृचोर्विधिर्न स्यात्, अर्हे विशेषविहितेन लिङा बाधात्, अनर्हे कृत्यतृचोश्चरितार्थत्वात् । वासरूपविधिस्तु स्त्र्यधिकारादूर्द्ध्वं न प्रवर्तते इत्युक्तमेव । अतो लिङा बाधा मा भूदिति कृत्यतृचोर्विधिरित्यर्थः ।

translator notes

commentary TB, sk.2893.t1: 'agnau' is carried forward (anuvartate) into this sūtra, but it qualifies only citya, not the second word, since agnicityā, having the sense of the action (bhāva), cannot denote the agni; elsewhere the form is ceyam.
commentary BM: citya and agnicityā form a dvandva, and 'agnau nipātyete', 'these two are nipātita [when] agni [is meant]', applying agnau to both words. Recorded.
commentary TB, sk.2893.t1: citya is from ci with kyap in the object sense, an exception to yat. For agnicityā, the Śabdakaustubha and other works hold that the affix ya in the bhāva sense with tuk is nipātita, not kyap, so that the word is antodātta; with kyap, being p-marked and so unaccented, the root accent would make it ādyudātta like citya. Recorded; the kaumudī names no affix.
commentary BM: in citya, ṇyat in the object sense and tuk are nipātita; in agnicityā, with agni as a sixth-case word (ṣaṣṭhyanta) for upapada, ṇyat and tuk after ci; the feminine is from usage. Recorded; the kaumudī names no affix.
commentary BM on praiṣātisarga…: Objection: kṛtyas, prescribed generally in bhāva and karman, would hold in praiṣa etc. anyway, so why prescribe them there? Answer: because they would have scope outside praiṣa etc., loṭ, specifically prescribed in praiṣa etc., would block them; hence the renewed injunction. Objection: vāsarūpa would prevent the blocking. Answer: 'after the strī-adhikāra' means after striyāṃ ktin (SK 3272), and the Bhāṣya says 'prāk striyā vāsarūpavidhiḥ'. Objection: then ktin would always be blocked by aṅ (ṣidbhidādibhyo 'ṅ, SK 3281), and kṣānti, bhitti would not arise. Answer: 'kvacit'; since 'kvacit' does not fix the cases, Bhaṭṭoji adds 'tena…'; here 'interpretation alone is the refuge' (vyākhyānam eva śaraṇam). Followed in reading 'kvacin na' as 'in some cases does not hold'.
commentary TB, sk.2893.t1, illustrates the four domains: hasitaṃ hasanaṃ chātrasya (ghañ does not come in the domain of 'napuṃsake bhāve ktaḥ' and 'lyuṭ ca'); icchati bhoktum (loṭ by 'icchārtheṣu liṅloṭau' does not come, though liṅ does, by 'samānakartṛkeṣu tumun' with 'liṅ ca'); īṣatpānaḥ (yuc by 'āto yuc', and khal by 'īṣadduḥsuṣu…' does not come). Followed in taking the list as the domains where the vāsarūpa option fails.
commentary BM on arhe…: 'ca' there draws liṅ from liṅ yadi (SK 2821). Were 'arhe ca' alone said, only liṅ would be prescribed in the sense of 'deserving', and the kṛtyas and tṛc, prescribed generally and having scope where 'deserving' is not meant, would be blocked by that specific liṅ, vāsarūpa not holding after the strī-adhikāra. Hence the injunction of kṛtya and tṛc. Followed.
translator TB restricts the carried-forward 'agnau' to citya; BM applies it to both words. They also differ on the affix: TB has kyap for citya (and, after the Śabdakaustubha, ya with tuk for agnicityā), BM has ṇyat with tuk for both. The English marks the anuvṛtti without deciding its scope and names no affix (§16).
translator Bhaṭṭoji recalls here the kṛtya rules praiṣātisarga… (SK 2817) and arhe kṛtyatṛcaś ca (SK 2822), already explained in the lakārārtha section; BM says the first is recalled although explained before ('vyākhyātam api smāryate'), and the second for the sake of a particular point. In 'stotā, stutikartā' the sense 'deserving' carries over from the preceding example.

SK 2894 · A 3.4.68V

भव्यगेयप्रवचनीयोपस्थानीयजन्याप्लाव्यापात्या वा ॥ २८९४ ॥

bhavyageyapravacanīyopasthānīyajanyāplāvyāpātyā vā

bhavyageyapravacanīyopasthānīyajanyāplāvyāpātyā vā — bhavya, geya, pravacanīya, upasthānīya, janya, āplāvya and āpātya [are nipātita] optionally [in the sense of the agent — 'kartari' carried forward (anuvṛtti) from kartari kṛt, SK 2832].

Rule. bhavya, geya, pravacanīya, upasthānīya, janya, āplāvya and āpātya are given by nipātana, optionally in the sense of the agent. "In the sense of the agent" is carried forward from kartari kṛt (SK 2832). One commentator says so.

In the other alternative SK 2833 holds. After a transitive (sakarmaka) root the word is in karman, the object. After an intransitive (akarmaka) root it is in bhāva, the action itself.

Example.

bhū + yat (SK 2842) → guṇa (SK 2168) → bho-ya → av for o before y (SK 63) → bhav-ya

→ agent: bhavyaḥ "one who becomes" (bhavati);

→ or bhāva, since bhū is intransitive: bhavyam anena "it is to be become by him".

gai "to sing" → ā for ai (SK 2370) → gā + yat (SK 2842)

→ ī for ā before yat (SK 2843) → guṇa (SK 2168) → geya

→ agent: geyaḥ sāmnām ayam "this one is a singer of sāmans", the Vedic chants;

→ or karman, since gai is transitive: geyaṃ sāma anena "the sāman is to be sung by him".

Applies when / blocked by. Bhaṭṭoji ends with "and so on". Bhaṭṭoji's commentators fill it in, each word in both senses:

pravacanīyo guruḥ "the teacher who expounds" / pravacanīyo vedaḥ "the Veda to be expounded";
upasthānīyaḥ śiṣyo guroḥ "the pupil who attends the teacher" / upasthānīyo guruḥ śiṣyeṇa "the teacher to be attended by the pupil";
janyaḥ / janyam anena;
āplāvyaḥ / āplāvyam anena, with ṇyat by SK 2886;
āpātyaḥ / āpātyam anena, with ṇyat by SK 2872.

(The last pair, and the SK numbers for the ṇyat, are one commentator's. For vedaḥ the other commentator has svādhyāyaḥ, Vedic recitation.)

Watch out. In geyaḥ sāmnām ayam the object sāmnām is in the sixth case, not the second. One commentator explains: the object goes with a kṛt-word, and is not expressed by it. ayam "this one" is in the first case, because the agent is what geyaḥ expresses.

Recalled: SK 2817, praiṣātisargaprāptakāleṣu kṛtyāś ca. In the senses of a command (praiṣa), a permission (atisarga) and "the time has come" (prāptakāla), the kṛtya affixes come too:

tvayā gantavyam / gamanīyam / gamyam "you are to go".

The affix loṭ is taught specially for these senses. A special rule would block the general kṛtyas. So Pāṇini restates the kṛtyas here, so that loṭ does not block them.

But SK 2830 already lets a general affix stand beside a special affix of unlike form. Why restate? Bhaṭṭoji draws an indication (jñāpaka) from it. After the strī-adhikāra, the option of SK 2830 sometimes does not hold. The strī-adhikāra is the heading that begins with striyāṃ ktin (SK 3272). SK 2817 stands after it.

Where does the option fail? Bhaṭṭoji: in the domains of kta, lyuṭ, tumun and the affixes in the sense of khal. One commentator illustrates:

hasitam, hasanaṃ chātrasya "the student's laughing": ghañ does not come where kta and lyuṭ serve;
icchati bhoktum "he wishes to eat": loṭ does not come where tumun serves;
īṣatpānaḥ "easily drunk": khal does not come where yuc serves. yuc is a kṛt affix ana, which comes in the sense of khal after roots in ā.

Why "sometimes". One commentator gives the reason. If the option always failed after SK 3272, ktin would always be blocked by aṅ. Both are kṛt affixes forming feminine action nouns, taught in the strī-adhikāra (SK 3272, SK 3281). Then forms such as kṣānti and bhitti would not arise.

Recalled: SK 2822, arhe kṛtyatṛcaś ca. In the sense "deserving", the kṛtyas and tṛc come too:

stotum arhaḥ stutyaḥ "deserving to be praised", the object of praise;

stotā "deserving to praise", the agent of praise.

The kṛtyas and tṛc are named so that liṅ, taught for this sense, does not block them.

Recalled: SK 2823, śaki liṅ ca. In the sense "able", liṅ comes, and by "ca" the kṛtyas too:

voḍhavyaḥ "able to be carried" (voḍhuṃ śakyaḥ); likewise vahanīyaḥ, vāhyaḥ.

The "ca" brings in the kṛtyas so that liṅ does not block them.

Bhaṭṭoji closes with a point of economy (lāghava). This "ca" alone is enough to give the indication about SK 2830. So "kṛtyāś ca" in SK 2817, and "kṛtyatṛcaḥ" in SK 2822, need not be taken as its source. One commentator explains: resting it on those two would be heavier.

Bhaṭṭoji ends: "Here ends the section on the kṛtya affixes." The next chapter turns to the other kṛt affixes. It opens with ṇvultṛcau (SK 2895), where the kṛtya heading of SK 2831 stops.

Siddhānta-kaumudī

एते कृत्यान्ताः कर्तरि वा निपात्यन्ते । पक्षे तयोरेवेति सकर्मकात्कर्मणि अकर्मकात्तु भावे ज्ञेयाः । भवतीति भव्यः । भव्यमनेन वा । गायतीति गेयः साम्नामयम् । गेयं सामानेन वा इत्यादि । शकि लिङ् च SK 2823 । चात्कृत्याः । वोढुं वशक्यो वोढव्यः । वहनीयो वाह्यः । लिङा बाधा माभूदिति कृत्योक्तिः ॥ लाघवादनेनैव ज्ञापनसंभवे प्रैषादिसूत्रे कृत्याश्चेति सुत्यजम् । अर्हे कृत्यतृचोर्ग्रहणं च ॥

These [words], ending in kṛtya affixes, are optionally nipātita in the sense of the agent (kartṛ). In the other alternative they are to be understood, by tayor eva [kṛtyaktakhalarthāḥ] (SK 2833), in the sense of the object (karman) after a transitive (sakarmaka) [root], and in the sense of the action itself (bhāva) after an intransitive (akarmaka) [root]. bhavyaḥ "[one who] becomes" (bhavati); or bhavyam anena "it is to be become by him". geyaḥ sāmnām ayam "this one is a singer (gāyati) of sāmans"; or geyaṃ sāma anena "the sāman is to be sung by him"; and so on.

śaki liṅ ca (SK 2823): by "ca", the kṛtyas [also occur in the sense of capability]: voḍhavyaḥ, "able to be carried" (voḍhuṃ śakyaḥ); vahanīyaḥ, vāhyaḥ. The mention of the kṛtyas [by "ca"] is so that they are not blocked by liṅ. Since, for economy (lāghava), the indication (jñāpana) [that the vāsarūpa-vidhi sometimes does not hold after the strī-adhikāra] can be had from this [ca] alone, "kṛtyāś ca" in the praiṣa… sūtra (SK 2817) can readily be dispensed with [as its source], and so can the mention of kṛtya and tṛc in arhe… (SK 2822).

[Thus ends the section on the kṛtya affixes (kṛtya-prakaraṇa).]

Bālamanoramā

भव्यगेयप्रवचनीयोपस्थानीयजन्याप्लाव्यापात्या वा - भव्यगेय । कर्तरि वेति ।कर्तरि कृ॑दित्यतः कर्तरीत्यनुवृत्तं वेत्यनेन संबध्यते । तथा च कर्तरि वा एते निपात्यन्ते । अन्यत्र नेति फलति । तत्र अन्यत्रेत्यस्याऽनिर्धारणादाह — पक्षे इति । अन्यत्रापि न सर्वत्र, किंतुतयोरेव कृत्यक्तखलर्थाः॑ इति सूत्रेण सकर्मकात्कर्मणि, अकर्मकाद्भावे एते कृत्या ज्ञेया इत्यर्थः ।तयोरेव कृत्ये॑ति सूत्रेलः कर्मणि चे॑त्यस्मात्सकर्मकेभ्यः कर्मणि अकर्मकेभ्यो भाव इत्यनुवर्तते इति भावः । भव्य इति । कर्तरि अचो यत् । भव्यमनेन वेति । भावे यत् ।गेयः साम्नामयमित । गाधातोः कर्तरि यत् ।ईद्यती॑ति प्रकृतेरीत्त्वम् । गुणः । साम्नां कर्मणामनभिहितत्वात्कृद्योगे षष्ठी । कर्तुरभिहितत्वात्प्रथमा । गेयं सामाऽनेनेति । कर्मणि यत्, सकर्मकत्वात्, नतु भावे, कर्तुरनभिहितत्वात्तृतीया । कृद्योगषष्टी तु कृत्ययोगे कर्तरि वैकल्पिकी,कृत्यानां कर्तरि वा ॑ इत्युक्तेः । इत्यादीति ।प्रवचनीयो गुरुर्वेदस्य॑ । प्रवक्तेत्यर्थः । कर्तरि अनीयर् ।प्रवचनीयो वेदो गुरुणे॑ति वा ।उपस्थानीयः शिष्यो गुरोः॑,उपस्थानीयो गुरुः शिष्येणे॑ति वा ।जन्योऽसौ॑ । जायते इत्यर्थः ।जन्यमनेने॑ति वा । आप्लवतेऽसौआप्लाव्यः॑ । 'ओरावश्यके' इति कर्तरि ण्यत् ।आप्लाव्यमनेने॑ति वा । आपतत्यसौआपात्यः ।ऋहलो॑रिति कर्तरि ण्यत् ।आपात्यमनेन वा॑ ।शकि लिङ् चे॑त्यपि व्याख्यातं प्राक् विशेषविवक्षया सूत्रक्रमादिहोपन्यस्तम् । नन्विह चकारानुकृष्टकृत्यविधिव्र्यर्थः, शक्तौ अशक्तौ च भावकर्मणोः सामान्यतः कृत्यविदित एव शक्तावपि सिद्धेरित्यत आह — लिङा बाधेति ।शकि लि॑ङित्येतावत्येवोक्ते शक्तौ विशेषविहितेन लिङा कृत्यानां बाधः स्यात्, अशक्तौ कृत्यानां चरितार्थत्वात् । वासरूपविधिस्तु स्त्र्यधिकारादूध्र्वं नेत्युक्तमेवेति भावः । लाघवादिति । इह चकारमात्रेण वासरूपविधेः स्त्र्यधिकारादूध्र्वमनित्यताज्ञापनं संभवति, अतःप्रैषातिसर्गे॑ति सूत्रे कृत्यग्रहणेनअर्हे कृत्यतृचश्चे॑त्यत्र कृत्यतृज्ग्रहणेन च तज्ज्ञापनाश्रयणे गौरवमिति भावः । इति कृत्यप्रक्रिया ॥ इति बालमनोरमायाम् कृत्यप्रक्रिया॥

translator notes

commentary BM: 'kartari' is carried forward from kartari kṛt and construed with 'vā': these are nipātita optionally in the agent sense. Since 'elsewhere' is not fixed, Bhaṭṭoji adds 'pakṣe…': not everywhere, but by tayor eva kṛtyaktakhalarthāḥ in the object sense after transitive roots and in bhāva after intransitive ones ('sakarmakebhyaḥ karmaṇi akarmakebhyo bhāve' being carried into tayor eva from laḥ karmaṇi ca). Followed in sutra_en and k1.
commentary BM: bhavya has yat in the agent sense by aco yat, and bhavyam anena yat in bhāva; geya has yat in the agent sense, ī by īd yati (SK 2843), then guṇa. In 'geyaḥ sāmnām ayam' sāmnām is a sixth-case word (ṣaṣṭhyanta) of kṛt-connection, the object being unexpressed, and ayam is first-case (prathamānta) because the agent is expressed; in 'geyaṃ sāma anena' the yat is in the object sense, the root being transitive, not in bhāva. BM fills 'ityādi' with pravacanīyo gurur vedasya / pravacanīyo vedo guruṇā, upasthānīyaḥ śiṣyo guroḥ / upasthānīyo guruḥ śiṣyeṇa, janyo 'sau / janyam anena, āplāvyaḥ (ṇyat by orāvaśyake, SK 2886) / āplāvyam anena, āpātyaḥ (ṇyat by ṛhaloḥ, SK 2872) / āpātyam anena. Followed in rendering sāmnām as the object of 'singer'.
commentary TB, printed under sk.2893.t1: the sūtra is stated because by the restriction of tayor eva the kṛtyas would not be available in the agent sense; sāmnām is a sixth-case word of the object (karmaṇi ṣaṣṭhī). TB fills 'ityādi' with pravacanīyo guruḥ svādhyāyasya / pravacanīyo guruṇā svādhyāyaḥ, upasthānīyaḥ śiṣyo guroḥ / upasthānīyo guruḥ śiṣyeṇa, janyaḥ / janyam anena, āplāvyaḥ (ṇyat) / āplāvyam anena, and derives voḍhavya from vah with tavya through ho ḍhaḥ, jhaṣas tathor dho 'dhaḥ, ṣṭutva, ḍho ḍhe lopaḥ and sahivahor od avarṇasya, adding that ṣṭutva is not asiddha for the ḍh-deletion, by āśrayāsiddhi. Recorded; the kaumudī gives no derivation.
commentary TB, printed under sk.2893.t1: 'kṛtyoktiḥ' means the statement of the 'ca' that draws in the kṛtyas; on 'bādhā mā bhūt' TB supplies 'kṛtyānām'. Followed: 'the mention of the kṛtyas [by ca]'.
commentary BM on the closing sentence: were only 'śaki liṅ' said, the specific liṅ would block the kṛtyas in the sense of capability, since they have scope outside it, and vāsarūpa does not hold after the strī-adhikāra. By the mere 'ca' here the non-universality of vāsarūpa after the strī-adhikāra can be indicated, so resting that indication on the kṛtya-mention in praiṣātisarga… and on kṛtyatṛc in arhe… would be cumbersome (gaurava). Followed in '[as its source]'.
textual Ours reads 'voḍhuṃ vaśakyo voḍhavyaḥ'; NSP p. 487 (scan) has 'voḍhuṃ śakyo', and Wikisource agrees. The stray 'va' is not rendered. Mūla correction for Ajai's Print Check.
textual The prakaraṇa colophon 'iti kṛtyaprakaraṇam' is printed in kaumudī type after 'arhe kṛtyatṛcor grahaṇaṃ ca' in NSP p. 487 (scan), and the print then opens 'atha kṛdantaprakaraṇam' before SK 2895; Wikisource has 'iti kṛdantakṛtyaprakaraṇam'. Ours lacks it; supplied in brackets. Mūla addition for Ajai's Print Check.
textual BM (sk.2894.b1) ends with its own colophon 'iti kṛtyaprakriyā. iti bālamanoramāyāṃ kṛtyaprakriyā', and then carried a stray fragment, 'atha kryādayaḥ. atha śnāvikaraṇadhātavo nirūpyante. ḍu krīñ iti', the opening of BM on the kryādi section, which was re-filed to the head of sk.2554.b1 (p52) on 2026-10-05. TB on this sūtra is printed under sk.2893.t1, which ends with TB's own colophon 'iti kṛtyaprakaraṇam'; the TB on SK 2895 and after that followed it was re-filed to sk.2895.t1 (2026-10-05).

कृदन्तकृत्यप्रकरणम्