Vaiyākaraṇa-siddhānta-kaumudī — uṇādiprakaraṇam

उ1 · Uṇ 9.1.1

कृवापाजिमिस्वदिसाध्यशूभ्य उण् ॥ उ१ ॥

kṛvāpājimisvadisādhyaśūbhya uṇ

kṛvāpājimisvadisādhyaśūbhya uṇ — After kṛ, vā, pā, ji, mi, svad, sādh and aś (aśū), the affix uṇ [comes].

Rule. After kṛ, vā, pā, ji, mi, svad, sādh and aś, the affix uṇ comes. A final vowel takes vṛddhi (SK 254); a penultimate a takes vṛddhi (SK 2282). The ā-final roots take y by āto yuk (SK 2761), the one rule Bhaṭṭoji cites.

Forms. kṛ + uṇ → kāru "craftsman, maker"; vā + y + u → vāyu "wind"; pāyu "anus"; ji → jai → jāy-u → jāyu "medicine" (SK 61); mi → māyu "bile"; svad → svādu; sādhu "one who accomplishes another's purpose"; aś → āśu "quick", also a kind of rice.

Siddhānta-kaumudī

करोतीति कारुः शिल्पी कारकश्च । आतो युक् {SK 2761} वातीति वायुः । पायुर्गुदम् । जयत्यभिभवति रोगान् जायुरौषधम् । मिनोति प्रक्षिपति देहे ऊष्माणमिति मायुः पित्तम् । स्वादुः । साध्नोति परकार्यं साधुः । अश्नुते आशु शीघ्रम् । आशुर्व्रीहिः पाटलः स्यात् ।

[The section on the uṇādi affixes (uṇādiprakaraṇa), 65. First pāda.]

One who makes (karoti): kāru, a craftsman (śilpin), and also a maker (kāraka) [kṛ + uṇ → kāru, with vṛddhi before the ṇit affix].

āto yuk (SK 2761) [gives the augment yuk to the ā-final root before the ṇit kṛt affix]: that which blows (vāti) — vāyu [vā + yuk + uṇ → vāyu]. pāyu, the anus [pā + yuk + uṇ → pāyu].

It conquers, overpowers (jayati, abhibhavati) diseases: jāyu, a medicine [ji + uṇ → jai + u → jāyu].

It casts (minoti), throws heat into the body: māyu, bile [mi + uṇ → mai + u → māyu].

svādu [svad + uṇ → svādu].

He accomplishes (sādhnoti) another's purpose: sādhu.

It pervades (aśnute): āśu, quick [aś + uṇ → āśu]. "āśu may be the vrīhi, the pāṭala [rice]."

Tattvabodhinī

NSP p. 525–526

—कृचापा-। डुकृञ् करणे, वा गतिगन्धनयोः, पा पाने, पा रक्षणे, जि अभिभवे, डुमिञ् प्रक्षेपणे, स्वद आस्वादने, साध संसिद्धौ, अशू व्याप्तौ । ‘विश्वकर्मणि ना कारुस्त्रिषु-कारकशिल्पिनोः’ इति मेदिनीकोशः । ‘कारुशिल्पिनि कारके’ इति धरणिकोशस्तदेतदभिप्रैत्याह—कारुरित्यादि । आद्ये योगरूढिर्द्वितीये तु योगमात्रमिति विवेकः । अत एव द्वितीये धात्वर्थं प्रति कारकान्वयो भवत्येव । तथा च भट्टिः—‘राघवस्य ततः कार्यं कारुर्वानरपुङ्गवः । सर्ववानरसेनानामाश्वागमनमादिशत्’ इति । पिबत्यनेन तैलादिकमिति पायुर्गुदस्थानम् । ‘गुदं त्वपानं पायुर्ना’ इत्यमरः । पातिरक्षतीति विग्रहे रक्षकोऽपि । तथा च मन्त्रः ‘भुवस्तस्य स्वतवाँः पायुरग्ने’ इति । ‘स्वतवान् पायौ’ इति नस्य रुत्वम् । ‘अगदो जायुरित्यपि’ इत्यमरः । पुंलिङ्गसाहचर्याज्जायुः पुंसि । ‘मायुः पित्तं कफः श्लेष्मा’ इत्यमरः । गोपूर्वाद्वां वाचं विकृतां मिनोतिप्रक्षिपतीति गोमायुः शृगाल इत्युञ्ज्वलदत्तः । वस्तुतस्तु मायुशब्दः ‘यत्पशुर्मायुमकृत’ ‘गोमायुरेकः’ इत्यादौ वेदभाष्यकारादिभिस्तथैव व्याख्यातत्वात् । स्वदते रोचते इति स्वादुः । विशेष्यनिघ्नोऽयम् । एवं साधुरपि । आशु शीघ्रमिति विलम्बाभावमात्रे क्लिवं, तद्विशिष्टग्रन्थपरत्वे द्रव्ये तु त्रिलिङ्गम् । ‘अथ शीघ्रं त्वरितम्’ इत्युपकम्य ‘क्लीवे शीघ्राद्यसत्वे स्यात्रिष्वेषां भेद्यगामि यत्’ इत्यमरः । व्रीहौ पुंस्येव । ‘उणादयो बहुलम्’ इति बहुलवचनादन्यस्मादप्युण्भवति । रह त्यागे । गृहीत्वा चन्द्रं रहति त्यजतीति राहुः । वस निवासे । वसत्यस्मिन्सर्वमिति सर्वत्रासौ वसतीति वा वासुः वासुश्चासौ देवश्च वासुदेवः । वसुदेवस्यापत्यमित्यस्मिन्नर्थे ‘ऋष्यन्धकवृष्णिकुरुभ्यश्च’ इत्यणि कृते वासुदेव इति व्युत्पत्त्यन्तरमिति दिक्

translator notes

textual The 1915 print numbers this uṇādi sūtra 1 (NSP p. 516, scan page-0526).
textual The 1915 print opens the prakaraṇa with the heading 'uṇādiprakaraṇam 65' and, below it, 'prathamapādaḥ' ('First pāda'), set in heading type just above uṇādi 1 (NSP p. 516, scan page-0526 read; collation batch01, class M). Our kaumudī lacks both; supplied in brackets. Otherwise the kaumudī agrees with the print (which reads 'jāyur auṣadham').
commentary TB, sk.90001.t1: the roots are ḍukṛñ karaṇe, vā gatigandhanayoḥ, pā pāne, pā rakṣaṇe, ji abhibhave, ḍumiñ prakṣepaṇe, svada āsvādane, sādha saṃsiddhau, aśū vyāptau. Followed in naming the roots in sutra_en and in reading mi as 'cast'.
commentary TB, sk.90001.t1: kāru is glossed after Medinī ('viśvakarmaṇi nā kārus triṣu kārakaśilpinoḥ') and Dharaṇi ('kāruḥ śilpini kārake'). In the first sense (craftsman) the word is yogarūḍhi; in the second (maker) it is purely etymological (yogamātra), and so in the second a kāraka can be construed with the root-sense, as in Bhaṭṭi 'rāghavasya tataḥ kāryaṃ kārur vānarapuṅgavaḥ'. Followed in keeping 'craftsman' and 'maker' as two senses.
commentary TB, sk.90001.t1: pāyu is from pā pāne, 'by which oil etc. is drunk', the place of the anus (Amara 'gudaṃ tv apānaṃ pāyur nā'); from pā rakṣaṇe, 'one who protects', it also means a protector, as in the mantra 'bhuvas tasya svatavāṃ pāyur agne'. jāyu is masculine by association with the masculine words in Amara 'agado jāyur ity api'. Recorded; the kaumudī gives only 'anus'.
commentary TB, sk.90001.t1: Amara 'māyuḥ pittaṃ kaphaḥ śleṣmā'. Ujjvaladatta derives gomāyu 'jackal' as 'one who throws out a distorted voice (go)'; TB then corrects Ujjvaladatta (vastutas tu): in fact the word māyu itself is explained thus by the Veda-commentators and others in 'yat paśur māyum akṛta', 'gomāyur ekaḥ' and the like (the print's sentence is elliptical too). Recorded.
commentary TB, sk.90001.t1: svādu is 'what is relished (svadate, rocate)'; it, and likewise sādhu, takes the gender of what it qualifies (viśeṣyanighna). āśu 'quick' is neuter when it means mere absence of delay and of all three genders when it qualifies a substance (Amara 'klībe śīghrādy asattve syāt'); for the rice it is masculine only. Recorded.
commentary TB, sk.90001.t1: by the bahulam of uṇādayo bahulam (SK 3169), uṇ comes after other roots too: rah tyāge gives rāhu ('he seizes the moon and lets it go'); vas nivāse gives vāsu ('in whom all dwell' or 'who dwells everywhere'), and vāsudeva is 'vāsu and god', a derivation alternative to the aṇ of ṛṣyandhakavṛṣṇikurubhyaś ca in the sense 'son of Vasudeva'. Recorded; the kaumudī gives none of these.
translator The bracketed derivations are mine; the kaumudī cites only āto yuk. uṇ is ṇit, so vṛddhi comes by aco ñṇiti (SK 254) for kṛ (kār, with r by uraṇ raparaḥ, SK 70), ji (jai) and mi (mai), the ai then becoming āy before u by eco 'yavāyāvaḥ (SK 61); svad and aś take vṛddhi of their penultimate a by ata upadhāyāḥ (SK 2282); sādh already has ā. 'āśur vrīhiḥ pāṭalaḥ syāt' is a kośa line (Amara) quoted for the second sense of āśu.

उ2 · Uṇ 9.1.2

छन्दसीणः ॥ उ२ ॥

chandasīṇaḥ

chandasīṇaḥ — In the Veda (chandas), [the affix uṇ, carried forward (anuvṛtti) from uṇādi 1,] comes after iṇ.

Rule. In the Veda only, uṇ comes after iṇ "to go". The Tattvabodhinī says that uṇ carries forward.

Forms. i + uṇ → ai → āy-u → āyu "men", in the Vedic phrase mā na āyau "harm us not in our men".

Siddhānta-kaumudī

मा न आयौ ।

[iṇ + uṇ → āyu, in the Vedic phrase:] mā na āyau "[harm] us not in [our] men (āyu)".

Tattvabodhinī

NSP p. 526

—छन्दसीणः । उणनुवर्तते । एति गच्छतीत्यायुः ॥—मा न आयौ इति । आयुशब्दो मनुष्यपर्यायेषु वैदिकनिघण्टौ पठितः । अतएव ‘त्वामग्ने प्रथममायुमायवे’ ‘मानस्तोके तनये मान आयौ’ इत्यादिमन्त्रेषु वेदभाष्ये तथैव व्याख्यातम् । अर्बाचीनास्तु‘छन्दसीणः’ इति सूत्रं बहुलवचनाद्भाषायामपि प्रवर्तत इति स्वीकृत्य ‘आयुर्जीवितकालो ना’ इत्यमरग्रन्थे आयुशब्दमुकारान्तं व्याचख्युः । ननु ‘एतेणिच्च’ इत्युस्प्रत्यये सकारान्तो वक्ष्यमाण आयुःशब्दस्तु लोकवेदयोर्निर्विवाद एव । अत एव जटा आयुरत्येति विग्रहे ‘गृध्रं हत्वा जटायुषम्’ इति रामायणप्रयोगः ‘यदि त्रिलोकी गणनापरा स्यात्तस्याः समाप्तिर्यदिनायुषः स्यात्’ इति श्रीहर्षप्रयोगश्च संगच्छते । तथा च ‘आयुर्जीवितकालो ना’ इत्यत्रायुःशब्दः सकारान्त इत्येव व्याख्यायतां किमुकारान्ताभ्युपगमेनेति चेत् । अत्राहुः । सकारान्त आयुःशब्दो नपुंसक इति तस्य पुंलिङ्गता नेत्याशयेन तथोक्तमिति । अन्ये तु ‘छन्दसीणः’ इति सूत्रस्य भाषायां प्रवृत्त्यभावे ‘मा वधीष्ट जटायुं माम्’ इति भट्टिप्रयोगः । ‘तटीं विन्ध्यस्याद्रैरभजत जटायोः प्रथमजः’ इति विन्ध्यवर्णने अभिनन्दोक्तप्रयोगश्च न संगच्छेतेत्याहुः । वस्तुतस्तु जटां याति प्राप्नोतीति जटायुः । मृगय्वादित्वात्कुः । आयातीत्यायुः । एवं च ‘जटायुषा जटायुं च विद्यादायुं तथायुषा’ इति द्विरूपकोशः । ‘वायुना जगदायुना’ इति वर्णविवेकश्च सुसाध इति दिक्

translator notes

textual The 1915 print numbers this uṇādi sūtra 2 (NSP p. 516, scan page-0526).
commentary TB: 'uṇ is carried forward (uṇ anuvartate)'; 'that which goes (eti, gacchati) is āyu'. Followed in the bracketed anuvṛtti and the form.
commentary TB: āyu is read among the synonyms of 'man' (manuṣya) in the Vedic Nighaṇṭu, and so the Veda-commentary explains it in mantras such as 'mā nas toke tanaye mā na āyau'. Followed in rendering āyu as 'men'.
commentary TB: later authors, holding that by bahula this sūtra also works in the classical language (bhāṣā), take āyu in Amara 'āyur jīvitakālo nā' as u-final. Objection: the s-final āyus (by eteṇic ca, to come) is undisputed in both Veda and the classical language, as in jaṭāyuṣam (Rāmāyaṇa) and in Śrīharṣa, so why assume a u-final word? Answer: the s-final āyus is neuter and cannot be the masculine of Amara. Others add that without the sūtra working in the classical language Bhaṭṭi's 'mā vadhīṣṭa jaṭāyuṃ mām' and Abhinanda's 'jaṭāyoḥ' would not fit. TB's own view: jaṭāyu is 'one who goes to (yāti) the matted hair', with ku by mṛgayvādi, and āyu is 'one who comes (āyāti)', so the dvirūpakośa 'jaṭāyuṣā jaṭāyuṃ ca vidyād āyuṃ tathāyuṣā' is sound. Recorded; the kaumudī gives only the Vedic example.
translator The bracketed derivation is mine on TB's 'eti gacchatīty āyuḥ': i + uṇ → vṛddhi ai (aco ñṇiti, SK 254) → āy before u (eco 'yavāyāvaḥ, SK 61) → āyu; āyau is its seventh-case word (saptamyanta) singular.

उ3 · Uṇ 9.1.3

दॄसनिजनिचरिचटिभ्यो ञुण् ॥ उ३ ॥

dṝsanijanicaricaṭibhyo ñuṇ

dṝsanijanicaricaṭibhyo ñuṇ — After dṝ, san, jan, car and caṭ, the affix ñuṇ [comes].

Rule. After dṝ, san, jan, car and caṭ, the affix ñuṇ comes. Both markers bring vṛddhi.

Forms. dṝ → dāru "wood" ("that which is split"); san → sānu "tableland"; jan → jānu "knee", dual jānunī; car → cāru "lovely"; caṭ → cāṭu "pleasing speech". With ku as a mṛgayvādi word (uṇādi 37), caṭu also.

Watch out. SK 2512 (janivadhyoś ca) normally stops the vṛddhi of jan. Bhaṭṭoji says the two markers together override it, so jānu keeps its ā.

Siddhānta-kaumudī

दीर्यत इति दारु । स्नुः प्रस्थः सानुरस्त्रियाम् । जानु । जानुनी । इह जनिवध्योश्च {SK 2512} इति न निषेधः । अनुबन्धद्वयसामर्थ्यात् । चारु रम्यम् । चाटु प्रियं वाक्यम् । मृगय्वादित्वात्कुप्रत्यये चटु इत्यपि ।

That which is split (dīryate): dāru [wood — TB; dṝ + ñuṇ → dāru].

"snu, prastha, sānu; not in the feminine." [san + ñuṇ → sānu.]

jānu; [dual] jānunī [jan + ñuṇ → jānu]. Here the prohibition [of vṛddhi] by janivadhyoś ca (SK 2512) does not apply, because of the force of the two anubandhas [ñ and ṇ].

cāru, lovely [car + ñuṇ]. cāṭu, a pleasing speech [caṭ + ñuṇ]. With the affix ku, because [the word] belongs to the mṛgayu group (mṛgayvādayaś ca, uṇādi 37), caṭu also.

Tattvabodhinī

NSP p. 526

—दॄसनि-। दॄ विदारणे, षणु दाने, जन जनने, चर गतौ, चट भेदने ॥ दार्विति । ‘काष्ठं दार्विन्धनं त्वेधः’ इत्यमरः ॥—चाद्विति । ‘चटु चाटु प्रियं वाक्यम्’ इति हट्टचन्द्रः । ‘चाटुर्नरिप्रियोक्तिः स्यात्’ इति रत्नमालाकोशः । नरि पुंसि । ‘चकर च किल चाटून् प्रौढयोषिद्वदस्य’ इति माघः । माघे तु नपुंसकमपि दर्शितम् । ‘चाटु चाकृतकसंभ्रममासाम्’ इति

translator notes

textual The 1915 print numbers this uṇādi sūtra 3 (NSP p. 516, scan page-0526).
commentary TB: the roots are dṝ vidāraṇe, ṣaṇu dāne, jana janane, cara gatau, caṭa bhedane. dāru is glossed by Amara 'kāṣṭhaṃ dārv indhanaṃ tv edhaḥ'. Followed in the root forms, in 'split', and in the bracketed gloss 'wood'.
commentary TB on cāṭu cites Haṭṭacandra 'caṭu cāṭu priyaṃ vākyam' (scan page-0526 reads 'haṭṭacandraḥ'; the OCR garbles the name); Ratnamālā 'cāṭur nari priyoktiḥ syāt', nari = in the masculine; Māgha 'cakāra ca kila cāṭūn' uses the masculine, and Māgha also shows the neuter: 'cāṭu cākṛtakasaṃbhramam āsām'. Recorded; the kaumudī gives no gender.
translator The bracketed derivations are mine. ñuṇ is ñit and ṇit: dṝ takes vṛddhi by aco ñṇiti (SK 254) as dār (r by uraṇ raparaḥ, SK 70); san, jan, car and caṭ take vṛddhi of the penultimate a by ata upadhāyāḥ (SK 2282). janivadhyoś ca (SK 2512) stops that vṛddhi of jan before a ñit or ṇit kṛt; my reading of 'anubandhadvayasāmarthyāt' is that one of ñ and ṇ would have been enough for vṛddhi, so the second shows that vṛddhi holds even for jan. TB does not comment on the sentence. 'snuḥ prasthaḥ sānur astriyām' is a kośa line (Amara) quoted for sānu; its three words name a mountain's tableland. The kaumudī glosses neither sānu nor jānu ('knee'); those senses are mine and are left out of the block.

उ4 · Uṇ 9.1.4

किञ्जरयोः श्रिणः ॥ उ४ ॥

kiñjarayoḥ śriṇaḥ

kiñjarayoḥ śriṇaḥ — When kim and jarā [are the preceding words], [the affix uṇ (anuvṛtti from uṇādi 1) comes] after śṝ and iṇ respectively.

Rule. With the upapada kim, uṇ comes after śṝ "to injure"; with the upapada jarā, after iṇ "to go". Vṛddhi follows.

Forms. kim + śṝ + uṇ → kiṃśāru "the awn of grain; an arrow"; jarā + i + uṇ → jarāyu "the womb (garbhāśaya)", "that which goes to old age".

Watch out. Bhaṭṭoji glosses with śṛṇoti, which looks like a form of śru "to hear". The Tattvabodhinī names the root śṝ "to injure".

Siddhānta-kaumudī

किं शृणोतीति किंशारुः सस्यशूकं बाणश्च । जरामेति जरायुर्गर्भाशयः । गर्भाशयो जरायुः स्यात् ।

That which śṛṇoti what (kim): kiṃśāru, the awn of grain (sasyaśūka), and an arrow [kim + śṝ + uṇ → kiṃśāru].

That which goes to (eti) old age (jarā): jarāyu, the receptacle of the embryo (garbhāśaya) [jarā + iṇ + uṇ → jarāyu]. "jarāyu may be the garbhāśaya."

Tattvabodhinī

alignment inferredNSP p. 526–527

—किंजरयोः-। शॄ हिंसायाम्, इण् गतौ, आभ्यामुण् स्यात् ॥ सस्येति । ‘किंशारुर्ना सस्यशूके विशिखे कङ्कपक्षिणि’ इति मेदिनीकोशः ॥—त्रो रश्च लः । तॄ प्लवनतरणयोः । त्रः रश्चेति छेदः । केचित्तु तॄ ऋ इति प्रश्लिष्य द्वयोरपि सवर्णदीर्घे त्रौ तयोस्त्रोरित्युक्त्वा ऋ गतावित्यस्मादपि उण् रस्य ल इति व्याख्याय इयर्ति अर्यते वा आलुः शाकविशेषो घटी चेत्याहुः । ‘कर्कर्यालुर्गलन्तिका’

translator notes

textual The 1915 print numbers this uṇādi sūtra 4 (NSP p. 516, scan page-0526).
commentary TB: 'śṝ hiṃsāyām, iṇ gatau; after these two let uṇ come (ābhyām uṇ syāt)'. Followed in the bracketed anuvṛtti of uṇ and in taking śṝ 'to injure' as the root of kiṃśāru.
commentary TB on 'sasya…': Medinī 'kiṃśārur nā sasyaśūke viśikhe kaṅkapakṣiṇi', i.e. masculine, the awn of grain, an arrow and the heron. Recorded; the kaumudī gives the first two senses.
translator The kaumudī glosses with 'śṛṇoti', which is formally the present of śru 'hear', while TB names the root śṝ hiṃsāyām (present śṛṇāti); the print agrees with ours (scan page-0526). Left untranslated as a verb for that reason. 'respectively' in sutra_en (kim with śṝ, jarā with iṇ) follows the two examples. The bracketed derivations are mine: śṝ + uṇ → vṛddhi śār (aco ñṇiti, SK 254; uraṇ raparaḥ, SK 70); i + uṇ → ai → āy (eco 'yavāyāvaḥ, SK 61). 'garbhāśayo jarāyuḥ syāt' is a kośa line (Amara).
textual The tail of sk.90004.t1 ('… iti vyākhyāya iyarti aryate vā āluḥ …') is TB on the next sūtra, tro raś ca laḥ (uṇādi 5); it is recorded under sk.90005.

उ5 · Uṇ 9.1.5

त्रो रश्च लः ॥ उ५ ॥

tro raśca laḥ

tro raś ca laḥ — After tṝ [the affix uṇ (anuvṛtti from uṇādi 1) comes], and l replaces [its] r.

Rule. After tṝ "to cross", uṇ comes, and l replaces the r.

Forms. tṝ + uṇ → tār-u → tālu "palate", "that by which the sounds cross over".

Siddhānta-kaumudī

तरन्त्यनेन वर्णा इति तालुः ।

By it the sounds (varṇa) cross over (taranti): tālu, the palate [tṝ + uṇ → tār + u → tālu, with l for r].

translator notes

textual The 1915 print numbers this uṇādi sūtra 5 (NSP p. 516, scan page-0526).
commentary TB, printed at the foot of scan page-0526 and filed at the tail of sk.90004.t1 (its opening is lost in our OCR, read from the scan): tṝ plavanataraṇayoḥ; the sūtra is split 'traḥ, raḥ ca'. Followed in the root and in reading 'raḥ' as the r that l replaces; its 'api uṇ' (below) followed in the bracketed anuvṛtti of uṇ.
commentary TB, same place: some, combining tṝ and ṛ (praśliṣya) with savarṇa-lengthening, read 'troḥ' as 'after these two', and so explain that uṇ also comes after ṛ gatau, with l for r (ṛ gatāv ity asmād api uṇ): iyarti aryate vā āluḥ, a kind of vegetable and a water-pot (ghaṭī); Amara 'karkary ālur galantikā'. Recorded; the kaumudī gives only tālu.
translator uṇ is not named in this sūtra; TB shows it carried forward when it says that on the other view uṇ comes 'also' (api) after ṛ, as it does at uṇādi 2 ('uṇ anuvartate') and 4 ('ābhyām uṇ syāt'). The bracketed derivation is mine: vṛddhi by aco ñṇiti (SK 254) with uraṇ raparaḥ (SK 70), then l for r by this sūtra.

उ6 · Uṇ 9.1.6

कृके वचः कश्च ॥ उ६ ॥

kṛke vacaḥ kaśca

kṛke vacaḥ kaś ca — When kṛka [is the preceding word], [the affix uṇ comes] after vac, and k [replaces its c].

Rule. With the upapada kṛka "throat", uṇ comes after vac "to speak", and k replaces the c. The penultimate a takes vṛddhi (SK 2282).

Forms. kṛka + vac + uṇ → kṛkavāku "one who speaks with the throat": the peacock, the lizard and the cock (Viśva).

Siddhānta-kaumudī

कृकेन गलेन वक्तीति कृकवाकुः । ’कृकवाकुर्मयूरे च सरटे चरणायुधे’ इति विश्वः ।

One who speaks (vakti) with the kṛka, the throat: kṛkavāku [kṛka + vac + uṇ → kṛkavāku]. "kṛkavāku [means] the peacock, the lizard (saraṭa) and the cock (caraṇāyudha)" — Viśva.

translator notes

textual The 1915 print numbers this uṇādi sūtra 6 (NSP p. 516–517, scan page-0526–0527; the sūtra begins at the foot of p. 516).
translator No TB on this sūtra: on the print TB passes from tro raś ca laḥ straight to bhṛmṛśī… (scan page-0527), and no neighbour's t1 block carries it. uṇ is supplied from uṇādi 1, and 'k for c' is my reading of 'kaś ca'. The bracketed derivation is mine: vac + uṇ → vṛddhi of the penultimate a (ata upadhāyāḥ, SK 2282) → vāc → k for c → kṛkavāku.

उ7 · Uṇ 9.1.7

भृमृशीतॄचरित्सरितनिधनिमिमस्जिभ्य उः ॥ उ७ ॥

bhṛmṛśītṝcaritsaritanidhanimimasjibhya uḥ

bhṛmṛśītṝcaritsaritanidhanimimasjibhya uḥ — After bhṛ, mṛ, śī, tṝ, car, tsar, tan, dhan, mi and masj, the affix u [comes].

Rule. After ten roots, bhṛ, mṛ, śī, tṝ, car, tsar, tan, dhan, mi and masj, the affix u comes. The root vowel takes guṇa (SK 2168).

Forms. bharu "master; Hara"; maru "desert"; śī → śe → śay-u → śayu "python" (SK 61); taru "tree"; caru "that which the gods eat"; tsaru "hilt"; tanu "small", feminine "body" (also tanū); dhanu "bow"; mi → mayu "kiṃnara". In madgu "water-crow" from masj, j → g by SK 2864 (cited) and s → d by SK 52.

Siddhānta-kaumudī

भरति बिभर्ति वा भरुः, स्वामी हरश्च । म्रियन्तेऽस्मिन्भूतानि मरुर्निर्जलदेशः । शेते शयुरजगरः । तरुर्वृक्षः । चरन्ति भक्षयन्ति देवता इममिति चरुः । त्सरुः खड्गादिमुष्टिः । तनु स्वल्पम् । तन्यते कर्मपाशोऽनया इति तनुः, शरीरं च । स्त्रियां मूर्तिस्तनुस्तनूः । धनुः शस्त्रविशेषः । धनुषा च धनुं विदुः । धनुरिवाजनि वक्र इति श्रीहर्षः । मयुः किंनरः । मद्गुः पानीयकाकिकेति रभसः । न्यङ्क्वादित्वात्कुत्वम् जश्त्वेन सस्य दः ।

He bears (bharati or bibharti): bharu, a master, and Hara [bhṛ + u → bharu].

Creatures die (mriyante) in it: maru, a waterless region [mṛ + u → maru].

It lies (śete): śayu, the python (ajagara) [śī + u → śe + u → śayu].

taru, a tree [tṝ + u].

The deities "go to", that is, eat (caranti, bhakṣayanti) it: caru [car + u].

tsaru, the hilt of a sword and the like [tsar + u].

tanu, very small [tan + u]. That by which (anayā, fem.) the noose of karman is extended (tanyate): tanu [f.], that is, also the body. "In the feminine, mūrti, tanu, tanū [mean the body]."

dhanu, a particular weapon [the bow; dhan + u]. "And they know dhanu [together] with dhanus." "He became crooked like a bow (dhanuḥ)" — Śrīharṣa.

mayu, a kiṃnara [mi + u → me + u → mayu].

"madgu, the water-crow (pānīyakākikā)" — Rabhasa. [masj + u:] kutva [of the j], because [the word] belongs to the nyaṅku group (nyaṅkvādīnāṃ ca, SK 2864); d for s by jaśtva [→ madgu].

Tattvabodhinī

NSP p. 527

—भृमृशी—। भृञ् भरणे, मृङ् प्राणत्यागे, शीङ् स्वप्ने, तॄ प्लवनतरणयोः, चर गतौ, अयं भक्षणेऽपि, त्सर छद्म गतौ, तनु विस्तारे, धन धान्ये, डुमीञ् प्रक्षेपणे, टुमस्जो शुद्धौ ॥—भरुरिति । ‘भरुः स्वर्णे हरे पुंसि’ इति मेदिनी । ‘भरुर्भर्तृकनकयोः’ इति हेम-चन्द्रः ॥—शयुरिति । ‘अजगरे शयुर्वाहस इत्युभौ’ इत्यमरः ॥—तरुरिति । तरन्ति नरकमनेन रोपकाः ॥—चरुरिति । अनवस्रावितांतरूष्मपक्व ओदन इति याज्ञिकाः । तृष्ट्वर्वधिकरणेऽप्येवमुक्तम् । ‘उगवादिभ्यो यत्’ इति सूत्रे कैयटस्त्वाह । स्थालीवाची चरुशब्दस्तात्स्थ्यादोदने भाक्त इति ‘तनुः काये त्वचि स्त्री स्यात्त्रिष्वल्पे विरले कृशे’ इति मेदिनी । ‘धनुः पुमान् प्रियालद्रौ राशिभेदे शरासने’ इति नान्ते मेदिनी विश्वप्रकाशमुदाहरति —धनुषा चेत्यादि । धनुषा सार्धं धनुं विदुरित्यर्थः । स्यात्तनुस्तनुषा सार्धमित्यतः सार्धमित्यनुषज्यते । ‘शुद्धवंशजनितोऽपि गुणस्य स्थानतामनुभवन्नपि शक्रः । क्षिपुरेनमृजुमाशु सपक्षं सायकम्’ इति श्रीहर्षश्लोकशेषः । ‘धनुर्वंशविशुद्धोऽपि निर्गुणः किं करिष्यति’ इति धन्वन्तरिः । इह पूर्वत्र च धनुरिति उकारान्तः सकारान्तो वा बोध्यः । न च सकारान्तधनुःशब्दो नपुंसक एवेति शङ्क्यम् । ‘अथास्त्रियाम् । धनुश्चापौ’ इत्यमरोक्त्या तस्यापि पुंस्त्वात् ॥—किंनर इति । ‘तुरंगवदनो मयुः’ इत्यमरः । ‘मीनातिमिनोति’—इत्यात्वं तु नेह वाहुलकात् । ‘मयुस्तुरंगवदने मृगेऽपि मयुरिष्यते’ इति विश्वः । मज्जति पानीये इति मद्गुः

translator notes

textual The 1915 print numbers this uṇādi sūtra 7 (NSP p. 517, scan page-0527).
textual The print has no 'tanyate karmapāśo 'nayā iti tanuḥ, śarīraṃ ca'; it runs 'tanu svalpam. striyāṃ mūrtis tanus tanūḥ' (NSP p. 517, scan page-0527; collation batch01, class V). Wikisource has the sentence as ours does. Translated as it stands in ours.
commentary TB: the roots are bhṛñ bharaṇe, mṛṅ prāṇatyāge, śīṅ svapne, tṝ plavanataraṇayoḥ, cara gatau ('this also in the sense of eating'), tsara chadmagatau, tanu vistāre, dhana dhānye, ḍumiñ prakṣepaṇe, ṭumasjo śuddhau. Followed in the root forms and in rendering caranti as 'eat'.
commentary TB on bharu: Medinī 'bharuḥ svarṇe hare puṃsi', Hemacandra 'bharur bhartṛkanakayoḥ' (also 'gold'); on śayu: Amara 'ajagare śayur vāhasa ity ubhau'; on taru: 'planters cross hell (taranti narakam) by it'. Recorded.
commentary TB on caru: the ritualists take it as rice cooked so that its inner heat is not drained off, and an adhikaraṇa on caru says the same (its name is unclear in the print); but Kaiyaṭa at ugavādibhyo yat says caru denotes the pot (sthālī) and is applied to the rice only secondarily (bhākta), by its being in the pot. Recorded; the kaumudī gives no sense beyond the etymology, which is left without a gloss.
commentary TB on dhanu: Medinī, in its n-final section, has its own line 'dhanuḥ pumān priyāladrau rāśibhede śarāsane' (dhanu, masculine, is the priyāla tree, a zodiac sign and a bow). [The kaumudī] then quotes (udāharati) the Viśvaprakāśa line 'dhanuṣā ca…', meaning 'they know dhanu together with dhanus', sārdham being supplied from the preceding 'syāt tanus tanuṣā sārdham'. dhanu here and in Śrīharṣa ('… kṣipur enam ṛjum āśu sapakṣaṃ sāyakam', the rest of the verse) may be u-final or s-final; s-final dhanus is also masculine by Amara 'athāstriyām dhanuś cāpau'. Followed in supplying '[together] with'.
commentary TB on mayu: Amara 'turaṅgavadano mayuḥ', Viśva 'mayus turaṅgavadane mṛge 'pi mayur iṣyate'. The ā-substitution of mīnātiminotidīṅāṃ lyapi ca (SK 2508) does not apply here, by the bahulam of uṇādayo bahulam (SK 3169) (bāhulakāt). madgu: 'it dives (majjati) in water'. Recorded.
translator The bracketed derivations are mine. u has no it-letter, so the root vowel takes guṇa before it by sārvadhātukārdhadhātukayoḥ (SK 2168): bhṛ → bhar, mṛ → mar, tṝ → tar (r by uraṇ raparaḥ, SK 70), śī → śe → śay, mi → me → may (eco 'yavāyāvaḥ, SK 61). In madgu the jaśtva of s before g would be by jhalāṃ jaś jhaśi (SK 52); the kaumudī names no rule. The quoted lines 'striyāṃ mūrtis tanus tanūḥ' and 'dhanuṣā ca dhanuṃ viduḥ' are kośa lines (Amara; Viśvaprakāśa, per TB).

उ8 · Uṇ 9.1.8

अणश्च ॥ उ८ ॥

aṇaśca

aṇaś ca — And after aṇ [the affix u, carried forward (anuvṛtti) from uṇādi 7, comes].

Rule. After aṇ "to sound", u comes. By ca ("and") also after kaṭ and vaṭ. These roots have no vowel liable to guṇa.

Forms. aṇu "particle"; kaṭu "that which covers the tongue"; vaṭu "that which surrounds".

Siddhānta-kaumudī

लवलेशकणाणवः । चात्कटिवटिभ्याम् । कटति रसनां कटुः । वटतीति वटुः ।

"lava, leśa, kaṇa, aṇu [mean a particle]." [aṇ + u → aṇu.]

By "ca" [the affix also comes] after kaṭ and vaṭ. It covers (kaṭati) the tongue: kaṭu [kaṭ + u]. It surrounds (vaṭati): vaṭu [vaṭ + u].

Tattvabodhinī

alignment inferredNSP p. 527

—अणश्च । अण शब्दे अस्मादुप्रत्ययः स्यात् ॥—चादिति । कटे वर्षादौ, वट वेष्टने । कटति रसनामिति कटुः । ‘कटुः स्त्री कटुरोहिण्यां लताराजिकयोरपि । नपुंसकमकार्ये स्यात्पुंलिङ्गो रसमात्रके । त्रिषु तद्वत्सुगन्ध्योश्च मत्सरेऽपि खरेऽपि च’ इति मेदिनी ॥—वटुरिति । वटतीति वटुः । ‘वटुर्द्विजसुतः स्मृतः’ इति संसारावर्तः । नटवटुरिति तूपचारात् ॥—अभिव्याप्येति । यद्यपि ‘फलिपाटि’—इति सूत्रं यावदनुवर्तत इति न्यासग्रन्थेन मर्यादीकृत्येत्यपि प्रतीयते तथाप्यभिव्याप्येत्येवोचितम् ॥ ‘पिबतं सोम्यं मधु’ इत्यादौ मधुशब्दस्याद्युदात्ततादर्शनात् । ‘वोतो गुणवचनात्’ इति सूत्रे हरदत्तेनाप्यभिव्याप्येति स्पष्टमभिधानाचेति भावः ॥—शॄस्वृस्निहि—। शॄ हिंसायाम्, स्वृ शब्दोपतापयोः, ष्णिह उपतापे, त्रपूष लज्जायाम्, असु क्षेपणे, वस निवासे, हन हिंसागत्योः, क्लिदू आर्द्रीभावे, बन्ध बन्धने, मन ज्ञाने ॥—शरुरिति । ‘शरुः कोपे शरे वज्रे’ इति हेमचन्द्रः ॥—स्वरुर्वज्रमिति । ‘शतकोटिः स्वरुः शंवः’ इत्यमरः ॥—त्रपु सीसमिति । तद्धि अग्निं दृष्ट्वा त्रपते लज्जत इव । ‘रङ्गसीसकयोस्त्रपु’ इति मेदिनी । अस्यन्ति क्षिपन्ति शरीरमित्यसवः प्राणाः ॥—हनुरिति । ‘हनुः पुमान्परो गण्डात्’ इति वररुचिकोशः । स्त्रीलिङ्गोऽप्ययम् । ‘हनुर्हट्टविलासिन्यां नृत्यारम्भे गदे स्त्रियाम् । द्वयोः कपोलावयवे’ इति मेदिनीकोशः । अतिशायने मतुप् । हनुमान् । ‘अन्येषामपि दृश्यते’ इति दृशि-ग्रहणात्पाक्षिको दीर्घः । हनूमान् । स्नेहेन बध्नातीति बन्धुः । प्रज्ञादित्वाद्बान्धवः । ‘बन्धुर्बन्धूकपुष्पे स्याद्बन्धुर्भ्रातरि बान्धवे’ इति विश्वः । मनुरादिराजो मन्त्रश्च ।

translator notes

textual The 1915 print numbers this uṇādi sūtra 8 (NSP p. 517, scan page-0527).
textual The print has no glosses here: 'cāt kaṭivaṭibhyām. kaṭuḥ. vaṭuḥ.' (NSP p. 517, scan page-0527; collation batch01, class V). Wikisource has glosses close to ours. On the same print page TB carries 'kaṭati rasanām iti kaṭuḥ' and 'vaṭatīti vaṭuḥ' as its own glosses. Translated as it stands in ours.
textual sk.90008.t1 carries, after TB on this sūtra, TB on the next two: 'abhivyāpyeti …' belongs to dhānye nit (uṇādi 9) and 'śṝsvṛsnihi- …' to uṇādi 10. They are recorded under sk.90009 and sk.90010.
commentary TB: 'aṇa śabde; after it let the affix u come (asmād upratyayaḥ syāt)'. On 'cāt': kaṭe varṣādau, vaṭa veṣṭane; 'kaṭati rasanām iti kaṭuḥ'; 'vaṭatīti vaṭuḥ'. Followed in the bracketed anuvṛtti of u and in the root senses 'cover' and 'surround'.
commentary TB: Medinī gives kaṭu as feminine for kaṭurohiṇī, a creeper and mustard, neuter for a wrong deed, masculine for the taste alone, and of all three genders for what has it, for fragrant, for envy and for sharp. vaṭu: 'vaṭur dvijasutaḥ smṛtaḥ' (Saṃsārāvarta), a Brahmin's son; naṭavaṭu is by figurative use. Recorded; the kaumudī gives no senses.
translator 'lavaleśakaṇāṇavaḥ' is a kośa line (Amara) quoted for aṇu. The bracketed derivations are mine; aṇ, kaṭ and vaṭ have no vowel liable to guṇa, so the forms are root + u.

उ9 · Uṇ 9.1.9

धान्ये नित् ॥ उ९ ॥

dhānye nit

dhānye nit — When grain (dhānya) [is to be denoted, the affix u (anuvṛtti from uṇādi 7) comes after aṇ (anuvṛtti from uṇādi 8)], and it is nit.

Rule. When grain is meant, u comes after aṇ and is nit. So the word is acute on its first syllable (SK 3686). Bhaṭṭoji says nit carries on up to and including uṇādi 18.

Forms. aṇu "a kind of grain", in priyaṅgavaś ca me 'ṇavaś ca me "my priyaṅgu grains and my aṇu grains"; as a kind of rice it is masculine.

Watch out. "Up to and including" renders abhivyāpya. The Tattvabodhinī defends the inclusion of uṇādi 18 from the accent of madhu.

Siddhānta-kaumudī

धान्ये वाच्येऽण उप्रत्ययः स्यात् स च नित् । नित्त्वादाद्युदात्तः । प्रियङ्गवश्च मेऽणवश्च मे । व्रीहिभेदस्त्वणुः पुमान् । निद्ग्रहणं फलिपाटीत्यादिसूत्रमभिव्याप्य संबध्यते ।

When grain is to be denoted, the affix u comes after aṇ, and it is nit. Because it is nit, [the word] is acute on its first syllable (ādyudātta) [by ñnity ādir nityam, SK 3686]: priyaṅgavaś ca me 'ṇavaś ca me "and my priyaṅgu grains and my aṇu grains". "But aṇu as a kind of rice (vrīhibheda) is masculine."

The word nit is connected [with the following sūtras] up to and including (abhivyāpya) the sūtra phalipāṭi… (uṇādi 18).

translator notes

textual The 1915 print numbers this uṇādi sūtra 9 (NSP p. 517, scan page-0527).
commentary TB, printed under sk.90008.t1, on 'abhivyāpya': although the Nyāsa makes it appear that phalipāṭi… is the limit and is excluded (maryādīkṛtya), 'abhivyāpya' (including it) is right, because madhu (formed by phalipāṭi…) is seen with acute on its first syllable in 'pibataṃ somyaṃ madhu', and because Haradatta at voto guṇavacanāt says 'abhivyāpya' explicitly. Followed in rendering abhivyāpya as 'up to and including'.
translator The kaumudī names no rule for the accent; ñnity ādir nityam (SK 3686) is my supply. priyaṅgavaś ca me 'ṇavaś ca me is a Yajus formula of the 'ca me' type (unidentified here beyond that); 'vrīhibhedas tv aṇuḥ pumān' is a kośa line (Amara). The u is the u of uṇādi 7 (stated by the kaumudī itself: 'aṇa upratyayaḥ').

उ10 · Uṇ 9.1.10

शॄस्वृस्निहित्रप्यसिवसिहनिक्लिदिबन्धिमनिभ्यश्च ॥ उ१० ॥

śṝsvṛsnihitrapyasivasihaniklidibandhimanibhyaśca

śṝsvṛsnihitrapyasivasihaniklidibandhimanibhyaś ca — And after śṝ, svṛ, snih, trap, as, vas, han, klid, bandh and man [the affix u (anuvṛtti from uṇādi 7), which is nit (anuvṛtti from uṇādi 9), comes].

Rule. After ten roots, śṝ, svṛ, snih, trap, as, vas, han, klid, bandh and man, u (still nit) comes, with guṇa. By ca, also after bidi, which takes num (SK 2262).

Forms. śaru "weapon; anger"; svaru "thunderbolt"; snehu "a disease" (or "the moon"); trapu "lead"; asu (masculine plural) "the vital breaths"; vasu (masculine) "lake, fire, yoke-strap, ray", (neuter) "water, wealth, jewel"; hanu "jaw"; kledu "moon"; bandhu; manu; bindu.

Siddhānta-kaumudī

शृणातीति शरुः । शरुरायुधकोपयोः । स्वर्यन्ते प्राणा अनेन स्वरुर्वज्रम् । स्नेहुर्व्याधिः । चन्द्र इत्यन्ये । त्रपु सीसम् । पुंसि भूम्न्यसवः प्राणाः । वसुर्ह्रदेऽग्नौ योक्त्रेंऽशौ वसु तोये धने मणौ । हनुर्वक्त्रैकदेशः । क्लेदुश्चन्द्रः । बन्धुः । मनुः । चात् बिदि अवयवे । बिन्दुः ।

That which injures (śṛṇāti): śaru [śṝ + u → śaru]. "śaru [means] a weapon and anger."

By it the vital breaths are tormented (svaryante): svaru, the thunderbolt [svṛ + u → svaru].

snehu, a disease; others say "the moon" [snih + u → snehu].

trapu, lead [trap + u].

"asu, in the masculine and in the plural (bhūman), [means] the vital breaths (prāṇa)" [as + u].

"vasu (vasuḥ, masculine) [means] a lake, fire, the yoke-strap (yoktra), a ray; vasu (neuter) water, wealth, a jewel" [vas + u].

hanu, a part of the face [han + u].

kledu, the moon [klid + u → kledu].

bandhu [bandh + u]. manu [man + u].

By "ca", [also] bidi, [meaning] "to divide into parts" (avayave): bindu [bid + num + u].

translator notes

textual The 1915 print numbers this uṇādi sūtra 10 (NSP p. 517, scan page-0527).
textual Ours reads 'svaryante prāṇā anena svarur vajram'; the print has only 'svarur vajram' (NSP p. 517, scan page-0527), as does Wikisource (collation batch01, class A). Translated as it stands in ours; the extra phrase is unsupported by the print.
commentary TB, printed under sk.90008.t1: the roots are śṝ hiṃsāyām, svṛ śabdopatāpayoḥ, ṣṇiha upatāpe, trapūṣ lajjāyām, asu kṣepaṇe, vasa nivāse, hana hiṃsāgatyoḥ, klidū ārdrībhāve, bandha bandhane, mana jñāne. Followed in the root forms and in rendering svaryante as 'are tormented'.
commentary TB, printed under sk.90008.t1: śaru, Hemacandra 'śaruḥ kope śare vajre'; svaru, Amara 'śatakoṭiḥ svaruḥ śambaḥ'; trapu, 'seeing fire it is as if ashamed (trapate)', Medinī 'raṅgasīsakayos trapu' (tin and lead); asu, 'they throw off (asyanti) the body'. Recorded.
commentary TB, printed under sk.90008.t1: hanu is masculine by Vararuci 'hanuḥ pumān paro gaṇḍāt' and also feminine (Medinī, with 'dvayoḥ kapolāvayave', both genders for the part of the cheek). hanumān has matup in the sense of excellence (atiśāyana); hanūmān has optional lengthening by the 'dṛśi' of anyeṣām api dṛśyate. bandhu is 'he binds (badhnāti) by affection', with bāndhava by prajñādi; manu is the first king, and a mantra. Recorded; the kaumudī gives no senses for these.
translator The anuvṛtti of u from uṇādi 7 is my inference: neither the kaumudī nor TB states it at this sūtra (TB only lists the roots); the kaumudī's 'īṣer uḥ syāt' at uṇādi 13 confirms that u is still current. The anuvṛtti of nit follows the kaumudī's own statement at uṇādi 9 that nit is connected up to and including phalipāṭi… (uṇādi 18). The bracketed derivations are mine: u has no it-letter, so guṇa comes by sārvadhātukārdhadhātukayoḥ (SK 2168): śṝ → śar, svṛ → svar (r by uraṇ raparaḥ, SK 70), snih → sneh, klid → kled; bidi has num by idito num dhātoḥ (SK 2262). The lines on śaru, asu and vasu are kośa lines quoted in the kaumudī.

उ11 · Uṇ 9.1.11

स्यन्देः संप्रसारणं धश्च ॥ उ११ ॥

syandeḥ saṃprasāraṇaṃ dhaśca

syandeḥ saṃprasāraṇaṃ dhaś ca — After syand [the affix u, which is nit (anuvṛtti from uṇādi 7 and 9), comes], with saṃprasāraṇa, and dh [replaces its d].

Rule. After syand "to flow", u comes, with saṃprasāraṇa of the y, and dh replaces the final d.

Forms. syand → (y → i; a merges, SK 330) sind → sindh + u → sindhu: masculine "a country, a river, the ocean"; feminine "a river" (Amara).

Siddhānta-kaumudī

देशे नदविशेषेऽब्धौ सिन्धुर्ना सरिति स्त्रियामित्यमरः ।

"sindhu is masculine in [the senses] a country, a particular river (nada) and the ocean; feminine in [the sense] a river" — Amara. [syand + u → sind + u → sindhu.]

Tattvabodhinī

NSP p. 527

—स्यन्देः—स्यन्दू प्रस्रवणे ।

translator notes

textual The 1915 print numbers this uṇādi sūtra 11 (NSP p. 517, scan page-0527).
commentary TB: syandū prasravaṇe. Followed in the root.
translator The kaumudī gives only the kośa line. The bracketed derivation is mine: saṃprasāraṇa of y gives i, the following a merges into it by saṃprasāraṇāc ca (SK 330) → sind, and dh replaces the d → sindhu. That the dh is for the final d is my reading of 'dhaś ca'. The anuvṛtti of u and nit is inferred as at uṇādi 10.

उ12 · Uṇ 9.1.12

उन्देरिच्चादेः ॥ उ१२ ॥

undericcādeḥ

undericcādeḥ — After und [the affix u, which is nit (anuvṛtti from uṇādi 7 and 9), comes], and i replaces its initial [vowel].

Rule. After und "to moisten", u comes, and i replaces the initial vowel.

Forms. und + u → ind + u → indu, "that which moistens".

Siddhānta-kaumudī

उनत्ति इन्दुः ।

It moistens (unatti): indu [und + u → indu, with i for the initial u].

Tattvabodhinī

alignment inferredNSP p. 527

—उन्देः—। उन्दी क्लेदने

translator notes

textual The 1915 print numbers this uṇādi sūtra 12 (NSP p. 517, scan page-0527).
commentary TB: undī kledane. Followed in rendering unatti as 'moistens'.
translator The bracketed derivation is mine. The anuvṛtti of u is confirmed by the kaumudī at the next sūtra ('īṣer uḥ syāt'); that of nit follows the kaumudī's statement at uṇādi 9. The kaumudī gives no meaning for indu.

उ13 · Uṇ 9.1.13

ईषेः किच्च ॥ उ१३ ॥

īṣeḥ kicca

īṣeḥ kic ca — After īṣ ['to go, to harm, to give'], [the affix u — carried forward (anuvṛtti) from uṇādi 7, as the kaumudī states] occurs and it is kit [and still nit — carried forward (anuvṛtti) from uṇādi 9, whose nit the kaumudī there extends up to and including uṇādi 18]; and [by ca, i in place of the initial (ādeḥ) — carried forward (anuvṛtti) from uṇādi 12, as the kaumudī states].

Rule. After īṣ "to harm", u comes and is kit; i replaces the initial ī (from uṇādi 12). The new light penultimate i would take guṇa (SK 2189); the k blocks it (SK 2217).

Forms. īṣ + u → iṣ + u → iṣu "arrow", masculine and feminine; not *eṣu.

Siddhānta-kaumudī

ईषेरुः स्यात्स च कित् आदेरिकारादेशश्च । ईषते हिनस्ति इषुः शरः । इषुर्द्वयोः ।

The affix u occurs after īṣ, and it is kit, and i is substituted for the initial [ī]. īṣate, [that is,] hinasti ('it harms'): iṣ + u → iṣu, 'arrow (śara)'. 'iṣu is of both [genders, masculine and feminine]' (iṣur dvayoḥ).

Tattvabodhinī

alignment inferredNSP p. 527

—ईषेः—। ईष गतिहिंसादानेषु

translator notes

commentary TB, sk.90013.t1: the root is īṣa gati-hiṃsā-dāneṣu ('to go, to harm, to give'). Followed in sutra_en; the kaumudī's gloss hinasti picks the sense 'to harm'.
commentary TB on uṇādi 9 ('abhivyāpya', printed under sk.90008.t1): nit is connected with every sūtra up to AND including phalipāṭi… (uṇādi 18), not up to it exclusively, because madhu is seen with initial udātta in 'pibataṃ somyaṃ madhu' and Haradatta says 'abhivyāpya' explicitly. Followed: the nit bracket in sutra_en.
textual The 1915 print numbers this uṇādi sūtra 13 (NSP p. 517, scan page-0527). The kaumudī agrees with the print (collation batch01: clean).
translator 'iṣur dvayoḥ' is Amara (the list of words for arrow, bāṇa); the kaumudī does not name its source. The effect of the kit, which the kaumudī does not state, is my inference: once i replaces the initial ī, iṣ has a light penultimate i, and pugantalaghūpadhasya ca (SK 2189) would give guṇa (*eṣu); the kit blocks it by kṅiti ca (SK 2217), so iṣ + u → iṣu. The kaumudī states the u and the i-substitution here, which shows that uṇādi 7's u and uṇādi 12's 'icca ādeḥ' are current.

उ14 · Uṇ 9.1.14

स्कन्देः सलोपश्च ॥ उ१४ ॥

skandeḥ salopaśca

skandeḥ salopaś ca — After skand ['to go, to dry up'], [the affix u (nit) occurs — carried forward (anuvṛtti) from uṇādi 7 and 9], and loss of the s (salopa).

Rule. After skand, u comes, and the s is dropped.

Forms. skand → kand + u → kandu. Bhaṭṭoji gives no meaning.

Siddhānta-kaumudī

कन्दुः ।

[skand + u, with the s dropped →] kandu.

Tattvabodhinī

NSP p. 527

—स्कन्देः—। स्कन्दिर् गतिशोषणयोः ॥—कन्दुरिति । स्कन्दत्यस्मिञ्जनताप इति व्युत्पत्त्या भोगस्थानमिति केचित् । अन्ये तु स्कन्दति शोषयतीति कन्दुर्लोहादिपात्रमित्याहुः । अत एव ‘क्लीवेऽम्बरीषं भ्राष्ट्रो ना कन्दुर्वा स्वेदनी स्त्रियाम्’ इत्यमरः । ‘कन्दुर्वा ना’ इति पूर्वेणान्वयाद्वा पुमानित्यर्थः ॥—सृजेः—। सृज विसर्गे । सृजतीति रज्जुः स्त्रियाम् । आगम-सकारस्य श्चुत्वेन शः । जश्त्वेन जः । सृजेरसुम् चेति सुवचमिति नव्याः । ‘रज्जुर्वेण्यां गुणेऽपि च’ इति मेदिनी

translator notes

commentary TB, sk.90014.t1: the root is skandir gati-śoṣaṇayoḥ ('to go, to dry up'). Followed in sutra_en.
commentary TB, sk.90014.t1, on kandu: some take it, by the derivation 'skandaty asmiñ janatāpaḥ' ('in which the people's heat goes [off]'), as a place of enjoyment (bhogasthāna); others say 'skandati, śoṣayati' ('it dries'): kandu is a vessel of iron etc. [a frying pan], hence Amara 'klībe 'mbarīṣaṃ bhrāṣṭro nā kandur vā svedanī striyām' — where 'kandur vā nā' means 'or masculine' by construing vā with the preceding nā. Recorded: the kaumudī gives no meaning, so the English gives none.
textual The 1915 print numbers this uṇādi sūtra 14 (NSP p. 517, scan page-0527). The kaumudī agrees with the print (collation batch01: clean). sk.90014.t1 also carries TB on uṇādi 15 (sṛjer asum ca), from '—sṛjeḥ—'.
translator The kaumudī gives the form only; the bracketed step (skand + u, s dropped) restates the sūtra. That u (and its nit) is still current is shown by the kaumudī on uṇādi 15 ('cāt salopa upratyayaś ca') and on uṇādi 9; it is not stated in this unit.

उ15 · Uṇ 9.1.15

सृजेरसुम् च ॥ उ१५ ॥

sṛjerasum ca

sṛjer asum ca — After sṛj ['to emit, to create'], the augment asum [occurs], and [by ca, loss of the s (salopa) and the affix u (nit) — carried forward (anuvṛtti) from uṇādi 14, 7 and 9, as the kaumudī states].

Rule. After sṛj "to emit", u comes with the augment asum, and (by ca) the root's s is dropped. The m-marked as goes after the last vowel (SK 37).

Forms. sṛj → ṛj → ṛ-as-j → (SK 47) r-as-j → (s → ś, SK 111; → j, SK 52) rajj + u → rajju "rope".

Siddhānta-kaumudī

चात्सलोप उप्रत्ययश्च । रज्जुः ।

By ca, loss of the s and the affix u [are carried forward]. rajju.

translator notes

commentary TB, printed under sk.90014.t1 ('—sṛjeḥ—'): sṛja visarge; 'sṛjati' — rajju, feminine. The s of the augment becomes ś by ścutva [stoḥ ścunā ścuḥ, SK 111], [then] j by jaśtva [jhalāṃ jaś jhaśi, SK 52]. 'The moderns (navyāḥ) say that sṛjer asum ca is well put (suvacam).' Medinī: 'rajjur veṇyāṃ guṇe 'pi ca' (rajju: a braid, and also a cord). Followed: the root sense in sutra_en and the s → ś → j steps in the translator note.
textual The 1915 print numbers this uṇādi sūtra 15 (NSP p. 517, scan page-0527); its sūtra reads sṛjer asum ca as ours (the OCR's 'srajer' is a misreading). The kaumudī agrees with the print (collation batch01: clean). This unit has no t1; its TB is printed under sk.90014.t1.
translator The kaumudī gives only rajju. On the TB's steps the formation runs: sṛj → [s dropped] ṛj → [asum, an augment with m as it, placed after the last vowel by midaco 'ntyāt paraḥ (SK 37); ṛ → r before the a by iko yaṇ aci (SK 47)] r-as-j → [s → ś by ścutva, then ś → j by jaśtva] rajj + u → rajju. The placement of asum and the yaṇ are my inference; the ś and j steps are TB's. TB's remark that the moderns call 'sṛjer asum ca' well put is unclear to me, since that is the sūtra's own wording here; it is recorded, not interpreted.

उ16 · Uṇ 9.1.16

कृतेराद्यन्तविपर्ययश्च ॥ उ१६ ॥

kṛterādyantaviparyayaśca

kṛter ādyantaviparyayaś ca — After kṛt ['to cut'], [the affix u (nit) occurs — carried forward (anuvṛtti) from uṇādi 7 and 9], and the initial and final [consonants] change places (viparyaya).

Rule. After kṛt "to cut", u comes, and the first and last consonants change places. Guṇa follows (SK 2189).

Forms. kṛt → tṛk → tark + u → tarku "spindle".

Siddhānta-kaumudī

ककारतकारयोर्विनिमयः । तर्कुः सूत्रवेष्टनम् ।

The k and the t are interchanged. tarku, 'spindle (sūtraveṣṭana)'.

Tattvabodhinī

NSP p. 527–528

—कृते-राद्यन्त—। कृती छेदने ॥—तर्कुरिति । कृन्त्यतेऽनेनेति तर्कुः सूत्रवेष्टनं यन्त्रविशेषः । ‘तर्कटी सूत्रला तर्कुः’ इति हारावली

translator notes

commentary TB, sk.90016.t1 (read on the scan): kṛtī chedane ('to cut'); 'kṛntyate 'neneti tarkuḥ' ('that by which [thread] is cut': tarku), sūtraveṣṭana, a kind of instrument (yantraviśeṣa); Hārāvalī: 'tarkaṭī sūtralā tarkuḥ'. Followed: the root sense and 'spindle'.
textual The 1915 print numbers this uṇādi sūtra 16 (NSP p. 517, scan page-0527; the unit ends 'sūtraveṣṭanam' at the head of p. 518, scan page-0528). The kaumudī agrees with the print (collation batch01: clean).
textual Our TB OCR (sk.90016.t1) garbles the opening as 'kṛtī kṛteneṣvādi—skandur iti … kṛtyate 'neti tarkaḥ'; the scan (NSP p. 517, last line) reads 'kṛtī chedane ‖—tarkur iti | kṛntyate 'neneti tarkuḥ sūtraveṣṭanaṃ yantraviśeṣaḥ'. The commentary note follows the scan.
translator The kaumudī gives no further steps. Read out: kṛt → [k and t interchanged] tṛk + u → [the ṛ to ar by guṇa, pugantalaghūpadhasya ca (SK 2189), since this u is not kit] tarku. The guṇa step is my inference, as is the anuvṛtti of the affix u from uṇādi 7: neither the kaumudī nor TB states the u in this unit (its nit is covered by the kaumudī on uṇādi 9, which extends nit up to and including uṇādi 18).

उ17 · Uṇ 9.1.17

नावञ्चेः ॥ उ१७ ॥

nāvañceḥ

nāv añceḥ — After añc ['to go'] when [preceded by] ni, [the affix u (nit) occurs — carried forward (anuvṛtti) from uṇādi 7 and 9].

Rule. After añc "to go" with ni before it, u comes. The c becomes k because the word is in the nyaṅkvādi list (SK 2864).

Forms. ni + añc + u → nyaṅku "a deer", "it goes in a restrained way".

Siddhānta-kaumudī

न्यङ्क्वादित्वात्कुत्वम् । नियतमञ्चति न्यङ्कुर्मृगः ।

Kutva [c → k] because [the word] belongs to the nyaṅkvādi list [nyaṅkvādīnāṃ ca, SK 2864]. niyatam añcati ('it goes in a restrained way'): ni + añc + u → nyaṅku, 'a [kind of] deer (mṛga)'.

Tattvabodhinī

NSP p. 528

—नावञ्चेः । अञ्चु गतौ । ‘न्यङ्कुर्मुनौ मृगे पुंसि’ इति मेदिनी

translator notes

commentary TB, sk.90017.t1: añcu gatau ('to go'); Medinī: 'nyaṅkur munau mṛge puṃsi' (nyaṅku, masculine: a sage, a deer). Followed: the root sense; the meaning given in the English is the kaumudī's own.
textual The 1915 print numbers this uṇādi sūtra 17 (NSP p. 518, scan page-0528). The kaumudī agrees with the print (collation batch01: clean). Our TB OCR reads the root as 'atha gatau'; the scan has 'añcu gatau'.
translator The kaumudī's number-free 'nyaṅkvādi' is identified with nyaṅkvādīnāṃ ca (A 7.3.53, SK 2864), the rule whose list nyaṅku heads. The i → y and the nasal before k are not stated by the kaumudī. The anuvṛtti of the affix u from uṇādi 7 is likewise my inference: neither the kaumudī nor TB names the u here (its nit is covered by the kaumudī on uṇādi 9).

उ18 · Uṇ 9.1.18

फलिपाटिनमिमनिजनां गुक्पटिनाकिधतश्च ॥ उ१८ ॥

phalipāṭinamimanijanāṃ gukpaṭinākidhataśca

phalipāṭinamimanijanāṃ guk-paṭi-nāki-dha-taś ca — After phal, pāṭi, nam, man and jan, [the affix u (nit) occurs — carried forward (anuvṛtti) from uṇādi 7 and 9], and [respectively] the augment guk and the substitutes paṭi, nāki, dha and ta.

Rule. After phal, pāṭi, nam, man and jan, u comes. In order they take the augment guk (g, at the root's end, SK 36) and the substitutes paṭi, nāki, dh and t. The Tattvabodhinī: dh and t replace the final n. This is the last sūtra of the nit run.

Forms. phal-g-u → phalgu; paṭu "it causes to go"; nāku "ant-hill"; man → madh-u → madhu; jan → jat-u → jatu.

Siddhānta-kaumudī

फलेर्गुक् । फल्गु । पाटेः पटिः । पाटयतीति पटुः । नम्यतेऽनेन नाकुर्वल्मीकम् । मन्यते इति मधु । जायते इति जतु ।

After phal [comes] the augment guk: phal + g + u → phalgu. paṭi for pāṭi: pāṭayati ('it causes to go'): paṭu. namyate 'nena ('one bows by it'): nāku, 'ant-hill (valmīka)'. manyate ('it is thought'): madhu. jāyate ('it is born'): jatu.

Tattvabodhinī

NSP p. 528

—फलिपाटि—। फल निष्पत्तौ, पट गतौ ण्यन्तः । णम प्रहृत्वे शब्दे, मन ज्ञाने, जनी प्रादुर्भावे, एभ्य उः स्यादेषां च यथाक्रमं गुगागमः पटि नाकि ध त इत्यादेशाश्च भवन्ति । इह एकापि षष्ठी विषयभेदाद्भिद्यते । गुगागमे हि फलेरवयवषष्ठी पट्याद्यादेशचतुष्टयविधौ तु पाट्यादिभ्यः स्थानषष्ठी सापि धतयोर्विधौ अन्तेऽप्युपसंह्रियत इति विवेकः । अनागमकानां सागमका आदेशा इति पक्षे तु स्थानष-ष्ठयेवेति वोध्यम् । ‘फल्ग्वसारेऽभिधेयवत् । नदीभेदेऽमलद्यां स्त्री’ इति मेदिनी ॥—नाकुर्वल्मीकमिति । ‘वामलूरश्च नाकुश्च वल्मीकं पुंनपुंसकम्’ इत्यमरः ॥—मध्विति । ‘मधुश्चैत्रे च दैत्ये च मद्ये पुष्परसे मधु’ इति हट्टचन्द्रः । ‘मकरन्दस्य मद्यस्य माक्षिकस्यापि वाचकः । अर्धचांदिगणे पाठात्पुंनपुंसकयोर्मधु’ इति शाश्वतः । वल संवरण इति दन्त्योष्ठ्यादिः । ‘वल्गुः स्याच्छगले पुंसि सुन्दरे चाभिधेयवत्’ इति मेदिनी । यत्तु उज्ज्वलदत्तेन ‘वलेर्गुक्च’ इति ओष्ठ्यादि पठित्वा वल प्राणने इत्युपन्यस्तं तल्लक्ष्यविरोधादुपेक्ष्यम् । ‘अयं नाभावदति वल्गुवो गृहे’ इत्यादौ दन्त्योष्ठ्यपाठस्य निर्विवादत्वात्

translator notes

commentary TB, sk.90018.t1: phala niṣpattau, paṭa gatau in its ṇic form (ṇyantaḥ), ṇama prahvatve śabde, mana jñāne, janī prādurbhāve; after these u occurs, and in order (yathākramam) the augment guk and the substitutes paṭi, nāki, dha, ta. The one sixth-case ending (ṣaṣṭhī) splits by subject: for guk it is the ṣaṣṭhī of the part (avayava) [phal], for the four substitutes it is the ṣaṣṭhī of the place (sthāna) [pāṭi etc.], and for dha and ta that is narrowed to the final [sound]; on the view that substitutes with augments replace forms without them, it is the ṣaṣṭhī of the place throughout. Followed: 'respectively', the root senses, and the final-only reading of dha and ta in the translator note.
commentary TB, sk.90018.t1, lexical: Medinī on phalgu (worthless (asāra), adjectival; feminine for a certain river); Amara 'vāmalūraś ca nākuś ca valmīkaṃ puṃnapuṃsakam'; on madhu, Haṭṭacandra 'madhuś caitre ca daitye ca madye puṣparase madhu' (masculine for Caitra and a daitya; neuter for liquor (madya) and flower-juice; scan page-0528 reads 'haṭṭacandraḥ' and 'madye', the OCR garbling both) and Śāśvata (neuter and masculine by the ardharcādi list). Recorded: the English keeps only the kaumudī's own glosses.
commentary TB on uṇādi 9 ('abhivyāpya', printed under sk.90008.t1): nit reaches up to and including this sūtra, since madhu is seen with initial udātta ('pibataṃ somyaṃ madhu'). Followed: the nit bracket in sutra_en.
textual The 1915 print numbers this uṇādi sūtra 18 (NSP p. 518, scan page-0528). The kaumudī agrees with the print (collation batch01: clean). TB on uṇādi 19 (valer guk ca) is printed at the end of sk.90018.t1, from 'vala saṃvaraṇa iti'.
translator On TB's construal: man → [final n → dh] madh + u → madhu; jan → [final n → t] jat + u → jatu; pāṭi → paṭi, nam → nāki, + u → paṭu, nāku. Neither the kaumudī nor TB gives any account of the i of paṭi and nāki; presumably, like the i of phali and pāṭi in the same sūtra, it is there only for naming, so that the substitutes are paṭ and nāk (my inference). The kaumudī states only the forms; guk follows phal because it is kit (ādyantau ṭakitau, SK 36) — my inference.

उ19 · Uṇ 9.1.19

वलेर्गुक्च ॥ उ१९ ॥

valergukca

valer guk ca — After val ['to cover'], [the affix u occurs — carried forward (anuvṛtti) from uṇādi 7], and the augment guk.

Rule. After val "to cover", u comes with the augment guk. The u is no longer nit.

Forms. Bhaṭṭoji names only the root, vala saṃvaraṇe.

Watch out. The form meant is valgu, as the Tattvabodhinī's lexicon line shows, but neither our text nor the 1915 print prints it.

Siddhānta-kaumudī

वल संवरणे ।

vala [is the root] in the sense 'to cover' (saṃvaraṇe).

translator notes

commentary TB, printed under sk.90018.t1 ('vala saṃvaraṇa iti'): the root begins with the dento-labial (dantyoṣṭhyādi) v. Medinī: 'valguḥ syāc chagale puṃsi sundare cābhidheyavat' (valgu: masculine for a goat; adjectival for 'beautiful'). Ujjvaladatta's reading with a labial initial (oṣṭhyādi), [baler guk ca], citing [bala] prāṇane, is to be disregarded as conflicting with usage (lakṣya), since in 'ayaṃ nābhā vadati valguvo gṛhe' the dento-labial reading is undisputed. Followed: val with v.
textual The 1915 print numbers this uṇādi sūtra 19 (NSP p. 518, scan page-0528). The kaumudī agrees with the print, which also gives no derived form (collation batch01: Wikisource adds 'valguḥ', which neither the print nor ours has). This unit has no t1; its TB is printed at the end of sk.90018.t1.
translator The kaumudī names only the root. The anuvṛtti of the affix u from uṇādi 7 is my inference: neither the kaumudī nor TB states it here (nit is not carried, since the kaumudī on uṇādi 9 ends its range at uṇādi 18). The form meant is valgu (val + g + u), as TB's Medinī citation shows; it is not supplied in the block because the print does not have it.

उ20 · Uṇ 9.1.20

शः कित्सन्वच्च ॥ उ२० ॥

śaḥ kitsanvacca

śaḥ kit sanvac ca — After śo ['to make thin'], [the affix u — carried forward (anuvṛtti) from uṇādi 7, as the kaumudī states] occurs, and it is kit and [the root is treated] as before san (sanvat).

Rule. After śo, u comes. It is kit, and the root is treated as before san.

Forms. śiśu "child".

Siddhānta-kaumudī

श्यतेरुः स्यात्स च कित्सन्वच्च । शिशुर्बालः ।

The affix u occurs after śyati, and it is kit and [the root is treated] as before san: śiśu, 'child (bāla)'.

Tattvabodhinī

NSP p. 528

—शः कित्—॥ शो तनूकरणे अस्मादुप्रत्ययः ‘आदेच उपदेशे’ इत्यात्वं द्वित्वं ‘सन्यतः’ इत्यभ्यासस्येत्वम् । ‘आतो लोप इटि च’ इत्याकारलोपः । शिशुः

translator notes

commentary TB, sk.90020.t1: śo tanūkaraṇe; after it the affix u; ā [for o] by ādeca upadeśe 'śiti (SK 2370); doubling; i for the abhyāsa by sanyataḥ (SK 2317); loss of the ā by āto lopa iṭi ca (SK 2372): śiśu. Followed: the root sense and the steps in the translator note.
textual The 1915 print numbers this uṇādi sūtra 20 (NSP p. 518, scan page-0528). The kaumudī agrees with the print (collation batch01: clean).
translator On TB's steps: śo → [ā for o, SK 2370] śā → [doubled, as before san] śā-śā → [abhyāsa vowel shortened and a → i by sanyataḥ, SK 2317] śi-śā + u → [ā dropped before the kit u, SK 2372] śiśu. The shortening of the abhyāsa vowel is not stated by TB.

उ21 · Uṇ 9.1.21

यो द्वे च ॥ उ२१ ॥

yo dve ca

yo dve ca — After yā ['to reach'], [the affix u (kit) occurs — carried forward (anuvṛtti) from uṇādi 20], and [the root is] doubled (dve).

Rule. After yā "to reach", the kit u comes and the root is doubled (dve "two"). Bhaṭṭoji: dve is stated so that the i of sanvat does not come (which would give *yiyu).

Forms. yā-yā + u → (ā lost) yayu "a horse fit for the aśvamedha".

Siddhānta-kaumudī

ययुरश्वोऽश्वमेधीयः । सन्वदिति प्रकृते द्वेग्रहणमित्वनिवृत्त्यर्थम् ।

yayu, 'a horse', [namely] one fit for the aśvamedha (aśvamedhīya). Since sanvat is in context (prakṛta) [from uṇādi 20], dve ('two') is stated in order to stop the i [that sanvat would bring to the abhyāsa].

Tattvabodhinī

NSP p. 528

—यो द्वे च । या प्रापणे

translator notes

commentary TB, sk.90021.t1: yā prāpaṇe. Followed in sutra_en.
textual The 1915 print numbers this uṇādi sūtra 21 (NSP p. 518, scan page-0528). The kaumudī agrees with the print (collation batch01: clean).
translator The kaumudī's remark shows that sanvat would otherwise be carried forward (giving *yiyu by sanyataḥ, SK 2317); that u and kit continue from uṇādi 20 is my inference, needed for the loss of the root's ā (yā-yā + u → yayu).

उ22 · Uṇ 9.1.22

कुर्भ्रश्च ॥ उ२२ ॥

kurbhraśca

kur bhraś ca — After bhṛ ['to bear'], the affix ku [occurs], and [the root is doubled — carried forward (anuvṛtti) from uṇādi 21, as TB glosses 'dhātor dvitvaṃ ca']; [by ca, after other roots too, as the kaumudī states].

Rule. After bhṛ "to bear", the affix ku comes, and the root is doubled (the Tattvabodhinī). By ca, after other roots too.

Forms. babhru "a sage; Viṣṇu; the mongoose; tawny"; cakru "maker"; jaghnu "slayer"; papu "protector".

Siddhānta-kaumudī

बभ्रुर्मुन्यन्तरे विष्णौ बभ्रू नकुलपिङ्गलौ । चादन्यतोऽपि । चक्रुः कर्ता । जघ्नुर्हन्ता । पपुः पालकः ।

'babhru [is used] for a certain sage and for Viṣṇu; babhru [also means] the mongoose and the tawny (piṅgala).' By ca, from other [roots] too: cakru, 'maker (kartṛ)'; jaghnu, 'slayer (hantṛ)'; papu, 'protector (pālaka)'.

Tattvabodhinī

NSP p. 528

—कुर्भ्रश्च । भृञ् भरणे अस्मात्कुप्रत्ययो धातोर्द्वित्वं च । भरतीति बभ्रुः । धरणिकोशस्थमाह—बभ्रुरित्यादि । ‘बभ्रुर्वैश्वानरे शूलपाणौ च गरुडध्वजे । विशाले नकुले पुंसि पिङ्गलेऽभिधेयवत्’ इति मेदिनीकोशः ॥—चादन्यतोपीति । भ्रः कुश्चेति वक्तव्ये प्राक् प्रत्ययनिर्देशादित्येके । भ्रश्चेति प्रकृतिसंसृष्टेन चकारेण प्रकृत्यन्तरसमुच्चयादित्यन्ये ॥—पृभिदि—। पृ पालनपूरणयोः, भिदिर् विदारणे, व्यध ताडने, गृधु अभिकाङ्क्षायाम् । ञिधृषा प्रागल्भ्ये ॥—पुरुरिति । कुप्रत्यये परत ‘उदोष्ठ्यपूर्वस्य’ इत्युत्वे रपरत्वम् । ‘पुरुः प्राज्येऽभिधेयवत् । पुंसि स्याद्देवलोके च नृपभेदपरागयोः’ इति मेदिनी । ‘विधुः शशाङ्के’ इत्यादि तु विश्वकोशः । इह सूत्रे धृषिहृषिभ्यश्चेति पठित्वा हृषु-र्हर्षः । ‘सूर्याग्निशनिराहवोऽपि हृषवः’ इति केचित्

translator notes

commentary TB, sk.90022.t1: bhṛñ bharaṇe; after it the affix ku and doubling of the root; 'bharati': babhru. Followed: the root sense and the doubling bracket in sutra_en.
commentary TB, sk.90022.t1: in 'babhrur ityādi' Bhaṭṭoji states what is in the Dharaṇi-kośa; Medinī: 'babhrur vaiśvānare śūlapāṇau ca garuḍadhvaje | viśāle nakule puṃsi piṅgale 'bhidheyavat'. On 'cād anyato 'pi': some say [it follows] because the affix is named first where 'bhraḥ kuś ca' was to be said; others, because the ca, joined to the prakṛti in 'bhraś ca', gathers other prakṛtis. Recorded (the disagreement is about how ca yields the sense; the English keeps the kaumudī's plain 'by ca').
textual The 1915 print numbers this uṇādi sūtra 22 (NSP p. 518, scan page-0528). The kaumudī agrees with the print (collation batch01: clean). sk.90022.t1 also carries TB on uṇādi 23 (pṝbhidi…), from '—pṛmidi—'.
translator The first sentence is an unattributed lexical half-verse (TB: from the Dharaṇi-kośa); its dual 'babhrū nakulapiṅgalau' is rendered as 'babhru [also means] the mongoose and the tawny'. The kaumudī gives no steps for babhru, cakru (kṛ), jaghnu (han) or papu (pā); e.g. bhṛ-bhṛ + u → babhru needs the abhyāsa rules and yaṇ, which are not stated here.

उ23 · Uṇ 9.1.23

पॄभिदिव्यधिगृधिधृषिभ्यः ॥ उ२३ ॥

pṝbhidivyadhigṛdhidhṛṣibhyaḥ

pṝbhidivyadhigṛdhidhṛṣibhyaḥ — After pṝ, bhid, vyadh, gṛdh and dhṛṣ, [the affix ku occurs — carried forward (anuvṛtti) from uṇādi 22, as the kaumudī states].

Rule. After pṝ, bhid, vyadh, gṛdh and dhṛṣ, ku comes. In vyadh the y becomes i by SK 2412 (cited).

Forms. pṝ → (ur, SK 2494, SK 70) pur-u → puru; bhidu "thunderbolt"; vidhu "moon, camphor, Hṛṣīkeśa, a rākṣasa"; gṛdhu "desire"; dhṛṣu "skilful".

Watch out. The 1915 print reads pṛ with short ṛ in the sūtra; ours reads pṝ, which the Tattvabodhinī's derivation of puru needs.

Siddhānta-kaumudī

कुः स्यात् । पुरुः । भिनत्ति भिदुर्वज्रम् । ग्रहिज्या- {SK 2412} इति संप्रसारणम् । विरहिणं विध्यति विधुः । विधुः शशाङ्के कर्पूरे हृषीकेशे च राक्षसे । गृधुः कामः । धृषुर्दक्षः ।

ku occurs. [From pṝ:] puru. bhinatti ('it splits'): bhidu, 'thunderbolt (vajra)'. Saṃprasāraṇa by grahijyā… (SK 2412): virahiṇaṃ vidhyati ('it pierces the one separated [from his beloved]'): vidhu. 'vidhu [means] the moon (śaśāṅka), camphor, Hṛṣīkeśa and a rākṣasa.' gṛdhu, 'desire (kāma)'. dhṛṣu, 'skilful (dakṣa)'.

translator notes

commentary TB, printed under sk.90022.t1 ('—pṛbhidi—'): pṛ pālana-pūraṇayoḥ (so the print, short ṛ; scan page-0528) ('to protect, to fill'), bhidir vidāraṇe ('to split'), vyadha tāḍane ('to strike'), gṛdhu abhikāṅkṣāyām ('to covet'), ñidhṛṣā prāgalbhye ('to be bold'). Followed in the sutra_en reading of the roots.
commentary TB, printed under sk.90022.t1: puru — when ku follows, u by ud oṣṭhyapūrvasya (SK 2494) with r after it (raparatva, SK 70); Medinī: puru 'abundant (prājya)', adjectival; masculine for the world of the gods (devaloka), a certain king and pollen (parāga). 'vidhuḥ śaśāṅke' etc. is the Viśvakośa. Some read the sūtra with 'dhṛṣihṛṣibhyaś ca', giving hṛṣu 'joy' ('sūryāgniśaśirāhavo 'pi hṛṣavaḥ'). Followed: the puru steps in the translator note; the alternative reading is recorded only.
textual The 1915 print numbers this uṇādi sūtra 23 (NSP p. 518, scan page-0528). The kaumudī agrees with the print (collation batch01: clean). This unit has no t1; its TB is printed at the end of sk.90022.t1.
textual Ours reads the sūtra 'pṝbhidivyadhigṛdhidhṛṣibhyaḥ' with long ṝ; the 1915 print reads 'pṛbhidivyadhigṛdhidhṛṣibhyaḥ' with short ṛ (NSP p. 518, scan page-0528, read), as do Wikisource and TB's root list ('pṛ pālanapūraṇayoḥ'). The English follows ours (pṝ), which TB's own derivation of puru requires: ud oṣṭhyapūrvasya (SK 2494) applies only to an ṝ-final root. Recorded for the Print Check.
translator On TB's steps: pṝ + ku → [ur for ṝ, SK 2494 with SK 70] pur + u → puru. vyadh + ku → [y → i by saṃprasāraṇa, SK 2412, before the kit affix] vidh + u → vidhu. The line on vidhu is a lexical citation (TB: from the Viśvakośa); the kaumudī does not name it.

उ24 · Uṇ 9.1.24

कृग्रोरुच्च ॥ उ२४ ॥

kṛgrorucca

kṛgror uc ca — After kṛ and gṛ [the affix ku, carried forward (anuvṛtti) from uṇādi 22, kur bhraś ca, comes], and u [replaces their final vowel].

Rule. After kṛ and gṛ, ku comes, and u (with r, SK 70) replaces the final vowel.

Forms. kur-u → kuru "one who does"; gur-u → guru "one who speaks".

Siddhānta-kaumudī

करोतीति कुरुः । गृणाति गुरुः ।

kuru, "one who does (karoti)". guru, "one who speaks (gṛṇāti)".

Tattvabodhinī

NSP p. 528

—कृग्रोरुच्च । डुकृञ् करणे, गृ शब्दे, आभ्यां कुः स्यादुकारोन्ता-देशश्च । ‘उरण् रपरः’ । ‘कुरुर्नृपान्तरे भक्ते पुमान् पुंभूम्नि नीवृति’ इति मेदिनी

translator notes

commentary TB, own t1 ('—kṛgror ucca', OCR 'kṛpror ucca'): the roots are ḍukṛñ karaṇe ('to do') and gṛ śabde ('to sound'); after these two ku comes, and u is substituted for the final; and [the u is followed by r] by uraṇ raparaḥ (SK 70). Followed: the ku and the 'final' are supplied in sutra_en from TB.
commentary TB quotes Medinī: kuru is masculine for a particular king and for boiled rice (bhakta), and masculine plural for the country (nīvṛt). Recorded; the kaumudī gives the etymologies only.
translator The steps follow TB: kṛ + ku → u for the final ṛ, made ur by uraṇ raparaḥ (SK 70) → kur + u → kuru; gṛ + ku → gur + u → guru.
textual The 1915 print numbers this uṇādi sūtra 24 (NSP p. 518, scan page-0528).

उ25 · Uṇ 9.1.25

अपदुःसुषु स्थः ॥ उ२५ ॥

apaduḥsuṣu sthaḥ

apaduḥsuṣu sthaḥ — When apa, dus or su stands as upapada (the seventh-case word (saptamyanta) apaduḥsuṣu), after sthā [the affix ku comes].

Rule. With apa, dus or su as upapada, ku comes after sthā. The ā is lost (SK 2372). The s becomes ṣ by SK 1022 (cited), and th becomes ṭh (SK 113).

Forms. apaṣṭhu "contrary"; duṣṭhu; suṣṭhu.

Siddhānta-kaumudī

सुषामादिषु च- {SK 1022} इति षत्वम् । अपष्ठु प्रतिकूलम् । दुष्ठु । सुष्ठु ।

The ṣatva (replacement of s by ṣ) is by suṣāmādiṣu ca (SK 1022). apaṣṭhu, "contrary (pratikūla)". duṣṭhu. suṣṭhu.

Tattvabodhinī

NSP p. 528

—अपदुःसु—। ष्ठा गतिनिवृत्तौ ॥—सुषामेत्यादि । एतच्च न्यासाद्यनुरोधेनोक्तम् । वार्तिककृता तु स्थास्थिन्स्थूणामुपसंख्यानम् । ‘अपष्ठुः पुंसि बाले च वामे स्यादन्यलिङ्गके’ इति मेदिनी । वामे प्रतिकूले । एषां त्रयाणां मृगय्वादिपाठेन सिद्धत्वात्सूत्रमिदं न्यासकारस्य न संमतमिति रक्षितः

translator notes

commentary TB, own t1 ('—apaduḥsu—'): the root is ṣṭhā gatinivṛttau ('to cease from motion'). Followed in sutra_en (sthā).
commentary TB ('—suṣāmetyādi'): citing suṣāmādiṣu ca for the ṣatva follows the Nyāsa and others; the Vārttikakāra instead has an upasaṃkhyāna of sthā, sthin and sthūṇā. TB quotes Medinī 'apaṣṭhuḥ puṃsi bāle ca vāme syād anyaliṅgake' for apaṣṭhu (masculine in the sense bāla; adjectival in the sense vāma; scan page-0528 reads 'bāle') and glosses vāma as pratikūla. Rakṣita says that, since these three words are already accounted for by their inclusion in the mṛgayu etc. class (uṇādi 37), this sūtra is not accepted by the Nyāsakāra. Recorded; the gloss pratikūla agrees with the kaumudī's.
translator The affix ku is the translator's supply: neither the kaumudī nor TB names the affix here, but ku is the affix of uṇādi 22–24 and 27–28, where it is stated.
translator Inferred steps (the kaumudī gives only the ṣatva): sthā + ku → the ā is dropped before the kit affix (āto lopa iṭi ca, SK 2372) → sth + u; after apa, dus, su the s becomes ṣ (SK 1022) and th becomes ṭh by ṣṭunā ṣṭuḥ (SK 113) → apaṣṭhu, duṣṭhu, suṣṭhu.
textual The 1915 print numbers this uṇādi sūtra 25 (NSP p. 518, scan page-0528).

उ26 · Uṇ 9.1.26

रपेरिच्चोपधायाः ॥ उ२६ ॥

rapericcopadhāyāḥ

raper ic copadhāyāḥ — After rap [the affix ku comes], and i replaces the penultimate (upadhā) [vowel].

Rule. After rap "to speak", ku comes, and i replaces the penultimate a. The k blocks guṇa of the new i.

Forms. rap → rip + u → ripu "enemy", "one who speaks what is unwelcome"; not *repu.

Siddhānta-kaumudī

अनिष्टं रपतीति रिपुः ।

ripu [enemy], "one who speaks (rapati) what is unwelcome".

translator notes

translator The affix ku is the translator's supply; neither the kaumudī nor any TB names it here. There is no TB on this sūtra: on scan page-0528 the TB passes from apaduḥsu (sk.90025.t1) straight to arjidṛśi (sk.90027.t1).
translator Inferred steps: rap ('to speak', rapati) + ku → i for the penultimate a → rip + u → ripu. The supplied ku matters here: being kit, it blocks the guṇa of the now light penultimate i by pugantalaghūpadhasya ca (SK 2189) through kṅiti ca (SK 2217), which would otherwise give *repu. The bracketed sense 'enemy' is supplied; the kaumudī gives the etymology only.
textual The 1915 print numbers this uṇādi sūtra 26 (NSP p. 518, scan page-0528).

उ27 · Uṇ 9.1.27

अर्जिदृशिकम्यमिपशियाधामृजिपसितुक्धुक्दीर्घहकाराश्च ॥ उ२७ ॥

arjidṛśikamyamipaśiyādhāmṛjipasitukdhukdīrghahakārāśca

arjidṛśikamyamipaśibādhām ṛjipaśitukdhukdīrghahakārāś ca — After arj, dṛś, kam, am, paś and bādh [the affix ku, carried forward (anuvṛtti) from uṇādi 22, kur bhraś ca, comes], and, in order, ṛji [replaces arj], paśi [replaces dṛś], the augment tuk [is added to kam], the augment dhuk [to am], lengthening (dīrgha) [of the vowel of paś], and h [is substituted in bādh].

Rule. After arj, dṛś, kam, am, paś and bādh, ku comes. In order: ṛji replaces arj; paśi replaces dṛś; kam takes the augment tuk (t); am takes dhuk (dh); paś is lengthened; h comes into bādh.

Forms. ṛju "one who acquires virtues"; paśu "one who sees all alike"; kantu; andhu "a well"; pāṃśu "dust" (with num, SK 2262); bāhu "arm", feminine and masculine.

Watch out. Ours reads paśiyādhā in the sūtra; the 1915 print reads paśibādhā. Both read dental pasi in the second half, where the substitute must be paśi.

Siddhānta-kaumudī

अर्जयति गुणान् ऋजुः । सर्वानविशेषेण पश्यतीति पशुः । कन्तुः । अन्धुः कूपः । पांशुर्ना न द्वयो रजः । तालव्या अपि दन्त्याश्च सम्बसूकरपांसवः । बाधते इति बाहुः । बाहुः स्त्रीपुंसयोर्भुजः ।

ṛju, "one who acquires (arjayati) virtues". paśu, "one who sees (paśyati) all things without distinction". kantu. andhu, a well. "pāṃśu is masculine (nā); rajas is not of both [genders]." "samba, sūkara and pāṃsu are [written] with the palatal [ś] as well as with the dental [s]." bāhu, "that which harasses (bādhate)". "bāhu, the arm (bhuja), is of the feminine and the masculine."

Tattvabodhinī

NSP p. 528

—अर्जिदृशि—। अर्ज अर्जने अस्य ऋजिरादेशः, दृशेः पशिरादेशः, कमेस्तुगागमः । अम रोगे ग-त्यादौ वा अस्य धुगागमः । पशि नाशने सौत्रो धातुरस्य दीर्घः । वाधृ लोडने अस्य हादेशः । षड्भ्योऽपि कुप्रत्ययः स्यादित्यर्थः ॥—अविशेषेणेति । चादिगणे पश्चिति पठितम् ‘पशु दृश्यर्थमव्ययम्’ इति धरणिः । कन्तुः कन्दर्पः ‘क-न्तुमकराङ्कः’ इति त्रिकाण्डशेषः ॥—पांशुरिति । पडि पसि नाशने चुरादिण्यन्तः ॥—स्त्रीपुंसयोरिति । उक्तं ह्यम-रेण ‘द्वौ परौ द्वयोः । भुजवाहू’ इति । परौ द्वौ भुजवाहुशब्दौ द्वयोः स्त्रीपुंसयोरिति तदर्थः । अकारान्तोऽप्ययम् । अत एव ‘वाहौ श्वभुजयोः पुमान्’ इति दामोदरः । ‘वाहा भुजे पुमान्मानभेदाश्ववृषवायुषु’ इति मेदिन्यां टावन्तोऽप्ययम् ॥—पथिघ्रदि—। प्रथ प्रख्याने, म्रद मर्दने, भ्रस्ज पाके । प्रथते इति पृथुः । ‘पृथुः स्यान्महति त्रिषु । त्वक्पत्र्यां कृष्ण-जीरेऽथ पुमानग्नौ नृपान्तरे’ इति मेदिनी । म्रदितुं शक्यतेऽकठिनत्वादिति मृदुः कोमलः । ‘भृगुः शुक्रे प्रपाते’ च जम-दग्नौ पिनाकिनि’ इति विश्वः

translator notes

commentary TB, own t1 ('—arjidṛśi—'): arj arjane, for which ṛji is substituted; for dṛś, paśi is substituted; kam takes the augment tuk; am (roge, or gatyādau) takes the augment dhuk; paśi nāśane is a sautra root, and it is lengthened; bādhṛ loḍane takes the substitute h; 'the affix ku comes after all six'. Followed: the ku and the pairing of roots with operations in sutra_en are TB's.
commentary TB ('—aviśeṣeṇeti'): paśu is also read in the ca etc. class (cādigaṇa) as an indeclinable meaning 'see' (Dharaṇi). TB gives kantu the sense Kandarpa (Trikāṇḍaśeṣa). Recorded; the kaumudī gives kantu with no sense, and the English adds none.
commentary TB ('—pāṃśur iti'): [the root of pāṃśu is] paḍi or pasi nāśane, of the curādi class and ending in ṇic. Recorded. The dental pasi most naturally accounts for the dental spelling pāṃsu that the kaumudī's second half-line allows (its 'pāṃsavaḥ'), beside TB's 'paśi nāśane, a sautra root' on the sūtra for the palatal pāṃśu (my reading of why TB adds it). The English keeps paś as the sūtra has it.
commentary TB ('—strīpuṃsayor iti'): Amara says 'the two last, bhuja and bāhu, are of both [genders]', i.e. feminine and masculine. bāhu also has an a-final form bāha (Dāmodara: 'bāha, masculine, for horse and arm') and, in Medinī, a ṭāp-final form bāhā. Followed: strīpuṃsayoḥ is rendered as the gender of bāhu (arm).
translator The two quoted half-lines are lexicon lines. In the first (Amarakośa) the verse runs reṇu, dhūli, pāṃśu, rajas: 'na dvayoḥ' belongs to rajas (neuter only), and the kaumudī quotes it for 'pāṃśu, masculine', meaning dust. The second records that śamba, śūkara and pāṃśu are spelt with ś or with s; the kaumudī cites it in its dental spelling.
translator Steps as TB states them, with the remaining operations inferred: arj → ṛj + ku → ṛju; dṛś → paś + u → paśu; kam + tuk → kant + u → kantu; am + dhuk → amdh → andh (n for m before dh, inferred) + u → andhu; paśi, being idit, takes the nasal (idito num dhātoḥ, SK 2262, inferred) → paṃś, lengthened → pāṃś + u → pāṃśu; bādh → bāh + u → bāhu.
textual Ours reads paśiyādhā in the sūtra (y for b). The 1915 print (NSP p. 518, scan page-0528, read) has paśibādhā (set with its usual v for b), and the kaumudī itself has bādhate iti bāhuḥ. Translated as paśibādhā. Mūla slip for Ajai's Print Check.
textual Ours reads the second compound 'ṛjipasitukdhuk…' with dental pasi, and the 1915 print reads the same (NSP p. 518, scan page-0528, read at zoom: '…paśibādhāmṛjipasitukdhukdīrghaha-'). The substitute for dṛś must be the palatal paśi: TB says 'dṛśeḥ paśir ādeśaḥ', the form is paśu, and Wikisource reads '…mṛjipaśitugdhug…'. The English follows paśi. Shared reading of ours and the print, recorded for Ajai's Print Check.
textual The 1915 print numbers this uṇādi sūtra 27 (NSP p. 518, scan page-0528).

उ28 · Uṇ 9.1.28

प्रथिम्रदिभ्रस्जां संप्रसारणं सलोपश्च ॥ उ२८ ॥

prathimradibhrasjāṃ saṃprasāraṇaṃ salopaśca

prathimradibhrasjāṃ saṃprasāraṇaṃ salopaś ca — For prath, mrad and bhrasj [with the affix ku, carried forward (anuvṛtti) from uṇādi 22, kur bhraś ca], saṃprasāraṇa [takes place], and loss of s [for bhrasj].

Rule. After prath, mrad and bhrasj, ku comes with saṃprasāraṇa (SK 330), and bhrasj loses its s. In bhṛgu the j becomes g by SK 2864.

Forms. pṛthu; mṛdu; bhṛgu "he roasts by austerity".

Siddhānta-kaumudī

त्रयाणां कुः संप्रसारणं भ्रस्जेः सलोपश्च । पृथुः । मृदुः । न्यङ्क्वादित्वात्कुत्वम् । भृज्जति तपसा भृगुः ।

For the three [roots] ku [comes], saṃprasāraṇa [takes place], and for bhrasj loss of s. pṛthu. mṛdu. The kutva (replacement by a velar) [in bhṛgu] is because [the word] belongs to the nyaṅku etc. class (nyaṅkvādīnāṃ ca, SK 2864). bhṛgu, "he roasts (bhṛjjati) by austerity".

translator notes

commentary TB, printed under sk.90027.t1 ('—prathimradi—', OCR 'pathighradi'): prath prakhyāne, mrad mardane, bhrasj pāke; pṛthu is 'that which spreads (prathate)'; mṛdu means soft (komala), 'that which can be crushed, because it is not hard'; with kośa lines (Medinī for pṛthu, Viśva for bhṛgu). Recorded; the English keeps the kaumudī's bare forms.
translator Inferred steps (the kaumudī names only ku, saṃprasāraṇa, s-loss and kutva): prath + ku → r becomes ṛ (saṃprasāraṇa), the following a merging into it (saṃprasāraṇāc ca, SK 330) → pṛth + u → pṛthu; mrad → mṛd + u → mṛdu; bhrasj → s dropped, saṃprasāraṇa → bhṛj → j becomes g (kutva, SK 2864) → bhṛg + u → bhṛgu.
textual The 1915 print numbers this uṇādi sūtra 28 (NSP p. 518, scan page-0528).

उ29 · Uṇ 9.1.29

लङ्घिबंह्योर्नलोपश्च ॥ उ२९ ॥

laṅghibaṃhyornalopaśca

laṅghibaṃhyor nalopaś ca — After laṅgh and baṃh [the affix ku comes], and loss of n [takes place].

Rule. After laṅgh and baṃh, ku comes, and the nasal is lost. A vārttika (a supplementary statement) adds: the l of bāla, mūla, laghu, alam and aṅguli optionally becomes r.

Forms. laghu; bahu; by the vārttika raghu "a particular king".

Watch out. The 1915 print numbers the vārttika separately as 30. From here its numbers run one above ours.

Siddhānta-kaumudī

लघुः ॥ बालमूललघ्वलमङ्गुलीनां वा लो रत्वमापद्यते (वा) ॥ रघुर्नृपभेदः । बहुः ।

laghu. (vārttika) For bāla, mūla, laghu, alam and aṅguli, the l optionally becomes r. raghu, a particular king. bahu.

Tattvabodhinī

NSP p. 528–529

—लङ्घि—। लघि गतौ वहि महि वृद्धौ ॥—लघुरिति । ‘पृक्कायां स्त्री लघुः क्लीवं शीघ्रे कृष्णागुरुप्यपि’ इति त्रिकाण्डशेषः । ‘लघुरगुरौ च मनोज्ञे निःसारे वाच्यवत्क्लीवम् । शीघ्रे कृष्णागुरुणि च पृक्कानामौषधौ स्त्रियाम्' इति मेदिनी ॥—नृपभेद इति । ऊठः । एतेन 'अवेक्ष्य धातोर्गमनार्थमर्थविच्चकार नाम्ना रघुमात्मसंभवम्' इति कालिदासवचनं व्याख्यातम् ॥—बहुरिति । 'बहुस्त्र्यादिसंख्यासु विपुले त्वभिधेयवत्' इति मेदिनी ॥—ऊरुरिति । 'सक्थि क्लीवे पुमानूरुः' इत्यमरः । ऊर्ण्यते आच्छाद्यते इत्यूरुः । कर्मणि प्रत्ययः ॥—उरु महदिति । कर्तरि प्रत्ययः ॥—श्लिषेः—। श्लिष आलिङ्गने अस्मात्कुप्रत्ययः कथान्तादेशः ॥—उद्यत इति । स हि यावत्कार्यं श्लिष्यति लगति व्याप्रियत इति यावत्

translator notes

commentary TB, own t1 ('—laṅghi—'): laghi gatau ('to go'); bahi and mahi vṛddhau ('to grow'). Followed: the roots are taken as idit laghi and bahi, so laṅgh and baṃh carry the nasal that this sūtra removes.
commentary TB ('—laghur iti', '—nṛpabheda iti', '—bahur iti'): kośa lines for laghu (Trikāṇḍaśeṣa, Medinī) and bahu (Medinī: in numbers such as three, and adjectival for 'much'); on raghu, TB says this derivation explains Kālidāsa's verse in which the king, knowing the root's meaning 'going', named his son Raghu. Recorded; the English keeps the kaumudī's forms.
translator The affix ku is the translator's supply; neither the kaumudī nor TB names it here.
translator Inferred steps: laṅgh + ku → n dropped → lagh + u → laghu; by the vārttika the l optionally becomes r → raghu; baṃh + ku → bah + u → bahu.
textual The 1915 print numbers this uṇādi sūtra 29 (NSP p. 518, scan page-0528), and it numbers the vārttika bālamūlalaghvalamaṅgulīnāṃ vā lo ratvam āpadyate separately as 30, set with the vārttika sign (NSP pp. 518–519, scans page-0528–0529). Ours has no number for it and tags it '(vā)' at its end; the tag is dropped and the vārttika labelled. From here on the print's numbers run one above ours.
textual sk.90029.t1 also carries the TB on uṇādi 30 ('—ūrur iti'), 31 ('—uru mahad iti') and 32 ('—śliṣeḥ—', OCR 'ṛiṣeḥ'; '—udyata iti').

उ30 · Uṇ 9.1.30

ऊर्णोतेर्नुलोपश्च ॥ उ३० ॥

ūrṇoternulopaśca

ūrṇoter nulopaś ca — After ūrṇu [the affix ku comes], and loss of nu [takes place].

Rule. After ūrṇu "to cover", ku comes, and the nu is lost.

Forms. ūr-u → ūru "thigh".

Siddhānta-kaumudī

ऊरुः सक्थि ।

ūru, the thigh (sakthi).

translator notes

commentary TB, printed under sk.90029.t1 ('—ūrur iti'): Amara: 'sakthi is neuter, ūru masculine'; ūru is 'that which is covered (ūrṇyate, ācchādyate)', the affix being in the sense of the object (karmaṇi). Recorded; the kaumudī gives only the sense 'thigh'.
translator The affix ku is the translator's supply; neither the kaumudī nor TB names it here.
translator Inferred steps: ūrṇu + ku → nu dropped → ūr + u → ūru.
textual The 1915 print numbers this uṇādi sūtra 31 (NSP p. 519, scan page-0529).

उ31 · Uṇ 9.1.31

महति ह्रस्वश्च ॥ उ३१ ॥

mahati hrasvaśca

mahati hrasvaś ca — In the sense 'great' (the seventh-case word (saptamyanta) mahati), [after ūrṇu the affix ku comes and nu is lost, as in uṇādi 30,] and shortening [of the first vowel takes place].

Rule. The same as uṇādi 30, in the sense "great", and the ū is shortened.

Forms. ur-u → uru "great".

Siddhānta-kaumudī

उरु महत् ।

uru, great.

translator notes

commentary TB, printed under sk.90029.t1 ('—uru mahad iti'): here the affix is in the sense of the agent (kartari), against the object sense of ūru in uṇādi 30. Recorded.
translator The carrying forward of ūrṇu, ku and the loss of nu from uṇādi 30 is the translator's supply; neither the kaumudī nor TB states it, but the form uru requires it.
translator Inferred steps: ūrṇu + ku → nu dropped → ūr → ū shortened → ur + u → uru.
textual The 1915 print numbers this uṇādi sūtra 32 (NSP p. 519, scan page-0529).

उ32 · Uṇ 9.1.32

श्लिषेः कश्च ॥ उ३२ ॥

śliṣeḥ kaśca

śliṣeḥ kaś ca — After śliṣ [the affix ku, carried forward (anuvṛtti) from uṇādi 22, kur bhraś ca, comes], and k [replaces its final].

Rule. After śliṣ "to cling", ku comes, and k replaces the ṣ. The k of the affix blocks guṇa.

Forms. ślik-u → śliku "servant", "one who clings"; also "an industrious man" and jyotis (the kaumudī does not say in which sense).

Siddhānta-kaumudī

श्लिष्यतीति श्लिकुर्भृत्यः । उद्यतो ज्योतिश्च ।

śliku, a servant, "one who clings (śliṣyati)". [It also means] an industrious man (udyata), and jyotis.

translator notes

commentary TB, printed under sk.90029.t1 ('—śliṣeḥ—', OCR 'ṛiṣeḥ'): śliṣa āliṅgane ('to embrace'); after it the affix ku comes, and k is substituted for the final. Followed in sutra_en.
commentary TB ('—udyata iti'): for such a man clings (śliṣyati), attaches himself (lagati), i.e. busies himself (vyāpriyate), as long as there is work. Followed: udyata is rendered 'an industrious man', and the sense is tied to the root.
translator jyotis is left untranslated: the kaumudī does not say whether 'light, a heavenly body' or something else is meant, and TB does not comment on it. Steps per TB: śliṣ + ku → k for the final ṣ → ślik + u → śliku. There is no guṇa because ku is kit: pugantalaghūpadhasya ca (SK 2189) is blocked by kṅiti ca (SK 2217), which would otherwise give *śleku (my addition).
textual The 1915 print numbers this uṇādi sūtra 33 (NSP p. 519, scan page-0529).

उ33 · Uṇ 9.1.33

आङ्परयोः खनिशॄभ्यां डिच्च ॥ उ३३ ॥

āṅparayoḥ khaniśṝbhyāṃ ḍicca

āṅparayoḥ khaniśṝbhyāṃ ḍic ca — When āṅ or para stands as upapada (the seventh-case word (saptamyanta) āṅparayoḥ), after khan and śṝ [the affix ku comes], and it is also ḍit.

Rule. With the upapada āṅ, ku comes after khan; with para, after śṝ. The affix is also ḍit, so the root's ṭi is lost (SK 316).

Forms. ā + kh + u → ākhu "that which digs in"; para + ś + u → paraśu "that which cuts down the other". As a pṛṣodarādi word (SK 1034), with the a lost, parśu also.

Siddhānta-kaumudī

आखनतीत्याखुः । परं शृणातीति परशुः । पृषोदरादित्वादकारलोपात्पर्शुरपि ।

ākhu, "that which digs into (ākhanati)". paraśu, "that which cuts down (śṛṇāti) the other (para)". Because [paraśu] belongs to the pṛṣodara etc. class (pṛṣodarādīni yathopadiṣṭam, SK 1034), with loss of the a there is also parśu.

Tattvabodhinī

NSP p. 529

—आङ्परयोः—। खनु अवदारणे, शृ हिंसायाम् ॥—पर्शुरपीति । 'पर्शुः परशुना सह' इति विश्वः

translator notes

commentary TB, own t1 ('—āṅparayoḥ—'): khanu avadāraṇe ('to dig'), śṝ hiṃsāyām ('to injure'). Followed in 'digs into' and 'cuts down'.
commentary TB ('—parśur apīti'): Viśva: 'parśu, together with paraśu', i.e. both words are current. Recorded.
translator The affix ku is the translator's supply here; the kaumudī states it, with its ḍit status, under the next sūtra (uṇādi 34: kuḥ sa ca ḍit).
translator Inferred steps: because the affix is ḍit, the ṭi (last vowel with what follows) of the root is dropped (ṭeḥ, SK 316): ā-khan + u → ā-kh + u → ākhu; para-śṝ + u → para-ś + u → paraśu; then the a of para is lost by the pṛṣodara etc. rule → parśu.
textual The 1915 print numbers this uṇādi sūtra 34 (NSP p. 519, scan page-0529).

उ34 · Uṇ 9.1.34

हरिमितयोर्द्रुवः ॥ उ३४ ॥

harimitayordruvaḥ

harimitayor druvaḥ — When hari or mita stands as upapada, after dru [the affix ku, carried forward (anuvṛtti) from uṇādi 22, comes, and it is ḍit, carried forward (anuvṛtti) from uṇādi 33].

Rule. With the upapada hari or mita, ku comes after dru "to run", and it is ḍit. Losing the ṭi u also keeps away the uv of SK 271 (*druvu).

Forms. haridru "a tree"; mitadru "the ocean", "it runs a measured course".

Siddhānta-kaumudī

द्रु गतौ अस्मात् हरिमितयोरुपपदयोः कुः स च डित् । हरिभिर्द्रूयते हरिद्रुर्वृक्षः । मितं द्रवति मितद्रुः समुद्रः ।

dru, "to go". After this, when hari or mita is upapada, ku [comes], and it is ḍit. haridru, a tree: "it is run to (drūyate) by haris". mitadru, the ocean: "it runs (dravati) a measured [course] (mitam)".

Tattvabodhinī

alignment inferredNSP p. 529

—हरिमितेति—। द्रु गतौ, अस्मादरिमितयोरुपदयोः कुः स्यात्स च डित् । हरिद्रुर्वृक्ष इति । दारुहरिद्रा इत्येके । शतद्रुर्नदीभेदः । 'शतद्रुस्तु शुतुद्रिः स्यात्' इत्यमरः ॥—तद्वानिति । 'द्युद्रुभ्यां मः' इति मः

translator notes

commentary TB, own t1 ('—harimiteti—'): dru gatau; after it, with hari and mita as upapada, ku comes, and it is ḍit. Agrees with the kaumudī; followed in sutra_en.
commentary TB ('haridrur vṛkṣa iti'): some say [haridru] means dāruharidrā. Recorded; the English keeps the kaumudī's 'a tree'.
translator hari is left untranslated, since the kaumudī does not say which haris (the word has several senses). mitam may be construed as the object of dravati ('runs to a measured [limit]') or adverbially ('runs in measure'); the English keeps both open as far as it can. Inferred step: as the affix is ḍit, the ṭi u of dru is dropped (ṭeḥ, SK 316) and u is added → hari-dr + u → haridru, mitadru. The ḍit is not idle: without it, dru + u would take uvaṅ by aci śnudhātubhruvāṃ yvor iyaṅuvaṅau (SK 271) and give *druvu; the ḍit removes the root's u.
textual The 1915 print numbers this uṇādi sūtra 35 (NSP p. 519, scan page-0529). sk.90034.t1 also carries the TB on uṇādi 35 śate ca (from 'śatadrur nadībhedaḥ', with Amara 'śatadru is also called śutudri', and '—tadvān iti': the m of druma is by dyudrubhyāṃ maḥ, SK 1915).

उ35 · Uṇ 9.1.35

शते च ॥ उ३५ ॥

śate ca

śate ca — And when śata is the upapada, [after dru, ku, which is ḍit, comes — carried forward (anuvṛtti) from harimitayor druvaḥ, uṇādi 34].

Rule. With the upapada śata also, the same ḍit ku comes after dru. By bāhulaka, after dru alone too.

Forms. śatadru "it runs a hundred ways"; dru "tree; branch". That which has it is druma, with ma by SK 1915.

Siddhānta-kaumudī

शतधा द्रवति शतद्रुः । बाहुलकात्केवलादपि । द्रवत्यूर्ध्वमिति द्रुर्वृक्षः शाखा च तद्वान् द्रुमः ।

"It runs (dravati) a hundred ways (śatadhā)": śatadru. By the bahulam of SK 3169 (uṇādayo bahulam) — bāhulakāt — [ku comes] also after [dru] alone [with no upapada]: "it runs (dravati) upward", hence dru, "tree" and "branch". That which possesses it (tadvān) is druma [with the affix ma by dyudrubhyāṃ maḥ (SK 1915), per TB].

translator notes

textual The 1915 print numbers this uṇādi sūtra 36 (NSP p. 519, scan page-0529).
translator The kaumudī does not name an anuvṛtti. The bracket in sutra_en is the translator's: 'ca' and the gloss śatadhā dravati show that the root dru and the affix of uṇādi 34 ('kuḥ sa ca ḍit') continue. The kaumudī gives no steps. That ḍit makes the ṭi (u) of dru drop (ṭeḥ, SK 316), giving dr + u → śatadru and dru, is also the translator's inference.
commentary TB, printed under sk.90034.t1: 'śatadrur nadībhedaḥ', śatadru is a particular river, citing Amara 'śatadrus tu śutudriḥ syāt' (śatadru is the Śutudri). Recorded. The kaumudī gives no sense for śatadru.
commentary TB, printed under sk.90034.t1, on 'tadvān': 'dyudrubhyāṃ maḥ' iti maḥ. So druma 'possessing dru' takes the matvarthīya affix ma by SK 1915. Followed in the bracket.

उ36 · Uṇ 9.1.36

खरु शङ्कु पीयु नीलङ्गु लिगु ॥ उ३६ ॥

kharu śaṅku pīyu nīlaṅgu ligu

kharu śaṅku pīyu nīlaṅgu ligu — kharu, śaṅku, pīyu, nīlaṅgu and ligu [are formed by nipātana as ending in the affix ku].

Rule. Five nipātanas ending in ku. kharu is from khan, with r for the final n. pīyu is from pā, with i and the augment yuk. nīlaṅgu is from lag after ni, with ni lengthened. ligu is from lag, with i for a.

Forms. kharu "desire; cruel; fool; horse"; śaṅku "peg; spike"; pīyu "crow; time; gold"; nīlaṅgu "a worm; a jackal" (variant nīlāṅgu); ligu "mind; a fool".

Watch out. Ours lacks the passage on pīyu, nīlaṅgu and ligu; it is supplied from the 1915 print. The print numbers pibater itvaṃ yugāgamaś ca separately (38) and reads short i, though pīyu has ī.

Siddhānta-kaumudī

पञ्चैते कुप्रत्ययान्ता निपात्यन्ते । खनते रेफश्चान्तादेशः । खरुः कामः क्रूरो मूर्खः अश्वश्च । शङ्कुर्ना कीलशल्ययोः ।

These five are formed by nipātana (nipātyante) as words ending in the affix ku. From khanate (khan) [khanu avadāraṇe, "to dig", per TB], with r as the substitute for the final [n]: kharu, "desire (kāma)", "cruel", "fool" and "horse". śaṅku [from śaki śaṅkāyām, "to fear, doubt", per TB] is masculine (nā), in the senses "peg" (kīla) and "spike" (śalya). [pibater itvaṃ yugāgamaś ca — after pibati (pā), substitution of i and the augment yuk: pīyu, "crow", "time" and "gold". From lagi gatau ("to go"), preceded by ni: kutva, and lengthening of [the i of] ni: nīlaṅgu, "a kind of worm" and "jackal". nīlāṅgu is a variant reading; there the root also is lengthened. lage saṅge ("to adhere"): i is substituted for its a. "It adheres (lagati)", hence ligu, "mind" (citta); ligu, "a fool".]

Tattvabodhinī

NSP p. 529

—खरु शङ्कु—। खनु अवदारणे, शकि शङ्कायाम् ॥—काम इत्यादि । खरुः पतिंवरा कन्येत्यपि बोध्यम् । 'खरुर्दर्पहरे दैत्ये हये श्वेते तु वाच्यवत्' इति विश्वत्रिकाण्डशेषौ । शङ्कते अस्मादिति शङ्कुः । 'शङ्कुः कीले गरे शस्त्रे संख्यापादपभेदयोः । यादोभेदे च पापे च स्थाणावपि च दृश्यते' इति विश्वः ॥—पीयुरिति । 'पीयुः काले रवौ घोरे' इति मेदिनी ॥—क्रिमिविशेष इति । 'नीलङ्कुः क्रिमिजातौ स्याद्भम्भरालीप्रसूनयोः' इति विश्वः । 'नीलङ्कुः स्यात्क्रमौ पुंसि भम्भरात्यां तु योषिति' इति मेदिनी-कारः ॥—पाठान्तरमिति । 'नीलङ्कुरपि नीलाङ्कुः' इति विश्वः । धातोरपीतिं केचित् । नीलशब्दे उपपदे गमेष्टिलोपः उपपदस्य मुम् दीर्घश्च पाक्षिको निपात्यते इत्याहुः । 'लिगु चित्ते नपुंसकम्' इति वररुचिः

translator notes

textual The 1915 print numbers this uṇādi sūtra 37. Inside our unit it prints a separate numbered sūtra, 38 'pibater itvaṃ yugāgamaś ca' (NSP p. 519, scan page-0529). So our uṇādi 37 mṛgayvādayaś ca is the print's 39.
textual Our kaumudī ends at 'śaṅkur nā kīlaśalyayoḥ', which leaves pīyu, nīlaṅgu and ligu (three of the five words the sūtra names) without derivations. NSP p. 519 (scan page-0529, read) goes on: '38. pibater itvaṃ yugāgamaś ca. pīyur vāyasaḥ kālaḥ suvarṇaṃ ca. nipūrvāl lagi gatāv asmāt kutvaṃ ner dīrghaś ca. nīlaṅguḥ krimiviśeṣaḥ śṛgālaś ca. nīlāṅgur iti pāṭhāntaram. tatra dhātor api dīrghaḥ. lage saṅge asya ata itvaṃ ca. lagatīti ligu cittam. ligur mūrkhaḥ.' The passage occurs nowhere in our p68 (collation batch01, class A). Wikisource has it inside uṇādi 36 and reads 'pibater ītvaṃ'. The TB on this page comments on pīyu, krimiviśeṣa and pāṭhāntaram, so it had the passage. It is supplied above in square brackets. Mūla: for Ajai's Print Check.
translator In the supplied passage the print reads 'itvaṃ' (substitution of short i), but the form pīyu has long ī, and Wikisource reads 'ītvaṃ'. The English follows the print. 'kutvaṃ' for laṅg (from lagi, which as an idit root has the nasal) is unclear, because its g is already velar. Possibly the affix ku is meant, as in 'pañcaite kupratyayāntāḥ'. Rendered as printed; uncertain.
translator The kaumudī gives no operation for śaṅku beyond the general nipātana with ku. Its link to śaki comes only from TB.
commentary TB on kharu śaṅku: the roots are khanu avadāraṇe and śaki śaṅkāyām. Followed in the brackets.
commentary TB on 'kāma ityādi': kharu should also be understood as 'a girl choosing her husband' (patiṃvarā kanyā; so the scan, page-0529). It cites Viśva and Trikāṇḍaśeṣa 'kharur darpahare daitye haye, śvete tu vācyavat': kharu in the senses darpa (pride) and Hara (? — 'darpahare' read as a list of senses), daitya and horse, and in the sense 'white' it takes the gender of what it qualifies. Then 'śaṅkate asmād iti śaṅkuḥ' ('one fears from it'), with Viśva: śaṅku in the senses peg, poison (gara), weapon, a number, a kind of tree, a kind of water creature, sin, and post (sthāṇu). Recorded.
commentary TB on the supplied passage. On pīyu: Medinī 'pīyuḥ kāle ravau ghore' (time, the sun, dreadful). On krimiviśeṣa: Viśva and Medinī give nīlaṅgu as masculine 'worm', with a feminine sense (OCR 'bhambharālī'). On pāṭhāntaram: Viśva 'nīlaṅgur api nīlāṅguḥ'. Then 'dhātor apīti kecit', after which others say that with nīla as upapada, from gam, the following are formed by nipātana: ṭi-lopa, mum to the upapada, and optional lengthening. Finally Vararuci: 'ligu citte napuṃsakam' (ligu, neuter, 'mind'). Recorded. The attachment of 'kecit' is ambiguous in TB.

उ37 · Uṇ 9.1.37

मृगय्वादयश्च ॥ उ३७ ॥

mṛgayvādayaśca

mṛgayvādayaś ca — And mṛgayu and the rest [are formed by nipātana as ending in the affix ku].

Rule. mṛgayu and the rest are nipātanas ending in ku. This is an ākṛtigaṇa, an open list known by its type, not closed by a list.

Forms. mṛgayu "hunter", "one who goes after the deer"; devayu "a pious man"; mitrayu "one who knows the ways of the world".

Siddhānta-kaumudī

एते कुप्रत्ययान्ता निपात्यन्ते । मृगं यातीति मृगयुर्व्याधः । देवयुर्धार्मिकः । मित्रयुर्लोकयात्राभिज्ञः । आकृतिगणोऽयम् ।

These are formed by nipātana as words ending in the affix ku. "It goes after (yāti) the deer (mṛga)": mṛgayu, "hunter". devayu, "a pious man (dhārmika)". mitrayu, "one who knows the ways of the world (lokayātrā-abhijña)". This is an ākṛtigaṇa (a group known by its type, not closed by a list).

Tattvabodhinī

NSP p. 529

—मृगय्वादयश्च । 'मृगयुः पुंसि गोमायौ व्याधे च परमेष्ठिनि' इति मेदिनी । 'मृगयुर्ब्रह्मणि ख्यातो गोमायुव्याधयोरपि' इति विश्वः । 'देवयुर्वाच्यलिङ्गः स्याद्धार्मिके लोकयात्रिके' इति मेदिनी ॥—आकृतिगण इति । तेन पील प्रतिष्ठम्भे अस्मात्कुः । 'पीलुर्गजे द्रुमे काण्डे परमाणुप्रसूनयोः' इति विश्वः । भाट्टास्तु पीलुशब्दस्य वृक्षे आर्यप्रसिद्धिर्गजे तु म्लेच्छप्रसिद्धिरित्याश्रित्य व्यवजहः । पडि गतौ अस्मात्कुः धातोर्वृद्धिश्च । पाण्डुः । कडि मदे कण्डुरित्यादि बोध्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 39 (NSP p. 519, scan page-0529). It runs two ahead of ours here because of the vārttika it numbers inside our uṇādi 29 and its separate sūtra 38 inside our uṇādi 36.
translator The kaumudī gives no steps for mṛgayu, devayu or mitrayu (from yā with ku, the upapada first). They are nipātanas, and none are supplied here.
commentary TB, sense of the forms. Medinī: mṛgayu, masculine, in the senses jackal (gomāyu), hunter and Brahmā (parameṣṭhin). Viśva: mṛgayu is known in the sense Brahmā and also jackal and hunter. Medinī: devayu takes the gender of what it qualifies (vācyaliṅga), in the senses pious and lokayātrika. Recorded.
commentary TB on 'ākṛtigaṇaḥ': hence ku also comes after pīla pratiṣṭambhe, giving pīlu. Viśva gives pīlu as elephant, tree, arrow (kāṇḍa), atom, and flower. The Bhāṭṭas took pīlu as 'tree' in Ārya usage and 'elephant' in Mleccha usage, and used it so. From paḍi gatau comes ku with vṛddhi of the root: pāṇḍu. From kaḍi made: kaṇḍu, and so on. Recorded. TB's members of the ākṛtigaṇa are not in the kaumudī.

उ38 · Uṇ 9.1.38

मन्दिवाशिमथिचतिचङ्क्यङ्किभ्य उरच् ॥ उ३८ ॥

mandivāśimathicaticaṅkyaṅkibhya urac

mandivāśimathicaticaṅkyaṅkibhya urac — After mandi, vāśi, mathi, cati, caṅki and aṅki, the affix urac comes.

Rule. After mand, vāś, math, cat, caṅk and aṅk, the affix urac comes.

Forms. mandurā "a stable for horses"; vāśurā "night"; mathurā; catura; caṅkura "chariot"; aṅkura. Because aṅk is in the kharjūrādi list, it also takes ūra (uṇādi 530): aṅkūra.

Siddhānta-kaumudī

मन्दुरा वाजिशाला । वाशुरा रात्रिः । मथुरा । चतुरः । चङ्कुरो रथः । अङ्कुरः । खर्जूरादित्वादङ्कूरोऽपि ।

mandurā, "a stable for horses (vājiśālā)" [from madi stutyādau, "to praise" etc., per TB]. vāśurā, "night" [from vāśṛ śabde, "to cry", per TB]. mathurā [from mathe viloḍane, "to churn", per TB]. catura [from cate yācane, "to ask", per TB]. caṅkura, "chariot" [caṅka is a sautra root, per TB]. aṅkura [from aki lakṣaṇe, "to mark", per TB]. Because [aṅk] belongs to the kharjūra group (kharjūrādi; kharjipiñjādibhya ūrolacau, uṇādi 530), aṅkūra also [with the affix ūra, per TB].

Tattvabodhinī

NSP p. 529

—मन्दिवाशि—। मदि स्तुत्यादौ, वाशृ शब्दे, मथे विलोडने, चते याचने, चङ्क इति सौत्रो धातुः । अकि लक्षणे ॥—वाशुरा रात्रिरिति । वाश्यन्ते अस्यामिति विग्रहः । वाशुरो गर्दम इत्यन्ये । 'वाशुरा वाशितारात्र्योः' इति मेदिनीहेमचन्द्रौ ॥—चङ्कुर इति । 'चङ्कुरः स्यन्दने वृक्षे' इति मेदिनी । 'अङ्कुरो रुधिरे लोम्नि पानीयेऽभिनवोद्भिदि' इति ॥—खर्जूरादित्वादिति । ऊरप्रत्ययोऽपीति भावः । 'अङ्कुरोऽङ्कुर एव च' इति विश्वप्रकाशः

translator notes

textual The 1915 print numbers this uṇādi sūtra 40 (NSP p. 519, scan page-0529).
translator urac is ura with the it-letter c; being cit, the words are end-acute by citaḥ (SK 3710). The kaumudī states no operations: the nasal of mand-, caṅk- and aṅk- (from the idit roots madi, caṅki and aki) and the feminine ā of mandurā, vāśurā and mathurā are not mentioned. The identification of 'kharjūrādi' with uṇādi 530 is the translator's.
commentary TB on mandivāśi: madi stutyādau, vāśṛ śabde, mathe viloḍane, cate yācane; caṅka is a sautra root; aki lakṣaṇe. Followed in the brackets.
commentary TB on 'vāśurā rātriḥ': the analysis is 'vāśyante asyām' ('in which [creatures] cry'). Others take vāśura as 'ass' (gardabha). Medinī and Hemacandra: 'vāśurā vāśitārātryoḥ' (vāśurā in the senses vāśitā and night). On caṅkura, Medinī gives chariot and tree. On aṅkura, a lexicon gives blood, hair (loman), water and fresh sprout. Recorded.
commentary TB on 'kharjūrāditvāt': 'ūrapratyayo 'pīti bhāvaḥ', meaning the affix ūra also comes. It cites Viśvaprakāśa 'aṅkuro 'ṅkūra eva ca'. Followed: the English names ūra as the affix that gives aṅkūra.

उ39 · Uṇ 9.1.39

व्यथेः संप्रसारणं किच्च ॥ उ३९ ॥

vyatheḥ saṃprasāraṇaṃ kicca

vyatheḥ saṃprasāraṇaṃ kic ca — After vyath [urac comes — carried forward (anuvṛtti) from mandivāśi…, uṇādi 38, per TB], and it is kit, and saṃprasāraṇa [of the root takes place].

Rule. After vyath "to tremble", urac comes; it is kit, and the root takes saṃprasāraṇa. The k blocks guṇa of the new i.

Forms. vyath → vith + ura → vithura "thief; rākṣasa"; not *vethura.

Watch out. The Tattvabodhinī reports a reading with dh (vidhura) and rejects it, since Vedic mantras read th.

Siddhānta-kaumudī

विथुरश्चोररक्षसोः ।

[From vyath (vyatha bhayasaṃcalanayoḥ, "to fear, to tremble", per TB) + urac, which is kit, with saṃprasāraṇa of the root:] vithura, in the senses "thief" and "rākṣasa".

Tattvabodhinī

NSP p. 529

—व्यथेः—। व्यथ भयसंचलनयोरस्मादुरच् कित्स्याद्धातोः संप्रसारणं च । दशपाद्यां तु व्यथेः संप्रसारणं धः किचेति सूत्रं पठित्वा धकारमन्तादेशं विधाय विधुरोऽनग्निक इत्युदाहृतम् । माधवप्र-सादकारादिभिरपि तदेवानुसृतं नत्वेतद्युक्तम् । 'त्वमेषां विथुरा शावा' 'अथ विद्धा विथुरेणाचिदस्त्रा' इत्यादिमन्त्रेषु थका-रपाठस्य निर्विवादत्वात् यदपि माधवेनोक्तं विदिभिदिच्छिदिरित्यत्र व्यथेः संप्रसारणं चेति वचनात्कुरचि धान्तरूपमिति । तदपि स्थवीयः । कुरज्विधायके सूत्रे व्यथेरुपसंख्यानस्याप्रसिद्धत्वात् । तस्मादिह धः किचेति दशपादीपाठ उपेक्ष्य एव । कथं तर्हि विधुर इति प्रयोगस्य निर्वाह इति चेत् । धुरो विगत इति प्रादिसमासेनेत्यवधेहि । समासान्ता इति सूत्रे वृत्ति-पदमज्ज्योत्स्थैवोक्तत्वात् । इह व्यथेः किचेत्येवास्तु 'प्रहिज्या'—इत्यनेन संप्रसारणं स्यादेवेति न भ्रमितव्यम् । प्रहिज्यादिषु व्यधिर्वर्गचतुर्थो न त्वयमिति निष्कर्षात्

translator notes

textual The 1915 print numbers this uṇādi sūtra 41 (NSP p. 519, scan page-0529).
translator The kaumudī gives only the form and its senses. The opening bracket (root, affix, kit, saṃprasāraṇa) comes from TB. The intermediate steps (y → i, then the pūrvarūpa of the following a by saṃprasāraṇāc ca, SK 330) are not stated by either text. Nor is the effect of the kit: after saṃprasāraṇa the stem vith- has a light penultimate i, and the kit blocks the guṇa of pugantalaghūpadhasya ca (SK 2189) by kṅiti ca (SK 2217), which would otherwise give *vethura (my inference).
commentary TB: from vyatha bhayasaṃcalanayoḥ comes urac; it is kit, and the root takes saṃprasāraṇa. Followed in sutra_en and in the opening bracket.
commentary TB on the reading of the sūtra. The Daśapādī reads 'vyatheḥ saṃprasāraṇaṃ dhaḥ kic ca', prescribing dh as the final substitute, and gives 'vidhuro 'nagnikaḥ', vidhura = 'one without [sacred] fire' (scan page-0529; the glyph is close to 'anamika', as the OCR has it, but anagnika is the evident reading). Mādhava, the Prasādakāra and others followed it. TB rejects it: mantras such as 'tvam eṣāṃ vithurā śavā(ṃsi)' and '… vithureṇa cid astrā' undisputedly read th. Mādhava's claim, under vidibhidicchideḥ (kurac), that the statement 'vyatheḥ saṃprasāraṇaṃ ca' gives a dh-final form with kurac is also 'too gross' (sthavīyaḥ), because no upasaṃkhyāna of vyath is known in the sūtra that prescribes kurac. So the Daśapādī reading 'dhaḥ kic ca' is to be disregarded. Usage vidhura is accounted for by a prādi compound 'dhuro vigataḥ', as the Vṛtti and Padamañjarī say on 'samāsāntāḥ'. Also, one should not think that 'vyatheḥ kic ca' alone would be enough because grahijyā… (SK 2412) would give saṃprasāraṇa anyway: the vyadh of grahijyādi ends in the fourth consonant of its class (dh), not this [th]. Recorded. It supports the sūtra as transmitted.

उ40 · Uṇ 9.1.40

मुकुरदर्दुरौ ॥ उ४० ॥

mukuradardurau

mukuradardurau — mukura and dardura [are formed by nipātana].

Rule. mukura and dardura are nipātanas. mukura is maki "to adorn" + urac, with the n lost (the Tattvabodhinī). dardura is dṝ doubled, with the augment ruk (r) on the abhyāsa and loss of a ṭi.

Forms. mukura "mirror"; by bāhulaka also makura. dardura "cloud, frog, a musical instrument, a mountain"; dardurā "Caṇḍikā"; darduram "a cluster of villages" (Viśva).

Siddhānta-kaumudī

मुकुरो दर्पणः । बाहुलकान्मकुरोऽपि । दॄ विदारणे । धातोर्द्विर्वचनमभ्यासस्य रुक् टिलोपश्च । दर्दुरस्तोयदे भेके वाद्यभाण्डाद्रिभेदयोः । दर्दुरा चण्डिकायां स्याद्ग्रामजाले च दर्दुरमिति विश्वः ।

mukura [from maki maṇḍane, "to adorn", + urac, with loss of the n — TB], "mirror (darpaṇa)". By the bahulam of SK 3169 (uṇādayo bahulam) — bāhulakāt — makura also. dṝ vidāraṇe ("to tear"): [here] reduplication of the root, the augment ruk for the abhyāsa, and ṭi-lopa [take place] → dardura. "dardura in the senses 'cloud' (toyada), 'frog', 'a kind of musical instrument' and 'a kind of mountain'; dardurā in [the sense] Caṇḍikā; and darduram [neuter] in [the sense] 'a cluster of villages' (grāmajāla)" — says Viśva.

Tattvabodhinī

alignment inferredNSP p. 529–530

—मुकुर इति । मकि मण्डने अस्मादुरच् नलोपश्च बाहुलकादिति धातोरुप-धायाः पक्षे उकार इति भावः । 'मकुरो मुकुरोऽपि च' इति विश्वः । 'मकुरः स्यान्मुकुरवद्दर्पणे बकुलद्रुमे । कुलालदण्डे' इति मेदिनी ॥—धातोर्द्विर्वचनमिति । केचित्तु गुणे तुममाजश्च निपात्यत इत्याहुः । ग्रामजाले चेति । मामजालेति पाठा- न्तरम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 42 (NSP p. 519, scan page-0529).
translator '[are formed by nipātana]' is supplied by the translator from the form of the sūtra, which names two finished words. That the affix is urac (from uṇādi 38) is stated by TB for mukura only; for dardura it is the translator's inference. The kaumudī does not say whose ṭi is dropped or how the abhyāsa's vowel becomes a; the intermediate forms between dṝ and dardura are not given.
commentary TB on mukura: from maki maṇḍane comes urac, with loss of the n. On 'bāhulakāt', the sense is that the root's penultimate optionally becomes u. Viśva: 'makuro mukuro 'pi ca'. Medinī: makura in the senses mirror, the bakula tree, and a potter's staff. Followed for the root and affix in the bracket; the rest recorded. TB thus treats makura as the regular form and the u of mukura as optional.
commentary TB on 'dhātor dvirvacanam': some say that [guṇa? and an augment] are formed by nipātana instead. The scan line (page-0529, foot) is covered by the library watermark and cannot be read; the OCR reads, garbled, 'kecit tu guṇe tumamājaś ca vipātyata ity āhuḥ'. The likely sense is 'guṇo rugāgamaś ca nipātyate' (guṇa and the augment ruk are formed by nipātana), but the scan does not confirm it; the bracket is conjecture. On 'grāmajāle ca', a variant reading (OCR 'māmajāla', scan unclear) is noted. Recorded.

उ41 · Uṇ 9.1.41

मद्गुरादयश्च ॥ उ४१ ॥

madgurādayaśca

madgurādayaś ca — And madgura and the rest [are formed by nipātana as ending in urac].

Rule. madgura and the rest are nipātanas ending in urac. mad takes the augment guk; kab takes ruk inside the root; bandh, as a kharjūrādi word, also takes ūra. A gaṇasūtra (a rule inside a list) adds: kokater vā kuk, "after kuk, optionally the augment kuk".

Forms. madgura "a kind of fish"; karbura "white; rākṣasa"; bandhura and bandhūra "bent; beautiful"; kukkura, kukura.

Watch out. The 1915 print numbers the gaṇasūtra separately (44) and has no ca after kuk. From uṇādi 42 its numbers run three above ours.

Siddhānta-kaumudī

उरजन्ता निपात्यन्ते । माद्यतेर्गुक् । मद्गुरो मत्स्यभेदः । कबृ वर्णे । रुगागमः । कर्बुरः श्वेतरक्षसोः । बध्नातेः खर्जूरादित्वादूरोऽपि । बन्धूरबन्धुरौ स्यातां नम्रसुन्दरयोस्त्रिषु इति रन्तिदेवः ॥ (ग) कोकतेर्वा कुक्‌ च ॥ कुक्कुरः - कुकुरः ।

These are formed by nipātana as words ending in urac. From mādyati (mad) [madī harṣe, "to rejoice", per TB], the augment guk: madgura, "a kind of fish". kabṛ varṇe ("to colour"): the augment ruk: karbura, in the senses "white" and "rākṣasa". From badhnāti (bandh) [bandha bandhane, "to bind", per TB], because it is in the kharjūra group (kharjūrādi), ūra also [comes]: "bandhūra and bandhura, in the three genders, in the senses 'bent' and 'beautiful'" — says Rantideva. (Gaṇasūtra:) kokater vā kuk ca — and from kokati (kuk) [kuka ādāne, "to take", per TB], optionally the augment kuk: kukkura, kukura.

Tattvabodhinī

NSP p. 530

—मद्गुरादयश्च । मदी हर्षे । कर्बुरः । ‘कर्बुरं सलिले हेम्नि कर्बुरः पापरक्षसोः । कर्बुरा कृष्णवृन्तायां शबले पुनरन्यवत्’ इति मेदिनी ॥—बन्धूरबन्धुराविति । बन्ध बन्धने ॥—कुक्कुर इति । कुक आदाने ‘कुक्कुरः कुकुरो मतः’ इति हट्टचन्द्रः । ‘कुक्कुरः सारमेये ना ग्रन्थिपर्णे नपुंसकम्’ इति मेदिनी । अत सातत्यगमने । आदिदीर्घः । आतुरः । वा गतिगन्धनयोः । गुगागमः । ‘वागुरा मृगबन्धिनी’ इत्यादिरपि ज्ञेयम् । असेः । असु क्षेपणे

translator notes

textual The 1915 print numbers this uṇādi sūtra 43. It also numbers the gaṇasūtra 'kokater vā kuk' separately as 44 (NSP p. 520, scan page-0530). So our uṇādi 42 aser uran is the print's 45. The print has no 'ca' after 'kuk', while ours reads 'kuk ca' (collation batch01, class V); Wikisource has 'kuk (ca)'. The source's '(ga)' tag is rendered '(Gaṇasūtra:)'.
translator The kaumudī names the augments (guk, ruk, kuk) but not where they go. The forms show guk and kuk after the root: mad-g-ura, kuk-k-ura. For karbura the r stands before the b, inside the root, which is part of the nipātana ('urajantā nipātyante'): a kit ruk added at the end of kab by ādyantau ṭakitau (SK 36) would give *kabrura. For bandhūra, 'kharjūrādi' is the ūra of kharjipiñjādibhya ūrolacau (uṇādi 530); that identification is the translator's.
commentary TB: madī harṣe; bandha bandhane; kuka ādāne. Followed in the brackets.
commentary TB on the senses. Medinī: karbura, neuter, 'water' and 'gold'; masculine, 'sin' (pāpa) and 'rākṣasa'; karburā is a plant (kṛṣṇavṛntā); in the sense 'variegated' (śabala) it takes the gender of what it qualifies. Note that the kaumudī has 'śvetarakṣasoḥ' where TB's Medinī has 'pāparakṣasoḥ'. Haṭṭacandra: 'kukkuraḥ kukuro mataḥ'. Medinī: kukkura, masculine, 'dog'; neuter, the granthiparṇa plant. Recorded.
commentary TB adds further members of madgurādi that the kaumudī lacks. From at sātatyagamane, with lengthening of the initial: ātura. From vā gatigandhanayoḥ, with the augment guk: vāgurā 'a deer-net' (mṛgabandhinī), and so on. Recorded.

उ42 · Uṇ 9.1.42

असेरुरन् ॥ उ४२ ॥

aseruran

aser uran — After as, the affix uran comes.

Rule. After as "to throw", the affix uran comes.

Forms. asura. With the affix aṇ of the prajñādi list (SK 2106), which does not change the sense: āsura.

Siddhānta-kaumudī

असुरः । प्रज्ञाद्यण् । आसुरः ।

asura [from asu kṣepaṇe, "to throw", per TB]. With aṇ by prajñādi (prajñādibhyaś ca, SK 2106): āsura.

translator notes

textual The 1915 print numbers this uṇādi sūtra 45 (NSP p. 520, scan page-0530).
translator uran is ura with the it-letter n; being nit, it makes asura initial-acute (ādyudātta) by ñnity ādir nityam (SK 3686) — not stated by the kaumudī. The kaumudī gives no steps: as + ura → asura. The aṇ of prajñādibhyaś ca is svārthika, so āsura keeps the sense of asura. The kaumudī states only 'prajñādy aṇ'.
commentary TB, printed under sk.90041.t1 (at its end, after the madgurādi comment): 'aseḥ. asu kṣepaṇe'. So the root is as 'to throw', not as 'to be'. Followed in the bracket.

उ43 · Uṇ 9.1.43

मसेश्च ॥ उ४३ ॥

maseśca

maseś ca — And after mas [the affix uran comes — carried forward (anuvṛtti) from aser uran, uṇādi 42].

Rule. After mas "to change", uran comes. Bhaṭṭoji points ahead to maser ūran in the fifth pāda (uṇādi 681), which gives the long-ū forms.

Forms. masura, masurā "a kind of grain; a courtesan". From uṇādi 681: masūra, masūrā.

Siddhānta-kaumudī

पञ्चमे पादे मसेरूरन्निति वक्ष्यते । मसूरा मसुरा व्रीहिप्रभेदे पण्ययोषिति । मसूरा मसुरा वा ना वेश्याव्रीहिप्रभेदयोः । मसूरी पादरोगे स्यादुपधाने पुनः पुमान् । मसूरमसुरौ च द्वाविति विश्वः ।

In the fifth pāda it will be stated: maser ūran ("after mas, ūran"; uṇādi 681). [Here mas — masī pariṇāme, "to change", TB — + uran gives masura, masurā.] "masūrā, masurā: in the senses 'a kind of grain (vrīhi)' and 'a courtesan' (paṇyayoṣit)." "masūrā, masurā, or masculine (nā), in the senses 'courtesan' and 'a kind of grain'; masūrī in the sense 'a disease of the foot', but masculine in the sense 'pillow' (upadhāna); and masūra and masura, both" — says Viśva.

Tattvabodhinī

NSP p. 530

—मसेश्च । मसी परिणामे । ‘मसुरा मसूरा वा ना वेश्याव्रीहिप्रभेदयोः । मसूरी पापरोगे स्यादुपधाने पुनः पुमान्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 46 (NSP p. 520, scan page-0530).
translator The bracket in sutra_en is the translator's. The kaumudī does not say 'anuvartate', but it shows the affix: the forms masura/masurā and the cross-reference to maser ūran (sk90681 says 'prathame pāde aser uran maseś cety atra vyākhyātaḥ'). The point of that reference is that ūran gives masūra(ā) and this sūtra gives masura(ā). Where the Viśva quotation begins is not marked. The first line ('masūrā masurā vrīhiprabhede paṇyayoṣiti') may be a separate lexical citation; TB quotes the second and third lines as Medinī.
commentary TB: 'maseś ca. masī pariṇāme', so the root is masī 'to change'. It then cites as Medinī 'masurā masūrā vā nā veśyāvrīhiprabhedayoḥ. masūrī pāparoge syād upadhāne punaḥ pumān', reading 'pāparoge' where the kaumudī's Viśva line has 'pādaroge' (scan page-0530 confirms both). Followed for the root in the bracket; the kaumudī gives no root sense.

उ44 · Uṇ 9.1.44

शावशेराप्तौ ॥ उ४४ ॥

śāvaśerāptau

śāv aśer āptau — When śu is the upapada, after aś, in the sense of reaching (āpti), [the affix uran comes — carried forward (anuvṛtti) from aser uran, uṇādi 42, per TB].

Rule. With the upapada śu (meaning āśu "swift"), uran comes after aś in the sense of reaching. The u of śu becomes v (SK 47).

Forms. śu + aś + ura → śvaśura "father-in-law": "the father of husband and wife" (Amara).

Siddhānta-kaumudī

शु इति आश्वर्थे । श्वशुरः । पतिपत्न्योः प्रसूः श्वश्रूः श्वशुरस्तु पिता तयोरित्यमरः ।

śu is in the sense of āśu ("swift"). śvaśura [śu + aś — aśū vyāptau, "to pervade" — + uran, TB]. "The mother (prasū) of husband and wife is śvaśrū; śvaśura is the father of those two" — says Amara.

Tattvabodhinī

alignment inferredNSP p. 530

—शावशेः—। शु इति कृताकारलोप आशुशब्दस्तस्मिन्नुपपदे आप्तौ गम्यमानायाम् अशू व्याप्तावित्यस्माद्धातोरुरन्स्यात् । श्वशुरो दम्पत्योः पिता । ‘पतिपत्न्योः प्रसूः श्वश्रूः श्वशुरस्तु पिता तयोः’ इत्यमरः ॥—अवि—। अव रक्षणादौ । मह पूजायाम् ॥—अविष इति । राजा समुद्रश्च । महिषो महान् । ‘तुरीयं धाम महिषो विवक्ति’ । ‘उत माता महिषमन्ववेनत्’ । टित्त्वान्ङीप् । महिषी राजपत्नी ॥—रुहेः । रुह बीजजन्मनि प्रादुर्भावे च । ‘रौहिषो मृगभेदः स्याद्रौहिषं च तृणं मतम्’ इति संसारावर्तः ॥—वेदभाष्यमिति । ‘इन्द्रो वृत्रस्य तविषीम्’ । ‘इन्द्रस्यात्र तविषीभ्यो विरप्शिन्’ इत्यादिमन्त्रेष्विति भावः । वैदिकनिघण्टौ ‘ओजः पाजः’ इत्यादिषु बलनामसु तविषीशब्दस्य पाठश्चेह मूलमिति बोध्यम् । ‘तविषः शोभनाकारे बलेऽब्धिव्यवसाययोः । तविषी देवकन्यायां पुंसि स्वर्गे महोदधौ । तविषी चेन्द्रकन्यायां ना स्वर्गाम्बुधिकाञ्चने’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 47 (NSP p. 520, scan page-0530).
translator The kaumudī gives no steps. śu + aś + ura with yaṇ of the u (iko yaṇaci, SK 47) → śvaśura is the translator's reconstruction from TB's statement of the root and affix.
commentary TB: 'śu' is the word āśu with its ā dropped. When it is the upapada and reaching (āpti) is to be understood, uran comes after the root aśū vyāptau ('to pervade'). śvaśura is the father of a married couple (dampatyoḥ pitā); TB repeats Amara. Followed for the affix in sutra_en and for the root and affix in the bracket.

उ45 · Uṇ 9.1.45

अविमह्योष्टिषच् ॥ उ४५ ॥

avimahyoṣṭiṣac

avimahyoṣ ṭiṣac — After avi and mahi, the affix ṭiṣac comes.

Rule. After av "to protect" and mah "to honour", the affix ṭiṣac comes.

Forms. aviṣa; mahiṣa. Bhaṭṭoji gives no senses; the Tattvabodhinī gives mahiṣī "a king's chief wife".

Siddhānta-kaumudī

अविषः । महिषः ।

aviṣa [from ava rakṣaṇādau, "to protect" etc., per TB]. mahiṣa [from maha pūjāyām, "to honour", per TB].

translator notes

textual The 1915 print numbers this uṇādi sūtra 48 (NSP p. 520, scan page-0530).
translator ṭiṣac is iṣa with the it-letters ṭ and c: av + iṣa → aviṣa, mah + iṣa → mahiṣa. The kaumudī gives the two forms only, with no senses. The c of ṭiṣac makes the words end-acute (antodātta) by citaḥ (SK 3710); its ṭ gives ṅīp in the feminine (mahiṣī, per TB). The accent is my addition.
commentary TB, printed under sk.90044.t1: 'avi—. ava rakṣaṇādau. maha pūjāyām.' Followed in the brackets.
commentary TB, printed under sk.90044.t1, on 'aviṣaḥ': 'a king' and 'the ocean'. mahiṣa means 'great' (mahān), with the mantras 'turīyaṃ dhāma mahiṣo vivakti' and 'uta mātā mahiṣam anv avenat'. Because the affix is ṭit, ṅīp comes (ṭiḍḍhāṇañ…, SK 470): mahiṣī, 'a king's chief wife' (rājapatnī). Recorded. The kaumudī gives none of these.

उ46 · Uṇ 9.1.46

अमेर्दीर्घश्च ॥ उ४६ ॥

amerdīrghaśca

amer dīrghaś ca — After am, [the affix ṭiṣac — carried forward (anuvṛtti) from the preceding sūtra, avimahyoṣ ṭiṣac (uṇādi 45) —] comes, and the [root] vowel is lengthened.

Rule. After am, ṭiṣac comes, and the root vowel is lengthened.

Forms. am → ām + iṣa → āmiṣa "flesh; an object of enjoyment".

Siddhānta-kaumudī

आमिषं त्वस्त्रियां मांसे तथा स्याद्भोग्यवस्तुनि ।

[am + ṭiṣac (ṭ and c are it-letters) → am + iṣa; the lengthening taught by this sūtra → ām + iṣa → āmiṣa.] 'āmiṣa, when not feminine, [means] flesh (māṃsa), and likewise an object of enjoyment (bhogya-vastu).'

translator notes

textual The 1915 print numbers this uṇādi sūtra 49 (NSP p. 520, scan page-0530). The print's kaumudī otherwise agrees with ours (collation batch01: clean).
translator No TB on this sūtra: sk.90044.t1 passes from '—aviṣa iti' (sk.90045) straight to '—ruheḥ' (sk.90047), and sk.90045 and sk.90047 carry no TB block of their own. The anuvṛtti of ṭiṣac is therefore the translator's; the kaumudī shows it only through the form āmiṣa.
translator The derivation in brackets is the translator's (the kaumudī gives only the kośa line). Neither the kaumudī nor TB gives a Dhātupāṭha sense for am, so none is supplied. The kośa line is quoted without attribution and none is supplied; 'astriyām' = masculine or neuter. Being cit, the affix makes the word end-acute (antodātta) by citaḥ (SK 3710); the kaumudī does not say so (my addition).

उ47 · Uṇ 9.1.47

रुहेर्वृद्धिश्च ॥ उ४७ ॥

ruhervṛddhiśca

ruher vṛddhiś ca — After ruh, [the affix ṭiṣac — carried forward (anuvṛtti) from avimahyoṣ ṭiṣac (uṇādi 45) —] comes, and vṛddhi [takes the place of the root vowel].

Rule. After ruh "to grow", ṭiṣac comes, and the root vowel takes vṛddhi. This replaces the guṇa that SK 2189 would give.

Forms. ruh → rauh + iṣa → rauhiṣa: masculine "a kind of deer", neuter "a grass".

Siddhānta-kaumudī

रङ्कुशम्बररौहिषाः । रौहिषो मृगभेदे स्याद्रौहिषं च तृणं मतमिति संसारावर्तः ।

[ruh (ruha bījajanmani prādurbhāve ca, 'to grow, as a seed does, and to appear' — TB) + ṭiṣac → ruh + iṣa; vṛddhi of the root vowel u, taught by this sūtra → rauh + iṣa → rauhiṣa.] 'raṅku-śambara-rauhiṣāḥ' ('the raṅku, the śambara and the rauhiṣa' [, kinds of deer]). 'rauhiṣaḥ (masculine) would be [used] for a kind of deer, and rauhiṣam (neuter) is held to be a grass' — so the Saṃsārāvarta.

translator notes

textual The 1915 print numbers this uṇādi sūtra 50 (NSP p. 520, scan page-0530). The print's kaumudī otherwise agrees with ours (collation batch01: clean).
commentary TB, printed under sk.90044.t1 ('—ruheḥ'): the root is ruha bījajanmani prādurbhāve ca; TB quotes the same Saṃsārāvarta line, reading 'mṛgabhedaḥ' for the kaumudī's 'mṛgabhede'. Followed for the root and its sense.
translator TB does not state the anuvṛtti of ṭiṣac here; it is the translator's, shown by the form rauhiṣa.
translator The vṛddhi of this sūtra stands where pugantalaghūpadhasya ca (SK 2189) would otherwise give guṇa (rohiṣa) before the non-kit ṭiṣac; the kaumudī does not say so. 'raṅku-śambara-rauhiṣāḥ' is quoted without attribution; that the three are kinds of deer is supplied from the Saṃsārāvarta line that follows ('mṛgabhede'). Being cit, the affix makes the word end-acute (antodātta) by citaḥ (SK 3710); the kaumudī does not say so (my addition).

उ48 · Uṇ 9.1.48

तवेर्णिद्वा ॥ उ४८ ॥

taverṇidvā

taver ṇid vā — After tav, [the affix ṭiṣac — carried forward (anuvṛtti) from avimahyoṣ ṭiṣac (uṇādi 45) —] comes, and it is optionally treated as ṇit.

Rule. After tav, a sautra root (one found only in the sūtras, not in the list of roots), ṭiṣac comes. It is optionally ṇit, which brings vṛddhi of the penultimate a (SK 2282).

Forms. taviṣa, tāviṣa "the ocean; heaven"; feminine taviṣī, tāviṣī "a river, a divine maiden, the earth"; taviṣī "strength" in the Veda commentary.

Watch out. Our text prints tavipa once, almost certainly a slip for taviṣa.

Siddhānta-kaumudī

तवेति सौत्रो धातुः । तविपताविषावब्धौ स्वर्गे च । स्त्रियां तविषी ताविषी नदी देवकन्या भूमिश्च । तविषी बलमिति वेदभाष्यम् ।

tava (tav) is a sautra root (one stated in the sūtras, not in the Dhātupāṭha). [tav + ṭiṣac → taviṣa; when the affix is ṇit, vṛddhi of the penultimate a by ata upadhāyāḥ (SK 2282) → tāviṣa.] taviṣa and tāviṣa [mean] the ocean and heaven. In the feminine, taviṣī and tāviṣī [mean] a river, a divine maiden, and the earth. 'taviṣī [means] strength' — so the Vedabhāṣya.

translator notes

textual The 1915 print numbers this uṇādi sūtra 51 (NSP p. 520, scan page-0530).
textual Ours reads 'tavipatāviṣāv abdhau'. The print's type does not separate ṣ from p here (scan page-0530; the same type gives avyathiṣaḥ and taviṣī with the same shape), so the print cannot decide (collation batch01, class C). The word is the ṭiṣac derivative taviṣa, as ours itself has in the other three forms of the block; the English reads taviṣa. Ours' p is very likely a slip — mūla, for Print Check.
commentary TB, printed under sk.90044.t1 ('—vedabhāṣyam iti'): the Vedabhāṣya meant is the commentary on mantras such as 'indro vṛtrasya taviṣīm' and 'indrasyātra taviṣībhyo virapśin'; the basis is that taviṣī is read among the names of strength (bala) in the Vedic Nighaṇṭu ('ojaḥ pājaḥ' …). Followed in rendering Vedabhāṣya as the name of a Veda commentary. TB adds Medinī's senses (taviṣa: fine form, strength, ocean, resolve; taviṣī: a divine maiden, Indra's daughter; masculine: heaven, ocean, gold); recorded.
translator The derivation in brackets is the translator's: the kaumudī gives only the forms. The feminines taviṣī, tāviṣī take ṅīp by ṭiḍḍhāṇañ… (SK 470) because ṭiṣac is ṭit; TB states this for mahiṣī (sk.90044.t1, on sk.90045), and its application here is the translator's. The anuvṛtti of ṭiṣac is not stated by TB here. Being cit, the affix makes the word end-acute (antodātta) by citaḥ (SK 3710); the kaumudī does not say so (my addition).

उ49 · Uṇ 9.1.49

नञि व्यथेः ॥ उ४९ ॥

nañi vyatheḥ

nañi vyatheḥ — After vyath, when nañ (the negative a-) is the upapada, [the affix ṭiṣac — carried forward (anuvṛtti) from avimahyoṣ ṭiṣac (uṇādi 45) —] comes.

Rule. With the negative nañ (a-) as upapada, ṭiṣac comes after vyath.

Forms. avyathiṣa "the ocean; the sun"; feminine avyathiṣī "the earth; the night".

Siddhānta-kaumudī

अव्यथिषोऽब्धिसूर्ययोः । अव्यथिषी धरारात्र्योः ।

[a (nañ) + vyath (vyatha bhayasaṃcalanayoḥ, 'to fear, to tremble' — TB) + ṭiṣac → a-vyath-iṣa → avyathiṣa.] avyathiṣaḥ [means] the ocean and the sun; avyathiṣī [means] the earth and the night.

Tattvabodhinī

NSP p. 530

—नञि व्यथेः । व्यथ भयसंचलनयोः ॥—किलेः—। किल श्वैत्यक्रीडनयोः अस्माट्टिषच् धातोर्बुगागमश्च । ‘किल्बिषं पापरोगयोः । अपराधेऽपि’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 52 (NSP p. 520, scan page-0530; the sūtra runs from the foot of the left column into the right). The print's kaumudī otherwise agrees with ours (collation batch01: clean).
commentary TB (sk.90049.t1, '—nañi vyatheḥ'): the root is vyatha bhayasaṃcalanayoḥ. Followed for the root and its sense.
translator nañi is a seventh-case word (saptamyanta): 'when nañ is the upapada'. The anuvṛtti of ṭiṣac is the translator's; TB does not state it for this sūtra (it does for the next, sk.90050).
translator The bracketed derivation is the translator's. That nañ appears as a- (nalopo nañaḥ, SK 757) and that the feminine avyathiṣī takes ṅīp because ṭiṣac is ṭit (ṭiḍḍhāṇañ…, SK 470) are the translator's inferences; the kaumudī gives only the forms and their senses. Being cit, the affix makes the word end-acute (antodātta) by citaḥ (SK 3710); the kaumudī does not say so (my addition).

उ50 · Uṇ 9.1.50

किलेर्बुक् च ॥ उ५० ॥

kilerbuk ca

kiler buk ca — After kil, [the affix ṭiṣac — carried forward (anuvṛtti) from avimahyoṣ ṭiṣac (uṇādi 45), as TB states —] comes, and also the augment buk [to the root].

Rule. After kil "to play", ṭiṣac comes, and the root takes the augment buk (b, at its end, SK 36). The Tattvabodhinī states the affix.

Forms. kil-b-iṣa → kilbiṣa; the Tattvabodhinī: "sin".

Siddhānta-kaumudī

किल्बिषम् ।

[kil (kila śvaityakrīḍanayoḥ, 'to be white, to play' — TB) + the augment buk (b; the k is an it-letter, the u is for pronunciation) + ṭiṣac → kil-b-iṣa → kilbiṣa.] kilbiṣam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 53 (NSP p. 520, scan page-0530). The print's type does not separate b from v, so its sūtra (buk/vuk) and form (kilbiṣam/kilviṣam) can be read either way; ours' buk and kilbiṣam are kept (collation batch01: clean).
commentary TB, printed under sk.90049.t1 ('—kileḥ—'): 'kila śvaityakrīḍanayoḥ; asmāṭ ṭiṣac dhātor vugāgamaś ca' — after this root comes ṭiṣac, and the root takes the augment vuk/buk. Followed: the bracketed ṭiṣac in sutra_en is TB's. (The source's TB OCR has 'asmāddivacca'; the scan, page-0530, reads 'asmāṭṭiṣac'.)
commentary TB (same place) quotes Medinī: kilbiṣa means sin and disease, and also offence. Recorded; the kaumudī gives no sense.
translator That buk, being kit, is added at the end of the root (ādyantau ṭakitau, SK 36) is the translator's; the kaumudī gives only the form. Being cit, the affix makes the word end-acute (antodātta) by citaḥ (SK 3710); the kaumudī does not say so (my addition).

उ51 · Uṇ 9.1.51

इषिमदिमुदिखिदिच्छिदिभिदिमन्दिचन्दितिमिमिहिमुहिमुचिरुचिरुधिबन्धिशुषिभ्यः किरच् ॥ उ५१ ॥

iṣimadimudikhidicchidibhidimandicanditimimihimuhimucirucirudhibandhiśuṣibhyaḥ kirac

iṣi-madi-mudi-khidi-cchidi-bhidi-mandi-candi-timi-mihi-muhi-muci-ruci-rudhi-bandhi-śuṣibhyaḥ kirac — After iṣ, mad, mud, khid, chid, bhid, mand, cand, tim, mih, muh, muc, ruc, rudh, bandh and śuṣ, the affix kirac comes.

Rule. After sixteen roots, kirac comes, with no guṇa. The nasal of bandh is lost (SK 415).

Forms. iṣira "fire"; madirā "liquor"; mudira "lover; cloud"; khidira "moon"; chidira "sword; axe"; bhidira "thunderbolt"; mandira "house", also feminine; candira "moon; elephant"; timira "darkness; an eye disease"; mihira "sun"; muhira "desirable; courteous"; mucira "giver"; rucira; rudhira; badhira; śuṣira "hole".

Watch out. Our text and the 1915 print read mandiraṃ madirāpi; the sense "also feminine" needs mandirā.

Siddhānta-kaumudī

इषिरोऽग्निः । मदिरा सुरा । मुदिरः कामुकाभ्रयोरिति विश्वमेदिन्यौ । खिदिरश्चन्द्रः । छिदिरोऽसिकुठारयोः । भिदिरं वज्रम् । मन्दिरं गृहम् । स्त्रियामपि । मन्दिरं मदिरापि स्यादिति विश्वः । चन्दिरौ चन्द्रहस्तिनौ । तिमिरं तमोऽक्षिरोगश्च । मिहिरः सूर्यः मुहिरः काम्यसभ्ययोः । मुचिरो दाता । रुचिरम् । रुधिरम् । बधिरः । शुष शोषणे । शुषिरं छिद्रम् । शुष्कमित्यन्ये ।

[Each root takes kirac (k and c are it-letters; because the affix is kit there is no guṇa of the root vowel) → root + ira.] iṣiraḥ [iṣ — iṣu icchāyām, 'to wish'] — fire. madirā [mad — madī harṣe, 'to rejoice'] — liquor (surā). mudiraḥ [mud — muda harṣe, 'to rejoice'] — 'in [the senses] a lover and a cloud' — so the Viśva and the Medinī. khidiraḥ [khid — khida dainye, 'to be dejected'] — the moon. chidiraḥ [chid — chidir dvaidhīkaraṇe, 'to cut in two'] — in [the senses] a sword and an axe. bhidiram [bhid — bhidir vidāraṇe, 'to split'] — the thunderbolt (vajra). mandiram [mand — madi stutyādau, 'to praise' etc.] — a house; in the feminine also: 'mandiram, and mandirā too, may be [used]' — so the Viśva. candirau [cand — cadi āhlādane, 'to gladden'] — the moon and the elephant [both called candira]. timiram [tim — tima ārdrībhāve, 'to be wet'] — darkness, and a disease of the eye. mihiraḥ [mih — miha secane, 'to sprinkle'] — the sun. muhiraḥ [muh — muha vaicittye, 'to be bewildered'] — in [the senses] 'desirable' (kāmya) and 'courteous' (sabhya). muciraḥ [muc — mucḷ mokṣaṇe, 'to release'] — a giver. ruciram [ruc — ruca dīptau, 'to shine']. rudhiram [rudh — rudhir āvaraṇe, 'to obstruct']. badhiraḥ [bandh — bandha bandhane, 'to bind'; the nasal of the root is lost before the kit affix → badh + ira]. śuṣa śoṣaṇe ('to dry'): śuṣiram — a hole (chidra). Others [say]: 'dry' (śuṣka).

Tattvabodhinī

NSP p. 530–531

—इषिमदि—। इषु इच्छायाम्, मदी हर्षे, मुद हर्षे, खिद दैन्ये, छिदिर् द्वैधीकरणे, भिदिर् विदारणे, मदि स्तुत्यादौ, चदि आह्वादने, तिम आर्द्रीभावे, मिह सेचने, मुह वैचित्ये, मुच्लृ मोक्षणे, रुच दीप्तौ, रुधिर् आवरणे, बन्ध बन्धने, शुष शोषणे ॥—इषिरोऽग्निरिति । आहार इत्यन्ये । ‘छिदिरः पावके रज्जौ करवाले परश्वधे’ इति मेदिनी । ‘मन्दिरं नगरेऽगारे क्लीवं ना मकरालये’ इति मेदिनी । ‘चन्दिरोऽनेकपे चन्द्रे’ इति च । ‘तिमिरं ध्वान्तं नेत्रामयान्तरे’ इति । ‘मिहिरः सूर्यवुद्धयोः’ इति मेदिनी । ‘मिहिरः कामिमूर्खयोः’ इति च । ‘सुन्दरं रुचिरं चारु’ इत्यमरः । रुधिरोऽङ्गारके पुंसि क्लीवं तु कुक्कुमासृजोः’ इति मेदिनी । बधिरः श्रोत्रेन्द्रियरहितः । ‘शुषिरं विवरं बिलम्’ इत्यमरः ॥—अशेः—। अशभोजने ॥—अजिर—। अज गतौ, शश प्लुतगतौ, ष्ठा गतिनिवृत्तौ, स्फायी वृद्धौ, खद हिंसायाम् ॥—अजिरमिति । दशपादीवृत्तौ तु नञ्पूर्वस्य जीर्यतेर्ऋवर्णलोपो निपात्यते इत्युक्तं तदपि ग्राह्यम् । ‘आशु हुतमजिरं प्रत्नमीड्यम्’ इत्यादौ न जीर्यतीत्यजिर इत्यस्यानुगुणत्वात् ॥—अङ्गणमिति । अङ्गेर्ल्युटि अनादेशः । नकारस्य वाहुलकात् णत्वमित्येके । अन्ये तु दन्त्यमेवेच्छन्ति । ‘अजिरं प्राङ्गणे काये विषये दर्दुरेऽनिले’ इति मेदिनी । ‘शिशिरो ना हिमे न स्त्री ऋतुभेदे जडे त्रिषु’ इति च विश्वकोशस्थमाह—शिशिरं स्यादिति । खदिरो वृक्षभेदः । ‘खदिरी शाकभेदे स्त्री ना चन्द्रे दन्त- धावने’ इति मेदिनी ॥—शिविरमिति । शेरतेऽस्मिन् राजबलानि, ‘निवेशः शिविरं शण्डे’ इत्यमरः ॥—सलिकलि—। षल गतौ, कल संख्याने, अन प्राणने, मह पूजायाम्, भडि परिभाषणे, भदि कल्याणे सुखे च, शडि रुजायाम्, पिडि संघाते, तुडि तोडने, कुक आदाने, भू सत्तायाम्, कुट कौटिल्ये ॥—कलिल इति । मिश्रो गहनश्च । ‘कलिलं गहनं समे’ इत्यमरः ॥—महिलेति । ‘महिला फलिनीस्त्रियोः’ इति मेदिनी । ‘प्रियङ्गुः फलिनी फली’ इत्यमरः ॥ —पृषोदरेति । तथा च दमयन्तीकाव्ये प्रयोगः ‘परमहेलारतोऽप्यपरदारिकः’ इति । परस्य महेला स्त्री अथ च परमाउत्कृष्टा हेला क्रीडा तत्र रत इत्यर्थः ॥—कमेः—। कमु कान्तौ । अस्मादिलच् पश्चान्तादेशः । ‘कपिला रेणुकायां च शिंशपागोविशेषयोः । पुण्डरीककरिण्यां स्त्री वर्णभेदे त्रिलिङ्गकम् । नानले वासुदेवे च मुनिभेदे च कुकुरे’ इति मेदिनी । रेणुकेह लताविशेषः । ‘हरेणू रेणुका कुन्ती कपिला भस्मगन्धिनी’ इत्यमरात्

translator notes

textual The 1915 print numbers this uṇādi sūtra 54 (NSP p. 520, scan page-0530).
textual Ours and the print (scan page-0530, read) both have 'mandiraṃ madirāpi syād iti viśvaḥ'. Wikisource has 'mandiraṃ mandirāpi', and the preceding 'striyām api' (in the feminine also) needs the feminine mandirā; madirā was already given under mad. The English follows mandirā (collation batch01, class B: print = ours, so a possible shared misprint) — mūla, for Print Check.
commentary TB (sk.90051.t1, '—iṣimadi—') gives the Dhātupāṭha roots: iṣu icchāyām, madī harṣe, muda harṣe, khida dainye, chidir dvaidhīkaraṇe, bhidir vidāraṇe, madi stutyādau, cadi āhlādane, tima ārdrībhāve, miha secane, muha vaicittye, mucḷ mokṣaṇe, ruca dīptau, rudhir āvaraṇe, bandha bandhane, śuṣa śoṣaṇe. Followed: the roots and senses in brackets are TB's (the kaumudī itself gives only śuṣa śoṣaṇe).
commentary TB (same block, '—iṣiro 'gnir iti'): others take iṣira as 'food' (āhāra). TB adds kośa senses: Medinī chidira = fire, rope, sword, axe; mandira, neuter = city, house, masculine = the ocean; candira = elephant, moon; timira = darkness, an eye-disease; mihira = sun and 'vṛddha/buddha' (OCR 'sūryavuddhayoḥ'), and again 'mihiraḥ kāmimūrkhayoḥ' (lover and fool); Amara rucira = beautiful; Medinī rudhira, masculine = the planet Aṅgāraka, neuter = saffron and blood; badhira = one lacking the faculty of hearing; Amara śuṣira = an opening, a hole. Recorded; the English gives only the kaumudī's senses.
translator The bracketed derivational remarks are the translator's: the kaumudī does not name the effect of the k of kirac (no guṇa by kṅiti ca, SK 2217), nor the loss of the nasal in badhira (aniditāṃ hala upadhāyāḥ kṅiti, SK 415). TB's second Medinī line, 'mihiraḥ kāmimūrkhayoḥ', would suit muhira (from muh, 'to be bewildered') better than mihira, and the kaumudī's 'muhiraḥ kāmyasabhyayoḥ' may be related; both are left as transmitted. 'śuṣkam ity anye' could also mean that others read the form śuṣka; the English keeps 'others [say]'. Being cit, kirac makes the words end-acute (antodātta) by citaḥ (SK 3710); the kaumudī does not say so (my addition).

उ52 · Uṇ 9.1.52

अशेर्णित् ॥ उ५२ ॥

aśerṇit

aśer ṇit — After aś, [the affix kirac — carried forward (anuvṛtti) from the preceding sūtra (uṇādi 51) —] comes, and it is ṇit.

Rule. After aś "to eat", kirac comes and is ṇit. The penultimate a takes vṛddhi (SK 2282); the k does not stop it, since it blocks only i, u and ṛ.

Forms. āś + ira → āśira "fire; a rakṣas".

Siddhānta-kaumudī

आशिरो वह्निरक्षसोः ।

[aś (aśa bhojane, 'to eat' — TB) + kirac treated as ṇit → vṛddhi of the penultimate a by ata upadhāyāḥ (SK 2282) → āś + ira → āśira.] āśiraḥ — in [the senses] fire and a rakṣas (demon).

translator notes

textual The 1915 print numbers this uṇādi sūtra 55 (NSP p. 520, scan page-0530). The print's kaumudī otherwise agrees with ours (collation batch01: clean).
commentary TB, printed under sk.90051.t1 ('—aśeḥ—'): the root is aśa bhojane. Followed for the root and its sense.
translator TB does not state the anuvṛtti of kirac; it is the translator's, shown by the form āśira. The vṛddhi by SK 2282 is also the translator's: the kaumudī gives only the form. (The k of kirac does not block it, since kṅiti ca bars guṇa and vṛddhi only of ik vowels.) Being cit, kirac makes āśira end-acute (antodātta) by citaḥ (SK 3710); the kaumudī does not say so.

उ53 · Uṇ 9.1.53

अजिरशिशिरशिथिलस्थिरस्फिरस्थविरखदिराः ॥ उ५३ ॥

ajiraśiśiraśithilasthirasphirasthavirakhadirāḥ

ajira-śiśira-śithila-sthira-sphira-sthavira-khadirāḥ — ajira, śiśira, śithila, sthira, sphira, sthavira and khadira [are set down as ready-made forms (nipātana) with the affix kirac — carried forward (anuvṛtti) from uṇādi 51].

Rule. Seven nipātanas ending in kirac. aj does not take its substitute vī (SK 2292). śaś takes i for its a. śrath takes i, loses its r, and the affix's r becomes l. sthā and sphāy lose their ṭi. sthā also takes the augment vuk and a short vowel.

Forms. ajira "courtyard"; śiśira "a season; frost; cold"; śithila; sthira "fixed"; sphira "abundant"; sthavira; khadira. By bāhulaka, śīṅ + buk, shortened: śibira.

Watch out. For the r → l clause the 1915 print reads pratyayarephasya ("of the affix's r"); the sense is the same.

Siddhānta-kaumudī

अजेर्वीभावाभावः । अजिरमङ्गणम् शशेरुपधाया इत्वम् । शिशिरं स्यादृतोर्भेदे तुषारे शीतलेऽन्यवत् । श्रथ मोचने उपधाया इत्वं रेफलोपः । प्रत्ययरेफश्च लत्वम् । शिथिलम् । स्थास्फाय्योष्टिलोपः । स्थिरं निश्चलम् । स्फिरं प्रभूतम् । तिष्ठतेर्वुक् ह्रस्वत्वं च । स्थविरः । खदिरः । बाहुलकात् शीङो बुक् ह्रस्वत्वं च । शिबिरम् ।

For aj, the absence of the substitute vī. [aj (aja gatau, 'to go' — TB) + kirac → aj + ira → ajira.] ajiram — a courtyard (aṅgaṇa). For śaś, i in place of the penultimate [a]. [śaś (śaśa plutagatau, 'to leap' — TB) → śiś + ira → śiśira.] 'śiśira would be [neuter] for a particular season and for frost; [meaning] cold, it takes the gender of another [word].' śratha mocane ('to loosen'): i in place of the penultimate [a], deletion of the r [of the root], and l in place of the r of the affix. [śrath → śrith → śith; śith + ira → śith + ila.] śithilam. For sthā and sphāy, deletion of the ṭi. [sthā (ṣṭhā gatinivṛttau, 'to stand' — TB) + ira → sth + ira; sphāy (sphāyī vṛddhau, 'to grow' — TB) + ira → sph + ira.] sthiram — fixed (niścala). sphiram — abundant (prabhūta). For tiṣṭhati (sthā), the augment vuk and shortening. [sthā → stha + v + ira.] sthaviraḥ. khadiraḥ [khad — khada hiṃsāyām, 'to injure' — TB]. By bāhulaka — by the bahulam of SK 3169 (uṇādayo bahulam) — for śīṅ, the augment buk and shortening [śīṅ → śi + b + ira]: śibiram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 56 (NSP p. 520, scan page-0530; the unit ends at the top of p. 521, scan page-0531, with its last word).
textual Ours reads 'pratyayarephaś ca latvam'; the print (scan page-0530, read) has 'pratyayarephasya latvam' ('l in place of the r of the affix'), as does Wikisource (collation batch01, class A). The English gives that sense, which ours also yields — mūla, for Print Check.
textual Ours already reads 'tiṣṭhater vuk' (vuk, as sthavira needs; the English gives vuk); only the śīṅ clause, 'śīṅo buk … śibiram', is in question (collation batch01 misquotes ours as 'tiṣṭhater buk'). The print's type does not separate b from v (scan pages 0530–0531; class C), so it cannot settle it. For śīṅ ours' buk/śibiram is self-consistent and is kept, but the parallel wording ('… hrasvatvaṃ ca' twice) and TB's pratīka 'śiviram iti' (sk.90051.t1) point to vuk/śiviram there too — mūla, for Print Check.
commentary TB, printed under sk.90051.t1 ('—ajira—'): the roots are aja gatau, śaśa plutagatau, ṣṭhā gatinivṛttau (OCR 'ghrā'), sphāyī vṛddhau, khada hiṃsāyām. Followed for the roots and senses in brackets.
commentary TB (same block, '—ajiram iti'): the Daśapādī-vṛtti instead takes ajira as a nipātana from jṝ (jīryati) preceded by nañ, with loss of the ṛ-vowel; that too is to be accepted, since in 'āśu hutam ajiraṃ pratnam īḍyam' the analysis 'na jīryati' (what does not age) fits. On '—aṅgaṇam iti': aṅgaṇa is from aṅg with lyuṭ and the substitute ana; some give its ṇ by bāhulaka, others want the dental n only. Medinī: ajira = courtyard, body, object of sense, frog, wind. Recorded.
commentary TB (same block, '—śiśiraṃ syād iti'): the kaumudī's line restates what is in the Viśvakośa, 'śiśiro nā hime na strī ṛtubhede jaḍe triṣu'. Recorded; the kaumudī itself gives no source. TB also glosses khadira as a kind of tree (Medinī: khadirī, feminine, a vegetable; masculine, the moon and a tooth-stick) and śibira/śivira ('—śiviram iti') as the place where the king's forces lie (śerate), citing Amara 'niveśaḥ śiviraṃ śaṇḍe' (camp). Recorded.
translator TB does not state the anuvṛtti of kirac; it is the translator's, shown by the -ira/-ila endings. The kaumudī lists the special operations; the bracketed step-by-step derivations are the translator's. The substitute vī that aj escapes is the one taught by ajer vyaghañapoḥ (SK 2292); the kaumudī does not name the rule.

उ54 · Uṇ 9.1.54

सलिकल्यनिमहिभडिभण्डिशण्डिपिण्डितुण्डिकुकिभूभ्य इलच् ॥ उ५४ ॥

salikalyanimahibhaḍibhaṇḍiśaṇḍipiṇḍituṇḍikukibhūbhya ilac

sali-kaly-ani-mahi-bhaḍi-bhaṇḍi-śaṇḍi-piṇḍi-tuṇḍi-kuki-bhūbhya ilac — After sal, kal, an, mah, bhaḍ, bhaṇḍ, śaṇḍ, piṇḍ, tuṇḍ, kuk and bhū, the affix ilac comes.

Rule. After eleven roots, ilac comes. kuk takes guṇa of its penultimate (SK 2189); bhū takes guṇa (SK 2168) and av (SK 61). By bāhulaka, kuṭ takes it too, with no guṇa.

Forms. salila "water"; kalila; anila "wind"; mahilā (also mahelā, a pṛṣodarādi word, SK 1034); bhaḍila "warrior; servant" (bhaḍ is sautra); bhaṇḍila "messenger; welfare"; śaṇḍila "a sage"; piṇḍila "calculator"; tuṇḍila "talkative"; kokila; bhavila "worthy"; kuṭila.

Watch out. Neither the kaumudī nor the Tattvabodhinī says why kuṭila has no guṇa.

Siddhānta-kaumudī

सलति गच्छति निम्नमिति सलिलम् । कलिलः । अनिलः । महिला । पृषोदरादित्वान्महेलापि । भड इति सौत्रो धातुः । भडिलौ शूरसेवकौ । भण्डिलो दूतः कल्याणं च । शण्डिलो मुनिः । पिण्डिलो गणकः । तुण्डिलो मुखरः । कोकिलः । भविलो भव्यः । बाहुलकात्कुटिलः ।

[Each root takes ilac (c is an it-letter) → root + ila.] 'It moves (salati), goes, downwards': so salilam (water) [sal — ṣala gatau, 'to go' — TB]. kalilaḥ [kal — kala saṃkhyāne, 'to count' — TB]. anilaḥ [an — ana prāṇane, 'to breathe' — TB]. mahilā [mah — maha pūjāyām, 'to honour' — TB]; because it belongs to the pṛṣodarādi group (pṛṣodarādīni yathopadiṣṭam, SK 1034), mahelā too. bhaḍa is a sautra root (one stated in the sūtras, not in the Dhātupāṭha): bhaḍilau — a warrior and a servant [both called bhaḍila]. bhaṇḍilaḥ — a messenger; and [bhaṇḍila also means] welfare (kalyāṇa) [bhaṇḍ — bhaḍi paribhāṣaṇe, 'to speak'; in the sense kalyāṇa, bhadi kalyāṇe — TB's apparent assignment]. śaṇḍilaḥ — a sage [śaṇḍ — śaḍi rujāyām, 'to be ill' — TB]. piṇḍilaḥ — a calculator (gaṇaka) [piṇḍ — piḍi saṃghāte, 'to heap together' — TB]. tuṇḍilaḥ — talkative (mukhara) [tuṇḍ — tuḍi toḍane, 'to split' — TB]. kokilaḥ [kuk — kuka ādāne, 'to take' — TB; guṇa of the root vowel → kok + ila]. bhavilaḥ — one who is to be / worthy (bhavya) [bhū — bhū sattāyām, 'to be' — TB; guṇa → bho, then av before the vowel → bhav + ila]. By bāhulaka — by the bahulam of SK 3169 (uṇādayo bahulam) — kuṭilaḥ [kuṭ — kuṭa kauṭilye, 'to be crooked' — TB].

translator notes

textual The 1915 print numbers this uṇādi sūtra 57 (NSP p. 521, scan page-0531). The print's kaumudī otherwise agrees with ours (collation batch02: clean; the source OCR's 'piṇḍi' as 'paṇḍi' and 'ilacca' are OCR slips, the scan reads as ours).
commentary TB, printed under sk.90051.t1 ('—salikali—'), gives the roots: ṣala gatau (OCR 'pala'), kala saṃkhyāne, ana prāṇane, maha pūjāyām, bhaḍi paribhāṣaṇe, bhadi kalyāṇe sukhe ca, śaḍi rujāyām, piḍi saṃghāte, tuḍi toḍane, kuka ādāne, bhū sattāyām, kuṭa kauṭilye. Followed for the roots in brackets. TB's list follows the sūtra's root order (…maha, bhaḍi, bhaṇḍi…): bhaḍi (idit, hence bhaṇḍ) is a different root from the sautra bhaḍa (no i) that the kaumudī gives for bhaḍila, so its two entries bhaḍi paribhāṣaṇe and bhadi kalyāṇe sukhe ca line up with the sūtra's bhaṇḍi and with the two senses of bhaṇḍila, messenger (from 'speaking') and welfare (kalyāṇa). Followed, as TB's apparent assignment, in the bhaṇḍila bracket; bhaḍila stays under the sautra bhaḍa.
commentary TB (same block): kalila = mixed and dense (Amara 'kalilaṃ gahanaṃ same'); mahilā = the phalinī plant and a woman (Medinī); on '—pṛṣodareti', the usage 'paramahelārato 'py aparadārikaḥ' in the Damayantī-kāvya, a play on para-mahelā 'another's wife' and parama-helā 'supreme sport'. Recorded; the kaumudī gives no senses for these.
translator The bracketed derivational remarks are the translator's: guṇa before the non-kit ilac in kokila (penultimate u, pugantalaghūpadhasya ca, SK 2189) and in bhavila (final ū, sārvadhātukārdhadhātukayoḥ, SK 2168) and the av of bhavila (eco 'yavāyāvaḥ, SK 61); the kaumudī gives only the forms. Why kuṭila has no guṇa is not stated by the kaumudī or TB; the standard reason, my inference, is that kuṭ heads the kuṭādi roots, after which every affix not ñit or ṇit is treated as ṅit by gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461); ilac is only cit, so guṇa is barred by kṅiti ca (SK 2217). 'bhaṇḍilo dūtaḥ kalyāṇaṃ ca' is taken as two senses (a messenger; welfare, presumably neuter).

उ55 · Uṇ 9.1.55

कमेः पश्च ॥ उ५५ ॥

kameḥ paśca

kameḥ paś ca — After kam, [the affix ilac — carried forward (anuvṛtti) from the preceding sūtra (uṇādi 54), as TB states —] comes, and p [replaces the final of the root].

Rule. After kam "to love", ilac comes, and p replaces the final m (the Tattvabodhinī).

Forms. kap + ila → kapila.

Siddhānta-kaumudī

कपिलः ।

[kam (kamu kāntau, 'to love' — TB) + ilac; p in place of the final m → kap + ila → kapila.] kapilaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 58 (NSP p. 521, scan page-0531). The print's kaumudī otherwise agrees with ours (collation batch02: clean).
commentary TB, printed under sk.90051.t1 ('—kameḥ—'): 'kamu kāntau; asmād ilac, paś cāntādeśaḥ' — after this root ilac comes, and p is the substitute for the final. Followed: the bracketed ilac and 'the final' in sutra_en are TB's.
commentary TB (same place) quotes Medinī: kapilā (feminine) = reṇukā, the śiṃśapā tree, a kind of cow, the female of the elephant Puṇḍarīka; as a colour (tawny) in all three genders; masculine = fire, Vāsudeva, a particular sage, and a dog. Reṇukā here is a creeper (Amara 'hareṇū reṇukā kuntī kapilā bhasmagandhinī'). Recorded; the kaumudī gives no sense.

उ56 · Uṇ 9.1.56

गुपादिभ्यः कित् ॥ उ५६ ॥

gupādibhyaḥ kit

gupādibhyaḥ kit — After gup and the rest, [the affix ilac — carried forward (anuvṛtti) from salikaly… ilac (uṇādi 54) —] comes, and it is kit.

Rule. After gup and the rest, ilac comes and is kit, so there is no guṇa.

Forms. gupila "king"; tijila "moon"; guhila "forest".

Siddhānta-kaumudī

गुपिलो राजा । तिजिलो निशाकरः । गुहिलं वनम् ।

[Root + ilac treated as kit, so the root vowel takes no guṇa → root + ila.] gupilaḥ [gup — gupū rakṣaṇe, 'to protect' — TB] — a king. tijilaḥ [tij — tija niśāne, 'to sharpen' — TB] — the moon (niśākara). guhilam [guh — guhū saṃvaraṇe, 'to cover' — TB] — a forest.

Tattvabodhinī

NSP p. 531

—गुपादिभ्यः—। गुपू रक्षणे, तिज निशाने, गुहू संवरणे

translator notes

textual The 1915 print numbers this uṇādi sūtra 59 (NSP p. 521, scan page-0531). The print's kaumudī otherwise agrees with ours (collation batch02: clean; the print sets a stray daṇḍa after guhilam).
commentary TB (sk.90056.t1, '—gupādibhyaḥ—'): the roots are gupū rakṣaṇe, tija niśāne, guhū saṃvaraṇe. Followed for the roots and senses in brackets.
translator TB does not state the anuvṛtti of ilac; it is the translator's, shown by the -ila forms (sk.90055 has ilac by TB's statement, so it runs on). That kit bars guṇa (kṅiti ca, SK 2217; gupila, not gopila) is the translator's; the kaumudī gives only the forms.

उ57 · Uṇ 9.1.57

मिथिलादयश्च ॥ उ५७ ॥

mithilādayaśca

mithilādayaś ca — And mithilā and the rest [are established by nipātana, per TB].

Rule. mithilā and the rest are nipātanas. mithilā is from math, with i for its a (the Tattvabodhinī); pathila and pathika are from path "to go".

Forms. mithilā, the city "where enemies are churned"; pathila; pathika.

Watch out. Neither text explains the -ika of pathika.

Siddhānta-kaumudī

मथ्यन्तेऽत्र रिपवो मिथिला नगरी । पथिलः । पथिकः ।

Mithilā, the city: [so called because] in it (atra) enemies are churned (mathyante), [i.e. crushed]. pathilaḥ. pathikaḥ.

Tattvabodhinī

NSP p. 531

—मिथिलादयश्च । मथे विलोडने । अकारस्येत्येवं निपातनात् । पथे गतौ

translator notes

commentary TB: the root of mithilā is math (mathe viloḍane, 'to churn'), and [the i in place of] its a is by nipātana; pathila and pathika are from path (pathe gatau, 'to go'). Followed: the nipātana in sutra_en and the roots math and path.
translator The affix is evidently ilac, carried forward from salikalyani… ilac (uṇādi 54), as the -ila forms show; neither the kaumudī nor TB names it. mithilā is then math + ilac with i for a (nipātana), and feminine; the -ika of pathika is not explained by either, presumably being covered by the 'ādayaḥ' of the sūtra. TB's 'akārasyetyevaṃ nipātanāt' (so the print) is read as 'akārasya itvaṃ', i.e. i in place of a; that reading is the translator's.
textual The 1915 print numbers this uṇādi sūtra 60 (NSP p. 521, scan page-0531).

उ58 · Uṇ 9.1.58

पतिकठिकुठिगडिगुडिदंशिभ्य एरक् ॥ उ५८ ॥

patikaṭhikuṭhigaḍiguḍidaṃśibhya erak

patikaṭhikuṭhigaḍiguḍidaṃśibhya erak — After pat, kaṭh, kuṭh, gaḍ, guḍ and daṃś, [the affix] erak [comes].

Rule. After pat, kaṭh, kuṭh, gaḍ, guḍ and daṃś, the affix erak comes. By bāhulaka, kuṭh takes no num.

Forms. patera "bird; one who goes"; kaṭhera "one who lives in hardship"; kuṭhera "the parṇāśa plant"; gaḍera "cloud"; guḍera; daṃśera "a harmful creature".

Watch out. Our text and the 1915 print read chaṭheraḥ; the sūtra and the Tattvabodhinī point to kaṭhera. The nasal of daṃśera survives the k, and no text says why.

Siddhānta-kaumudī

पतेरः पक्षी गन्ता च । छठेरः कृच्छ्रजीवी । कुठेरः पर्णाशः । बाहुलकान्नुम्न । गडेरो मेघः । गुडेरो गुडकः । दंशेरो हिंस्रः ।

pateraḥ: a bird, and one who goes. kaṭheraḥ: one who lives in hardship (kṛcchrajīvin). kuṭheraḥ: the parṇāśa [plant]. By bahulam (bāhulakāt) num does not [come]. gaḍeraḥ: a cloud. guḍeraḥ: a guḍaka. daṃśeraḥ: a harmful (hiṃsra) [creature].

Tattvabodhinī

NSP p. 531

—पतिकठि—। पत्ल गतौ, कठ कृच्छ्रजीवने, कुठि च, गड सेचने, गुड रक्षायाम्, दंश दशने । कुठिधातोरिदित्वात् नुमि प्राप्ते आह— बाहुलकादिति ॥—कुम्बेः—। कुबि आच्छादने । अन्येषामैश्वर्यं कुम्बतीति कुबेरः । ‘कुबेरस्त्र्यम्बकसखः’ ॥—शदेः—। शद्लृ शातने

translator notes

commentary TB gives the roots: patḷ gatau ('to go'), kaṭha kṛcchrajīvane ('to live in hardship'), kuṭhi ca (listed with it), gaḍa secane ('to sprinkle'), guḍa rakṣāyām ('to protect'), daṃśa daśane ('to bite'). It explains the kaumudī's 'bāhulakāt': since the root kuṭhi has the it-letter i (idit), num would be due [by idito num dhātoḥ, SK 2262], and bahulam stops it. Followed: kuṭheraḥ without num; the roots as given.
translator bāhulakāt = 'by the bahulam of SK 3169 (uṇādayo bahulam)'. erak has the it-letter k (kit), so the short u of kuṭh and guḍ takes no guṇa [kṅiti ca, SK 2217]; the kaumudī does not state this step, so it is the translator's. The same kit should drop the nasal of daṃś by aniditāṃ hala upadhāyāḥ kṅiti (SK 415), giving *daśera, yet the kaumudī (print = ours, scan page-0531) gives daṃśeraḥ; neither the kaumudī nor TB says why the n survives — presumably by bāhulaka (my inference).
textual Our text reads 'chaṭheraḥ kṛcchrajīvī', and NSP p. 521 (scan page-0531, checked at zoom) also clearly has ch. The sūtra lists kaṭhi and TB glosses 'kaṭha kṛcchrajīvane'; Wikisource reads kaṭheraḥ. The English gives kaṭheraḥ. Shared misprint in the mūla: referred to Ajai for his printed copy.
textual The 1915 print numbers this uṇādi sūtra 61 (NSP p. 521, scan page-0531).

उ59 · Uṇ 9.1.59

कुम्बेर्नलोपश्च ॥ उ५९ ॥

kumbernalopaśca

kumber nalopaś ca — And after kumb, [the affix comes] with lopa of [its] n.

Rule. After kumb "to cover", erak comes, and the n is lost.

Forms. kub + era → kubera.

Siddhānta-kaumudī

कुबेरः ।

kuberaḥ.

translator notes

commentary TB, printed under sk.90058.t1: the root is kubi ācchādane ('to cover'; the print writes kuvi). 'He covers (kumbati) the lordship of others: Kubera.' It quotes the kośa line 'kuberas tryambakasakhaḥ' ('Kubera, the friend of Tryambaka'). Recorded; consistent with the sūtra's kumb.
translator The affix is evidently erak, carried forward from patikaṭhi… erak (uṇādi 58); neither the kaumudī nor TB names it. The steps are kumb (kubi, with num) + erak, with lopa of n → kub + era → kubera. The kaumudī gives only the end form; the steps are the translator's.
textual The 1915 print numbers this uṇādi sūtra 62 (NSP p. 521, scan page-0531).

उ60 · Uṇ 9.1.60

शदेस्त च ॥ उ६० ॥

śadesta ca

śades ta ca — And after śad, [the affix comes], and t [replaces its final].

Rule. After śad "to wither", erak comes, and t replaces the final d.

Forms. śat + era → śatera "enemy".

Siddhānta-kaumudī

शतेरः शत्रुः ।

śateraḥ: an enemy (śatru).

translator notes

commentary TB, printed under sk.90058.t1: the root is śadḷ śātane ('to fall away, to wither'). Recorded.
translator The affix is evidently erak, carried forward from patikaṭhi… erak (uṇādi 58). 'ta' is read as t replacing the root-final d: śad + erak → śat + era → śatera. Neither the kaumudī nor TB names the affix or the steps; they are the translator's.
textual The 1915 print numbers this uṇādi sūtra 63 (NSP p. 521, scan page-0531).

उ61 · Uṇ 9.1.61

मूलेरादयः ॥ उ६१ ॥

mūlerādayaḥ

mūlerādayaḥ — mūlera and the rest [ending in erak, carried forward (anuvṛtti) from patikaṭhi… erak (uṇādi 58), are established by nipātana, per the kaumudī].

Rule. mūlera and the rest are nipātanas ending in erak.

Forms. mūlera "matted hair"; gudhera "protector"; guhera "iron-beater"; muhera "fool".

Siddhānta-kaumudī

एरगन्ता निपात्यन्ते । मूलेरो जटा । गुधेरो गोप्ता । गुहेरो लोहघातकः । मुहेरो मूर्खः ।

[Words] ending in erak are established by nipātana. mūleraḥ: matted hair (jaṭā). gudheraḥ: a protector (goptṛ). guheraḥ: an iron-beater (lohaghātaka). muheraḥ: a fool (mūrkha).

Tattvabodhinī

NSP p. 531

—मूलेरा—। मूल प्रतिष्ठायाम्, गुध परिवेष्टने, गुहू संवरणे, मुह वैचित्ये ॥—कवे—। कवृ वर्णे । ‘कपोतः स्याच्चित्रकण्ठे पारावतविहङ्गयोः’ इति मेदिनी । ‘कपोतः पक्षिमात्रेऽपि’ इति त्रिकाण्डशेषः । अत्र ओतचश्चित्त्वं प्रामादिकम् । ‘यत्कपोतः पदमग्नौ कृणोति’, ‘देवाः कपोत इषितो यदिच्छन्’ इत्यादौ सर्वत्र प्रत्ययस्वरेण मध्योदात्तस्यैव पठ्यमानत्वादित्याहुः ॥—भातेः—। भा दीप्तौ । भवानिति सर्वनामशब्दोऽयम् ॥ कठि कृच्छ्रजीवने, चक तृप्तौ । कठोरः कठिनः पूर्णश्च । ‘कठोरताराधिपलाञ्छनच्छविः’ इति माघः । चकोरः पक्षिभेदः । किशोरः । शॄ हिंसायाम् । षह मर्षणे । ‘किशोरोऽश्वस्य शावके । तैलपर्ण्यौषधौ च स्यात्तरुणावस्थसूर्ययोः’ इति मेदिनी

translator notes

commentary TB gives the roots: mūla pratiṣṭhāyām ('to be firmly established'), gudha pariveṣṭane ('to wrap around'), guhū saṃvaraṇe ('to conceal'), muha vaicittye ('to be bewildered'). Recorded; the kaumudī's English needs no change.
translator sk.90061.t1 also carries the TB on uṇādi 62–65 (kaber otac…, bhāter ḍavatuḥ, kaṭhicakibhyām oran, kiśorādayaś ca). Those notes are recorded under those units.
textual The 1915 print numbers this uṇādi sūtra 64 (NSP p. 521, scan page-0531).

उ62 · Uṇ 9.1.62

कबेरोतच् पश्च ॥ उ६२ ॥

kaberotac paśca

kaber otac paś ca — After kab (kavṛ, per TB), otac [comes], and p [replaces its final].

Rule. After kab "to colour", otac comes, and p replaces the b.

Forms. kap + ota → kapota "a bird".

Watch out. The Tattvabodhinī says the c of otac is a slip, since the Veda accents kapota on its middle syllable.

Siddhānta-kaumudī

कपोतः पक्षी ।

kapotaḥ: a bird.

translator notes

commentary TB, printed under sk.90061.t1: the root is kavṛ varṇe ('to colour, to describe'). Medinī: 'kapota means the citrakaṇṭha [spotted-necked dove], the pārāvata [pigeon], and a bird.' Trikāṇḍaśeṣa: 'kapota also means any bird.' TB then says: 'Here the c-it of otac is a slip (prāmādika), because in yat kapotaḥ padam agnau kṛṇoti, devāḥ kapota iṣito yad icchan and elsewhere the word is everywhere recited as medial-acute (madhyodātta) by the affix accent (pratyayasvara), so they say.' Recorded: the English keeps otac as the sūtra gives it.
translator 'paś ca' is construed as p replacing the root-final b, as TB glosses the same words in kameḥ paś ca (uṇādi 55; TB printed under sk.90051.t1, 'paś cāntādeśaḥ'): kab + otac → kap + ota → kapota. The kaumudī states no steps. The sūtra's 'kabeḥ' is kabṛ varṇe; TB's 'kavṛ' is the print's b/v type.
textual The 1915 print numbers this uṇādi sūtra 65 (NSP p. 521, scan page-0531).

उ63 · Uṇ 9.1.63

भातेर्डवतुः ॥ उ६३ ॥

bhāterḍavatuḥ

bhāter ḍavatuḥ — After bhā, ḍavatu [comes].

Rule. After bhā "to shine", ḍavatu comes.

Forms. bhavān "he shines". The Tattvabodhinī: it is a pronoun.

Siddhānta-kaumudī

भातीति भवान् ।

He shines (bhāti), [hence] bhavān.

translator notes

commentary TB, printed under sk.90061.t1: the root is bhā dīptau ('to shine'), and 'this bhavān is a pronoun (sarvanāma) word.' Recorded; the English needs no change.
translator The kaumudī gives only the first-case word (prathamānta) bhavān. The it-letter ḍ of ḍavatu would cause lopa of the root's ṭi [ṭeḥ, SK 316]: bhā + avatu → bh + avat → bhavat. The u is an it-letter. These steps are the translator's.
textual The 1915 print numbers this uṇādi sūtra 66 (NSP p. 521, scan page-0531).

उ64 · Uṇ 9.1.64

कठिचकिभ्यामोरन् ॥ उ६४ ॥

kaṭhicakibhyāmoran

kaṭhicakibhyām oran — After kaṭh and cak, oran [comes].

Rule. After kaṭh and cak, oran comes.

Forms. kaṭhora; cakora.

Siddhānta-kaumudī

कठोरः । चकोरः ।

kaṭhoraḥ. cakoraḥ.

translator notes

commentary TB, printed under sk.90061.t1: the roots are kaṭhi kṛcchrajīvane ('to live in hardship') and caka tṛptau ('to be satisfied'). kaṭhora means hard (kaṭhina) and full (pūrṇa), as in Māgha, 'kaṭhoratārādhipalāñchanacchaviḥ' ('with the lustre of the mark on the full moon'). cakora is a kind of bird. Recorded; the kaumudī gives no meanings, so the English adds none.
textual The 1915 print numbers this uṇādi sūtra 67 (NSP p. 521, scan page-0531).

उ65 · Uṇ 9.1.65

किशोरादयश्च ॥ उ६५ ॥

kiśorādayaśca

kiśorādayaś ca — And kiśora and the rest [are formed].

Rule. kiśora and the rest are formed. With kim before śṝ, the root loses its ṭi and kim loses its final m.

Forms. ki + ś + ora → kiśora "a colt"; sahora "a good man".

Siddhānta-kaumudī

किंपूर्वस्य शृणातेष्टिलोपः किमोऽन्त्यलोपः किशोरोऽश्वशावः । सहोरः साधुः ।

Of [the root] śṝ (śṛṇāti) preceded by kim [there is] lopa of the ṭi, and of kim lopa of [its] final [sound]: kiśoraḥ, the young of a horse (aśvaśāva). sahoraḥ: a sādhu [a good person].

translator notes

commentary TB, printed under sk.90061.t1: the roots are śṝ hiṃsāyām ('to injure') for kiśora and ṣaha marṣaṇe ('to endure') for sahora. Medinī: 'kiśora means the young of a horse, the medicinal herb tailaparṇī, one in the state of youth, and the sun.' Recorded; consistent with the kaumudī's śṛṇāti.
translator The affix is evidently oran, carried forward from kaṭhicakibhyām oran (uṇādi 64); neither the kaumudī nor TB names it. With the two lopas the kaumudī states: kim + śṝ + oran → ki + ś + ora → kiśora. The chain is the translator's.
textual The 1915 print numbers this uṇādi sūtra 68 (NSP p. 521, scan page-0531).

उ66 · Uṇ 9.1.66

कपिगडिगण्डिकटिपटिभ्य ओलच् ॥ उ६६ ॥

kapigaḍigaṇḍikaṭipaṭibhya olac

kapigaḍigaṇḍikaṭipaṭibhya olac — After kap, gaḍ, gaṇḍ, kaṭ and paṭ, olac [comes].

Rule. After kap, gaḍ, gaṇḍ, kaṭ and paṭ, olac comes. Because the sūtra names the root as kapi, it takes no n.

Forms. kapola; gaḍola and gaṇḍola (both = guḍaka); kaṭola "pungent"; paṭola.

Siddhānta-kaumudī

कपीति निर्देशान्नलोपः । कपोलः । गडोलगण्डोलौ गुडकपर्यायौ । कटोलः कटुः । पटोलः ।

Because [the sūtra] mentions [the root] as 'kapi', [there is] lopa of n: kapolaḥ. gaḍola and gaṇḍola are synonyms of guḍaka. kaṭolaḥ: pungent (kaṭu). paṭolaḥ.

Tattvabodhinī

NSP p. 531

—कपिगडि—। कपि चलने, गड सेचने, गडि वदनैकदेशे, कटे वर्षावरणयोः, पट गतौ ॥—कपोल इति । केचित्तु सूत्रे कडि पठन्ति । कडि मदे । कण्डोलश्चण्डालः । ‘चण्डालिका तु कण्डोलवीणा चण्डालवल्लकी’ इत्यमरः ॥—पटोल इति । ‘पटोलं वस्त्रभेदे नौषधौ ज्योत्स्न्यां तु योषिति’ इति मेदिनी । कल शब्दे । बाहुलकादतोप्योलच् । ‘कल्लोलः पुंसि हर्षे स्यान्महत्सूर्मिषु वारिणः’ इति मेदिनी

translator notes

commentary TB gives the roots: kapi calane ('to move'), gaḍa secane ('to sprinkle'), gaḍi vadanaikadeśe ('a part of the face'), kaṭe varṣāvaraṇayoḥ ('to rain, to cover'), paṭa gatau ('to go'). On kapola: some read kaḍi in the sūtra (kaḍi made, 'in the sense of intoxication'), giving kaṇḍola, 'a cāṇḍāla'; Amara: 'cāṇḍālikā is the kaṇḍolavīṇā, the cāṇḍāla's lute.' On paṭola, Medinī: 'paṭola is neuter for a kind of cloth, masculine (nā) for the medicinal plant; in the feminine it is jyotsnī.' By bahulam olac also comes after kal (kala śabde, 'to sound'), giving kallola; Medinī: 'kallola, masculine, is joy and great waves of water.' Recorded; the English of the kaumudī needs no change.
translator kapi has the it-letter i (idit), so num would be due [idito num dhātoḥ, SK 2262], giving kamp-. The kaumudī says only that the sūtra's mention of 'kapi' (nirdeśāt) yields lopa of n; this explanation is the translator's. The ll of kallola in TB is not explained there.
textual NSP p. 521 puts a daṇḍa between kaṭolaḥ and kaṭuḥ; ours has none. The English follows ours and takes kaṭu as the gloss of kaṭola.
textual The 1915 print numbers this uṇādi sūtra 69 (NSP p. 521, scan page-0531).

उ67 · Uṇ 9.1.67

मीनातेरूरन् ॥ उ६७ ॥

mīnāterūran

mīnāter ūran — After mī (mīnāti), ūran [comes].

Rule. After mī "to injure", ūran comes, with guṇa (SK 2168) and ay (SK 61).

Forms. mī → me → may + ūra → mayūra.

Watch out. SK 2508 would give mī the vowel ā here. No text says how that rule is set aside.

Siddhānta-kaumudī

मयूरः ।

mayūraḥ.

translator notes

translator No TB is printed on this sūtra. The TB column of NSP p. 521 (scan page-0531) passes from kapigaḍi… (printed under sk.90066.t1) straight to syandeḥ (sk.90068.t1). The root cited as mīnāti is taken to be mīñ hiṃsāyām of the kryādi class. The steps mī + ūran → me + ūra (guṇa, sārvadhātukārdhadhātukayoḥ, SK 2168) → may + ūra (eco 'yavāyāvaḥ, SK 61) → mayūra are the translator's; the kaumudī gives only the form. The chain also passes over mīnātiminotidīṅāṃ lyapi ca (SK 2508), under which mī takes ā where an ec would arise before a non-śit affix; that would give mā- and so *maura, not mayūra. Neither the kaumudī nor TB says how that rule is set aside here (presumably the uṇādi irregularity covered by the bahulam of SK 3169); this too is the translator's observation.
textual The 1915 print numbers this uṇādi sūtra 70 (NSP p. 521, scan page-0531).

उ68 · Uṇ 9.1.68

स्यन्देः संप्रसारणं च ॥ उ६८ ॥

syandeḥ saṃprasāraṇaṃ ca

syandeḥ saṃprasāraṇaṃ ca — After syand [the affix ūran — supplied by the translator from mīnāter ūran, uṇādi 67; see note] comes, and saṃprasāraṇa [of the root's y] as well.

Rule. After syand, ūran comes, with saṃprasāraṇa of the y (SK 330).

Forms. sind + ūra → sindūra "vermilion".

Siddhānta-kaumudī

सिन्दूरम् ।

sindūram [vermilion: syand (syandū, 'to ooze, flow') + ūran; saṃprasāraṇa y → i gives siand, and the following a merges into the i (pūrvarūpa) → sind; sind + ūra → sindūra].

Tattvabodhinī

NSP p. 531

—स्यन्देः—। स्यन्दू प्रस्रवणे । ‘सिन्दूरस्तरुभेदे स्यात्सिन्दूरं रक्तचूर्णके’ इति मेदिनीविश्वप्रकाशौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 71 (NSP p. 521, scan page-0531).
commentary TB gives the root as syandū 'to ooze, flow' (prasravaṇe), and cites the Medinī and Viśvaprakāśa: sindūra is masculine for a kind of tree, neuter for red powder. Followed for the root sense and for the gloss 'vermilion' on the neuter sindūram.
translator Neither the kaumudī nor TB names the affix. Taking it as ūran, carried forward by ca from the preceding sūtra mīnāter ūran (uṇādi 67), is the translator's inference; the form sindūra supports it. The steps in brackets (saṃprasāraṇa, then pūrvarūpa by saṃprasāraṇāc ca, SK 330) are also the translator's. The kaumudī gives only the form.

उ69 · Uṇ 9.1.69

सितनिगमिमसिसच्यविधाञ्क्रुशिभ्यस्तुन् ॥ उ६९ ॥

sitanigamimasisacyavidhāñkruśibhyastun

sitanigamimasisacyavidhāñkruśibhyas tun — After si, tan, gam, mas, sac, av, dhāñ and kruś, the affix tun comes.

Rule. After si, tan, gam, mas, sac, av, dhā and kruś, the affix tun comes. In saktu, c → k (SK 378). In otu, ūṭh (ū) replaces the v and the vowel before it by SK 2654 (cited); on one view of that rule, by bāhulaka.

Forms. setu "embankment"; tantu "thread"; gantu; mastu "the liquid of curds"; saktu, an ardharcādi word (masculine and neuter); otu "cat"; dhātu; kroṣṭā (stem kroṣṭu).

Siddhānta-kaumudī

सिनोतीति सेतुः । तितुत्र- {SK 3163} इति नेट् । तन्तुः । गन्तुः । मस्तु दधिमण्डम् । सच्यत इति सक्तुः । अर्धर्चादिः । ज्वरत्वर- {SK 2654} इत्यूठ् । तत्र क्ङितीत्यनुवर्तते इति मते तु बाहुलकात् । ओतुर्बिडालः । धातुः क्रोष्टा ।

sinoti, 'it binds': hence setuḥ [an embankment (āli); si (ṣiñ, 'to bind') + tun → guṇa of i → setu]. There is no iṭ [augment before tu], by titutra… (SK 3163). tantuḥ [a thread; tan (tanu, 'to spread') + tun]. gantuḥ [gam (gamḷ, 'to go') + tun]. mastu: the liquid of curds (dadhimaṇḍa) [mas (masī, 'to change') + tun]. sacyate, 'it is sprinkled': hence saktuḥ [sac (ṣaca, 'to sprinkle') + tun → c → k]. It belongs to the ardharcādi [list, and so is masculine and neuter]. [From av:] ūṭh [replaces the v together with the penultimate vowel] by jvaratvara… (SK 2654). But on the view that 'kṅiti' [before an affix having k or ṅ as it] is carried forward (anuvṛtti) into that rule, [the ūṭh here comes] by bāhulaka, [that is, by the bahulam of SK 3169, uṇādayo bahulam]. otuḥ: a cat. dhātuḥ [dhā (ḍudhāñ, 'to hold, to nourish') + tun]. kroṣṭā [from kruś + tun].

Tattvabodhinī

NSP p. 531

—सितनि—। षिञ् बन्धने, तनु विस्तारे, गम्ल गतौ, मसी परिणामे, षच सेचने, अव रक्षणादौ, डुधाञ् धारणपोषणयोः, क्रुश आक्रोशे । ‘सेतुर्नालौ कुमारके’ इति मेदिनी । ‘सेतुरालौ स्त्रियां पुमान्’ इत्यमरः । ‘सूत्राणि नरि तन्तवः’ इत्यमरः । ‘मण्डं दधिभवं मस्तु’ इति च । ‘धातुर्ना नेन्द्रिये त्रिषु । शब्दयोनिमहाभूततद्गुणेषु रसादिषु । मनःशिलादौ श्लेष्मादौ विशेषाद्वैरिकेऽस्मि च’ इति मेदिनी । ‘श्लेष्मादिरसरक्तादिमहाभूतानि तद्गुणाः । इन्द्रियाण्यश्मविकृतिः शब्दयोनिश्च धातवः’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 72 (NSP p. 521, scan page-0531).
commentary TB lists the roots: ṣiñ 'to bind', tanu 'to spread', gamḷ 'to go', masī 'to change', ṣaca 'to sprinkle', ava 'to protect etc.', ḍudhāñ 'to hold and nourish', and kruśa 'to cry out' (ākrośe). It cites the Medinī for setu as masculine for an embankment (āli) and for the kumāraka (tree), and Amara for setu as embankment (āli), masculine, Amara for tantu as thread (sūtra) and mastu as the liquid that forms from curds, and the Medinī and Amara for the many senses of dhātu: sense-organ, source of words (verbal root), the great elements and their qualities, the bodily rasa and blood, mineral, phlegm and the other humours. Followed for the root senses and for the bracketed glosses on setu and tantu. The senses of dhātu are recorded here, not added to the English.
translator The bracketed derivational steps are the translator's: guṇa in setu (sārvadhātukārdhadhātukayoḥ, SK 2168), c → k in saktu (coḥ kuḥ, SK 378). For otu the kaumudī gives only the rule; the chain av + tun → ū (ūṭh) + tu → guṇa → otu is the translator's reconstruction. The point of the 'kṅiti' remark is the translator's reading: tun is not kit, so a rule restricted to kit/ṅit affixes could not apply, and bāhulaka has to supply the ūṭh.
translator 'dhātuḥ kroṣṭā' is read as two separate examples, dhātu from dhāñ and kroṣṭā from kruś, the last root in the sūtra. kroṣṭā is cited in its first-case singular form (prathamānta) of kroṣṭu, 'jackal'. The kaumudī gives no gloss for either word.

उ70 · Uṇ 9.1.70

पः किच्च ॥ उ७० ॥

paḥ kicca

paḥ kic ca — After pā [the affix tun — carried forward (anuvṛtti) from sitanigami…, uṇādi 69, as TB states] comes, and it is kit.

Rule. After pā "to drink", tun comes and is kit. The Tattvabodhinī gives the i by SK 2462.

Forms. pitu "fire; the sun", "that which drinks".

Watch out. SK 2462 teaches long ī, but pitu has short i. No text explains the short vowel.

Siddhānta-kaumudī

पिबतीति पितुर्वह्नौ दिवाकरे ।

pibati, 'it drinks': hence pitu, in [the senses] fire and sun [pā + tun, kit].

Tattvabodhinī

NSP p. 531

—पः किच्च । पा पाने अस्मात्तुन् स च कित् । कित्त्वात् ‘घुमास्था—’ इतीत्त्वम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 73 (NSP p. 521, scan page-0531).
commentary TB: pā 'to drink'; after it comes tun, and that tun is kit. Because it is kit, the i-substitution (ittva) comes by ghumāsthā… (SK 2462). Followed for the affix supplied in the sūtra and the block.
translator ghumāsthā… (SK 2462) teaches long ī, but pitu has short i. TB does not say how the short vowel arises.

उ71 · Uṇ 9.1.71

अर्तेश्च तुः ॥ उ७१ ॥

arteśca tuḥ

arteś ca tuḥ — And after ṛ (arti), the affix tu comes [and it is kit — supplied by the kaumudī: sa ca kit].

Rule. After ṛ "to go", the affix tu comes, and it is kit, so there is no guṇa. The Tattvabodhinī: tu is taught, not tun, so that the word is acute on its last syllable.

Forms. ṛtu "season; menses".

Siddhānta-kaumudī

अर्तेस्तुः स्यात्स च कित् । ऋतुः स्त्रीपुष्पकालयोः ।

After arti, tu comes, and it is kit. ṛtuḥ [ṛ + tu; no guṇa because the affix is kit], in [the senses] women's flowers (menses) and season (kāla).

Tattvabodhinī

NSP p. 531–532

—अर्तेश्च तुः । ऋ गतौ । तुनि प्रकृते अन्तोदात्तार्थं तुः क्रियते । ‘ऋतुना यज्ञं, य ऋतुर्जनीनाम्’ इत्यादि । ‘ऋतुर्वर्षादिषट्सु च । आर्तवे मासि च पुमान् इति मेदिनी । ‘ऋतुः स्त्रीकुसुमेऽपि च’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 74 (NSP p. 521, scan page-0531).
commentary TB: ṛ 'to go'. Although tun is in context (prakṛta), tu is taught [instead] so that the word has final accent (antodātta), as in the Vedic 'ṛtunā yajñam' and 'ya ṛtur janīnām'. TB cites the Medinī (ṛtu masculine for the six seasons beginning with the rains, for the menses and for a month) and Amara ('ṛtu also for women's flowers'). Followed for the root and for 'menses'.
translator The kaumudī's 'sa ca kit' gives the kit property the ca brings in. That it is carried forward (anuvṛtti) from paḥ kic ca (uṇādi 70) is the translator's inference. 'No guṇa because kit' (kṅiti ca, SK 2217) is also the translator's step.

उ72 · Uṇ 9.1.72

कमिमनिजनिगाभायाहिभ्यश्च ॥ उ७२ ॥

kamimanijanigābhāyāhibhyaśca

kamimanijanigābhāyāhibhyaś ca — And after kam, man, jan, gā, bhā, yā and hi [the affix tu comes — supplied by the kaumudī: ebhyas tuḥ syāt, carried forward (anuvṛtti) from arteś ca tuḥ, uṇādi 71].

Rule. After kam, man, jan, gā, bhā, yā and hi, tu comes. hetu has guṇa, so this tu is not kit.

Forms. kantu "Kandarpa; mind"; mantu "offence"; jantu "living being"; gātu "male cuckoo, bee, gandharva, singer"; bhātu "the sun"; yātu "wayfarer; time", neuter "rākṣasa"; hetu "cause".

Watch out. Our text reads bhānuḥ; the 1915 print reads bhātu, which bhā + tu gives.

Siddhānta-kaumudī

एभ्यस्तुः स्यात् । कन्तुः कन्दर्पचित्तयोः । मन्तुरपराधः । जन्तुः प्राणी । गातुः पुंस्कोकिले भृङ्गे गन्धर्वे गायनेऽपि च । भानुरादित्यः । यातुरध्वगकालयोः । रक्षसि क्लीबे । हेतुः कारणम् ।

After these, tu comes. kantuḥ, in [the senses] Kandarpa (the god of love) and the mind (citta). mantuḥ: an offence (aparādha). jantuḥ: a living being. gātuḥ, in [the senses] the male cuckoo (puṃskokila), the bee, the gandharva, and also a singer. bhātuḥ: the sun. yātuḥ, in [the senses] wayfarer and time; in the neuter, in [the sense] rākṣasa. hetuḥ: a cause [hi + tu → guṇa of i → hetu].

Tattvabodhinī

NSP p. 532

—कमिमनि—। कमु कान्तौ, मन ज्ञाने, जनी प्रादुर्भावे, गै शब्दे, भा दीप्तौ, या प्रापणे, हि गतौ वृद्धौ च । कमिग्रहणं प्रपञ्चार्थम् । ‘अर्जिदृशि—’ इत्यादिना कुप्रत्यये तुकि सिद्धत्वात् ॥—मन्तुरिति । ‘मन्तुः पुंस्यपराधेऽपि मनुष्येऽपि प्रजापतौ’ इति मेदिनी । ‘गातुर्ना कोकिले भृङ्गे गन्धर्वे त्रिषु रोषणे’ इति मेदिनी । ‘भातुर्ना किरणे सूर्ये’ इति

translator notes

textual The 1915 print numbers this uṇādi sūtra 75 (NSP p. 522, scan page-0532).
commentary TB lists the roots: kamu 'to desire', mana 'to know', janī 'to be born', gai 'to sound', bhā 'to shine', yā 'to reach', hi 'to go, to increase'. It says kami is named only for fullness (prapañcārtham), because kantu is already formed by arjidṛśi… (uṇādi 27) with the affix ku and the augment tuk. It cites the Medinī for mantu (masculine for offence, also man and Prajāpati), for gātu (masculine for cuckoo, bee, gandharva; in all genders for angry), and for bhātu (masculine for ray and sun: 'bhātur nā kiraṇe sūrye'). Recorded. The English follows the kaumudī's own glosses.
translator 'puṃskokile' is rendered 'male cuckoo'. puṃs- could also be a gender mark ('masculine'), compare TB's Medinī 'gātur nā kokile'. The kaumudī does not say whether this tu is kit. hetu with guṇa shows it is not, here. The bracketed guṇa step (sārvadhātukārdhadhātukayoḥ, SK 2168) is the translator's.
textual Our text reads bhānuḥ ('bhānur ādityaḥ'). The 1915 print (NSP p. 522, scan page-0532, first column, fourth line) reads bhātuḥ ('bhātur ādityaḥ'): read on the scan, the akṣara after bhā is the same tu as in yātuḥ on the same line. TB's Medinī lemma on the same page is also bhātu ('bhātur nā kiraṇe sūrye'), and bhā + tu yields bhātu; bhānu would need a nu affix. The English follows the print: bhātuḥ. Mūla item for the Print Check.

उ73 · Uṇ 9.1.73

चायः किः ॥ उ७३ ॥

cāyaḥ kiḥ

cāyaḥ kiḥ — In place of cāy, ki [is substituted, and the affix tu comes after it — supplied per TB, carried forward (anuvṛtti)].

Rule. ki replaces cāy "to observe", and tu comes after it, with guṇa.

Forms. ki + tu → ketu "a planet; a banner".

Siddhānta-kaumudī

केतुर्ग्रहपताकयोः ।

ketuḥ [cāy → ki + tu → guṇa of i → ketu], in [the senses] a planet (graha) and a banner (patākā).

Tattvabodhinī

NSP p. 532

—चायः किः । चायृ पूजानिशामनयोः । अस्मात्तुर्धातोः किरादेशश्च । ‘केतुर्ना रुक्पताकाविग्रहोत्पातेषु लक्ष्मणि’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 76 (NSP p. 522, scan page-0532).
commentary TB: cāyṛ 'to honour, to observe'. After it comes tu, and ki is substituted for the root. TB also cites the Medinī: ketu is masculine for brightness (ruk), banner (patākā), planet (graha), portent (utpāta) and mark (lakṣman). The print's TB line reads -patākāvigraho- (scan page-0532); the usual Medinī text reads -patākārigraho-, which adds 'enemy (ari)' beside 'planet'; with vi- the compound could instead give 'form (vigraha)'. The summary leaves the ari/vi- element open. Followed for the affix and the substitution.
translator The guṇa step (ki + tu → ketu, sārvadhātukārdhadhātukayoḥ, SK 2168) is the translator's. The kaumudī gives only the form and its senses.

उ74 · Uṇ 9.1.74

आप्नोतेर्ह्रस्वश्च ॥ उ७४ ॥

āpnoterhrasvaśca

āpnoter hrasvaś ca — After āp (āpnoti) [the same affix, tu] comes, and [its vowel is] shortened (hrasva).

Rule. After āp "to pervade", the same affix comes, and the ā is shortened.

Forms. aptu "body".

Siddhānta-kaumudī

अप्तुः शरीरम् ।

aptuḥ [āp + tu, with ā shortened → aptu]: the body.

Tattvabodhinī

NSP p. 532

—आप्नोते—। आपॢ व्याप्तौ ॥—अप्तुः शरीरमिति । अभिलषितार्थश्चाप्तव्यत्वात् । अत एव यागविशेषवाचकत्वेऽप्तोर्यामशब्दस्याभिलषितार्थप्रापक इत्यवयवार्थमाहुः ॥—वसेः—। वस निवासे ॥—कृञः—। डुकृञ् करणे । क्रतोः कित्त्वाद्गुणाभावे यणादेशः । ‘क्रतुर्यज्ञे मुनौ पुंसि’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 77 (NSP p. 522, scan page-0532).
commentary TB: āpḷ 'to pervade'. aptu means the body because the desired object is to be obtained (āptavya) [through it]. For this very reason, where aptoryāma names a particular sacrifice, they explain its component meaning as 'that which obtains what is desired'. Recorded. The English keeps the kaumudī's bare gloss.
translator The affix is not named in the kaumudī or in TB. Taking it as tu, the affix of the preceding sūtras (uṇādi 71–73), is the translator's inference; the form aptu fits either tu or tun. TB on vases tun (uṇādi 75) and kṛñaḥ katuḥ (uṇādi 77) is printed at the end of this unit's t1 block. It is used in those units.

उ75 · Uṇ 9.1.75

वसेस्तुन् ॥ उ७५ ॥

vasestun

vases tun — After vas, the affix tun comes.

Rule. After vas "to dwell", tun comes.

Forms. vastu.

Siddhānta-kaumudī

वस्तु ।

vastu [vas, 'to dwell' + tun].

translator notes

textual The 1915 print numbers this uṇādi sūtra 78 (NSP p. 522, scan page-0532).
commentary TB, printed under sk.90074.t1: vasa 'to dwell' (nivāse). Followed for the root sense.

उ76 · Uṇ 9.1.76

अगारे णिच्च ॥ उ७६ ॥

agāre ṇicca

agāre ṇic ca — In [the sense] 'house' (agāra), [tun comes after vas — translator's supply from vases tun, uṇādi 75], and it is ṇit.

Rule. In the sense "house", tun comes after vas and is ṇit. The penultimate a takes vṛddhi (SK 2282).

Forms. vāstu "house-site", not feminine.

Siddhānta-kaumudī

वेश्मभूर्वास्तुरस्त्रियाम् ।

vāstu, not feminine: the ground of a house (veśmabhū) [vas + tun, ṇit → vṛddhi of the penultimate a → vāstu].

translator notes

textual The 1915 print numbers this uṇādi sūtra 79 (NSP p. 522, scan page-0532).
translator No TB is printed for this sūtra. TB's run, printed under sk.90074.t1 (NSP p. 522, scan page-0532), goes straight from vaseḥ (uṇādi 75) to kṛñaḥ (uṇādi 77). The kaumudī's gloss is a metrical kośa half-line. Carrying forward vas and tun from uṇādi 75, and the vṛddhi step (ata upadhāyāḥ, SK 2282, triggered by ṇit), are the translator's.

उ77 · Uṇ 9.1.77

कृञः कतुः ॥ उ७७ ॥

kṛñaḥ katuḥ

kṛñaḥ katuḥ — After kṛ (kṛñ), the affix katu (atu, with k as it) comes.

Rule. After kṛ, the affix katu comes. The k blocks guṇa, and ṛ becomes r before the vowel (SK 47).

Forms. kṛ + atu → kratu "sacrifice".

Siddhānta-kaumudī

क्रतुर्यज्ञः ।

kratuḥ [kṛ + atu; no guṇa because the affix is kit; yaṇ substitution ṛ → r before the a → kratu]: a sacrifice.

translator notes

textual The 1915 print numbers this uṇādi sūtra 80 (NSP p. 522, scan page-0532).
commentary TB, printed under sk.90074.t1: ḍukṛñ 'to do'. Because katu is kit, there is no guṇa, and the yaṇ substitution follows. TB cites the Medinī: kratu is masculine for sacrifice and for a sage (muni). Followed for the derivation in brackets.

उ78 · Uṇ 9.1.78

एधिवह्योश्च तुः ॥ उ७८ ॥

edhivahyośca tuḥ

edhivahyoś catuḥ — After edh and vah, the affix catu (atu, with c as it) comes.

Rule. After edh "to grow" and vah "to carry", the affix catu comes. The c makes the word acute on its last syllable.

Forms. edhatu "a man"; vahatu "an ox".

Watch out. The digital IAST divides the sūtra as ca tuḥ. The forms and the Tattvabodhinī's "because it is cit" show the affix catu.

Siddhānta-kaumudī

एधतुः पुरुषः । वहतुरनड्वान् ।

edhatuḥ [edh + atu]: a man. vahatuḥ [vah + atu]: an ox (anaḍvān).

Tattvabodhinī

NSP p. 532

—एधिवह्योश्च तुः । एध वृद्धौ, वह प्रापणे, चित्त्वादन्तोदात्तः । ‘स्योनं पत्ये वहतुं कृणुष्व’ । ‘वहतुः पथिके वृषभे पुमान्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 81 (NSP p. 522, scan page-0532).
textual Our IAST field divides the sūtra as 'edhivahyośca tuḥ', reading ca + tu. The Devanāgarī letters are the same either way. The forms edhatu and vahatu, and TB's 'citvād antodāttaḥ', show the division ca-tuḥ (the affix catu). The sūtra_en follows that division. The digital source's division is recorded for Ajai's print check.
commentary TB: edha 'to grow', vaha 'to carry'. Because the affix is cit, the word has final accent (antodātta). TB cites the Vedic 'syonaṃ patye vahatuṃ kṛṇuṣva' and the Medinī: vahatu is masculine for wayfarer and bull. Followed for reading the affix as catu.

उ79 · Uṇ 9.1.79

जीवेरातुः ॥ उ७९ ॥

jīverātuḥ

jīver ātuḥ — After jīv the affix ātu [comes].

Rule. After jīv "to live", the affix ātu comes.

Forms. jīvātu "food; life; a life-giving medicine", not feminine.

Siddhānta-kaumudī

जीवातुरस्त्रियां भक्ते जीविते जीवनौषधे ।

jīv ('to hold life') + ātu → jīvātu. jīvātuḥ — 'jīvātu, in a gender other than the feminine, [denotes] food (bhakta), life (jīvita), and a life-giving medicine (jīvanauṣadha).'

Tattvabodhinī

alignment inferredNSP p. 532

—जीवेः—। जीव प्राणधारणे

translator notes

commentary TB (pratīka 'jīveḥ'): the root is jīva prāṇadhāraṇe, 'to hold life'. Followed for the root sense in k1.
textual The 1915 print numbers this uṇādi sūtra 82 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator The half-verse on jīvātu is quoted without attribution, and TB does not identify its source. The step jīv + ātu → jīvātu is a plain joining; neither the kaumudī nor TB states any further operation.

उ80 · Uṇ 9.1.80

आतृकन् वृद्धिश्च ॥ उ८० ॥

ātṛkan vṛddhiśca

ātṛkan vṛddhiś ca — [After jīv — carried forward (anuvṛtti) from uṇādi 79, as the kaumudī's 'jīver ity eva' states —] the affix ātṛkan [comes], and vṛddhi [takes place].

Rule. After jīv (carried on, as Bhaṭṭoji says), ātṛkan comes, and the root vowel takes vṛddhi.

Forms. jīv → jaiv + ātṛka → jaivātṛka "the moon; a physician; long-lived; a cultivator".

Siddhānta-kaumudī

जीवेरित्येव । जैवातृकस्त्विन्दुभिषगायुष्मत्सु कृषीवले ।

'After jīv' (jīveḥ) is carried forward (ity eva). jīv + ātṛka(n), with vṛddhi of the root vowel ī → jaivātṛka. 'jaivātṛka [denotes] the moon (indu), a physician (bhiṣaj), the long-lived (āyuṣmat), and a cultivator (kṛṣīvala).'

Tattvabodhinī

NSP p. 532

—आतृकन्—। ‘जैवातृकः पुमान् सोमे कृषकायुष्मतोस्त्रिषु’ इति मेदिनी

translator notes

commentary TB (pratīka 'ātṛkan') quotes Medinī: jaivātṛka is masculine for the moon (soma), and in the three genders for a cultivator and a long-lived one. Recorded; the kaumudī's own list is translated as it stands.
textual The 1915 print numbers this uṇādi sūtra 83 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator In ātṛkan the final n is an it-letter (nit: initial accent by ñnity ādir nityam, SK 3686); the affix proper is ātṛka. That the vṛddhi enjoined by 'vṛddhiś ca' falls on the root's ī (ī → ai) is evident from the form; the kaumudī and TB do not state it.

उ81 · Uṇ 9.1.81

कृषिचमितनिधनिसर्जिखर्जिभ्य ऊः ॥ उ८१ ॥

kṛṣicamitanidhanisarjikharjibhya ūḥ

kṛṣi-cami-tani-dhani-sarji-kharjibhya ūḥ — After kṛṣ, cam, tan, dhan, sarj and kharj the affix ū [comes].

Rule. After kṛṣ, cam, tan, dhan, sarj and kharj, the affix ū comes. kṛṣ takes guṇa of its penultimate (SK 2189).

Forms. karṣū: masculine "a fire of dried dung", feminine "a river"; camū; tanū; dhanū "a weapon"; sarjū "merchant"; kharjū "a skin eruption".

Watch out. Bhaṭṭoji glosses sarja sarjane. The list of roots has ṣarja arjane "to acquire", which suits "merchant"; sarjane may be a shared slip.

Siddhānta-kaumudī

कर्षूः पुंसि करीषाग्नौ कर्षूर्नद्यां स्त्रियां मता । चमूः । तनूः । धनूः शस्त्रम् । सर्ज सर्जने । सर्जूर्वणिक् । खर्ज व्यथने । खर्जूः पामा ।

kṛṣ ('to plough') + ū → [guṇa of the light penultimate ṛ, by pugantalaghūpadhasya ca (SK 2189)] karṣ + ū → karṣū: 'karṣū in the masculine is a fire of dried cow-dung (karīṣāgni); karṣū in the feminine is held to mean a river.' cam ('to eat') + ū → camūḥ. tan ('to extend') + ū → tanūḥ. dhan (dhana, in the sense of grain, dhānye) + ū → dhanūḥ — a weapon (śastra). sarja is [the root] in the sense of sarjana: sarj + ū → sarjūḥ — a merchant (vaṇij). kharja is [the root] in the sense of causing pain (vyathana): kharj + ū → kharjūḥ — a skin eruption (pāmā).

Tattvabodhinī

NSP p. 532

—कृषिचमि—। कृष विलेखने, चमु अदने, तनु विस्तारे, धन धान्ये । रभसकोशस्थमाह—कर्षूः पुंसीत्यादि । ‘कर्षूः पुमान् करीषाग्नौ स्त्रियां कुत्याल्पखातयोः’ इति मेदिनी । ‘चमूः सेनाविशेषे च सेनामात्रे च योषिति’ इति मेदिनी । ‘स्त्रियां मूर्तिस्तनुस्तनूः’ इत्यमरः । ‘सर्जूर्वणिजि विद्युति । ‘स्त्रियां स्वर्गे विधौ रुद्रे’ इति मेदिनी ॥ ‘खर्जूः कीटान्तरे वृत्तौ’, ‘खर्जूरीपादपे कण्ड्वाम्’ इति च ॥—मृजेः—। मृजू शुद्धौ । अस्मादूः स्याद्वृद्ध्यपवादो गुणश्च । ‘मर्जूः स्त्री शुद्धौ धावकेऽपि च’ इति मेदिनी

translator notes

commentary TB (pratīka 'kṛṣicami'): the roots are kṛṣa vilekhane ('to plough'), camu adane ('to eat'), tanu vistāre ('to extend'), dhana dhānye; and the kaumudī's half-verse 'karṣūḥ puṃsi…' is what stands in the Rabhasa-kośa (rabhasakośastham āha). Followed for the root senses in k1 (including dhan, which the kaumudī leaves unglossed). TB then quotes Medinī (karṣū masculine, a dried-dung fire; feminine, a channel and a small ditch), Medinī on camū (feminine, a particular division of an army, and an army in general), Amara (tanu and tanū, feminine, = mūrti, body), Medinī on sarjū (a merchant, lightning; the half-line quoted next, 'striyāṃ svarge vidhau rudre' (scan page-0532, read as svarge; the OCR has khageṃ), gives feminine senses 'heaven, vidhi, Rudra', whose attachment to sarjū is not clear) and on kharjū (an insect, the date-palm, itching). Recorded; camū and tanū are left unglossed in k1 as in the kaumudī.
textual The 1915 print numbers this uṇādi sūtra 84 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean). TB's note on the next sūtra (pratīka 'mṛjeḥ', uṇādi 82) is printed at the end of this unit's t1 block.
translator The guṇa in karṣū is supplied by me (the step is secure from the form); neither the kaumudī nor TB states it. The other five forms are plain joinings of root and ū.
translator The kaumudī's root entry 'sarja sarjane' (ours = the 1915 print, scan page-0532, and Wikisource) is translated as it stands. The dhātupāṭha as given in SK itself has 'arja ṣarja arjane' (bhvādi 224–225, under SK 2291), 'to acquire', which fits the gloss sarjū = vaṇij, a merchant. 'sarjane' may be a slip shared by the transmitted text; not emended here, and flagged for the Print Check.

उ82 · Uṇ 9.1.82

मृजेर्गुणश्च ॥ उ८२ ॥

mṛjerguṇaśca

mṛjer guṇaś ca — After mṛj [the affix ū — carried forward (anuvṛtti) from uṇādi 81, per TB — comes], and guṇa [takes place].

Rule. After mṛj "to cleanse", ū comes (the Tattvabodhinī), with guṇa. This guṇa replaces the vṛddhi of SK 2473.

Forms. marj + ū → marjū "cleaner".

Siddhānta-kaumudī

मर्जूः शुद्धिकृत् ।

mṛj ('to cleanse') + ū → [guṇa by this sūtra, as an exception (apavāda) to the vṛddhi of mṛjer vṛddhiḥ (SK 2473)] marj + ū → marjūḥ — one who cleans (śuddhikṛt).

translator notes

commentary TB, printed under sk.90081.t1 (pratīka 'mṛjeḥ'): the root is mṛjū śuddhau; after it ū comes, and guṇa, an exception to vṛddhi (asmād ūḥ syād vṛddhyapavādo guṇaś ca). It quotes Medinī: marjū, feminine, [in the sense of] purification, and also a washerman (dhāvaka). Followed in sutra_en (the bracketed ū) and in k1 (the apavāda reading); the Medinī line recorded.
textual The 1915 print numbers this uṇādi sūtra 85 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean). No TB block is filed under this unit; its TB is at the end of sk.90081.t1, where the OCR's 'asmād syād buddhyapavādo' is read on the scan as 'asmād ūḥ syād vṛddhyapavādo' (NSP p. 522, scan).
translator The identification of the vṛddhi that guṇa replaces with mṛjer vṛddhiḥ (SK 2473) is mine; TB says only 'an exception to vṛddhi'.

उ83 · Uṇ 9.1.83

वहो धश्च ॥ उ८३ ॥

vaho dhaśca

vaho dhaś ca — After vah [the affix ū comes], and dh [is substituted for its h].

Rule. After vah, ū comes, and dh replaces the h.

Forms. vadhū "wife; daughter-in-law; woman".

Siddhānta-kaumudī

वधूर्जायास्नुषास्त्रीषु ।

vah ('to convey') + ū, with dh in place of h → vadhū: 'vadhū [denotes] a wife (jāyā), a daughter-in-law (snuṣā), and a woman (strī).'

Tattvabodhinī

NSP p. 532

—वहो धश्च । वह प्रापणे । ‘वधूः स्नुषा नवोढा स्त्री भार्यापृक्काङ्गनासु च’ इति विश्वः । ‘पृक्का महिला च वधूः’ इति त्रिकाण्डशेषः

translator notes

commentary TB (pratīka 'vaho dhaś ca'): the root is vaha prāpaṇe ('to convey'). It quotes Viśva: vadhū [denotes] a daughter-in-law, a newly married woman, a woman, a wife, the pṛkkā [plant], and a woman (aṅganā); and Trikāṇḍaśeṣa: 'pṛkkā, mahilā and vadhū'. Root sense followed in k1; the kośa lines recorded.
textual The 1915 print numbers this uṇādi sūtra 86 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator Neither the kaumudī nor TB states it here, but the affix ū is carried forward (anuvṛtti) from uṇādi 81, and dh replaces the root's final h; compare TB's explicit 'asmād ūḥ syāc chaś cāntādeśaḥ' on the next sūtra (uṇādi 84). The bracketed supplements in sutra_en are mine.

उ84 · Uṇ 9.1.84

कषेश्छश्च ॥ उ८४ ॥

kaṣeśchaśca

kaṣeś chaś ca — After kaṣ [the affix ū — carried forward (anuvṛtti), per TB — comes], and ch [is substituted for its final sound, per TB].

Rule. After kaṣ "to injure", ū comes, and ch replaces the final ṣ (the Tattvabodhinī).

Forms. kacchū "a skin eruption".

Siddhānta-kaumudī

कच्छूः पामा ।

kaṣ ('to injure') + ū, with ch in place of the final ṣ → kacchū: kacchūḥ — a skin eruption (pāmā).

Tattvabodhinī

NSP p. 532

—कषेश्छश्च । कषशिषेति दण्डके हिंसार्थेऽस्मादूः स्याच्छश्चान्तादेशः । ‘कच्छ्वां तु पाम पामा विचर्चिका’ इत्यमरः

translator notes

commentary TB (pratīka 'kaṣeś chaś ca', OCR 'kapeś'): the root is kaṣ of the daṇḍaka 'kaṣa śiṣa…', in the sense of injuring (hiṃsārthe); after it ū comes, and ch is the substitute for the final (asmād ūḥ syāc chaś cāntādeśaḥ, read on the scan). It quotes Amara: kacchū, pāman, pāmā, vicarcikā [are synonyms]. Followed in sutra_en and k1.
textual The 1915 print numbers this uṇādi sūtra 87 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator The double cch of kacchū presumably comes from the augment tuk by che ca (SK 146) and t → c by stoḥ ścunā ścuḥ (SK 111); neither the kaumudī nor TB states these steps.

उ85 · Uṇ 9.1.85

णित्कसिपद्यर्तेः ॥ उ८५ ॥

ṇitkasipadyarteḥ

ṇit kasi-pady-arteḥ — After kas, pad and ṛ [the affix ū comes], and it is ṇit.

Rule. After kas, pad and ṛ, all "to go", ū comes and is ṇit. A penultimate a takes vṛddhi (SK 2282); a final ṛ takes vṛddhi with r (SK 254, SK 70).

Forms. kāsū "a spear"; pādū "that which holds the foot"; ārū "tawny".

Siddhānta-kaumudī

कासूः शक्तिः । पादूश्चरणधारिणी । आरूः पिङ्गलः ।

kas ('to go') + ū (ṇit) → [vṛddhi of the penultimate a, by ata upadhāyāḥ (SK 2282)] kās + ū → kāsūḥ — a spear (śakti). pad ('to go') + ū (ṇit) → [the same vṛddhi] pād + ū → pādūḥ — that which holds the foot (caraṇadhāriṇī). ṛ ('to go') + ū (ṇit) → [vṛddhi of the final ṛ, by aco ñṇiti (SK 254), with r by uraṇ raparaḥ (SK 70)] ār + ū → ārūḥ — tawny (piṅgala).

Tattvabodhinī

NSP p. 532

—णित्कसि—। कसं गतौ, पद गतौ, ऋ गतौ । ‘कासूर्विकलवाचि स्यात्तथा शक्त्यायुधे स्त्रियाम्’ इति मेदिनी । ‘कासूः शक्त्यायुधे रुजि । बुद्धौ विकलवाचि स्यात्’ इति हेमचन्द्रः

translator notes

commentary TB (pratīka 'ṇitkasi'): the roots are kasa gatau, pada gatau, ṛ gatau (all 'to go'). It quotes Medinī: kāsū in [the sense of] defective speech, and, feminine, a spear-weapon (śaktyāyudha); and Hemacandra: kāsū a spear-weapon, disease, intellect, defective speech. Followed: the kaumudī's śakti is rendered 'a spear' on the strength of these lines; the root senses are followed in k1.
textual The 1915 print numbers this uṇādi sūtra 88 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator The affix ū is carried forward (anuvṛtti) from uṇādi 81; the kaumudī and TB do not say so here. The vṛddhi steps (with their rules) are supplied by me as the effect of ṇit; neither the kaumudī nor TB states them.

उ86 · Uṇ 9.1.86

अणो डश्च ॥ उ८६ ॥

aṇo ḍaśca

aṇo ḍaś ca — After aṇ [the affix ū comes, and it is ṇit — both carried forward (anuvṛtti), per TB], and ḍ [is substituted for its final sound, per TB].

Rule. After aṇ "to sound", ū comes and is ṇit, and ḍ replaces the final ṇ (the Tattvabodhinī).

Forms. āṇ + ū → āḍū "a float".

Siddhānta-kaumudī

आडूर्जलप्लवद्रव्यम् ।

aṇ ('to sound') + ū (ṇit) → [vṛddhi of the penultimate a, by ata upadhāyāḥ (SK 2282)] āṇ + ū, with ḍ in place of the final ṇ → āḍūḥ — a thing for floating on water (jalaplavadravya).

Tattvabodhinī

NSP p. 532

—अणो डश्च । अण दण्डके शब्दार्थः । अस्मादू स्यात्स च णित् डश्चान्तादेशः

translator notes

commentary TB (pratīka 'aṇo ḍaś ca'): aṇa [of] the daṇḍaka, in the sense of sound (śabdārthaḥ); after it ū comes, and that is ṇit, and ḍ is the substitute for the final (asmād ūḥ syāt sa ca ṇit ḍaś cāntādeśaḥ). Followed in sutra_en and k1.
textual The 1915 print numbers this uṇādi sūtra 89 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator The vṛddhi step (a → ā, by ata upadhāyāḥ) is supplied by me as the effect of the ṇit that TB carries forward; TB does not state it.

उ87 · Uṇ 9.1.87

नञि लम्बेर्नलोपश्च ॥ उ८७ ॥

nañi lambernalopaśca

nañi lamber nalopaś ca — When nañ is the upapada, after lamb [the affix ū comes], and loss (lopa) of the n [of the root takes place].

Rule. With nañ as upapada, ū comes after lamb "to hang down", and the n is lost.

Forms. alābū "gourd", "it does not sink in water" (Amara: same as tumbī).

Watch out. Neither text explains the long ā of alābū.

Siddhānta-kaumudī

तुम्ब्यलाबूरुभे समे इत्यमरः ।

[nañ + lamb ('to hang down') + ū, with lopa of the root's n → alābū.] 'tumbī and alābū — the two are the same [thing]' — so Amara.

Tattvabodhinī

alignment inferredNSP p. 532

—नञि लम्बेः—। लबि अवस्रंसने । न लम्बते जले इत्यलाबूः

translator notes

commentary TB (pratīka 'nañi lambeḥ'): the root is labi avasraṃsane ('to hang down'; OCR 'avasaṃsane'); 'it does not hang down (sink) in water' (na lambate jale), hence alābū. Followed for the root sense and the bracketed analysis in k1.
textual The 1915 print numbers this uṇādi sūtra 90 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator The kaumudī gives only the Amara line; the bracketed derivation in k1 follows the sūtra and TB. The affix ū is carried forward (anuvṛtti) from uṇādi 81. The long ā of -lābū is not explained by the kaumudī or TB; it would follow if the ṇit of uṇādi 85–86 also continues (vṛddhi of the penultimate a by ata upadhāyāḥ, SK 2282), and nañ → a would be by nalopo nañaḥ (SK 757). Both points are my inference.

उ88 · Uṇ 9.1.88

के श्र एरङ् चास्य ॥ उ८८ ॥

ke śra eraṅ cāsya

ke śra eraṅ cāsya — When ka is the upapada, after śṝ [the affix ū comes], and eraṅ [is substituted] for this [root].

Rule. With the upapada ka, ū comes after śṝ, and eraṅ is the substitute. Being ṅ-marked, er replaces only the final ṝ (SK 43).

Forms. ka + śer + ū → kaśerū "the bulb of a grass", feminine. By bāhulaka, with u: kaśeru, neuter and masculine.

Siddhānta-kaumudī

कशब्दे उपपदे शृणातेरूः स्यादेरङ् आदेशः । कशेरूस्तृणकन्दे स्त्री । बाहुलकादुप्रत्यये कशेरुः क्लीबे पुंसि च ।

When the word ka is the upapada, ū comes after śṝ (śṛṇāti, 'to injure'), and eraṅ is the substitute. ka + śṝ + ū → [eraṅ, being ṅit, replaces the final ṝ, by ṅic ca (SK 43)] ka + śer + ū → kaśerū: 'kaśerū, feminine, [denotes] the bulb of a grass (tṛṇakanda).' By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — with the affix u [instead of ū], kaśeru, in the neuter and in the masculine.

Tattvabodhinī

NSP p. 532

—के श्र—। शॄ हिंसायाम्

translator notes

commentary TB (pratīka 'ke śra'): the root is śṝ hiṃsāyām ('to injure'; OCR 'śrū', the scan has śṝ). Followed for the root sense in k1.
textual The 1915 print numbers this uṇādi sūtra 91 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator The kaumudī says only 'eraṅ ādeśaḥ'. Taking the sūtra's asya ('of this') as the root śṝ, and the replacement of the final ṝ by ṅic ca, is my reading of the form kaśerū; TB is silent.

उ89 · Uṇ 9.1.89

त्रो दुट् च ॥ उ८९ ॥

tro duṭ ca

tro duṭ ca — After tṝ [the affix ū comes], and the augment duṭ [to it].

Rule. After tṝ, ū comes, and the affix takes the augment duṭ (d) at its head (SK 36). There is no iṭ (SK 2981), and the root takes guṇa (SK 2168, SK 70).

Forms. tar + dū → tardū "a wooden ladle".

Siddhānta-kaumudī

तरतेरूः स्यात्तस्य दुट् । तर्दूः स्याद्दारुहस्तकः ।

ū comes after tṝ (tarati, 'to float, to cross'), and duṭ to it [the affix]. tṝ + ū → [duṭ, being ṭit, is placed at the beginning of the affix, by ādyantau ṭakitau (SK 36); no iṭ, by neḍ vaśi kṛti (SK 2981)] tṝ + dū → [guṇa of ṝ, by sārvadhātukārdhadhātukayoḥ (SK 2168), since dū is not kit; with r by uraṇ raparaḥ (SK 70)] tar + dū → tardū: 'tardū means a wooden ladle (dāruhastaka).'

Tattvabodhinī

NSP p. 532

—त्रो दुट् च । तॄ प्लवनतरणयोः ॥—तर्दूरिति । ‘नेड्वशि—’ इति नेट् । वरमनादाविति परिगणनं तु बाहुलकान्नाश्रीयते इत्याहुः । केचित्तु इडभावे ‘त्रो दुक् च’ इति पठित्वा धातोः दुगागममाहुः । तेषां तु धातोर्गुणो दुर्लभः । दुगागमात्पूर्वं यत्प्राप्तं तदपि भवतीत्येवं चकारबलेन व्याख्याय वा गुणः साधनीयः

translator notes

commentary TB (pratīkas 'tro duṭ ca', 'tardūr iti'): the root is tṝ plavanataraṇayoḥ ('to float, to cross'). On tardū: there is no iṭ, by neḍ vaśi kṛti; the restriction of that rule by the enumeration 'va-ra-ma-na-ādau' (only before affixes beginning with v, r, m, n) is not resorted to here, by bāhulaka, they say. Some, in the absence of iṭ, read 'tro duk ca' and teach the augment duk to the root; for them guṇa of the root is hard to get, unless guṇa is obtained by explaining, on the strength of ca, that what was due before the augment duk also takes place. Followed in k1: duṭ is taken on the affix ('tasya' = of the ū), the iṭ-blocking is per TB, and guṇa of the root is assumed as TB's argument implies; the rival duk reading is recorded.
textual The 1915 print numbers this uṇādi sūtra 92 (NSP p. 522, scan page-0532). The kaumudī agrees with the print (collation batch02: clean).
translator TB's 'varamanādāv iti parigaṇanam' is read as va-ra-ma-na-ādau, a restriction of neḍ vaśi kṛti to affixes beginning with v, r, m or n; that construal is mine. The guṇa step and its rules are supplied by me; TB implies the guṇa but does not name a rule, and the kaumudī gives no steps.

उ90 · Uṇ 9.1.90

दरिद्रातेर्यालोपश्च ॥ उ९० ॥

daridrāteryālopaśca

daridrāter yālopaś ca — After daridrā [the affix comes], and also (ca) there is deletion (lopa) of yā.

Rule. After daridrā, ū comes, and "yā" is lost: Bhaṭṭoji reads it as i and ā.

Forms. dardrū "a kind of skin disease".

Siddhānta-kaumudī

इश्च आश्च यौ तयोर्लोपः । दर्द्रूः कुष्ठप्रभेदः ।

[In yā,] i and ā are [meant]: the deletion of those two (iś ca āś ca yau, tayor lopaḥ). [From daridrā, 'to be in distress' (durgatau):] dardrūḥ — a variety of kuṣṭha (skin disease).

Tattvabodhinī

alignment inferredNSP p. 532–533

—दरिद्रातेः—। दरिद्रा दुर्गतौ ॥—इश्च आश्चेति । भोजदेवस्तु र्यालोप इति रेफादिकं पदं छित्त्वा द्वेधा व्याख्यातवान् । रिश्च आश्चेति व्याख्या । दद्रूः । रश्च इश्च आश्चेति व्याख्याने तु ‘अन्त्यबाधेऽन्त्यसदेशस्य’ इति द्वितीयस्यैव रेफस्य लोपाद्दर्दूरिति । मृगय्वादित्वात्कुप्रत्यये दर्दुरित्यन्ये । ‘दद्रूणो दद्रुरोगी स्यात्’ इत्यमरः । इत्थं चत्वारि रूपाणि ॥—नृति—। नृती गात्रविक्षेपे, शृधु शब्दकुत्सायाम् ॥—अन्दूदृम्भू—। अदि बन्धने । ‘नृतिशृण्योः कुः’ इत्यत्रादिग्रहणं न कृतं वैचित्र्यार्थमित्याहुः । ला आदाने कफपूर्वः । डुधाञ् धारणादौ कर्कपूर्वः । षोऽन्तकर्मणि दिधिपूर्वः षत्वं च ॥—अन्दूर्बन्धनमिति । ‘अन्दूः स्त्रियां स्यान्निगडे प्रभेदे भूषणस्य’ च’ इति मेदिनी । ‘अन्दुको हस्तिनि गदे’ इत्यमरः । संज्ञायां कन् । ‘केणः’ इति ह्रस्वः । केचित्तु अम गतौ अस्य दुक् । अन्दुर्वृद्धिरिति व्याचख्युः ॥—दृभी ग्रन्थ इति । तुदादिरयम् । दृम्भतीति दृम्भूः संदर्भकर्तेत्यर्थः । कथक इत्यन्ये । कैयटमतानुरोधेनास्य रूपाणि हूहूवदित्युक्तम् । माधवा-दयस्तु दृढशब्दे उपपदे भुवः कूप्रत्ययः । उपपदस्य दृन्नादेशो निपात्यते । यद्वा दृढार्थकं दृन्निति नान्तमव्ययमुपपदम् । दृम्भूस्तु सर्पः कपिर्वेति व्याख्याय ‘दृन्कर-’ इति यणि वर्षाभूवद्रूपमस्येत्याहुः ॥—ह्रस्वोऽपीति । अत एव विक्रमादि-त्येनोक्तं ‘तस्या जम्ब्वाः फलरसो नदीभूय प्रवर्तते’ इति । केचित्तु ‘परिणतजम्बुफलोपभोगहृद्या’ इति भारविप्रयोगं हृष्टा-न्तत्वे साधकत्वेनोदाजहुस्तन्न । ‘इको ह्रस्वो ङ्य-’ इत्युत्तरपदाधिकारस्थह्रस्वविधायकसूत्रेण गतार्थत्वात् ॥—दिधिमिति । केचित्तु दधातेरित्वं द्वित्वं षुक् च निपात्यते । दधात्यसौ दिधिपूरित्याहुः ॥—पुनर्भूरिति । ‘पुनर्भूर्दिधिपूरूढा द्विः’ इ-त्यमरः । द्विरूढा द्विवारं विवाहितेत्यर्थः । उज्ज्वलदत्तोक्तं पाठमाह—केचित्त्विति । एतच्च कैयटमाधवादिग्रन्थविरुद्धम् । अत एव ‘दृम्भूः स्त्री सर्पचक्रयोः’ इति भान्ते मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 93 (NSP p. 522, scan page-0532). The kaumudī = print (collation batch02: clean).
commentary TB (sk.90090.t1, which covers uṇādi 90–93): daridrā durgatau, and the pratīka 'iś ca āś ca' confirms that yā = i + ā. Followed (root sense bracketed; yā read as i and ā).
commentary TB records that Bhojadeva split the word as r-yālopa (with an initial r) and explained it two ways: 'ri and ā' are deleted, giving a form dadrūḥ; or 'r, i and ā', where by the maxim antyabādhe 'ntyasadeśasya only the second r is deleted, giving dardūḥ. Others derive a form with the affix ku as a mṛgayvādi word; Amara is cited ('dadrūṇo dadrurogī syāt'); 'thus four forms'. The OCR garbles some of these forms. Recorded; the English follows the kaumudī's own analysis.
translator Neither the kaumudī nor TB names the affix. The form dardrūḥ shows it is ū, which runs from kṛṣicamitanidhanisarjikharjibhya ūḥ (uṇādi 81) through tro duṭ ca (uṇādi 89, 'tarater ūḥ syāt'); kū enters only with the next sūtra (uṇādi 91).
translator The steps are implicit: daridrā + ū, with the i of ri and the final ā of drā deleted → d-a-r-d-r-ū → dardrūḥ.

उ91 · Uṇ 9.1.91

नृतिशृध्योः कूः ॥ उ९१ ॥

nṛtiśṛdhyoḥ kūḥ

nṛtiśṛdhyoḥ kūḥ — After nṛt and śṛdh, [the affix] kū.

Rule. After nṛt "to dance" and śṛdh, the affix kū comes. The k blocks guṇa.

Forms. nṛtū "dancer"; śṛdhū "anus".

Siddhānta-kaumudī

नृतूर्नर्तकः । शृधूरपानम् ।

[From nṛt, 'to dance' (gātravikṣepe):] nṛtūḥ — a dancer (nartaka). [From śṛdh, 'to make a contemptible sound' (śabdakutsāyām):] śṛdhūḥ — the anus (apāna).

translator notes

textual The 1915 print numbers this uṇādi sūtra 94 (NSP p. 522, scan page-0532). The kaumudī = print; the scan reads nṛtūr nartakaḥ (the OCR's nṛtakaḥ is a misreading).
commentary TB, printed under sk.90090.t1: nṛtī gātravikṣepe, śṛdhu śabdakutsāyām. Followed (root senses bracketed).
translator The k of kū is an it, so the affix is kit and the guṇa of the light penultimate vowel (pugantalaghūpadhasya ca, SK 2189) is blocked (kṅiti ca, SK 2217): nṛt + ū → nṛtūḥ, śṛdh + ū → śṛdhūḥ. The kaumudī does not state this.

उ92 · Uṇ 9.1.92

ऋतेरम् च ॥ उ९२ ॥

ṛteram ca

ṛter am ca — After ṛt [the affix kū — carried forward (anuvṛtti) from uṇādi 91, as the kaumudī's 'tataḥ kūḥ' shows], and also (ca) the augment am.

Rule. After ṛt, a sautra root, kū comes with the augment am. The m-marked a goes after the last vowel (SK 37); ṛ → r (SK 47); m → n before t (SK 123–124).

Forms. ṛ-a-t → ramt → rantū "a river of the gods; truthful speech".

Siddhānta-kaumudī

ऋतिः सौत्रो धातुः । ततः कूरमागमश्च । रन्तूर्देवनदी सत्यवाक् च ।

ṛti is a sautra root (one taught only in the sūtras). After it [comes] kū [carried forward (anuvṛtti) from uṇādi 91], and the augment (āgama) am. rantūḥ — a river of the gods (devanadī), and also truthful speech (satyavāk).

translator notes

textual The 1915 print numbers this uṇādi sūtra 95 (NSP p. 522, scan page-0532). The kaumudī = print.
translator The steps are implicit: am is mit, so it is placed after the last vowel (SK 37): ṛ-am-t; ṛ → r before a (SK 47) → ramt + ū; m → anusvāra (SK 123) → n (SK 124) → rantūḥ.
translator satyavāk can be the noun 'truthful speech' or the adjective 'truthful in speech'; the kaumudī does not decide. No TB is printed on this sūtra: TB's sequence in sk.90090.t1 passes from nṛti… (uṇādi 91) straight to andūdṛmbhū… (uṇādi 93), and sk.90094.t1 begins with mṛgroḥ.

उ93 · Uṇ 9.1.93

अन्दूदृम्भूजम्बूकफेलूकर्कन्धूदिधिषूः ॥ उ९३ ॥

andūdṛmbhūjambūkaphelūkarkandhūdidhiṣūḥ

andūdṛmbhūjambūkaphelūkarkandhūdidhiṣūḥ — andū, dṛmbhū, jambū, kaphelū, karkandhū and didhiṣū [are irregularly established forms (nipātana) ending in the affix kū].

Rule. Six nipātanas ending in kū. dṛmbhū has num by nipātana; jambū is jan + the augment buk (b); kaphelū has e by nipātana; karkandhū has num by nipātana.

Forms. andū "fetter"; dṛmbhū (some: dṛnbhū); jambū, by bāhulaka also jambu; kaphelū "the śleṣmātaka tree"; karkandhū "jujube"; didhiṣū "a woman married a second time". Some read dṛmphū "a kind of snake" and kambū (kam + buk) "a thief".

Watch out. Our text reads jamer buk; the 1915 print reads janer buk, which the next clause ("some say from jamu") needs. The print numbers janer buk and kamer buk separately (97, 98), so from uṇādi 94 it runs five above ours.

Siddhānta-kaumudī

एते कूप्रत्ययान्ता निपात्यन्ते । अन्दूर्बन्धनम् । दृभी ग्रन्थे । निपातनान्नुम् । दृम्भूः । अनुस्वाराभावोऽपि निपातनादित्येके । दृन्भूः । जमेर्बुक्‌ । जम्बूः । जमु अदने इत्यस्येत्येके । बाहुलकाद्ध्रस्वोऽपि । जम्बुः । कफं लाति कफेलूः श्लेष्मातकः । निपातनादेत्वम्‌ । कर्कं दधाति कर्कन्धूर्बदरी । निपातनान्नुम्‌ । दिधिं धैर्यं स्यति त्यजतीति दिधिषूः पुनर्भूः । केचित्तु 'अन्दूदृम्भूजम्बूकम्बू' इति पठन्ति । दृम्फ उत्क्लेशे दृम्फूः सर्पजातिः । कमेर्बुक्‌ । कम्बूः परद्रव्यापहारी ।

These, ending in the affix kū, are given as irregular forms (nipātana). andūḥ — a fetter (bandhana) [from adi, 'to bind']. [The root] dṛbhī 'to string together' (granthe): by the nipātana, the augment num: dṛmbhūḥ. Some say that the absence of anusvāra [for that n] is also by the nipātana: dṛnbhūḥ. janer buk — after jan, the augment buk: jambūḥ. Some say it is of [the root] jamu 'to eat' (adane). By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — a short [u] also: jambuḥ. 'It takes (lāti) kapha (phlegm)': kaphelūḥ, the śleṣmātaka [tree]; the e is by the nipātana. 'It holds (dadhāti) karka': karkandhūḥ, the badarī (jujube); the num is by the nipātana. 'She casts off (syati), i.e. abandons (tyajati), didhi, i.e. steadiness (dhairya)': didhiṣūḥ, a punarbhū (a woman married a second time). Some, however, read 'andū-dṛmphū-jambū-kambū'. [The root] dṛmpha 'to distress' (utkleśe): dṛmphūḥ, a kind of snake. kamer buk — after kam, the augment buk: kambūḥ, one who carries off another's property.

translator notes

textual The 1915 print numbers this uṇādi sūtra 96 (NSP pp. 522–523, scan page-0532 to page-0533). Inside our unit the print sets 'janer buk' and 'kamer buk' in sūtra type as uṇādi sūtras 97 and 98 of their own (scan page-0533 read); ours runs both inline, as Wikisource does (collation batch02, class M).
textual Ours reads 'jamer buk'; the print clearly has 'janer buk' (NSP p. 523, scan page-0533 read; Wikisource agrees). The following alternative ('some say it is of jamu adane') only makes sense if the main derivation is from jan, so the English follows the print (collation batch02, class A). Mūla correction → Print Check.
textual In the 'kecit tu' reading ours has 'andū-dṛmbhū-jambū-kambū'; the print has 'andū-dṛmphū-jambū-kambū' (NSP p. 523, scan page-0533 read). The gloss that follows (dṛmpha utkleśe, dṛmphūḥ) and TB's remark that Medinī lists dṛmbhū among words ending in bha both require ph there; the English follows the print (collation batch02, class V). The print also lacks the iti of ours in 'jamu adane ity asya' (no difference to the English).
commentary TB, printed under sk.90090.t1: adi bandhane (andū); lā ādāne with kapha before it; ḍudhāñ dhāraṇādau with karka before it; ṣo 'ntakarmaṇi with didhi before it, together with the ṣ (ṣatva). Followed for andū (bracketed); recorded for the rest. Medinī on andū: a fetter (nigaḍa) and a kind of ornament; some derive it from am gatau with duk.
commentary TB on dṛbhī granthe: it is a tudādi root; dṛmbhati iti dṛmbhūḥ, 'a composer' (saṃdarbhakartṛ), or according to others 'a narrator' (kathaka); following Kaiyaṭa its forms go like hūhū. Mādhava and others instead take bhū + kū after dṛḍha as upapada, with dṛn substituted for the upapada by nipātana (or dṛn an indeclinable meaning 'firm'), gloss dṛmbhūḥ as a snake or a monkey, and give it forms like varṣābhū by the yaṇ of 'dṛnkara…'. Recorded (the kaumudī gives no sense for dṛmbhūḥ).
commentary TB on 'hrasvo 'pi': the short form jambuḥ is supported by Vikramāditya's 'tasyā jambvāḥ phalaraso nadībhūya pravartate'; some cite Bhāravi's 'pariṇatajambuphalopabhogahṛṣṭā' as proof, wrongly, since that short vowel is already accounted for by the short-vowel rule of the uttarapada section (iko hrasvo 'ṅyo gālavasya, SK 999). Recorded.
commentary TB on didhiṣūḥ: some say dhā takes i, reduplication and the augment ṣuk by nipātana ('dadhāty asau didhiṣūḥ'). On punarbhūḥ: Amara 'punarbhūr didhiṣūr ūḍhā dviḥ' — dvir-ūḍhā = a woman married twice. Followed for the gloss of punarbhū; the alternative derivation is recorded.
commentary TB on 'kecit tu': this is the reading reported by Ujjvaladatta, and it contradicts the works of Kaiyaṭa, Mādhava and others; that is why Medinī lists 'dṛmbhūḥ strī sarpacakrayoḥ' (feminine, 'a snake' and 'a wheel') among words ending in bha. TB also notes the view that ādi was not used in nṛtiśṛdhyoḥ kūḥ (i.e. the list was given separately) for the sake of variety. Recorded; the English leaves 'kecit' unnamed, as the kaumudī does.
translator Steps the kaumudī leaves implicit: buk is kit and is added at the end of the root (SK 36): jan-b-ū, with n → anusvāra → m before b → jambū; kam-b-ū → kambū. With lā and dhā the ā is dropped before the kit affix (SK 2372): kapha-l-ū, karka-dh-ū; kaphe- and the num of karkan- are by nipātana.

उ94 · Uṇ 9.1.94

मृग्रोरुतिः ॥ उ९४ ॥

mṛgrorutiḥ

mṛgror utiḥ — After mṛ and gṝ, [the affix] uti [that is, ut: the i of uti only keeps the t from being an it].

Rule. After mṛ and gṝ "to swallow", the affix uti comes, with guṇa.

Forms. marut "wind"; garut "wing".

Siddhānta-kaumudī

मरुत् । गरुत्पक्षः ।

[From mṛ, 'to die' (prāṇatyāge):] marut [the wind]. [From gṝ, 'to swallow' (nigaraṇe):] garut — a wing (pakṣa).

Tattvabodhinī

NSP p. 533

—मृग्रोः-। मृङ् प्राणत्यागे, गॄ निगरणे, आभ्यामुरितीकारस्तका-रस्येत्संज्ञापरित्राणार्थः ॥—मरुदिति । प्रज्ञादित्वादणि मारुतोऽपि । मरुतशब्दोऽप्यव्युत्पन्नोऽस्ति । तथा च विक्रमादि-त्यकोशः । ‘मरुतः स्पर्शनः प्राणः समीरो मारुतो मरुत्’ इति ‘कोऽयं वाति स दाक्षिणात्यमरुतः’ इति कविराजश्लोकेऽनु-पपत्तिं मत्वा दाक्षिणात्यपवन इति पाठं केचित्कल्पयन्त्यल्पदृश्वान इति वर्णविवेकः ॥—गरुदिति । यवादिरयम् । तेना-स्मात्परस्य मतुपो मस्य ‘झयः’ इत्यनेन वत्वं न । गरुत्मान् ॥—गर्मुदिति । ‘गर्मुत्स्त्री स्वर्णलतयोः’ इति मेदिनी ॥—हृषेः-। हृष तुष्टौ ॥—चटतेरिति । चटे वर्षावरणयोः ॥—हृसृ-। हृञ् हरणे, सृ गतौ, रुह बीजजन्मनि । विश्वकोश-स्थमाह—हरिदिति । ‘हरिदिशि स्त्रियां पुंसि हर्षवर्णविशेषयोः । अस्त्रियां स्यात्तृणे च’ इति मेदिनी ॥—ऋश्यस्येति । एतेन ‘गतं रोहिद्भूतां रिरमयिषुमृश्यस्य वपुषा-’ इति पुष्पदन्तप्रयोगो व्याख्यातः । ‘रोहिन्मृग्यां लताभेदे स्त्री नार्के’ इति मेदिनी ॥—ताडेः-। तड आघाते ण्यन्तः । ‘तडित्सौदामिनी विद्युत्’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 99 (NSP p. 523, scan page-0533). The kaumudī = print.
commentary TB (sk.90094.t1, which covers uṇādi 94–98): mṛṅ prāṇatyāge, gṝ nigaraṇe; from these two, u[t]; the i is there to save the t from it-designation. Followed (sutra_en; root senses bracketed in k1).
commentary TB on marut: with aṇ by prajñādi also mārutaḥ; an unanalysed word maruta also exists, as in Vikramāditya's kośa ('marutaḥ sparśanaḥ prāṇaḥ samīro māruto marut'); some, thinking Kavirāja's 'ko 'yaṃ vāti sa dākṣiṇātyamarutaḥ' faulty, conjecture 'dākṣiṇātyapavana' — so the Varṇaviveka. Followed only for the bracketed sense 'wind'; the rest recorded.
commentary TB on garut: it belongs to the yavādi list, so the m of matup after it is not changed to v by 'jhayaḥ' (SK 1898): garutmān. Recorded.
translator Implicit steps: guṇa of the root vowel before the affix (SK 2168), with r following (SK 70): mṛ → mar-ut → marut; gṝ → gar-ut → garut.

उ95 · Uṇ 9.1.95

ग्रो मुट् च ॥ उ९५ ॥

gro muṭ ca

gro muṭ ca — After gṝ [the affix uti — carried forward (anuvṛtti) from uṇādi 94, as the kaumudī's 'girater utiḥ' shows], and also (ca) the augment muṭ [to it].

Rule. After gṝ, uti comes, and the affix takes the augment muṭ (m) at its head (SK 36). The root takes guṇa.

Forms. gar + mut → garmut "gold; a kind of grass".

Siddhānta-kaumudī

गिरतेरुतिस्तस्य च मुट् । गर्मुत्सुवर्णं तृणविशेषश्च ।

After gṝ (girati) [comes] uti [carried forward (anuvṛtti) from uṇādi 94], and to it the augment muṭ. garmut — gold, and a particular grass.

translator notes

textual The 1915 print numbers this uṇādi sūtra 100 (NSP p. 523, scan page-0533). The kaumudī = print; the scan reads garmut with m (the OCR's garbhut is a misreading).
commentary TB, printed under sk.90094.t1: Medinī 'garmut strī svarṇalatayoḥ' — feminine, 'gold' and 'a creeper (latā)'. Recorded; the English keeps the kaumudī's 'a particular grass' (tṛṇaviśeṣa).
translator 'tasya' is taken as the affix uti. Implicit steps: muṭ is ṭit, so it is placed at the beginning of the affix (SK 36): m-ut; gṝ → gar by guṇa (SK 2168, SK 70) → gar-mut → garmut.

उ96 · Uṇ 9.1.96

हृषेरुलच् ॥ उ९६ ॥

hṛṣerulac

hṛṣer ulac — After hṛṣ, [the affix] ulac.

Rule. After hṛṣ "to be glad", ulac comes, with guṇa (SK 2189). By bāhulaka, after caṭ too.

Forms. harṣula "a deer; a lover"; caṭula "beautiful".

Siddhānta-kaumudī

हर्षुलो मृगकामिनोः । बाहुलकाच्चटतेः । चटुलं शोभनम् ।

[From hṛṣ, 'to be glad' (tuṣṭau):] harṣulaḥ — [in the senses of] a deer and a lover (mṛgakāminoḥ). By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — [ulac comes] also after caṭ [caṭe, 'to rain, to cover']: caṭulam — beautiful (śobhana).

translator notes

textual The 1915 print numbers this uṇādi sūtra 101 (NSP p. 523, scan page-0533). The kaumudī = print.
commentary TB, printed under sk.90094.t1: hṛṣa tuṣṭau; caṭe varṣāvaraṇayoḥ. Followed (root senses bracketed).
translator Implicit: the c of ulac is an it (SK 1), marking the final-acute accent (SK 3710); the light penultimate ṛ of hṛṣ takes guṇa (SK 2189): harṣ-ula → harṣulaḥ; caṭ-ula → caṭulam.

उ97 · Uṇ 9.1.97

हृसृरुहियुषिभ्य इतिः ॥ उ९७ ॥

hṛsṛruhiyuṣibhya itiḥ

hṛsṛruhiyuṣibhya itiḥ — After hṛ, sṛ, ruh and yuṣ, [the affix] iti.

Rule. After hṛ, sṛ, ruh and yuṣ (a sautra root), iti comes, with guṇa.

Forms. harit "a quarter; a colour; a kind of grass; a kind of horse"; sarit "river"; rohit "the female of a deer"; yoṣit "woman". The Bhāṣya: rohit is the female of the ṛśya, yoṣit of the man.

Watch out. Our text and the 1915 print read tṛṇavāci-; the reading vāji "horse" gives the sense "a kind of horse".

Siddhānta-kaumudī

हरित्ककुभि वर्णे च तृणवाचिविशेषयोः । सरिन्नदी । रोहित् मृगविशेषस्य स्त्री । युष इति सौत्रो धातुः । ऋश्यस्य रोहित् । पुरुषस्य योषित् इति भाष्यम् ।

[From hṛ, 'to take away' (haraṇe):] 'harit — in [the senses of] a quarter of the sky (kakubh) and a colour, and of a particular grass and a particular [horse].' [From sṛ, 'to go' (gatau):] sarit — a river. [From ruh, 'to sprout' (bījajanmani):] rohit — the female of a particular deer. yuṣ is a sautra root (one taught only in the sūtras). 'rohit is [the female] of the ṛśya [deer]; yoṣit, of the puruṣa (man)' — so the Bhāṣya.

translator notes

textual The 1915 print numbers this uṇādi sūtra 102 (NSP p. 523, scan page-0533). The kaumudī = print, including 'tṛṇavāciviśeṣayoḥ' (scan read).
commentary TB, printed under sk.90094.t1: hṛñ haraṇe, sṛ gatau, ruha bījajanmani. Followed (root senses bracketed).
commentary TB: Bhaṭṭoji here gives the line found in the Viśva-kośa (viśvakośastham āha — harid iti). TB adds Medinī: harit is feminine in the sense 'quarter', masculine in the senses 'horse' (haya) and a particular colour, and non-feminine in the sense 'grass'. The Wikisource text of TB reads haya- there ('hayavarṇaviśeṣayoḥ', written hyavarṇa-); the 1915 glyph looks more like harṣa- (scan page-0533), but the scan is not decisive, and only haya gives sense. Followed: the harit line is rendered as a quoted lexicon entry.
commentary TB on 'ṛśyasya': this explains Puṣpadanta's usage 'gataṃ rohidbhūtāṃ riramayiṣum ṛśyasya vapuṣā'; Medinī: rohit is feminine for 'a doe' and 'a kind of creeper', not feminine for 'the sun'. Recorded.
translator 'tṛṇavāciviśeṣayoḥ' (ours and the print) does not construe well; the translator takes vāci as a slip for vāji 'horse' (tṛṇa-vāji-viśeṣayoḥ, 'a particular grass and a particular horse'), Two witnesses support it: the Wikisource kaumudī reads 'tṛṇavājiviśeṣayoḥ', and TB's Medinī line gives harit the masculine sense 'horse' (haya, Wikisource TB; see the commentary note). Hence '[horse]' in brackets. The emendation is the translator's; ours and the print (scan page-0533) read vāci, so this is a mūla item for the Print Check.
translator Implicit steps: guṇa of the root vowel (SK 2168, SK 2189): har-it, sar-it, roh-it, yoṣ-it. Whether the affix is it with the i of iti only protecting the t, as TB says of uti in uṇādi 94, is not stated for iti here.

उ98 · Uṇ 9.1.98

ताडेर्णिलुक् च ॥ उ९८ ॥

tāḍerṇiluk ca

tāḍer ṇiluk ca — After tāḍi [the affix iti — supplied by the translator from uṇādi 97; see note] [comes], and also (ca) luk-deletion of ṇi.

Rule. After tāḍi (taḍ "to strike" with ṇi), iti comes, and the ṇi is deleted by luk.

Forms. taḍit "lightning", "that which strikes".

Watch out. The short a is not explained; presumably the vṛddhi brought by ṇi goes with it.

Siddhānta-kaumudī

ताडयतीति तडित् ।

'It strikes (tāḍayati)': taḍit [lightning].

translator notes

textual The 1915 print numbers this uṇādi sūtra 103 (NSP p. 523, scan page-0533). The kaumudī = print.
commentary TB, printed under sk.90094.t1: taḍa āghāte, ending in ṇi (ṇyantaḥ) — i.e. tāḍi is taḍ 'to strike' with ṇi; Amara 'taḍit saudāminī vidyut'. Followed (tāḍi read as the ṇi-form of taḍ; the sense 'lightning' bracketed).
translator Neither the kaumudī nor TB names the affix; the form taḍit shows it is iti of the preceding sūtra (uṇādi 97). The kaumudī does not explain the short a: presumably the vṛddhi of the penultimate that ṇi caused (SK 2282) does not survive the luk of ṇi, so tāḍ-i → taḍ + it → taḍit. This is an inference.

उ99 · Uṇ 9.1.99

शमेर्डः ॥ उ९९ ॥

śamerḍaḥ

śamer ḍaḥ — After śam, [the affix] ḍha.

Rule. After śam, the affix ḍha comes. By bāhulaka there is no marker status, no ey and no iṭ.

Forms. śaṇḍha "a bull" (masculine); "a eunuch".

Watch out. The sūtra reads ḍaḥ in our text and the 1915 print. "No ey" and the form śaṇḍha both need ḍha.

Siddhānta-kaumudī

बाहुलकादिसंज्ञा एयादेश इट् च न । शण्ढः स्यात्पुंसि गोपतौ । शण्ढः क्लीबः ।

[From śam, 'to be calm' (upaśame).] By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — there is no it-designation [of the ḍ], no substitution of ey [for the ḍh], and no iṭ. 'śaṇḍhaḥ, in the masculine, would be a bull (gopati).' śaṇḍhaḥ — a eunuch (klība).

translator notes

textual The 1915 print numbers this uṇādi sūtra 104 (NSP p. 523, scan page-0533). The sūtra reads śamer ḍaḥ in ours and, by the bold glyph, in the print too; but the kaumudī's 'no ey-substitution' only makes sense for an affix beginning with ḍh (SK 475), and the form śaṇḍhaḥ needs ḍha. Wikisource's 'śamer haḥ' is a typical misreading of ḍha, and the usual Uṇādi reading is śamer ḍhaḥ (collation batch02, class B). sutra_en renders ḍha. Mūla → Print Check.
textual Ours reads 'bāhulakād isaṃjñā', dropping a t; the print has 'bāhulakād itsaṃjñā' (scan page-0533 read; Wikisource agrees). The English follows the print (collation batch02, class A).
commentary TB, printed under sk.90102.t1 (which covers uṇādi 99–102): śama upaśame. Followed (root sense bracketed).
commentary TB on 'bāhulakāt': although the absence of iṭ already follows from neḍ vaśi kṛti (SK 2981), so that 'iṭ ca na' seems uncalled for, yet because of the restriction (parigaṇana) 'neḍ va-ra-ma-na-ādau' — neḍ vaśi kṛti (SK 2981) holds only before kṛt affixes beginning with v, r, m or n, so it does not reach ḍha — the absence of iṭ too is secured only by resort to bahula (scan page-0533: 'tathāpi neḍ varamanādāv iti parigaṇanād bahulagrahaṇam āśrityaiva iḍabhāvo 'pi sādhitaḥ'; the OCR is unclear here). TB uses the same phrase on tardū (uṇādi 89). Recorded.
commentary TB quotes the kaumudī's line as Medinī: 'śaṇḍhaḥ syāt puṃsi gopatau, ākṛṣṭāṇḍe varṣavare tṛtīyaprakṛtāv api' — also a castrated animal, a eunuch attendant (varṣavara) and the third sex. Followed in treating the line as a lexicon quotation; the further senses recorded.
translator The three blocked operations are: it-designation of the initial ḍ by cuṭū (SK 189); ey for ḍh (SK 475); iṭ (SK 2184). Implicit remaining step: m → anusvāra → ṇ before ḍh (SK 123, SK 124): śam + ḍha → śaṇḍha.

उ100 · Uṇ 9.1.100

कमेरठः ॥ उ१०० ॥

kameraṭhaḥ

kamer aṭhaḥ — After kam, [the affix] aṭha.

Rule. After kam, the affix aṭha comes. By bāhulaka, after jṝ "to age" too, with guṇa.

Forms. kamaṭha: masculine "tortoise", neuter "a kind of vessel" (Medinī); jaraṭha.

Siddhānta-kaumudī

कमठः । कमठः कच्छपे पुंसि भाण्डभेदे नपुंसकमिति मेदिनी । बाहुलकाज्जरठः ।

[From kam, 'to desire' (kāntau):] kamaṭhaḥ. 'kamaṭha in the masculine [means] a tortoise; in the neuter, a kind of vessel (bhāṇḍa)' — so the Medinī. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — [aṭha also after jṝ, 'to age']: jaraṭhaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 105 (NSP p. 523, scan page-0533). The kaumudī = print.
commentary TB, printed under sk.90102.t1: kamu kāntau; on jaraṭha: jṝ vayohānau. Followed (root senses bracketed).
commentary TB gives senses for jaraṭhaḥ, which the kaumudī leaves unglossed: 'hard, pale, rough', taking the gender of what it qualifies (Viśva and Medinī), and 'hard, old' (Vaijayantī). Recorded.
translator Implicit step: jṝ → jar by guṇa (SK 2168, SK 70) → jar-aṭha → jaraṭhaḥ.

उ101 · Uṇ 9.1.101

रमेर्वृद्धिश्च ॥ उ१०१ ॥

ramervṛddhiśca

ramer vṛddhiś ca — After ram, [the affix aṭha], and vṛddhi [of the root vowel].

Rule. After ram "to sport", aṭha comes, and the root vowel takes vṛddhi.

Forms. rām + aṭha → rāmaṭha "asafoetida".

Siddhānta-kaumudī

रामठं हिङ्गु ।

rāmaṭham — asafoetida (hiṅgu). [ram 'to sport' + aṭha, with vṛddhi of the root's a → rāmaṭha.]

translator notes

translator The affix aṭha is supplied from the preceding sūtra (kamer aṭhaḥ, uṇādi 100); neither the kaumudī nor TB states the anuvṛtti, but rāmaṭham requires it. The vṛddhi the sūtra prescribes can only fall on the root's one vowel a (ram → rām).
commentary TB, printed under sk.90102.t1 ('—rameḥ—'): rama krīḍāyām — the root is ram 'to sport'. Followed in the bracketed derivation.
textual The 1915 print numbers this uṇādi sūtra 106 (NSP p. 523, scan page-0533).

उ102 · Uṇ 9.1.102

शमेः खः ॥ उ१०२ ॥

śameḥ khaḥ

śameḥ khaḥ — After śam, the affix kha.

Rule. After śam, the affix kha comes. The m becomes ṅ before kh (SK 123, SK 124).

Forms. śaṅkha.

Siddhānta-kaumudī

शङ्खः ।

śaṅkhaḥ. [śam 'to be calm' + kha; the m becomes anusvāra and then ṅ before the kh → śaṅkha.]

Tattvabodhinī

NSP p. 533

—शमेः-। शम उपशमे ।—बाहुलकादिति । यद्यपि ‘नेड्वशि कृति’ इत्यनेनैव इडभावस्य सिद्धत्वादिट् च नेत्येतदयुक्तं तथापि नेड्वरमनादाविति परिगणनाद्बहुलग्रहणमाश्रित्यैव इडभावोऽपि साधितः । ‘शण्ढः स्यात्पुंसि गोपतौ । आकृष्टाण्डे वर्षवरे तृतीयप्रकृतावपि’ इति मेदिनी ॥—कमेः-। कमु कान्तौ । ‘कमठः कच्छपे पुंसि भाण्डभेदे नपुंसके’ इति मेदिनी ॥—जरठ इति । जॄ वयोहानौ । ‘जरठः कठिने पाण्डौ कर्कशेऽप्यभिधेयवत्’ इति विश्वमेदिन्यौ । ‘जरठः कठिने जीर्णे’ इति वैजयन्ती ॥—रमेः-। रम क्रीडायाम् ॥—शमेः-। शम उपशमे । ‘शङ्खो निधौ ललाटास्थि कम्बौ न स्त्री’ इत्यमरः । ‘शङ्खः कम्बौ न योषिन्ना भालास्थिनिधिभिन्नखे’ इति मेदिनी

translator notes

translator The nasal steps are supplied by the translator: naś cāpadāntasya jhali (SK 123), then anusvārasya yayi parasavarṇaḥ (SK 124). The kaumudī gives the form only, without a meaning.
commentary TB, own t1 (after its remarks on uṇādi 99–101): śama upaśame — the root is śam 'to be calm'; Amara: śaṅkha, not feminine, means a treasure (nidhi), the forehead bone, and the conch (kambu); Medinī ('śaṅkhaḥ kambau na yoṣin nā bhālāsthinidhibhinnakhe', scan page-0533; the OCR has -bhinnastre): not feminine for the conch; masculine for the forehead bone, a kind of treasure (nidhi), and nakha, a perfume. Followed for the root.
textual The 1915 print numbers this uṇādi sūtra 107 (NSP p. 523, scan page-0533).

उ103 · Uṇ 9.1.103

कणेष्ठः ॥ उ१०३ ॥

kaṇeṣṭhaḥ

kaṇeṣ ṭhaḥ — After kaṇ, the affix ṭha.

Rule. After kaṇ, the affix ṭha comes.

Forms. kaṇṭha.

Watch out. No text says how the ṭh escapes marker status (SK 189); presumably by bāhulaka, as in uṇādi 99.

Siddhānta-kaumudī

कण्ठः ।

kaṇṭhaḥ. [kaṇ + ṭha → kaṇṭha.]

Tattvabodhinī

NSP p. 533

—कणेः-। ‘कण्ठो गले सन्निधाने ध्वनौ मदनपादपे’ इति विश्वमेदिन्यौ ॥—कल-। तृप प्रीणने ॥—फलत्रिक इति । ‘त्रिपला त्रिफला च सा’ इति विश्वः । त्रिफलाशब्दसमानार्थस्तृपलाशब्द इति ‘द्विगोः’ इति सूत्रे रक्षितः ॥—शपेः-। शप आक्रोशे

translator notes

commentary TB, own t1 ('—kaṇeḥ—'): gives no sense for the root, only the Viśva and Medinī line: kaṇṭha means the throat, proximity, sound, and the madana tree. Recorded; the kaumudī gives no meaning.
translator The bracketed joining kaṇ + ṭha → kaṇṭha is the translator's; the kaumudī gives only the form. Neither the kaumudī nor TB says how the affix-initial ṭh escapes it-designation by cuṭū (SK 189), which the kaumudī on uṇādi 99 sets aside for ḍha explicitly by bāhulaka; presumably the same bāhulaka is understood here.
textual The 1915 print numbers this uṇādi sūtra 108 (NSP p. 523, scan page-0533).

उ104 · Uṇ 9.1.104

कलस्तृपश्च ॥ उ१०४ ॥

kalastṛpaśca

kalas tṛpaś ca — After tṛp, and [by 'ca'] after tṛph, the affix kala.

Rule. After tṛp "to please", and by ca after tṛph, the affix kala comes.

Forms. tṛpalā "a creeper". But the triad of fruits is triphalā.

Siddhānta-kaumudī

तृपतेः कलप्रत्ययः चात्तृफतेः । तृपला लता । त्रिफला तु फलत्रिके ।

The affix kala comes after tṛp (tṛpati); by the 'ca', after tṛph (tṛphati) too. tṛpalā — a creeper. [tṛp 'to please' + kala; the affix being kit, there is no guṇa; with the feminine ā → tṛpalā.] But triphalā [is the word] for the triad of fruits.

translator notes

commentary TB, printed under sk.90103.t1 ('—kala—'): tṛpa prīṇane — the root is tṛp 'to please'. At '—phalatrika iti—' TB cites Viśva, 'tripalā triphalā ca sā' (the triad of fruits is called both tripalā and triphalā), and Rakṣita on dvigoḥ (SK 479): the word tṛpalā has the same meaning as triphalā. Followed for the root; the identification of tṛpalā with triphalā is recorded, and the English keeps the kaumudī's own contrast ('tu').
commentary TB, printed under sk.90106.t1 ('—vṛṣādibhyaḥ—'): 'kalapratyayasya kitvāt' — the affix kala is kit (k an it). Followed: no guṇa of the root's ṛ (kṅiti ca, SK 2217).
translator The feminine ā of tṛpalā (ṭāp, ajādyataṣ ṭāp, SK 454) is the translator's inference. The kaumudī gives no form from tṛph; none is supplied.
textual The 1915 print numbers this uṇādi sūtra 109 (NSP p. 523, scan page-0533).

उ105 · Uṇ 9.1.105

शपेर्बश्च ॥ उ१०५ ॥

śaperbaśca

śaper baś ca — After śap, [the affix kala], and b [in place of the root's final p].

Rule. After śap "to curse", kala comes, and b replaces the p.

Forms. śab + ala → śabala.

Siddhānta-kaumudī

शबलः ।

śabalaḥ. [śap 'to curse' + kala, with b for p → śabala.]

translator notes

translator The affix kala is supplied from the preceding sūtra by the 'ca'; neither the kaumudī nor TB states it here, though TB on uṇādi 106 (printed under sk.90106.t1) shows kala still running. That b replaces the final p is evident from śabalaḥ; the sūtra does not name the sthānin.
commentary TB, printed under sk.90103.t1 ('—śapeḥ—'): śapa ākrośe — the root is śap 'to curse'. Followed in the bracketed derivation.
textual The 1915 print numbers this uṇādi sūtra 110 (NSP p. 523, scan page-0533).

उ106 · Uṇ 9.1.106

वृषादिभ्यश्चित् ॥ उ१०६ ॥

vṛṣādibhyaścit

vṛṣādibhyaś cit — After vṛṣ and the rest, [the affix kala — carried forward (anuvṛtti) from uṇādi 104 (kalas tṛpaś ca), as TB shows], and it is cit.

Rule. After vṛṣ and the rest, kala comes and is cit. By bāhulaka, some roots take guṇa despite the k. Three gaṇasūtras follow. kamer buk: kam takes buk. laṅger vṛddhiś ca: laṅg takes vṛddhi. kuṭikaśikautibhyaḥ pratyayasya muṭ: after kuṭ, kaś and ku, the affix takes muṭ (m) at its head.

Forms. vṛṣala; palala; with guṇa sarala, tarala; kambala; musala (from mus "to cut"); lāṅgala; kuṭmala, kuḍmala, kaśmala; with guṇa by bāhulaka komala.

Watch out. The 1915 print numbers the three gaṇasūtras separately (112–114), so from uṇādi 107 it runs eight above ours. It has no ca after buk or muṭ.

Siddhānta-kaumudī

वृषलः । पललम् । बाहुलकाद्गुणः । सरलः । तरलः । (ग) कमेर्बुक्‌ च ॥ कम्बलः । मुस खण्डने मुसलम्‌ । (ग) लङ्गेर्वृद्धिश्च ॥ लाङ्गलम्‌ । (ग) कुटिकशिकौतिभ्यः प्रत्ययस्य मुट्‌ च ॥ कुट्मलः । कुडेरपि । कुड्मलः । कश्मलम्‌ । बाहुलकाद्गुणः । कोमलम्‌ ।

vṛṣalaḥ [vṛṣ 'to sprinkle' + kala; no guṇa, the affix being kit]. palalam [pal 'to go' + kala]. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — guṇa [does take place, although the affix is kit]: saralaḥ [sṛ 'to go' → sar + ala], taralaḥ [tṝ 'to float, to cross' → tar + ala]. (gaṇa-sūtra) kamer buk ca — After kam, [kala,] with the augment buk: kambalaḥ [kam 'to desire' + b + ala]. From mus 'to cut' (musa khaṇḍane): musalam. (gaṇa-sūtra) laṅger vṛddhiś ca — After laṅg, [kala,] and vṛddhi: lāṅgalam [laṅg 'to go' → lāṅg + ala]. (gaṇa-sūtra) kuṭikaśikautibhyaḥ pratyayasya muṭ ca — After kuṭ, kaś and ku (kauti), [kala,] with the augment muṭ to the affix: kuṭmalaḥ [kuṭ 'to be crooked' + m + ala]. From kuḍ too: kuḍmalaḥ. kaśmalam [kaś 'to go, to chastise' + m + ala]. By bāhulaka, guṇa: komalam [ku 'to sound' → ko + m + ala].

Tattvabodhinī

NSP p. 533–534

—वृषादिभ्यः । वृषु सेचने, पल गतौ, सृ गतौ, तॄ प्लवनतरणयोः । ‘शूद्राश्चावरवर्णाश्च वृषलाश्च जघन्यजाः’ इत्यमरः । ‘वृषलस्तुरगे शूद्रे’ इति हेमचन्द्रः । ‘पललं तिलचूर्णे च पिके मांसे नपुंसकम् । ना राक्षसे’ इति मेदिनी । फलप्रत्ययस्य कित्वादाह—वाहुलकादिति । ‘सरलः पूतिकाष्ठे नाऽथो-दारावक्रयोस्त्रिषु’ इति मेदिनी । ‘सरला विरलायन्ते घनायन्ते कलिद्रुमाः । न शमी न च पुन्नागा अस्मिन्संसारकानने’ इत्यभियुक्तप्रयोगः ॥—कमेः-। कमु कान्तौ । अस्माद् वृषादित्वेन फलप्रत्यये वाहुलकादित्यनुषज्यत इति युक् । ‘कम्व-लो नागराजे स्यात्सान्नाप्रावारयोरपि । क्रमावप्युत्तरासङ्गे सलिले तु नपुंसकम्’ इति मेदिनी । ‘मुसलं स्यादयोऽग्रे च पुंन-पुंसकयोः स्त्रियाम् । तालमूल्यामात्रपूर्णाय द्वयोधिकयोरपि’ इति मेदिनी । मूर्धन्यमध्योऽप्ययमिति वर्णदेशना । मुस खण्डन इति धातोर्दन्यान्तेषु मूर्धन्यान्तेषु च वोपदेवादिभिः पठितलात् । उज्ज्वलदत्तादयस्तु तालव्यमध्यमप्याहुः । अत एव 'मुसलो मुपलोऽपि च' इति विश्वकोशे मुशलोऽपि चेति पाठान्तरम् ॥—लङ्केः—। लगि गतौ अस्मात्कलप्रत्यये वाहुलकादित्यनुषङ्गाद्वद्धिरिति भावः । एवमग्रेऽपि । मुडागमो वाहुलकादेव॥—कुटिकाशि—। कुट कौटिल्ये, कश गतिशासनयोः, कुं शब्दे, अस्मात्कलप्रत्यये गुणो नेत्याशङ्क्याह—वाहुलकादिति । 'कोमलं मृदुलं मृदु' । वाहुलकादन्यत्रापि वोध्यः । तथा । कुस श्लेषणे । दन्त्यान्तोऽयम् । वोपदेवमते तु तालव्यान्तोऽपि गुणः । कोशलः । कोसलो वा देशविशेषः । 'द्वदेत्कोसला—' इति सूत्रे तु दन्त्यान्त एव सांप्रदायिकः । संव संवन्धे, शंव च । संवलं शंवलं । 'शंवलोऽस्त्री संवलवत् कूलपाये च मत्सरे' इति मेदिनी । कदि आह्वाने नलोपः । गौरादिलान्डीषि कदली । 'मन्दाद्दोलितकर्पूरकदलीदलसंज्ञया । विश्रमाय श्रमापन्नानाहयन्तीमिवाध्वगान्' इति काशीखण्डम् । अजादेराकृतिगणलाट्टावपि । 'कदलाकदलौ पृश्न्यां कदली कदलौ पुनः । रम्भावृक्षेऽथ कदली पताकामृगभेदयोः । कदली विम्बिकायां च' इति मेदिनी । कुश इति सौत्रो धातुः । 'कुशलः शिक्षिते त्रिषु । क्षेमे च मुकृते चापि पर्याप्तौ च नपुंसके' इति मेदिनी । कमु कान्तौ । 'कंमलं सलिले ताम्रे जलजे व्योम्नि भेषजे । मृगभेदे तु कमलः कमला श्रीवरस्त्रियोः' इति विश्वमेदिन्यौ । मडि भूषायाम् । 'मण्डलं परिधौ कोठे देशे द्वादशराजके' इति मेदिनी । 'कोठो मण्डलकम्' इत्यमरः । 'विम्बोऽस्त्री मण्डलं त्रिषु' इति च ॥—मृजेः—मृज् शुद्धौ । 'मलोऽस्त्री पापविद्रक्तिं कृपणे लभिधेयवत्' इति मेदिनी ॥—चुपेः—। चुप मन्दायां गतौ । 'चपलः पारदे मीने चोरके प्रस्तरान्तरे । चपलाकमलाविद्युत्पुंश्चलीपिप्पलीषु च । नपुंसके तु शीघ्रे स्याद्वाच्यवत्तरले चले' इति मेदिनी ॥—शकिशम्योः—। शकृ शक्तौ, शम उपशमे, शकलं खण्डे रोहितादीनां लचि च तद्योगात् । शकली मत्स्यः । मत्स्यान् शकलानिति भाष्यम्, 'शकलं लचि खण्डे स्याद्वागवस्तुनि वल्कले' इति मेदिनी

translator notes

commentary TB, own t1 ('—vṛṣādibhyaḥ—'): vṛṣu secane, pala gatau, sṛ gatau, tṝ plavanataraṇayoḥ; and 'kalapratyayasya kitvād āha — bāhulakād iti' (print 'phala-'): the kaumudī invokes bāhulaka for the guṇa of saralaḥ and taralaḥ because the affix kala is kit. Followed: kala supplied in sutra_en, guṇa read as overriding the kit.
commentary TB, '—kameḥ—': kamu kāntau; kala comes after it by its membership of the vṛṣādi, and 'bāhulakāt' is to be connected here (anuṣajyate), which yields the augment (OCR 'iti yuk'; the scan, page-0533, reads 'iti buk'). At '—laṅgeḥ—': lagi gatau; with kala, the vṛddhi likewise rests on the connected 'bāhulakāt', 'and so further on'; the augment muṭ, too, is by bāhulaka itself. Followed in supplying [kala] in each gaṇa-sūtra.
commentary TB on musalam: the Varṇadeśanā says the word also has a cerebral medial (muṣala), since Vopadeva and others read musa khaṇḍane both among the dental-final and among the cerebral-final roots; Ujjvaladatta and others allow a palatal medial as well, whence the variant 'muśalo 'pi ca' for 'musalo muṣalo 'pi ca' in the Viśvakośa. Recorded.
commentary TB, '—kuṭikaśi—': kuṭa kauṭilye, kaśa gatiśāsanayoḥ, ku śabde; 'bāhulakāt' answers the doubt that guṇa should not occur with kala [in komalam]. TB adds that bāhulaka operates elsewhere too and derives further words not in the kaumudī: kośala / kosala (from kus), saṃbala / śaṃbala, kadala / kadalī (from kadi, with loss of the n), kuśala, kamala, maṇḍala. Followed for the roots; the extra words are recorded.
translator Translator's supplements: cit makes the word end-accented (citaḥ, SK 3710); buk, being kit, stands at the end of the root, and muṭ, being ṭit, at the beginning of the affix (ādyantau ṭakitau, SK 36). The kaumudī gives no meanings here. TB's 'iti buk' (so the scan, page-0533; the OCR has 'iti yuk') names the augment of the gaṇa-sūtra.
textual The 1915 print numbers this uṇādi sūtra 111 (NSP pp. 523–524, scan pages 0533–0534), and gives the three gaṇa-sūtras inside our unit their own numbers: 112 (kamer buk, p. 523), 113 (laṅger vṛddhiś ca, p. 524), 114 (kuṭikaśikautibhyaḥ pratyayasya muṭ, p. 524).
textual Ours reads 'kamer buk ca' and 'pratyayasya muṭ ca'; the 1915 print has no 'ca' in either (NSP pp. 523–524; scan page-0534 read for 114; the collation report batch02 records 112 only). The English renders both without depending on the 'ca'. Mūla → for Ajai's printed copy.

उ107 · Uṇ 9.1.107

मृजेष्टिलोपश्च ॥ उ१०७ ॥

mṛjeṣṭilopaśca

mṛjeṣ ṭilopaś ca — After mṛj, [the affix kala], and deletion of the ṭi [of the root].

Rule. After mṛj "to cleanse", kala comes, and the root's ṭi (ṛj) is lost.

Forms. m + ala → mala.

Siddhānta-kaumudī

मलम् ।

malam. [mṛj 'to cleanse' + kala; the ṭi ṛj is deleted → m + ala → mala.]

translator notes

translator The affix kala is supplied by the 'ca' from the kala sequence (uṇādi 104 onward); neither the kaumudī nor TB states it here. The ṭi of mṛj is ṛj (the last vowel with what follows it).
commentary TB, printed under sk.90106.t1 ('—mṛjeḥ—'): mṛjū śuddhau — the root is mṛj 'to cleanse'; Medinī: mala, not feminine, means sin, excrement and dross (kiṭṭa); adjectivally, miserly. Followed for the root.
textual The 1915 print numbers this uṇādi sūtra 115 (NSP p. 524, scan page-0534).

उ108 · Uṇ 9.1.108

चुपेरच्चोपधायाः ॥ उ१०८ ॥

cuperaccopadhāyāḥ

cuper accopadhāyāḥ — After cup, [the affix kala], and a in place of the penultimate (upadhā) [vowel].

Rule. After cup "to move slowly", kala comes, and a replaces the penultimate u.

Forms. cap + ala → capala.

Siddhānta-kaumudī

चपलम् ।

capalam. [cup 'to move slowly' + kala; the penultimate u becomes a → capala.]

translator notes

translator The affix kala is supplied by the 'ca' from the kala sequence (uṇādi 104 onward); neither the kaumudī nor TB states it here.
commentary TB, printed under sk.90106.t1 ('—cupeḥ—'): cupa mandāyāṃ gatau — the root is cup 'to move slowly'; Medinī: capala (masculine) is mercury, a fish, the coraka (a perfume), a kind of stone; capalā is Lakṣmī (kamalā), lightning, an unchaste woman, long pepper; in the neuter, 'quick'; adjectivally, 'tremulous, unsteady'. Followed for the root.
textual The 1915 print numbers this uṇādi sūtra 116 (NSP p. 524, scan page-0534).

उ109 · Uṇ 9.1.109

शकिशम्योर्नित् ॥ उ१०९ ॥

śakiśamyornit

śakiśamyor nit — After śak and śam, [the affix kala], and it is nit.

Rule. After śak and śam, kala comes and is nit, so the word is acute on its first syllable.

Forms. śakala; śamala.

Siddhānta-kaumudī

शकलम् । शमलम् ।

śakalam, śamalam. [śak 'to be able' + kala; śam 'to be calm' + kala.]

translator notes

translator The affix kala is supplied from the kala sequence (uṇādi 104 onward); neither the kaumudī nor TB states it here. nit makes the word accented on its first syllable (ñnity ādir nityam, SK 3686) — translator's supplement.
commentary TB, printed under sk.90106.t1 ('—śakiśamyoḥ—'): śakḷ śaktau, śama upaśame; śakala means a piece, and also the skin (scales) of rohita and other fish — whence, by connection with it, śakalī 'a fish'; the Bhāṣya has 'matsyān śakalān'; Medinī: śakala is skin, a piece, a dyeing substance (rāgavastu), bark. Followed for the roots.
textual The 1915 print numbers this uṇādi sūtra 117 (NSP p. 524, scan page-0534).

उ110 · Uṇ 9.1.110

छो गुक् ह्रस्वश्च ॥ उ११० ॥

cho guk hrasvaśca

cho guk hrasvaś ca — After cho, [the affix kala], with the augment guk and shortening [of the root vowel].

Rule. After cho "to cut" (as chā, SK 2370), kala comes, with the augment guk (g) and a short vowel.

Forms. cha-g-ala → chagala; as a prajñādi word, with aṇ (SK 2106), chāgala.

Siddhānta-kaumudī

छगलः । प्रज्ञादित्वाच्छागलः ।

chagalaḥ [cho 'to cut' + kala; the root vowel shortened, the augment g(uk) added after the root → chagala]. Because it belongs to the prajñādi [group, with the affix aṇ of prajñādibhyaś ca, SK 2106]: chāgalaḥ.

Tattvabodhinī

NSP p. 534

—छो गुक्—। छो छेदने । 'छगलं नीलवस्त्रे ना छागे स्त्री द्वद्वदारके' इति मेदिनी

translator notes

translator The affix kala is supplied from the kala sequence (uṇādi 104 onward); neither the kaumudī nor TB states it here. The form chagala presupposes the root as chā (ādeca upadeśe 'śiti, SK 2370), shortened to cha, with guk, being kit, at the end of the root (ādyantau ṭakitau, SK 36); the kaumudī and TB state none of these steps. In chāgalaḥ the vṛddhi of the first syllable comes with the aṇ (ñit/ṇit vṛddhi) — also supplied.
commentary TB, own t1 ('—cho guk—'): cho chedane — the root is cho 'to cut'; Medinī: chagala in the neuter is a blue cloth, in the masculine a goat, and in the feminine the vṛddhadāraka plant. Followed for the root.
textual The 1915 print numbers this uṇādi sūtra 118 (NSP p. 524, scan page-0534).

उ111 · Uṇ 9.1.111

ञमन्ताड्डः ॥ उ१११ ॥

ñamantāḍḍaḥ

ñamantāḍ ḍaḥ — After [a root] ending in [a sound of the pratyāhāra] ñam, the affix ḍa.

Rule. After a root ending in a sound of ñam (a pratyāhāra, a cover term for a run of sounds: here the nasals), the affix ḍa comes. By bāhulaka, the initial ṣ of ṣaṇ is not changed to s (SK 2264).

Forms. daṇḍa; raṇḍā; khaṇḍa; bhaṇḍa; vaṇḍa "one whose hand is cut off"; aṇḍa; ṣaṇḍa "a multitude" (others: śaṇḍa); gaṇḍa; caṇḍa; paṇḍa "a eunuch"; paṇḍā "intelligence".

Watch out. Our text and the 1915 print read sabhāvaḥ; the sense needs satvābhāvaḥ "no s". Both read bhaṇḍa, where the Tattvabodhinī glosses maṇḍa.

Siddhānta-kaumudī

दण्डः । रण्डा । खण्डः । भण्डः । वण्डश्छिन्नहस्तः । अण्डः । बाहुलकात्सभावः । षण्डः सङ्घातः । तालव्यादिरित्यपरे । शण्डः । गण्डः । चण्डः । पण्डः क्लीबः । पण्डा बुद्धिः ।

daṇḍaḥ [dam], raṇḍā [ram], khaṇḍaḥ [khan], bhaṇḍaḥ, vaṇḍaḥ — one whose hand has been cut off [van], aṇḍaḥ [am]. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — [the substitution of] s [for the root-initial ṣ] does not take place: ṣaṇḍaḥ [ṣaṇ] — a multitude (saṅghāta). Others say it begins with the palatal [ś]: śaṇḍaḥ. gaṇḍaḥ [gam], caṇḍaḥ [caṇ], paṇḍaḥ [paṇ] — a eunuch; paṇḍā — intelligence. [In each, root + ḍa, the ḍ of the affix remaining; a final m or n becomes ṇ before the ḍ.]

Tattvabodhinī

NSP p. 534

—ञमन्ताड्डः । ञमिति प्रत्याहारः । दमु उपशमे, रमु क्रीडायाम्, खनु अवदारणे, मन ज्ञाने, वन संभक्तौ, अम गत्यादिषु, षणु दाने, गम्ल गतौ, चण दाने, पण व्यवहारे स्तुतौ च । काशिकायां तु त्रिभ्य एव कणमाः स्युरित्युक्तम् । ञम् प्रत्याहारस्तु न स्वीकृतः । अष्टाध्याय्यां तस्य विषयाभावात् ॥—दण्ड इति । बाहुलकात् 'चुटू' इति नेत्संज्ञा 'दण्डोऽस्त्री लगुडेऽपि स्यात्' इत्यमरः । 'रण्डा मूषकपर्ण्या च विधवायां च योषिति । खण्डोऽस्त्री शकले नेक्षुविकारमणिभेदयोः । मण्डः पञ्चाङ्गुले शाकभेदे क्लीवं तु मस्तुनि । चण्डा तु पांशुलायां स्त्री त्रिषु हस्तादिवर्जिते' । अमन्ति संप्रयोगं यान्ति अनेनेति अण्डः प्राण्यवयवः । 'षण्डः पद्मादिसंघाते न स्त्री स्यात् गोपतौ पुमान्' । शङि रुजायाम्, अस्मात् घञि शण्डशब्दस्तालव्यादिरपि संघाते वर्तते इत्याशयेन मतान्तरमाह—तालव्यादिरित्यपरे इति । 'गण्डः स्यात्पुंसि खङ्गिनि । चिह्नवीरकपालेषु हयभूषणबुद्बुदे । चण्डो ना तिन्तिणीवृक्षे यमकिंकरदैत्ययोः । चण्डी कात्यायनी देव्यां हिंसा कोपनयोषितोः । षण्डः षण्डे धियि स्त्री स्यात्' इति मेदिनी ॥—पण्ड इति । फण गतौ फण्डः । प्रज्ञादित्वादण् । फाण्डमुदरम्

translator notes

commentary TB, own t1 ('—ñamantāḍ ḍaḥ—', OCR 'amantāhuḥ'; scan page-0534 read): 'ñam iti pratyāhāraḥ'; the roots are damu upaśame, ramu krīḍāyām, khanu avadāraṇe, mana jñāne, vana saṃbhaktau, ama gatyādiṣu, ṣaṇu dāne, gamḷ gatau, caṇa dāne, paṇa vyavahāre stutau ca. Followed in sutra_en and the bracketed roots. TB then adds a remark on the Kāśikā, printed 'kāśikāyāṃ tu tribhya eva kaṇamāḥ syur ity uktam' (sense not secure), and says that a pratyāhāra ñam is not adopted, since it has no scope in the Aṣṭādhyāyī. Recorded.
commentary TB, '—daṇḍa iti—' (OCR 'ṣaṇḍa iti'; the scan reads daṇḍa): by bāhulaka the ḍ is not made an it by cuṭū (SK 189). Followed in the bracket ('the ḍ of the affix remaining').
commentary TB: from śaḍi rujāyām with ghañ the palatal-initial word śaṇḍa also denotes a multitude, and with that in mind the kaumudī states another view, 'tālavyādir ity apare'. Followed: śaṇḍaḥ is read as the palatal-initial alternative of ṣaṇḍaḥ, not as a further derivative of this sūtra (TB lists no root for it).
commentary TB also: aṇḍa is a body-part, 'that by which they go to union' (amanti saṃprayogaṃ yānti anena); Amara and Medinī lines for daṇḍa (a staff), raṇḍā (the mūṣakaparṇī plant; a widow), khaṇḍa (a piece; sugar-candy; a kind of gem), gaṇḍa, caṇḍa, caṇḍī, and paṇḍa (a eunuch; feminine, intelligence); at '—paṇḍa iti—' it adds phaṇḍaḥ from phaṇa gatau, and phāṇḍam 'the belly' with aṇ by the prajñādi. Recorded.
commentary Where the kaumudī has bhaṇḍaḥ, TB lists the root mana jñāne and cites Medinī for maṇḍaḥ (the castor plant (pañcāṅgula), a kind of vegetable; in the neuter, whey (mastu)). Recorded; the English keeps bhaṇḍaḥ (see the textual note).
translator The nasal steps are the translator's: m and n become anusvāra before the jhal ḍ (naś cāpadāntasya jhali, SK 123) and then ṇ (anusvārasya yayi parasavarṇaḥ, SK 124); a root-final ṇ (ṣaṇ, caṇ, paṇ) simply stays. The root of bhaṇḍaḥ is not given by the kaumudī or TB. The s that bāhulaka blocks is that of dhātvādeḥ ṣaḥ saḥ (SK 2264).
textual The 1915 print numbers this uṇādi sūtra 119 (NSP p. 524, scan page-0534).
textual Ours reads 'bāhulakāt sabhāvaḥ', as does the 1915 print (NSP p. 524, scan page-0534; a possible anusvāra over the sa cannot be settled — collation report batch02). Wikisource reads 'bāhulakāt satvābhāvaḥ', which the sense requires (ṣaṇu keeps its ṣ in ṣaṇḍaḥ); the English carries that sense. Mūla → for Ajai's printed copy.
textual Ours and the 1915 print read 'bhaṇḍaḥ' (NSP p. 524, scan page-0534, clear at zoom — collation report batch02); Wikisource reads 'maṇḍaḥ', and the print's own TB glosses maṇḍaḥ. The English keeps bhaṇḍaḥ. For Ajai's printed copy.

उ112 · Uṇ 9.1.112

क्वादिभ्यः कित् ॥ उ११२ ॥

kvādibhyaḥ kit

kvādibhyaḥ kit — After [roots] beginning with ku (a kavarga consonant), [ḍa — carried forward (anuvṛtti) from uṇādi 111 —] is kit.

Rule. After roots beginning with a velar (ku), ḍa comes and is kit, so there is no guṇa. kam lengthens its vowel by SK 2666.

Forms. kuṇḍa; kāṇḍa; guḍa (from guṅ); ghuṇḍa "a bee" (from ghuṇ "to whirl").

Siddhānta-kaumudī

कवर्गादिभ्यो डः कित्स्यात् । कुण्डम् । काण्डम् । गुङ् । गुडः । घुण भ्रमणे । घुण्डो भ्रमरः ।

After [roots] beginning with a kavarga consonant, ḍa comes and is kit. kuṇḍam [from kuṇ (kuṇa śabdopakaraṇayoḥ) + ḍa; since ḍa is kit there is no guṇa]. kāṇḍam [from kam (kamu kāntau) + ḍa, the vowel lengthened by anunāsikasya kvijhaloḥ kṅiti (SK 2666)]. guṅ [avyakte śabde, 'to make an indistinct sound']: guḍaḥ. ghuṇa bhramaṇe ('to whirl'): ghuṇḍaḥ, a bee (bhramara).

Tattvabodhinī

NSP p. 534–535

—कादिभ्यः कित् । कुण शब्दोपकरणयोः ॥—कुण्डमिति । इह कुण्डमित्यत्र प्रायेणानुस्वारमेव लिखन्ति तत्तु प्रमादकृतम् । एवमन्यत्रापि वोध्यम् । डस्य कित्वान्न गुणः । 'अनुनासिकस्य क्विझलोः—' इति दीर्घस्तु न भवति वाहुलकात्संज्ञापूर्वकविधेरनित्यत्वाद्वेत्याहुः । 'कुण्डमग्न्यालये मानभेदे देवजलाशये । कुण्डी कमण्डलौ जारात्पतिवत्नीसुते पुमान् । पिठरे तु न ना' इति मेदिनी । 'अमृते जारजः कुण्डो मृते भर्तरि गोलकः' इत्यमरः ॥—काण्डमिति । कमु कान्तौ । 'अनुनासिकस्य—' इति दीर्घः 'काण्डोऽस्त्री दण्डबाणार्ववर्गावसरवारिषु' इत्यमरः । अर्वाङ् कुत्सितः । अत एव 'काण्डं स्तम्बे तरुस्कन्धे बाणेऽवसरनीरयोः । कुत्सिते वृक्षभिन्नाडीवृन्दे रहसि न स्त्रियाम्' इति मेदिनी । गुङ् अव्यक्ते शब्दे । 'गुडो गोलेक्षुपाकयोः' इत्यमरः । गुडा स्नुही तद्वत्केशा यस्य स गुडाकेशः शिवः जटाधारित्वात् । 'गुडः स्याद्गोलके हस्तिसन्नाहेक्षुविकारयोः । गुडा स्नुह्यां च कथिता गुडिकायां च योषिति' इति मेदिनी । गुडाका निद्रा तस्या ईशः इति वा जितेन्द्रियत्वादिति भावः ॥—स्थाचति—। ष्ठा गतिनिवृत्तौ, चते याचने, मृजू शुद्धौ । लचा सिद्धे आलच आकारश्चिन्त्यप्रयोजनः । चित्स्वरं बाधित्वा पक्षे आद्युदात्तार्थमित्येके । 'स्थालं भाजनभेदेऽपि स्थाली स्यात् पादलेखयोः' इति मेदिनी । 'चलालो यज्ञकुण्डे स्याद्दर्भे च' इति विश्वः । 'मार्जालीयः स्मृतः शूद्रे विडाले कायशोधने’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 120 (NSP p. 524, scan page-0534). The print's kaumudī agrees with ours (collation batch02: clean).
commentary TB, sk.90112.t1: kuṇ is kuṇa śabdopakaraṇayoḥ, kam is kamu kāntau, guṅ is guṅ avyakte śabde. Because ḍa is kit there is no guṇa. In kāṇḍam the vowel is lengthened by 'anunāsikasya…' (SK 2666); in kuṇḍam that lengthening does not take place, either by bāhulaka or because an operation conditioned by a saṃjñā is not obligatory (saṃjñāpūrvako vidhir anityaḥ) — so they say. TB adds that scribes mostly write kuṇḍam with anusvāra, which is a mistake, and the same holds elsewhere. Followed in the brackets of k1 (root senses, no guṇa, lengthening in kāṇḍam only, kuṇḍam written with ṇ).
translator The kaumudī's own gloss ('kavargādibhyo ḍaḥ kit syāt') supplies ḍa; identifying its source as ñamantāḍ ḍaḥ (uṇādi 111) is the translator's. Expanding ku as the kavarga (k, kh, g, gh, ṅ) follows the kaumudī's 'kavargādibhyaḥ'.
translator That the ḍ of ḍa is not an it-letter (by cuṭū, SK 189) is not said here; TB states it, by bāhulaka, under uṇādi 111 (sk.90111.t1, 'bāhulakāt cuṭū iti netsaṃjñā'). The nasal before ḍ in kāṇḍam (m → ṇ) and the absence of guṇa in guḍaḥ and ghuṇḍaḥ are left implicit by the kaumudī.

उ113 · Uṇ 9.1.113

स्थाचतिमृजेरालज्वालजालीयचः ॥ उ११३ ॥

sthācatimṛjerālajvālajālīyacaḥ

sthācatimṛjer ālajvālajālīyacaḥ — After sthā, cat and mṛj, [respectively] ālac, vālac and ālīyac.

Rule. After sthā, cat and mṛj, the affixes ālac, vālac and ālīyac come, one each in order. sthā + āla merge long (SK 85); mṛj takes vṛddhi (SK 2473).

Forms. sthāla, sthālī; catvāla; mārjālīya "a cat".

Siddhānta-kaumudī

तिष्ठतेरालच् । स्थालम् स्थाली । चतेर्वालच् । चत्वालः । मृजेरालीयच् । मार्जालीयो बिडालः ।

After sthā ('tiṣṭhati') [ṣṭhā gatinivṛttau, 'to stand still'], ālac: sthālam, sthālī. After cat [cate yācane, 'to ask'], vālac: catvālaḥ. After mṛj [mṛjū śuddhau, 'to cleanse'], ālīyac: mārjālīyaḥ, a cat (biḍāla).

translator notes

textual The 1915 print numbers this uṇādi sūtra 121 (NSP p. 524, scan page-0534). The print's kaumudī agrees with ours (collation batch02: clean; the print's viḍālaḥ for biḍālaḥ is the usual b/v difference).
textual This unit has no tattvabodhini layer: TB on this sūtra is printed at the tail of sk.90112.t1. There the OCR runs two passages together ('…guḍikāyāṃ ca yocate yācane, mṛj śuddhau'); the scan (page-0534, foot) reads '…guḍikāyāṃ ca yoṣiti' iti medinī. guḍākā nidrā tasyā īśaḥ iti vā jitendriyatvād iti bhāvaḥ ||—sthācati—| ṣṭhā gatinivṛttau, cate yācane, mṛjū śuddhau', and TB on this sūtra continues from there.
commentary TB, printed under sk.90112.t1: the roots are ṣṭhā gatinivṛttau, cate yācane and mṛjū śuddhau. Followed in the bracketed root senses.
commentary TB, printed under sk.90112.t1: since [sthāla] would be obtained with lac, the purpose of the ā of ālac is open to question (cintyaprayojana); some say it serves to set aside the cit accent and give, as an option, the initial udātta. TB then cites kośas for sthāla/sthālī (a kind of vessel), catvāla (a sacrificial pit; darbha grass) and mārjālīya (a śūdra; a cat; cleansing the body). Recorded; the English gives only the kaumudī's own gloss.
translator The steps are left implicit by the kaumudī and are the translator's: sthā + āla → sthāla by savarṇadīrgha (SK 85), with sthālī as its feminine; cat + vāla → catvāla; mṛj + ālīya → mārjālīya, with vṛddhi of the root vowel by mṛjer vṛddhiḥ (SK 2473). 'Respectively' in sutra_en reflects the kaumudī's pairing of each root with one affix.

उ114 · Uṇ 9.1.114

पतिचण्डिभ्यामालञ् ॥ उ११४ ॥

paticaṇḍibhyāmālañ

paticaṇḍibhyām ālañ — After pat and caṇḍ, ālañ.

Rule. After pat and caṇḍ, ālañ comes. caṇḍ has n (SK 2262), so its penultimate is not a and it takes no vṛddhi.

Forms. pātāla; caṇḍāla. Some add the prajñādi aṇ (SK 2106): cāṇḍāla.

Watch out. The Tattvabodhinī rejects cāṇḍāla from this source, citing a vārttika that allows that aṇ only in the Veda.

Siddhānta-kaumudī

पातालम् । चण्डालः । प्रज्ञादित्वादणि चाण्डालोऽपीत्येके ।

pātālam [from pat (patḷ gatau) + āla, with vṛddhi of the penultimate (upadhā) vowel because the affix is ñ-marked]. caṇḍālaḥ [from caḍi kope, which takes num because it is i-marked; there is no vṛddhi, since its penultimate is not a]. Some say: since [caṇḍāla] belongs to the prajñādi group (SK 2106), with aṇ [added] there is also cāṇḍālaḥ.

Tattvabodhinī

NSP p. 535

—पतिचण्डि—। पत्ल गतौ, चडि कोपे । पतन्त्यस्मिन्नधर्मेणेति पातालम् । उपधावृद्धिः । ‘अधोभुवनपातालं बलिसद्म रसातलम्’ इत्यमरः । ‘पातालं नागलोके स्याद्विवरे वडवानले’ इति मेदिनी ॥—चण्डाल इति । इदित्त्वान्नुमि अदुपधत्वाभावान्न वृद्धिः । माधवेन तु पतिचण्डिभ्यामालन्निति नितं पठित्वा पातालशब्दे बाहुलकाद्वृद्धिमुक्त्वा वृद्ध्यर्थमालन्निति केषांचित्पाठे तु चण्डालशब्देऽपि वृद्धिः स्यादित्युक्तं तदतिरभसात् ॥—एके इति । उज्ज्वलदत्तादयः । एतच्च कुलालवरुकर्मारनिषादचण्डालमित्रामित्रेभ्यश्छन्दसीति चण्डालात्स्वार्थेऽणं विदधता वार्तिकेन तद्भाष्येण च सह विरुद्धमिति बोध्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 122. The number stands at the foot of NSP p. 524 (scan page-0534) and the sūtra at the head of p. 525 (scan page-0535). The print's kaumudī agrees with ours (collation batch02: clean).
commentary TB, sk.90114.t1: the roots are patḷ gatau and caḍi kope; pātāla is that into which they fall through adharma (patanty asminn adharmeṇa); in it there is upadhā-vṛddhi. In caṇḍāla, num comes because the root is i-marked, and since the penultimate is then not a, there is no vṛddhi. Followed in the brackets of k1.
commentary TB, sk.90114.t1: Mādhava reads the affix as ālan (n-marked), gives vṛddhi in pātāla by bāhulaka, and says that in some people's reading ālañ (for the sake of vṛddhi) caṇḍāla too would have vṛddhi; TB calls this over-hasty (atirabhasāt). Recorded; the English follows our sūtra's ālañ.
commentary TB, sk.90114.t1: 'some' (eke) are Ujjvaladatta and others. Their view conflicts with the vārttika 'kulāla-varuḍa-karmāra-niṣāda-caṇḍāla-mitrāmitrebhyaś chandasi', which prescribes svārthika aṇ after caṇḍāla [only] in Chandas, and with the Bhāṣya on it. Recorded; the English keeps the kaumudī's neutral 'so some'.
translator The rule numbers in the brackets and notes are the translator's: upadhā-vṛddhi before a ñ-marked affix by ata upadhāyāḥ (SK 2282) with acaḥ ñṇiti (SK 254); num by idito num dhātoḥ (SK 2262); prajñādibhyaś ca (SK 2106) prescribes svārthika aṇ.

उ115 · Uṇ 9.1.115

तमिविशिबिडिमृणिकुलिकपिपलिपञ्चिभ्यः कालन् ॥ उ११५ ॥

tamiviśibiḍimṛṇikulikapipalipañcibhyaḥ kālan

tamiviśibiḍimṛṇikulikapipalipañcibhyaḥ kālan — After tam, viś, biḍ, mṛṇ, kul, kap, pal and pañc, kālan.

Rule. After tam, viś, biḍ, mṛṇ, kul, kap, pal and pañc, kālan comes. Its k blocks guṇa.

Forms. tamāla; viśāla; biḍāla; mṛṇāla; kulāla; kapāla; palāla; pañcālāḥ (plural).

Siddhānta-kaumudī

तमालः । विशालः । बिडालः । मृणालम् । कुलालः । कपालम् । पलालम् । पञ्चालाः ।

tamālaḥ, viśālaḥ, biḍālaḥ, mṛṇālam, kulālaḥ, kapālam, palālam, pañcālāḥ [plural]. [In each, the root + āla: the k and n of kālan are it-letters.]

Tattvabodhinī

NSP p. 535

—तमिविशि—। तमु काङ्क्षायाम्, विश प्रवेशने, विड आक्रोशे, मृण हिंसायाम्, कुल संस्त्याने, कपि चलने, निर्देशान्नलोपः । पल गतौ, पचि विस्तारे । ‘तमालस्तिलके खड्गे तापिच्छे वरुणद्रुमे’ इति मेदिनी । ‘विशाला लिन्द्रवारुण्यामुज्जयिन्यां तु योषिति । नृपवृक्षभिदोः पुंसि पृथुलेऽप्यभिधेयवत्’ इति मेदिनी । ‘विडालो नेत्रपिण्डे स्याद्वृषदंशकके पुमान्’ इति च मेदिनी । ‘ओतुर्विडालो मार्जारो वृषदंशक आखुभुक्’ इत्यमरः । ‘मृणालं नलदे क्लीवं पुंनपुंसकयोर्विसे’ इति मेदिनी । ‘कुलालः ककुमे कुम्भकारे स्त्री लज्जनान्तरे’ इति च मेदिनी । ‘कुलालो घूकपक्षिणि । ककुमे कुम्भकारे च’ इति हेमचन्द्रः । ‘कपालोऽस्त्री शिरोस्थि स्याद्धटादेः शकले व्रजे’ इति मेदिनी विश्वप्रकाशौ । ‘पाञ्चाली पुत्रिकागीत्योः स्त्रियां पुंभूम्नि नीवृति’ इति मेदिनी । बाहुलकात् श्यतेरपि कालन् । ‘आदेच उपदेशे—’ इत्यात्वम् । शाला । शल चलने । अस्मात् घञि शाला । ‘सेनासुराच्छायाशालानिशानाम्’ इति निपातनात्स्त्रीत्वमिति न्यासः । ‘शाला द्रुस्कन्ध-शाखायां गृहगेहैकदेशयोः । ना झषे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 123 (NSP p. 525, scan page-0535). The print's kaumudī agrees with ours (collation batch02: clean; the print's viḍālaḥ for biḍālaḥ is the usual b/v difference).
commentary TB, sk.90115.t1 (OCR 'tasu'; scan page-0535 reads 'tamu'): the roots are tamu kāṅkṣāyām, viśa praveśane, viḍa ākrośe, mṛṇa hiṃsāyām, kula saṃstyāne, kapi calane — where there is no nasal (nalopa) because of the form in which the sūtra states it (nirdeśāt) — pala gatau and paci vistāre. Followed in giving the root as kap (not kamp).
commentary TB, sk.90115.t1: by bāhulaka kālan comes also after śo (śyati), with ā by 'ādeca upadeśe…' (SK 2370): śālā; alternatively śālā is from śala calane with ghañ, its feminine gender being by the nipātana in 'senāsurāchāyāśālāniśānām' (so the Nyāsa). TB also cites kośas for each word; the Medinī line it gives for pāñcāla assigns the masculine plural to the country (nīvṛt). Recorded; the English marks only the kaumudī's plural.
translator The bracketed analysis is the translator's. Since kālan is kit, guṇa of the penultimate (SK 2189) is blocked (SK 2217) — hence viśāla, biḍāla, mṛṇāla, kulāla rather than forms with e, ar, o; the kaumudī does not say this.

उ116 · Uṇ 9.1.116

पतेरङ्गच् पक्षिणि ॥ उ११६ ॥

pateraṅgac pakṣiṇi

pater aṅgac pakṣiṇi — After pat, aṅgac, when a bird [is denoted].

Rule. After pat "to fly", aṅgac comes when a bird is meant.

Forms. pataṅga.

Siddhānta-kaumudī

पतङ्गः ।

pataṅgaḥ [pat + aṅga].

Tattvabodhinī

NSP p. 535

—पतेरङ्गच्—। पत्ल गतौ । पक्षिणीत्युपलक्षणम् । ‘पतङ्गः शलभे शालिप्रभेदे पक्षिसूर्ययोः । क्लीवं सूते’ इति मेदिनी । सूते पारद इत्यर्थः

translator notes

textual The 1915 print numbers this uṇādi sūtra 124 (NSP p. 525, scan page-0535). The print's kaumudī agrees with ours (collation batch02: clean).
commentary TB, sk.90116.t1: pat is patḷ gatau. 'pakṣiṇi' (when a bird is denoted) is only indicative (upalakṣaṇa): the Medinī gives pataṅga also for a locust, a variety of rice and the sun, and in the neuter for quicksilver (sūta = pārada). Recorded; sutra_en keeps the sūtra's 'when a bird [is denoted]'.
translator The bracketed analysis is the translator's: aṅgac has c as its it-letter, leaving aṅga.

उ117 · Uṇ 9.1.117

तरत्यादिभ्यश्च ॥ उ११७ ॥

taratyādibhyaśca

taratyādibhyaś ca — And after tṝ ('tarati') and the rest, [aṅgac — carried forward (anuvṛtti) from uṇādi 116].

Rule. After tṝ and the rest (an open list), aṅgac comes, with guṇa.

Forms. taraṅga; lū → lo → lav + aṅga → lavaṅga.

Siddhānta-kaumudī

तरङ्गः । लवङ्गम् ।

taraṅgaḥ [from tṝ]. lavaṅgam [from lū].

Tattvabodhinī

NSP p. 535

—तरत्या—। तॄ प्लवनतरणयोः । लूञ् छेदने । तरङ्ग ऊर्मिः । ‘तरङ्गस्तुरगादीनामुत्फाले वस्त्रभङ्गयोः’ इति विश्वः । ‘लवङ्गं देवकुसुमे’ आकृतिगणोऽयम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 125 (NSP p. 525, scan page-0535). The print's kaumudī agrees with ours (collation batch02: clean).
commentary TB, sk.90117.t1: the roots are tṝ plavanataraṇayoḥ and lūñ chedane; taraṅga is a wave (ūrmi), lavaṅga the 'divine flower' (devakusuma, clove); and this is an ākṛtigaṇa (an open list). Followed in the bracketed roots and in leaving 'and the rest' open.
translator Neither the kaumudī nor TB states the anuvṛtti of aṅgac here; it is inferred from 'ca' and from TB under uṇādi 118 ('ebhyo 'ṅgac kit syāt'), which shows aṅgac still running. The steps to taraṅga (guṇa of ṝ to ar) and lavaṅga (guṇa of ū to o, then av) are the translator's; the kaumudī gives only the forms.

उ118 · Uṇ 9.1.118

विडादिभ्यः कित् ॥ उ११८ ॥

viḍādibhyaḥ kit

viḍādibhyaḥ kit — After viḍ and the rest, [aṅgac — carried forward (anuvṛtti) from uṇādi 116 —] is kit.

Rule. After viḍ and the rest, aṅgac comes and is kit. By bāhulaka, u replaces the ṝ of kṝ.

Forms. viḍaṅga; mṛdaṅga; kuraṅga.

Siddhānta-kaumudī

विडङ्गः । मृदङ्गः । कुरङ्गः । बाहुलकादुत्वं च ।

viḍaṅgaḥ [from viḍ]. mṛdaṅgaḥ [from mṛd]. kuraṅgaḥ [from kṝ]: by the bahulam of SK 3169 (uṇādayo bahulam), u [replaces the root vowel] as well.

Tattvabodhinī

NSP p. 535

—विडा—दिभ्यः—। विड आक्रोशे, मृद क्षोदे, कॄ विक्षेपे, एभ्यो डच् कित्स्यात् । विडङ्ग ओषधिविशेष इति उज्ज्वलदत्तः । ‘विडङ्गः कृमिसंघघ्ने विडङ्गो नागरेऽन्यवत्’ इति विश्वः । ‘विडङ्गस्त्रिष्वभिज्ञे स्यात् कृमिघ्ने पुंनपुंसकम्’ इति मेदिनी । ‘मृदङ्गः पटहे घोषे’ इति च । कुरङ्गो मृगविशेषः ॥—बाहुलकादुत्वं चेति । कुर शब्दे इत्यस्मादङ्गच् तस्य कित्वेन गुणाभाव इत्यन्ये ॥—स्वृञोः—। सृ गतौ, वृञ् वरणे । ‘सारङ्गः पुंसि हरिणे चातके च मतङ्गजे । शबले त्रिषु’ इति मेदिनी । बाहुलकात् नॄ नये । ‘अथ नारङ्गः पिप्पलीरसे । यमजप्राणिनि विटे नागरङ्गद्रुमेऽपि च’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 126 (NSP p. 525, scan page-0535). The print's kaumudī agrees with ours (collation batch02: clean).
commentary TB, sk.90118.t1: the roots are viḍa ākrośe, mṛda kṣode and kṝ vikṣepe; 'after these, aṅgac is kit'. The print reads 'ebhyo ḍac kit syāt' (scan page-0535, so the OCR's 'ḍac' is faithful), evidently a misprint for 'ebhyo 'ṅgac kit syāt'; read aṅgac, which the forms viḍaṅga, mṛdaṅga and kuraṅga require. Followed in sutra_en (aṅgac carried forward) and in the bracketed roots. TB also glosses viḍaṅga as a medicinal plant (after Ujjvaladatta), mṛdaṅga as a drum, kuraṅga as a kind of deer.
commentary TB on 'bāhulakād utvaṃ ca': others say kuraṅga is from kura śabde with aṅgac, which, being kit, gives no guṇa [so that no u by bāhulaka is needed]. Recorded; the English follows the kaumudī (kṝ, with u by bāhulaka).
textual TB on the next sūtra, sṛvṛñor vṛddhiś ca (uṇādi 119; pratīka 'sṛvṛñoḥ'), is printed at the end of sk.90118.t1.
translator That 'u' replaces the ṝ of kṝ (giving kur-, where kit would otherwise give kir-) is the translator's reading of 'utvam'. The kaumudī leaves implicit that the kit affix blocks guṇa in viḍ- and mṛd-.

उ119 · Uṇ 9.1.119

सृवृञोर्वृद्धिश्च ॥ उ११९ ॥

sṛvṛñorvṛddhiśca

sṛvṛñor vṛddhiś ca — After sṛ and vṛñ, [aṅgac — carried forward (anuvṛtti) from uṇādi 116 —] and vṛddhi [of the root vowel] too.

Rule. After sṛ and vṛ, aṅgac comes, and the root vowel takes vṛddhi.

Forms. sāraṅga; vāraṅga "the hilt of a sword".

Siddhānta-kaumudī

सारङ्गः । वारङ्गः खड्गादिमुष्टिः ।

sāraṅgaḥ [from sṛ]. vāraṅgaḥ [from vṛ]: the grip (muṣṭi) of a sword and the like.

translator notes

textual The 1915 print numbers this uṇādi sūtra 127 (NSP p. 525, scan page-0535). The print's kaumudī agrees with ours (collation batch02: clean).
textual This unit has no tattvabodhini layer: TB on this sūtra (pratīka 'sṛvṛñoḥ') is printed at the end of sk.90118.t1.
commentary TB, printed under sk.90118.t1: the roots are sṛ gatau and vṛñ varaṇe. The Medinī gives sāraṅga (masculine) for a deer, the cātaka bird and an elephant, and as an adjective 'variegated'. By bāhulaka the affix comes also after nṝ naye: nāraṅgaḥ (Medinī: juice of long pepper, a twin-born creature, a libertine, the orange tree). Followed in the bracketed roots; the rest recorded.
translator Neither the kaumudī nor TB states the anuvṛtti of aṅgac here; it is inferred from 'ca' and the forms. Whether kit (uṇādi 118) also continues is not said; with vṛddhi enjoined directly it makes no difference to the forms. The vṛddhi of ṛ to ār (sār-, vār-) is the translator's statement of the step.

उ120 · Uṇ 9.1.120

गन् गम्यद्योः ॥ उ१२० ॥

gan gamyadyoḥ

gan gamyadyoḥ — After gam and ad, gan.

Rule. After gam and ad "to eat", the affix gan comes. In gaṅgā the m becomes ṅ (SK 123, SK 124) and the feminine takes ṭāp.

Forms. gaṅgā; adga "a sacrificial cake".

Siddhānta-kaumudī

गङ्गा । अद्गः पुरोडाशः ।

gaṅgā [from gam]. adgaḥ [from ad]: the sacrificial cake (puroḍāśa).

Tattvabodhinī

NSP p. 535

—गन् गम्य—। गम्ल गतौ, अद भक्षणे, वाहुलकादम गत्यादिषु । अस्मादपि गन् । ‘अङ्गं गात्रे उपाये च प्रतीके चाप्रधानके । अङ्गो देशविशेषः स्यादङ्गः संबोधनेऽव्ययम्’ इति विश्वः । ‘अङ्गं गात्रे प्रतीकोपाययोः पुंभूम्नि नीवृति । क्लीवैकत्वे त्वप्रधाने त्रिष्वङ्गवति चान्तिके’ इति मेदिनी ॥—छापू—। छो छेदने, पूङ् पवने, खड भेदने । छायते छिद्यते यज्ञार्थमिति छागः । पूयते मुखमनेनेति पूगः । ‘पूगस्तु क्रमुके वृन्दे’ इति मेदिनी । खड्गो गण्डकशृङ्गे स्यान्निस्त्रिंशे गण्डकेऽपि च’ इति शब्दतरङ्गिणी । ‘खड्गो गण्डकशृङ्गासिबुद्धभेदेषु गण्डके’ इति मेदिनी ॥—भृञः—। डुभृञ् धारणपोषणयोः । किंदित्यनुवर्तनात्किद्ग्रहणमिह स्पष्टार्थम् । ‘भृङ्गो धूम्याटषिङ्गयोः । मधुव्रते भृङ्गराजे पुंसि भृङ्गं गुडत्वचि’ इति मेदिनी ॥—शृणातेः—। शॄ हिंसायामस्माद्गन् धातोर्ह्रस्वत्वं प्रत्ययस्य तु कित्त्वं नुट् च । ‘शृङ्गं प्रभुत्वे शिखरे चिह्ने क्रीडाम्बुयन्त्रके । विषाणोत्कर्षयोश्चाथ शृङ्गः स्यात्कूर्चशीर्षके । स्त्रीविषायां स्वर्णमीनभेदयोर्ऋषभौषधौ’ इति मेदिनी । ‘शृङ्गं विषाणमाख्यातं शैलाग्रे जलयन्त्रके । मीनौषधिसुवर्णानां भेदे शृङ्गी प्रयुज्यते’ इत्युत्पलिनीकोशः

translator notes

textual The 1915 print numbers this uṇādi sūtra 128 (NSP p. 525, scan page-0535). The print's kaumudī agrees with ours (collation batch02: clean).
commentary TB, sk.90120.t1: the roots are gamḷ gatau and ada bhakṣaṇe; by bāhulaka gan comes also after ama gatyādiṣu, giving aṅga (Viśva and Medinī: a limb, a means, a part, a subordinate member; in the plural a country; aṅga as an indeclinable of address). Followed in the bracketed roots; the aṅga derivation is recorded.
textual sk.90120.t1 also carries TB on the next three sūtras: chāpūkhaḍibhyaḥ kit (uṇādi 121, pratīka 'chāpū'), bhṛñaḥ kin nuṭ ca (uṇādi 122, 'bhṛñaḥ') and śṛṇāter hrasvaś ca (uṇādi 123, 'śṛṇāteḥ').
translator The steps are left implicit by the kaumudī and are the translator's: gan has n as its it-letter, leaving ga, and as a nit affix it makes the word accented on its first syllable (ñnity ādir nityam, SK 3686); in gaṅgā the m of gam becomes anusvāra before the jhal g (SK 123) and then ṅ (SK 124), and the feminine takes ṭāp (SK 454).

उ121 · Uṇ 9.1.121

छापूखडिभ्यः कित् ॥ उ१२१ ॥

chāpūkhaḍibhyaḥ kit

chāpūkhaḍibhyaḥ kit — After cho ('chā'), pū and khaḍ, [gan — carried forward (anuvṛtti) from uṇādi 120 —] is kit.

Rule. After cho (as chā), pū and khaḍ, gan comes and is kit. By bāhulaka, after ṣiṭ "to disregard" too, keeping its ṣ (SK 2264 does not apply).

Forms. chāga; pūga; khaḍga; ṣiḍga "a wanton".

Siddhānta-kaumudī

छागः । पूगः । खड्गः । बाहुलकात् षिट अनादरे गन्सत्वाभावश्च । षिड्गः तरलः । षिड्गैरगद्यत ससंभ्रममेवमेकेति माघः ।

chāgaḥ [from cho]. pūgaḥ [from pū]. khaḍgaḥ [from khaḍ]. By the bahulam of SK 3169 (uṇādayo bahulam), gan [comes] also after ṣiṭ anādare ('to disregard'), and the s-substitution [of its initial ṣ, SK 2264] does not take place: ṣiḍgaḥ, a wanton (tarala). 'Thus was one [woman] addressed, in agitation, by the wantons (ṣiḍga)' — Māgha.

translator notes

textual The 1915 print numbers this uṇādi sūtra 129 (NSP p. 525, scan page-0535).
textual ṣiḍgaḥ / ṣiḍgaiḥ: on the scan the stacked conjunct could be ḍg or ṅg — the same font's khaḍgaḥ on the same line looks identical — so the print cannot settle it; Wikisource has ṣiṅga (collation batch02, class C). Ours (ḍg) is kept; it is what ṣiṭ + gan gives with ṭ → ḍ.
textual This unit has no tattvabodhini layer: TB on this sūtra (pratīka 'chāpū') is printed in sk.90120.t1.
commentary TB, printed under sk.90120.t1: the roots are cho chedane, pūṅ pavane and khaḍa bhedane. chāga is so called because it is cut (chāyate, chidyate) for the sake of sacrifice; pūga because the mouth is purified by it (pūyate mukham anena). TB cites the Medinī for pūga (the areca tree; a multitude) and the Śabdataraṅgiṇī and Medinī for khaḍga (rhinoceros; sword …). Followed in the bracketed roots; the rest recorded.
translator The kaumudī's own 'bāhulakāt … gan' shows gan running into this sūtra; identifying its source as gan gamyadyoḥ (uṇādi 120) is the translator's. The sūtra's 'chā' is cho with ā already substituted (SK 2370). In ṣiḍga, ṭ → ḍ before g (SK 52) is the translator's statement of the step. The sūtra's kit is what blocks guṇa (kṅiti ca, SK 2217) where it would otherwise apply: pū-ga, not *poga; and in the bāhulaka form ṣiṭ-ga, not *ṣeḍga by guṇa of the light penultimate (pugantalaghūpadhasya ca, SK 2189), which implies that the bāhulaka gan after ṣiṭ is kit as well, though neither the kaumudī nor TB says so. The Māgha line is cited as the kaumudī gives it; its place in the poem is not identified here.

उ122 · Uṇ 9.1.122

भृञः किन्नुट् च ॥ उ१२२ ॥

bhṛñaḥ kinnuṭ ca

bhṛñaḥ kin nuṭ ca — After bhṛñ, [gan — carried forward (anuvṛtti) from uṇādi 120 —] is kit [— kit is in any case carried forward (anuvṛtti) from uṇādi 121 and is restated for clarity —], and nuṭ [is added to it].

Rule. After bhṛ, gan comes; it is kit and takes nuṭ. The Tattvabodhinī: kit is restated only for clarity.

Forms. bhṛ + n-ga → bhṛṅga "a wanton; a bee; the dhūmyāṭa bird".

Watch out. Our text reads nut; the 1915 print reads nuṭ, as the sūtra has.

Siddhānta-kaumudī

भृञः गन् कित्स्यात्तस्य नुत् च । भृङ्गाः षिड्गालिधूम्याटाः ।

After bhṛñ, gan is kit, and nuṭ comes to it. bhṛṅgāḥ: wantons (ṣiḍga), bees (ali) and dhūmyāṭa birds.

translator notes

textual The 1915 print numbers this uṇādi sūtra 130 (NSP p. 525, scan page-0535).
textual Ours reads 'tasya nut ca'; the print clearly has 'nuṭ ca' (NSP p. 525, scan page-0535; collation batch02, class A), as the sūtra (kin nuṭ ca) and Wikisource require. Rendered as nuṭ.
textual ṣiḍga (in ṣiḍgāli-): the print's conjunct cannot be told apart from ṅg (collation batch02, class C; see sk.90121). Ours is kept.
textual This unit has no tattvabodhini layer: TB on this sūtra (pratīka 'bhṛñaḥ') is printed in sk.90120.t1.
commentary TB, printed under sk.90120.t1: the root is ḍubhṛñ dhāraṇapoṣaṇayoḥ; since kit is carried forward (kid ity anuvartanāt), the mention of kit here is for clarity (spaṣṭārtham). Followed in sutra_en. TB's Medinī line gives bhṛṅga (masculine) for the dhūmyāṭa bird and the ṣiṅga [= ṣiḍga], the bee and the bhṛṅgarāja plant, and in the neuter for cinnamon bark (guḍatvac); this supports the kaumudī's three senses.
translator The steps are left implicit by the kaumudī and are the translator's: nuṭ, being ṭ-marked, is placed at the beginning of the affix (SK 36); bhṛ + nga → bhṛṅga, the n becoming anusvāra (SK 123) and then ṅ (SK 124); kit blocks guṇa of ṛ.

उ123 · Uṇ 9.1.123

शृणातेर्ह्रस्वश्च ॥ उ१२३ ॥

śṛṇāterhrasvaśca

śṛṇāter hrasvaś ca — After śṝ (śṛṇāti) [the affix gan comes, kit and with the augment nuṭ — carried forward (anuvṛtti) from uṇādi 120 (gan gamyadyoḥ) and uṇādi 122 (bhṛñaḥ kinnuṭ ca), per TB], and [the root's vowel] is shortened.

Rule. After śṝ, gan comes, kit and with nuṭ, and the root vowel is shortened (the Tattvabodhinī).

Forms. śṛṅga.

Siddhānta-kaumudī

शृङ्गम् ।

śṛṅgam [from śṝ 'to injure' (hiṃsāyām): the root vowel is shortened, śṝ → śṛ; gan follows with nuṭ at its head (n-ga), and the affix is kit, so there is no guṇa: śṛ + n-ga → śṛṅga].

translator notes

commentary TB, printed under sk.90120.t1 (pratīka śṛṇāteḥ): the root is śṝ hiṃsāyām; gan comes after it; the root is shortened, while the affix is kit and takes nuṭ. Followed: the anuvṛtti of gan, kit and nuṭ in sutra_en and the bracketed derivation rest on TB. TB then cites Medinī for the senses of śṛṅga (neuter: lordship, peak, mark, a sporting water-squirt, horn, eminence; masculine: kūrcaśīrṣaka; feminine śṛṅgī: viṣā, gold, a kind of fish, the ṛṣabha drug) and the Utpalinī-kośa (śṛṅga = horn, mountain top, water-engine; śṛṅgī of a kind of fish, a herb and gold). Recorded.
translator The kaumudī gives only the form. The rules behind the bracketed steps are the translator's: nuṭ is ṭit and so stands at the head of the affix (ādyantau ṭakitau, SK 36); kit blocks guṇa (kṅiti ca, SK 2217); the n before g becomes anusvāra and then ṅ (naś cāpadāntasya jhali, SK 123; anusvārasya yayi parasavarṇaḥ, SK 124).
textual The 1915 print numbers this uṇādi sūtra 131 (NSP p. 525, scan page-0535).

उ124 · Uṇ 9.1.124

गण् शकुनौ ॥ उ१२४ ॥

gaṇ śakunau

gaṇ śakunau — [After śṝ (śṛṇāti) — carried forward (anuvṛtti) from uṇādi 123, per TB] the affix gaṇ [comes, with the augment nuṭ — carried forward (anuvṛtti) from uṇādi 122, as the kaumudī states], when a bird (śakuni) [is to be denoted].

Rule. After śṝ, when a bird is meant, the affix gaṇ comes; Bhaṭṭoji says nuṭ carries on. The ṇ brings vṛddhi (SK 254, SK 70).

Forms. śār + n-ga → śārṅga "a bird". The Tattvabodhinī: śārṅga "bow" is instead a product of śṛṅga "horn".

Siddhānta-kaumudī

नुट् चेत्यनुवर्तते । शार्ङ्गः ।

'nuṭ ca' ('and nuṭ') is carried forward (anuvṛtti) [from uṇādi 122, bhṛñaḥ kinnuṭ ca]. śārṅgaḥ [a bird: śṝ + gaṇ with nuṭ at its head (n-ga); the affix being ṇit, the root vowel takes vṛddhi by aco ñṇiti (SK 254): śār + n-ga → śārṅga].

Tattvabodhinī

NSP p. 535

—गण् शकुनौ । शृणातेः शकुनौ वाच्ये गण् स्यात्तस्य नुट् । ‘अचोऽञ्णिति’ इति धातोर्वृद्धिः । शार्ङ्गः पक्षी । शार्ङ्गं धनुरिति तु शृङ्गस्य विकार इति बोध्यम्

translator notes

commentary TB, sk.90124.t1: after śṛṇāti (śṝ), when a bird (śakuni) is to be denoted, gaṇ comes and takes nuṭ; vṛddhi of the root by aco ñṇiti; śārṅgaḥ is a bird. As for śārṅgam 'the bow', it is to be understood as a product (vikāra) of śṛṅga (horn), not a formation under this sūtra. Followed: the root śṝ in sutra_en, the vṛddhi step and the sense 'bird' come from TB.
translator Which sūtra 'nuṭ ca' is drawn from is the translator's identification (the words occur in uṇādi 122, bhṛñaḥ kinnuṭ ca, and continue through uṇādi 123). The n before g becoming ṅ (SK 123, SK 124) and nuṭ standing at the head of the affix as ṭit (SK 36) are the translator's steps; uraṇ raparaḥ (SK 70) gives the r of śār.
textual The 1915 print numbers this uṇādi sūtra 132 (NSP p. 525, scan page-0535).

उ125 · Uṇ 9.1.125

मुदिग्रोर्गग्गौ ॥ उ१२५ ॥

mudigrorgaggau

mudigror gaggau — After mud and gṝ, the affixes gak and ga [respectively, per TB].

Rule. After mud and gṝ, the affixes gak and ga come, in order (the Tattvabodhinī). gak blocks guṇa; ga allows it.

Forms. mudga "a kind of crop"; gar + ga → garga "a sage".

Siddhānta-kaumudī

मुद्गः । गर्गः ।

mudgaḥ [from mud 'to rejoice' (harṣe) + gak; a kind of crop, per TB]. gargaḥ [from gṝ 'to swallow' (nigaraṇe) + ga, with guṇa: gar + ga → garga; a particular sage, per TB].

Tattvabodhinī

NSP p. 535

—मुदिग्रोः—। मुद हर्षे, गॄ निगरणे, आभ्यां यथासंख्यं गक् ग इत्येतौ स्तः । मुद्गः सस्यभेदः । गर्गो मुनिविशेषः

translator notes

commentary TB, sk.90125.t1: mud harṣe and gṝ nigaraṇe; after these two come gak and ga respectively (yathāsaṃkhyam). mudgaḥ is a kind of crop (sasyabheda; the OCR reads satyabheda); gargaḥ is a particular sage. Followed: the 'respectively', the root senses and the meanings in brackets are TB's.
translator The operations are the translator's: gak is kit, so mud keeps its short penultimate u without guṇa (pugantalaghūpadhasya ca, SK 2189, blocked by kṅiti ca, SK 2217); gṝ takes guṇa before the non-kit ga (sārvadhātukārdhadhātukayoḥ, SK 2168), ar by uraṇ raparaḥ (SK 70).
textual The 1915 print numbers this uṇādi sūtra 133 (NSP p. 525, scan page-0535).

उ126 · Uṇ 9.1.126

अण्डन्कृसृभृवृञः ॥ उ१२६ ॥

aṇḍankṛsṛbhṛvṛñaḥ

aṇḍan kṛsṛbhṛvṛñaḥ — After kṛ, sṛ, bhṛ and vṛñ, the affix aṇḍan.

Rule. After kṛ, sṛ, bhṛ and vṛ, the affix aṇḍan comes, with guṇa.

Forms. karaṇḍa; saraṇḍa "a bird"; bharaṇḍa "master"; varaṇḍa "a disease of the mouth".

Siddhānta-kaumudī

करण्डः । सरण्डः पक्षी । भरण्डः स्वामी । वरण्डो मुखरोगः ।

karaṇḍaḥ [from ḍukṛñ 'to make': kar + aṇḍa]. saraṇḍaḥ, a bird [from sṛ 'to go']. bharaṇḍaḥ, a master (svāmin) [from bhṛñ 'to bear']. varaṇḍaḥ, a disease of the mouth [from vṛñ 'to choose'. In each the root vowel takes guṇa before aṇḍan: kṛ → kar, sṛ → sar, bhṛ → bhar, vṛ → var].

Tattvabodhinī

NSP p. 535–536

—अण्डन्—। डुकृञ् करणे, सृ गतौ, भृञ् भरणे, वृञ् वरणे । ‘करण्डो मधुकोशासिकारण्डेषु ललाटके’ इति मेदिनी । ‘वरण्डोऽप्यन्तरावेदौ समूहमुखरोगयोः’ इति विश्वमेदिन्यौ । वाहुलकात्—। तॄ प्लवनतरणयोरपि । ‘तरण्डो वडिशीसूत्रबद्धकाष्ठादिके प्लवे’ इति मेदिनी ॥—शॄदॄ—। शॄ हिंसायाम्, दृ विदारणे, भस भर्त्सनदीप्त्योः । ‘शरत् स्त्री वत्सरेऽप्यृतौ । दरत्स्त्रियां प्रपाते च भयपर्वतयोरपि । भसत् स्त्री भास्वरे योनौ’ इति मेदिनी । ‘उवे अम्बसुलाभिकै’ इति मन्त्रव्याख्यायां भसद्भग इति वेदभाष्यं, ‘जाघन्यां पत्नीः संयाजयन्ति भसद्वीर्या हि स्त्रियः’ इत्यत्र भसज्जघनमिति व्याख्यातारः ॥—दृणातेः—। दृ विदारणे । ‘दृषन्निष्पेषणशिलापट्टप्रस्तरयोः स्त्रियाम्’ इति मेदिनी

translator notes

commentary TB, sk.90126.t1 (pratīka aṇḍan): the roots are ḍukṛñ karaṇe, sṛ gatau, bhṛñ bharaṇe, vṛñ varaṇe; followed in the bracketed root senses. TB cites Medinī for karaṇḍa (honeycomb, sword, the kāraṇḍa duck, and a fourth sense the scan prints as lalāṭaka) and Viśva and Medinī for varaṇḍa (also the space within the vedi, a multitude, and a disease of the mouth). TB adds that by bahulam (bāhulakāt, i.e. by the bahulam of SK 3169, uṇādayo bahulam) aṇḍan also comes after tṝ plavana-taraṇayoḥ, giving taraṇḍa, which Medinī glosses as a float of wood or the like tied to a fishing line. Recorded; the kaumudī does not give taraṇḍa.
translator The guṇa steps (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) are the translator's. The final n of aṇḍan is an it-letter (halantyam, SK 1); as nit the formation would have initial udātta (ñnity ādir nityam, SK 3686). Neither the kaumudī nor TB states this.
textual The 1915 print numbers this uṇādi sūtra 134 (NSP p. 525, scan page-0535).

उ127 · Uṇ 9.1.127

शॄदॄभसोऽदिः ॥ उ१२७ ॥

śṝdṝbhaso'diḥ

śṝdṝbhaso 'diḥ — After śṝ, dṝ and bhas, the affix adi.

Rule. After śṝ, dṝ and bhas, the affix adi comes, with guṇa.

Forms. śarat; darat "heart; bank"; bhasat "the hinder part".

Siddhānta-kaumudī

शरत् । दरद्धृदयकूलयोः । भसज्जघनम् ।

śarat [from śṝ 'to injure' + adi, with guṇa: śar + ad]. darat [from dṝ 'to tear', likewise dar + ad], in [the senses] heart and bank. bhasat, the hinder part (jaghana) [from bhas 'to chide, to shine': bhas + ad].

translator notes

commentary TB, printed under sk.90126.t1 (pratīka śṝd…): the roots are śṝ hiṃsāyām, dṝ vidāraṇe, bhas bhartsana-dīptyoḥ; followed in the bracketed root senses. TB cites Medinī: śarat (feminine) also the year as well as the season; darat (feminine) also a precipice, fear and a mountain; bhasat (feminine) in [the senses] bhāsvara and yoni (the scan seems to read bhāsvare; the OCR has bhāsareḥ). It adds that in explaining the mantra 'uve ambasulābhike' the Vedabhāṣya glosses bhasat as bhaga, and that on 'jāghanyāṃ patnīḥ saṃyājayanti bhasadvīryā hi striyaḥ' the commentators explain bhasat as jaghana. Recorded; the English keeps the kaumudī's own senses.
translator The i of adi does not appear in the forms (śarat, darat, bhasat); the guṇa steps (SK 2168, SK 70) are the translator's. 'darad dhṛdaya-' in the Sanskrit is darat + hṛdaya in sandhi.
textual The 1915 print numbers this uṇādi sūtra 135 (NSP p. 525, scan page-0535); its kaumudī runs onto NSP p. 526 (scan page-0536).

उ128 · Uṇ 9.1.128

दृणातेर्दृग् ह्रस्वश्च ॥ उ१२८ ॥

dṛṇāterdṛg hrasvaśca

dṛṇāter dṛg hrasvaś ca — After dṝ (dṛṇāti) [the affix adi comes], with [the augment ṣuk] and shortening [of the root vowel].

Rule. After dṝ "to tear", adi comes, with an augment ṣ and the vowel shortened.

Forms. dṛ-ṣ-ad → dṛṣat; the Tattvabodhinī: "a grinding-stone".

Watch out. Our text and the 1915 print read dṛg, which gives nothing. The form needs ṣuk, as in uṇādi 135; the source is not emended.

Siddhānta-kaumudī

दृषत् ।

dṛṣat [from dṝ 'to tear': dṝ shortened to dṛ, + ṣ + ad → dṛṣat].

translator notes

commentary TB, printed under sk.90126.t1 (pratīka dṛṇāteḥ; the OCR garbles it): the root is dṝ vidāraṇe, and Medinī gives dṛṣat (feminine) for a grinding-slab of stone (niṣpeṣaṇa-śilāpaṭṭa) and a stone (prastara). Followed for the root sense. TB says nothing about the augment.
textual Ours, the 1915 print (NSP p. 526, scan page-0536, as far as the scan can be read) and the TEI text all read 'dṛṇāter dṛg hrasvaś ca'. 'dṛg' yields nothing in the derivation, while the form dṛṣat needs an augment ṣ, as in bhiyaḥ ṣuk hrasvaś ca (uṇādi 135, bhiṣak). A reading with ṣug (dṛṇāteḥ ṣug ghrasvaś ca) may be expected. The English supplies the augment ṣuk in brackets. The source is not emended; this is for Ajai's print check.
translator That the affix is adi, carried forward from uṇādi 127 (śṝdṝbhaso 'diḥ), is the translator's inference from the form; neither the kaumudī nor TB states it. TB's 'adeḥ' on the next sūtra (uṇādi 129) shows adi still running there. The bracketed steps are the translator's; why dṛ takes no guṇa is not explained by the kaumudī or TB.
textual The 1915 print numbers this uṇādi sūtra 136 (NSP p. 526, scan page-0536).

उ129 · Uṇ 9.1.129

त्यजितनियजिभ्यो डित् ॥ उ१२९ ॥

tyajitaniyajibhyo ḍit

tyajitaniyajibhyo ḍit — After tyaj, tan and yaj, [the affix adi — carried forward (anuvṛtti) from uṇādi 127, as TB's 'adeḥ' shows — comes, and it is] ḍit.

Rule. After tyaj, tan and yaj, adi comes and is ḍit, so the ṭi is lost (SK 316).

Forms. tyad; tad; yad. They belong to the sarvādi list of pronouns (SK 213).

Siddhānta-kaumudī

त्यद् । तद् । यद् । सर्वादयः ।

tyad, tad, yad [from tyaj 'to abandon', tanu 'to extend' and yaj 'to worship': because adi is ḍit, the ṭi of the base (the final vowel with what follows it: aj, an, aj) is dropped: ty + ad → tyad, t + ad → tad, y + ad → yad]. [These are] in the sarva-ādi list [the sarvanāmans of sarvādīni sarvanāmāni, SK 213].

Tattvabodhinī

NSP p. 536

—त्यजि—। त्यज हानौ, तनु विस्तारे, यज देवपूजादौ ॥—त्यदित्यादि । अदेर्डित्त्वाट्टिलोपः ॥—एतेः—। इण् गतौ अस्माददिस्तस्य तुटि गुणः । एतद्

translator notes

commentary TB, sk.90129.t1: the roots are tyaj hānau, tanu vistāre, yaj devapūjādau; and on tyad etc.: because adi is ḍit, the ṭi is dropped (aderḍitvāṭ ṭilopaḥ; the OCR reads -jitvādilopaḥ). Followed: the anuvṛtti of adi, the root senses and the ṭi-lopa step come from TB.
translator TB names no rule for the ṭi-lopa; the deletion is that of ṭeḥ (SK 316), which applies to a ḍit affix. Identifying SK 316 and the SK 213 reference for 'sarvādayaḥ' are the translator's.
textual The 1915 print numbers this uṇādi sūtra 137 (NSP p. 526, scan page-0536).

उ130 · Uṇ 9.1.130

एतेस्तुट् च ॥ उ१३० ॥

etestuṭ ca

etes tuṭ ca — After iṇ (eti) [the affix adi comes — per TB], and [it takes] the augment tuṭ.

Rule. After iṇ "to go", adi comes (the Tattvabodhinī), and the affix takes the augment tuṭ (t) at its head. The root takes guṇa, so this adi is not ḍit.

Forms. e + tad → etad.

Siddhānta-kaumudī

एतद् ।

etad [from iṇ 'to go': i + adi with tuṭ at its head (t-ad); the root vowel takes guṇa: e + tad → etad].

translator notes

commentary TB, printed under sk.90129.t1 (pratīka eteḥ): the root is iṇ gatau; adi comes after it; with tuṭ added to that affix, guṇa [of the root]; etad. Followed: the affix adi in sutra_en and the bracketed steps are TB's.
translator Because TB gives guṇa, the ḍit of uṇādi 129 is evidently not carried into this sūtra; this is the translator's inference. Placing tuṭ at the head of the affix (ādyantau ṭakitau, SK 36) and guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168) are likewise the translator's.
textual The 1915 print numbers this uṇādi sūtra 138 (NSP p. 526, scan page-0536).

उ131 · Uṇ 9.1.131

सर्तेरटिः ॥ उ१३१ ॥

sarteraṭiḥ

sarter aṭiḥ — After sṛ (sarati), the affix aṭi.

Rule. After sṛ "to go", the affix aṭi comes, with guṇa.

Forms. saraṭ "wind; cloud". The Veda commentary explains saraḍbhyaḥ as "honey-bees".

Watch out. Our text prints saraṭbhyaḥ; the 1915 print has the correct saraḍbhyaḥ.

Siddhānta-kaumudī

सरट् स्याद्वातमेघयोः । वेदभाष्ये तु याभिः कृशानुमिति मन्त्रे सरट्भ्यो मधुमक्षिकाभ्य इति व्याख्यातम् ।

saraṭ [from sṛ 'to go' + aṭi, with guṇa: sar + aṭ] is [used] in [the senses] wind and cloud. But in the Vedabhāṣya, on the mantra yābhiḥ kṛśānum…, [the word] saraḍbhyaḥ is explained as madhumakṣikābhyaḥ, '[for/from] the honey-bees'.

Tattvabodhinī

NSP p. 536

—सर्तेः—। सृ गतौ ॥—लङ्घेः—। लघि शोषणे

translator notes

commentary TB, sk.90131.t1: the root is sṛ gatau. Followed for the root sense; TB says nothing more on this sūtra.
textual Ours reads saraṭbhyaḥ, a raw ṭ + bhyaḥ form without jaśtva. The 1915 print (NSP p. 526, scan page-0536) and Wikisource read saraḍbhyaḥ, the correct form (jhalāṃ jaśo 'nte, SK 84), and the English follows it. (Collation row, batch03.) The scan also seems to print the headword with final ḍ (saraḍ, and laghaḍ in uṇādi 132), where ours has saraṭ. Both are correct forms at a pause (vāvasāne, SK 206), so the English keeps ours.
translator The i of aṭi does not appear in the form; the guṇa step (SK 2168, SK 70) is the translator's. The mantra beginning yābhiḥ kṛśānum is apparently Ṛgveda 1.112.21, which contains saraḍbhyaḥ; the kaumudī does not name it.
textual The 1915 print numbers this uṇādi sūtra 139 (NSP p. 526, scan page-0536).

उ132 · Uṇ 9.1.132

लङ्घेर्नलोपश्च ॥ उ१३२ ॥

laṅghernalopaśca

laṅgher nalopaś ca — After laghi (laṅgh) [the affix aṭi comes], and [the root's] n is dropped.

Rule. After laṅgh, aṭi comes, and the n is lost.

Forms. laghaṭ "wind".

Siddhānta-kaumudī

लघट् वायुः ।

laghaṭ, wind [from laghi, which TB glosses 'to dry up' (śoṣaṇe): laṅgh, with its n dropped, + aṭ → laghaṭ].

translator notes

commentary TB, printed under sk.90131.t1 (pratīka laṅgheḥ): the root is laghi śoṣaṇe. Followed for the root sense.
translator That aṭi is carried forward from uṇādi 131 (sarter aṭiḥ) is the translator's inference from the form; the kaumudī and TB do not state it. laghi is idit, so it has the nasal (idito num dhātoḥ, SK 2262) that this sūtra removes; this explanation is also the translator's.
textual The 1915 print numbers this uṇādi sūtra 140 (NSP p. 526, scan page-0536).

उ133 · Uṇ 9.1.133

पारयतेरजिः ॥ उ१३३ ॥

pārayaterajiḥ

pārayater ajiḥ — After pāri (pārayati), the affix aji.

Rule. After pāri, the affix aji comes. The ṇi is lost and the j becomes a velar (the Tattvabodhinī).

Forms. pārak "gold".

Siddhānta-kaumudī

पारक् सुवर्णम् ।

pārak, gold [from pāra 'to complete an act' (karmasamāptau, curādi), i.e. pāri with ṇic, + aji: ṇic is dropped and the j becomes a guttural (kutva): pār + aj → pārag → pārak].

Tattvabodhinī

NSP p. 536

—पारयतेः—। पार तीर कर्मसमाप्तौ चुरादिः ॥—पारगिति । णिलोपः कुत्वम्

translator notes

commentary TB, sk.90133.t1: the root is pāra (with tīra) karmasamāptau, of the curādi class. TB's pratīka reads pārag, where the kaumudī has pārak; it explains that ṇi is dropped (ṇilopaḥ) and kutva applies (kutvam; the OCR reads kulam). Followed for the root, the ṇi-lopa and the kutva. The kaumudī's pārak is kept; it is the same form with voiceless final at a pause.
translator The rules are the translator's identification: ṇer aniṭi (SK 2313) for the loss of ṇic, coḥ kuḥ (SK 378) for kutva, then jaśtva (SK 84) and optional cartva at a pause (vāvasāne, SK 206) for g/k. The i of aji does not appear in the form.
textual The 1915 print numbers this uṇādi sūtra 141 (NSP p. 526, scan page-0536).

उ134 · Uṇ 9.1.134

प्रथः कित्संप्रसारणं च ॥ उ१३४ ॥

prathaḥ kitsaṃprasāraṇaṃ ca

prathaḥ kit saṃprasāraṇaṃ ca — After prath [the affix] is kit, and saṃprasāraṇa [of the root] also takes place.

Rule. After prath, the affix (evidently aji) is kit, and the root takes saṃprasāraṇa (SK 330).

Forms. pṛthak. It is an indeclinable because it is read in the svarādi list (SK 447).

Siddhānta-kaumudī

पृथक् । स्वरादिपाठादव्ययत्वम् ।

pṛthak "separately" [from prath "to become famous" (pratha prakhyāne)]. It is an indeclinable (avyaya) because it is read in the svarādi list [by svarādinipātam avyayam, SK 447].

Tattvabodhinī

NSP p. 536

—प्रथेः—। प्रथ प्रख्याने ॥—भियः—। ञिभी भये ॥—युष्यसि—। असु क्षेपणे ॥—अर्तिस्तु—। ऋ गतौ, ष्टुञ् स्तुतौ, षुञ् अभिषवे, हु दानादनयोः, सृ गतौ, धृञ् धारणे, क्षि क्षये, टुक्षु शब्दे, भा दीप्तौ, या प्रापणे, वा गतिगन्धनयोः । पद गतौ, णीञ् प्रापणे, ‘सोमस्तुहिनदीधितौ । वानरे च कुवेरे च पितृदेवे समीरणे । वसुप्रभेदे कर्पूरे नीरे सोमलतौषधौ’ इति मेदिनी ॥—होम इति । देवतोद्देशेन हविःप्रक्षेपः । ‘धर्मोऽस्त्री पुण्यअचारे स्वभावोपमयोः क्रतौ । अहिंसोपनिषन्न्याये ना धनुर्यमसोमपे’ इति च । ‘धर्मः पुण्ये यमे न्याये स्वभावाचारयोः क्रतौ’ इति विश्वः । ‘क्षौमं पट्टे दुकूलेऽस्त्री क्षौमं वल्कलजांशुके । शणजेऽतसिजे’ इति मेदिनी । ‘भामः क्रोधे रवौ दीप्तौ’ इति च । ‘यामस्तु पुं संप्रहरे संयमेऽपि प्रकीर्तितः’ इति च । ‘वामं धने पुंसि हरे कामदेवे पयोधरे । लघुप्रतीपसव्येषु त्रिषु नार्या स्त्रियामथ । वामी शृगाली वडवा रासभीकरभीषु च' इति । 'पद्मोऽस्त्री पद्मके व्यूहनिधिसंख्यान्तरेऽम्बुजे । ना नागे' इति च मेदिनी ॥—यक्ष पूजायामिति । अयमन्तस्थादिः । मनिन्प्रत्यये तु नकारान्तः शब्दः । 'क्षयः शोषश्च यक्ष्मा च' इत्यमरः । 'राजयक्ष्मेव रोगाणाम्' इति माघः । 'यक्ष्मणापि परिहाणिराययौ' इति रघुः । अत्र जकारयकारयोर्भेदाग्रहेण जक्षभक्षहसनयोरित्युज्ज्वलदत्तेनोपन्यस्तम् । तन्न । तस्य चवर्गतृतीयादित्वात् । अत एव 'अक्षीभ्यां ते नासिकाभ्यां कर्णाभ्यां चुबुकादधि । यक्ष्मं सर्वस्मात्' इति मन्त्रे यक्ष्मशब्दस्यान्तःस्थादित्वम् । 'जक्षन् क्रीडन् रममाण' इत्यादिमन्त्रे तु जक्षच्छब्दस्य चवर्गतृतीयादित्वं वेदभाष्यकृतो व्याचख्युः । 'नेमः कीलेऽवधौ गर्ते प्राकारे कैतवेपि च' इति मेदिनी । 'नेमस्त्वर्धे प्राकारगर्तयोः । अवधौ कैतवे च' इति हेमचन्द्रः

translator notes

textual The 1915 print numbers this uṇādi sūtra 142 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean).
commentary TB, sk.90134.t1 (NSP p. 526, scan page-0536): pratīka 'pratheḥ' (the sūtra reads 'prathaḥ'), glossed 'pratha prakhyāne'. Followed in the bracketed root and sense.
translator No commentator names the affix. It is presumably aji, the affix of the preceding sūtra pārayater ajiḥ (uṇādi 133), of which this sūtra makes it kit: prath + aj → saṃprasāraṇa of r to ṛ, the following a merging into it (saṃprasāraṇāc ca, SK 330) → pṛthaj → j to a velar (coḥ kuḥ, SK 378) and voiceless at the pause (vāvasāne, SK 206) → pṛthak. These steps are the translator's; the kaumudī gives only the form. The bracketed '[the affix]' in sutra_en is likewise the translator's.
translator The gloss 'separately' is the translator's; the kaumudī gives no meaning. The rule number for svarādi is the translator's identification of the rule meant by 'svarādipāṭhāt'.

उ135 · Uṇ 9.1.135

भियः षुक् ह्रस्वश्च ॥ उ१३५ ॥

bhiyaḥ ṣuk hrasvaśca

bhiyaḥ ṣuk hrasvaś ca — After bhī [the affix comes], with the augment ṣuk, and a short vowel [replaces the root's ī].

Rule. After bhī "to fear", the affix comes with the augment ṣuk (ṣ, at the root's end, SK 36), and the ī is shortened.

Forms. bhi-ṣ-aj → bhiṣak "physician".

Siddhānta-kaumudī

भिषक् ।

bhiṣak "physician" [from bhī "to fear" (ñibhī bhaye)].

translator notes

textual The 1915 print numbers this uṇādi sūtra 143 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean).
commentary TB, printed under sk.90134.t1 (NSP p. 526, scan page-0536): pratīka 'bhiyaḥ' (OCR 'miyaḥ'), glossed 'ñibhī bhaye' (OCR 'vibhī'; the scan reads ñibhī). Followed in the bracketed root and sense.
translator No commentator names the affix; it is presumably aji, carried on from pārayater ajiḥ (uṇādi 133) through uṇādi 134. The derivation is the translator's: ṣuk (u for pronunciation, k it) is a kit augment and so is added at the end of the base (ādyantau ṭakitau, SK 36); bhī shortened → bhi + ṣ + aj → bhiṣaj → j to a velar (coḥ kuḥ, SK 378), voiceless at the pause (vāvasāne, SK 206) → bhiṣak. The kaumudī gives only the form; the gloss 'physician' is also the translator's.

उ136 · Uṇ 9.1.136

युष्यसिभ्यां मदिक् ॥ उ१३६ ॥

yuṣyasibhyāṃ madik

yuṣyasibhyāṃ madik — After yuṣ and as, the affix madik comes.

Rule. After yuṣ (a sautra root) and as "to throw", the affix madik comes. Its k blocks guṇa.

Forms. yuṣmad; asmad: the bases of tvam and aham.

Siddhānta-kaumudī

युष् सौत्रो धातुः । युष्मद् । अस्मद् । त्वम् । अहम् ।

yuṣ is a sautra root (one stated in a sūtra, not in the Dhātupāṭha). [From yuṣ:] yuṣmad; [from as "to throw" (asu kṣepaṇe):] asmad — [the bases of] tvam "you" and aham "I".

translator notes

textual The 1915 print numbers this uṇādi sūtra 144 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean).
commentary TB, printed under sk.90134.t1 (NSP p. 526, scan page-0536): 'yuṣyasi — asu kṣepaṇe': TB takes the 'asi' of the sūtra as the root asu 'to throw'. Followed in the bracketed root and sense; TB says nothing of yuṣ beyond the kaumudī.
translator The kaumudī juxtaposes 'yuṣmad, asmad' and 'tvam, aham' without a connecting word; the English takes tvam and aham as the familiar forms built on these two bases. madik: the k is it (so the affix is kit and no guṇa replaces the u of yuṣ, by kṅiti ca, SK 2217) and the i is for pronunciation; this analysis is the translator's.
translator That TB's gloss asu kṣepaṇe sets aside the root as 'to be' (asa bhuvi) is the translator's inference; TB names only asu kṣepaṇe.

उ137 · Uṇ 9.1.137

अर्तिस्तुसुहुसृधृभिक्षुभायावापदियक्षिनीभ्यो मन् ॥ उ१३७ ॥

artistusuhusṛdhṛbhikṣubhāyāvāpadiyakṣinībhyo man

artistusuhusṛdhṛbhikṣubhāyāvāpadiyakṣinībhyo man — After ṛ (arti), stu, su, hu, sṛ, dhṛ, kṣi, kṣu, bhā, yā, vā, pad, yakṣ and nī, the affix man comes.

Rule. After fourteen roots, ṛ, stu, su, hu, sṛ, dhṛ, kṣi, kṣu, bhā, yā, vā, pad, yakṣ and nī, the affix man comes, with guṇa.

Forms. arma "an eye disease"; stoma "a collection"; soma; homa; sarma "going"; dharma; kṣema "welfare"; kṣoma, with prajñādi aṇ kṣauma; bhāma "the sun"; yāma; vāma "beautiful; wicked"; padma; yakṣma "the king of diseases"; nema.

Watch out. Our text and the 1915 print name bhi in the sūtra. The example kṣema and the Tattvabodhinī's root list need kṣi.

Siddhānta-kaumudī

एभ्यश्चतुर्दशभ्यो मन् । अर्मश्चक्षूरोगः । स्तोमः सङ्घातः । सोमः । होमः । सर्मो गमनम् । धर्मः क्षेमं कुशलम् । क्षोमम् । प्रज्ञाद्यणि क्षौमं च । भाम आदित्यः । यामः । वामः शोभनदुष्टयोः । पद्मम् । यक्ष पूजायाम् । यक्ष्मो रोगराजः । नेमः ।

After these fourteen [roots] man comes. [From ṛ "to go":] armaḥ "an eye-disease"; [from stu "to praise":] stomaḥ "a collection"; [from su "to press out":] somaḥ; [from hu "to give, to eat":] homaḥ; [from sṛ "to go":] sarmaḥ "going"; [from dhṛ "to hold":] dharmaḥ; [from kṣi "to waste":] kṣemam "welfare (kuśala)"; [from kṣu "to make a sound":] kṣomam — and, with aṇ [added] by prajñādi[bhyaś ca, SK 2106], also kṣaumam. [From bhā "to shine":] bhāmaḥ "the sun"; [from yā "to go":] yāmaḥ; [from vā "to go":] vāmaḥ in the senses "beautiful" and "wicked"; [from pad "to go":] padmam; yakṣa [is the root] "to worship" (yakṣa pūjāyām): yakṣmaḥ "the king of diseases"; [from nī "to lead":] nemaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 145 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean).
textual Ours and the print (NSP p. 526, scan page-0536; collation batch03, class V) read the sūtra '…sṛdhṛbhikṣubhā…', naming bhi; Wikisource has a garbled '…sṛdhukṣikṣu…'. The kaumudī's example kṣemam needs kṣi, no example from bhi is given, and TB lists 'kṣi kṣaye, ṭukṣu śabde' with no bhi; so '…dhṛkṣikṣu…' is the expected reading. sutra_en keeps the transmitted pratīka and renders kṣi. Mūla question for Ajai's printed copy.
commentary TB, printed under sk.90134.t1 (NSP p. 526, scan page-0536) gives the roots: ṛ gatau, ṣṭuñ stutau, ṣuñ abhiṣave, hu dānādanayoḥ, sṛ gatau, dhṛñ dhāraṇe, kṣi kṣaye, ṭukṣu śabde, bhā dīptau, yā prāpaṇe, vā gatigandhanayoḥ, pada gatau, ṇīñ prāpaṇe (yakṣ being glossed by the kaumudī itself). Followed in sutra_en and in the bracketed roots of k1, with short senses.
commentary TB, sk.90134.t1: homa = casting an oblation with a deity in view (devatoddeśena haviḥprakṣepaḥ); it also cites kośa senses for soma (moon, Kubera, the soma plant, camphor, water and others), dharma, kṣauma (linen, fine cloth), bhāma (anger, sun, light), yāma (a watch of the night, restraint), vāma, padma and nema (peg, limit, pit, rampart, deceit; Hemacandra: half). Recorded; the English gives only the kaumudī's senses.
commentary TB, sk.90134.t1, on 'yakṣa pūjāyām': this root begins with a semivowel (y); with the affix manin instead, the word is an n-stem (yakṣman: Amara 'kṣayaḥ śoṣaś ca yakṣmā ca', Māgha, Raghuvaṃśa). Ujjvaladatta, not distinguishing j and y, proposed jakṣa 'to eat, laugh'; TB rejects this, as that root begins with j, citing the mantra 'yakṣmaṃ sarvasmāt' for y. Followed in rendering the root as yakṣ.
translator The short root senses in brackets are from TB's list (for yakṣ, from the kaumudī). guṇa of the root vowel before man (ar, sto, so, ho, sar, dhar, kṣe, kṣo, ne; by sārvadhātukārdhadhātukayoḥ, SK 2168) is implied by the forms; the kaumudī does not state it. The sense 'king of diseases' is consumption.

उ138 · Uṇ 9.1.138

जहातेः सन्वदालोपश्च ॥ उ१३८ ॥

jahāteḥ sanvadālopaśca

jahāteḥ sanvad ālopaś ca — After hā (jahāti) [man — carried forward (anuvṛtti) from uṇādi 137 — comes]; [that affix] is treated like san (sanvat) [and so causes reduplication], and ā is elided.

Rule. After hā "to abandon", man comes (the Tattvabodhinī). It is sanvat, so the root doubles with i in the abhyāsa (SK 2317), and the ā is lost.

Forms. hā-hā → (abhyāsa shortened, h → j) ja-hā → (i, SK 2317) ji-hā → (ā lost) jih + ma → jihma "crooked; slow". Neither Bhaṭṭoji nor the Tattvabodhinī states the shortening and the j; those steps are inferred from the form.

Siddhānta-kaumudī

जिह्मः कुटिलमन्दयोः ।

jihmaḥ [from hā "to abandon" (ohāk tyāge)], in the senses "crooked" and "slow".

Tattvabodhinī

NSP p. 536–537

—जहातेः—। ओहाक् त्यागे ॥—जिह्म इति । मन्प्रत्ययस्य सन्वत्त्वाद् द्वित्वे 'सन्यतः' इतीत्वम् 'जिह्मस्तु कुटिले मन्दे क्लीबं तगरपादपे' इति मेदिनी ॥—अवतेः—। अव रक्षणादौ । 'ओं प्रश्ने स्वीकृतौ रोषे' इति विश्वः ॥—ग्रसेरा च । ग्रसु अदने । अतो मन्धातोराकारश्च । 'ग्रामः स्वरे संवसथे वृन्दे शब्दादिपूर्वके' इति विश्वः । शब्दादिपूर्वको ग्रामशब्दो वृन्दे शब्दग्रामो गुणग्राम इति यथा । 'शब्दादिपूर्वो वृन्देपि ग्रामः' इत्यमरः । संपूर्वोऽयं युद्धे । तदुक्तं 'संपूर्वः संयुगे स्मृतः' इति ॥—अविसि—। अव रक्षणादौ, षिवु तन्तुसन्ताने, षिञ् बन्धने, शुष शोषणे, एभ्यो दन्स्यात्स च कित् । ऊठादिकं पूर्ववत् । ऊमं नगरमिति 'त्वे क्रतुम्' इति मन्त्रे ऊमास्तर्पका यजमाना इति वेदभाष्यम् । टापि बाहुलकाद्ध्रस्वत्वे 'उमातसीहैमवतीहरिद्राकान्तिकीर्तिषु' इति मेदिनी । स्यूमो रश्मिरिति सूत्रम् । तन्तुरित्यन्ये । सिमः सर्वनामगणे पठितः । 'शुष्मं तेजसि सूर्ये ना' इति मेदिनी । शुष्मं बलमिति वेदभाष्यम् ॥—इषियुधि—। इष गतिहिंसादानेषु । ईष गताविति केचित् । इष्मः । युध संप्रहारे, ञिइन्धी दीप्तौ, दसु उपक्षये, श्यैङ् गतौ, धूञ् कम्पने, षूञ् प्राणिगर्भविमोचने ॥—युध्म इति । 'युध्मो धनुषि संयुगे' इति मेदिनी । 'दस्मस्तु यजमाने स्यादपि चौरे हुताशने' इति च । 'त्रिषु श्यामौ हरित्कृष्णौ श्यामा स्याच्छारिवा निशा' इत्यमरः । 'इयामो वृद्धे प्रसा उस्त्वा वामिदे वृद्धवृद्धके Diviदे च कृष्णहरित्तो e अंसि स्यात्तद्विति त्रिषु ha मरीचे सिन्धुल- वणे क्लीवं स्त्री शारिवौषधौ । अप्रसूताङ्गनायां च प्रियङ्गावपि गुग्गुलौ । यमुनायां त्रियामायां कृष्णत्रिवृतिकौषधे । नीलिकायाम्’ इति मेदिनी ॥—ईर्ममिति । ईर गतौ । ‘व्रणोऽस्त्रियामीर्ममरुः क्लीबे’ इत्यमरः । बाहुलकाज्जन जनन इत्यस्मादपि । जन्मम् । रुह बीजजन्मनीति निर्देशान्मनिनन्तोऽप्यस्ति स तु नान्तः । ‘जनुर्जननजन्मानि’ इत्यमरस्तु अकारान्तनकारान्तोभयसाधारणः ॥—युजि—युजिर् योगे, रुच दीप्तौ, तिज निशाने, एभ्यो मक् कवर्गश्चान्तादेशः । ‘रुक्मं तु काञ्चने लोहे’ इति विश्वमेदिन्यौ । तिग्मं तीक्ष्णम् ॥—हन्तेः—हन हिंसागत्योरस्मान्मक् धातोर्हिरादेशश्च । ‘हिमं तुषारमलयोद्भवयोः स्यान्नपुंसकम् । शीतले वाच्यलिङ्गे’ इति मेदिनी ॥—भियः—। ञिभी भये । बिभेत्यस्मादिति विग्रहः ॥ ‘भीष्मो गाङ्गेयघोरयोः । भीमोऽम्लवेतसे घोरे शम्भौ मध्यमपाण्डवे’ इति मेदिनी ॥—घर्मः । घृ क्षरणदीप्त्योः ॥— ग्रीष्मः । ग्रसु अदने । ‘घर्मः स्यादातपे ग्रीष्मेऽप्युष्णस्वेदाम्भसोरपि’ ‘ग्रीष्म ऊष्मर्तुभेदयोः’ इति च मेदिनी ॥—प्रथेः— प्रथ प्रख्याने । षित्त्वान्ङीष् । ‘पृथिवी पृथवी पृथ्वी धरा सर्वसहा रसा’ इति शब्दार्णवः ॥—अशू प्रुषि—। अशू व्याप्तौ, लट बाल्ये, कण निमीलने, खटि काङ्क्षायाम्, विश प्रवेशने, ‘अश्वः पुंजातिभेदे च तुरगे च पुमानयम्’ इति मेदिनी । ‘अश्वः पुंभेदवाजिनोः’ इति विश्वः । ‘लट्वा करञ्जभेदे स्यात्फले वाद्ये खगान्तरे’ इति विश्वमेदिन्यौ । ‘कण्वं पापे मुनौ पुंसि’ इति मेदिनी । ‘किण्वं बीजाघसीधुषु’ इति च पठ्यते । शयनार्थिभिः काङ्क्ष्यते इति खट्वा । ‘विश्वा हातिविषायां स्त्री जगति स्यान्नपुंसकम् । न ना शुण्ठ्यां पुंसि देवप्रभेदेष्वखिले त्रिषु’ इति मेदिनी ॥—इण्—इण् गतौ । शीङ् स्वप्ने । शेवं सुखमिति वेदभाष्यम् । शेवं मेद्रमित्युज्ज्वलदत्तः ॥—सर्वनीघृष्व—। सृ गतौ, घृषु संघर्षे, रिष हिंसायाम्, लष कान्तौ, शीङ् स्वप्ने, पट गतौ, ह्वेञ् स्पर्धायां शब्दे च, ओहाक् त्यागे, इति वा । ईष शब्दे । तन्त्रशब्दोऽत्र कर्तृवाचीत्याह—अकर्तरीति

translator notes

textual The 1915 print numbers this uṇādi sūtra 146 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean).
commentary TB, sk.90138.t1 (NSP p. 526, scan page-0536): 'ohāk tyāge'; 'because the affix man is sanvat, on reduplication i [comes for the a of the abhyāsa] by sanyataḥ (SK 2317)'. Followed: TB's 'manpratyayasya sanvattvāt' supplies man in sutra_en and makes the affix man (not the base) the thing treated as sanvat, which sutra_en follows; the reduplication and i are carried in the translator note.
commentary TB, sk.90138.t1, quotes Medinī: jihma is 'crooked' and 'slow'; as a neuter, the tagara plant. Agrees with the kaumudī; recorded. (The OCR gives the pratīka and quotation as 'jihva'; the form is jihma.)
translator The derivation as the translator reads it, after TB: hā + man → sanvat reduplication hā-hā → abhyāsa shortened and its h made a palatal (j) → ja-hā → i for the abhyāsa's a by sanyataḥ (SK 2317) → ji-hā + ma → elision of ā → jihma. The kaumudī gives only the form; the shortening and j are the translator's steps.

उ139 · Uṇ 9.1.139

अवतेष्टिलोपश्च ॥ उ१३९ ॥

avateṣṭilopaśca

avateṣ ṭilopaś ca — After av (avati) [man — carried forward (anuvṛtti) from uṇādi 137 — comes], and [its] ṭi is elided.

Rule. After av "to protect", man comes, and the ṭi of the affix is lost, leaving m. ūṭh replaces the v and the a (SK 2654); the two ū merge, and guṇa follows. The word is an indeclinable as a svarādi word (SK 447).

Forms. av + m → ū-ū-m → ūm → om, "it protects".

Watch out. The ṭi lost is the affix's, not the root's; otherwise the sūtra would just say ḍit. Bhaṭṭoji rejects Ujjvaladatta's view that om is indeclinable as a cādi word.

Siddhānta-kaumudī

मन्प्रत्ययस्यायं टिलोपो न प्रकृतेः । अन्यथा डिदित्येव ब्रूयात् । ज्वरत्वर- {SK 2654} इति ऊठौ । तयोर्दीर्घे कृते गुणः । चादिपाठादव्ययत्वमित्युज्ज्वलदत्तस्तन्न । तेषामसत्त्वार्थत्वात् । वस्तुतस्तु स्वरादिपाठादव्ययत्वम् । अवतीति ओम् ।

This elision of the ṭi is of the affix man, not of the base (prakṛti); otherwise [the author] would simply have said "ḍit". [So av + m.] By jvaratvara… (SK 2654) two ūṭh [replace the v and the penultimate a]. When the two have been made one long [ū], guṇa [replaces it]: av + m → ū + ū + m → ūm → om. Ujjvaladatta says that its being an indeclinable (avyaya) is due to its being read in the cādi list; that is not right, because those [cādi words are such only] in senses that are not a substance (asattva). In reality its being an indeclinable is due to its being read in the svarādi list. "It protects" (avati): om.

translator notes

textual The 1915 print numbers this uṇādi sūtra 147 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean; the OCR's 'śū-yāt' is brūyāt on the scan).
commentary TB, printed under sk.90138.t1 (NSP p. 526, scan page-0536): 'ava rakṣaṇādau' (av 'to protect' and the rest), and Viśva: 'om in question, assent and anger'. Followed: 'it protects' renders avati in the root's protecting sense. The kośa senses are recorded only.
translator 'Otherwise he would have said ḍit': a ḍit affix by itself elides the ṭi of the base (ṭeḥ, SK 316), so an express ṭilopa would be pointless if it were the base's. The arrow chain is the translator's layout of the steps the kaumudī names (ūṭh for v and upadhā by SK 2654, merger to one long ū, guṇa). 'Those … not a substance' renders 'teṣām asattvārthatvāt', which rests on cādayo 'sattve (SK 20): the cādi words are nipātas only when they do not denote a substance. The kaumudī does not spell out why that excludes om; svarādi status (svarādinipātam avyayam, SK 447) carries no such condition.

उ140 · Uṇ 9.1.140

ग्रसेरा च ॥ उ१४० ॥

graserā ca

graserā ca — After gras [man — carried forward (anuvṛtti) from uṇādi 137 — comes], and ā [is substituted in the root].

Rule. After gras "to eat", man comes (the Tattvabodhinī), and ā replaces the root's final s (SK 42), merging with the a (SK 85).

Forms. grāma.

Siddhānta-kaumudī

ग्रामः ।

grāmaḥ "village" [from gras "to eat" (grasu adane)].

translator notes

textual The 1915 print numbers this uṇādi sūtra 148 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean).
commentary TB, printed under sk.90138.t1 (NSP p. 526, scan page-0536; OCR 'prasera ca … prasu'): 'grasu adane. ato man, dhātor ākāraś ca' — 'after this [root] man, and ā for the root'. Followed: TB's statement supplies man in sutra_en and the root and sense in k1.
commentary TB, sk.90138.t1: Viśva gives grāma in the senses musical scale (svara), dwelling (saṃvasatha) and, after words such as śabda, a group (śabdagrāma, guṇagrāma; so also Amara); with sam it means battle (saṃgrāma). Recorded; the kaumudī gives no sense.
translator The gloss 'village' is the translator's: neither the kaumudī nor TB gives it (TB's Viśva line has svara, saṃvasatha 'dwelling' and vṛnda 'group'); it is the ordinary sense of grāma.
translator TB says only 'ā of the root'. That the ā replaces the root's final s (alo 'ntyasya, SK 42) and merges with the preceding a (akaḥ savarṇe dīrghaḥ, SK 85) — gras + man → gra + ā + ma → grāma — is the translator's inference from the form.

उ141 · Uṇ 9.1.141

अविसिविसिशुषिभ्यः कित् ॥ उ१४१ ॥

avisivisiśuṣibhyaḥ kit

avisivisiśuṣibhyaḥ kit — After av, siv, si and śuṣ [man — carried forward (anuvṛtti) from uṇādi 137 — comes, and it] is kit.

Rule. After av, siv, si and śuṣ, man comes (the Tattvabodhinī) and is kit, so there is no guṇa. av takes ūṭh (SK 2654); siv takes ū for its v (SK 2561).

Forms. ūma "town"; syūma "a ray (or cord)"; sima "all"; śuṣma "fire; nearness".

Watch out. Our text and the 1915 print read -samīpayoḥ ("nearness"); Wikisource reads -samīrayoḥ ("wind").

Siddhānta-kaumudī

ऊमं नगरम् । स्यूमो रश्मिः । सिमः सर्वः । शुष्ममग्निसमीपयोः ।

[From av "to protect":] ūmam "town"; [from siv "to sew":] syūmaḥ "a raśmi (ray, or cord)"; [from si "to bind":] simaḥ "all"; [from śuṣ "to dry":] śuṣmam in the senses "fire" and "nearness".

translator notes

textual The 1915 print numbers this uṇādi sūtra 149 (NSP p. 526, scan page-0536). Kaumudī = print (collation batch03: clean).
commentary TB, printed under sk.90138.t1 (NSP p. 526, scan page-0536): 'ava rakṣaṇādau, ṣivu tantusantāne, ṣiñ bandhane, śuṣa śoṣaṇe; ebhyo man syāt sa ca kit' (OCR 'dan syāt'). Followed: TB supplies man and the roots in sutra_en and k1.
commentary TB, sk.90138.t1: 'ūṭhādikaṃ pūrvavat' — ūṭh and the rest for ūma as before [in om, uṇādi 139]. In the mantra 'tve kratum' the Vedabhāṣya takes ūmāḥ as 'gratifiers, sacrificers'; with ṭāp and shortening by bāhulaka, umā (Medinī). 'syūmo raśmir iti sūtram; tantur ity anye' — '"syūma is raśmi": sūtram; others: thread (tantu)'. sima is read in the sarvanāma list. Medinī: 'śuṣma, neuter, lustre; masculine, the sun'; Vedabhāṣya: śuṣma = strength. Recorded; the English keeps raśmi with both its senses and keeps the kaumudī's senses for śuṣma.
translator Steps implied, not stated: man being kit, no guṇa (kṅiti ca, SK 2217). ūma: av + m → ūṭh for v and upadhā (SK 2654) → ūm (as in uṇādi 139, but without guṇa). syūma: ūṭh for the v of siv before the nasal (cchvoḥ śūḍ anunāsike ca, SK 2561), then i → y → syūm. sima: si + m. TB's 'iti sūtram' may mean that raśmi here is 'string' (sūtra), or that this is the sūtra-[vṛtti]'s gloss; hence raśmi is left with both its senses. 'Nearness' (samīpa) is an unusual sense for śuṣma; the print agrees with ours, so it is kept.
textual Ours reads 'śuṣmam agnisamīpayoḥ' ('fire and nearness'), and so does the 1915 print (NSP p. 526, scan page-0536, read at zoom). Wikisource (uttara-3/0164) reads 'śuṣmam agnisamīrayoḥ' ('fire and wind'), which is the sense one expects for śuṣma; samīpayoḥ may be a slip shared by ours and the print. The English follows ours and the print. Mūla reading, for the Print Check.

उ142 · Uṇ 9.1.142

इषियुधीन्धिदसिश्याधूसूभ्यो मक् ॥ उ१४२ ॥

iṣiyudhīndhidasiśyādhūsūbhyo mak

iṣiyudhīndhidasiśyādhūsūbhyo mak — After iṣ, yudh, indh, das, śyā, dhū and sū, the affix mak comes.

Rule. After iṣ, yudh, indh, das, śyā, dhū and sū, the affix mak comes. indh loses its n (SK 415). By bāhulaka, after īr too.

Forms. iṣma "Kāma; spring" (reading īṣi: īṣma); yudhma "arrow; warrior"; idhma "fuel-stick"; dasma "sacrificer"; śyāma; dhūma; sūma "the sky"; īrma "wound".

Siddhānta-kaumudī

इष्मः कामवसन्तयोः । ईषीति पाठे दीर्घादिः । युध्मः शरो योद्धा च । इध्मः समित् । दस्मो यजमानः । श्यामः धूमः । सूमोऽन्तरिक्षम् । बाहुलकादीर्मं व्रणः ।

[From iṣ:] iṣmaḥ in the senses "Kāma (the god of love)" and "spring". Where the reading [of the sūtra] is īṣi, [the word] begins with a long vowel [: īṣmaḥ]. [From yudh "to fight":] yudhmaḥ "arrow" and "warrior"; [from indh "to kindle":] idhmaḥ "fuel-stick (samidh)"; [from das "to waste away":] dasmaḥ "sacrificer"; [from śyā "to go":] śyāmaḥ; [from dhū "to shake":] dhūmaḥ; [from sū "to bring forth":] sūmaḥ "the sky (antarikṣa)". By bāhulaka — the bahulam of uṇādayo bahulam (SK 3169) — [from īr "to go":] īrmam "wound".

translator notes

textual The 1915 print numbers this uṇādi sūtra 150 (NSP p. 526, scan page-0536; the gloss from 'sūmo 'ntarikṣam' runs onto p. 527, scan page-0537). Kaumudī = print (collation batch03: clean).
commentary TB, printed under sk.90138.t1 (NSP p. 526, scan page-0536): 'iṣa gatihiṃsādāneṣu'; 'some [read] īṣa gatau' (scan īṣa; OCR iṣa); yudha saṃprahāre, ñiindhī dīptau, dasu upakṣaye, śyaiṅ gatau, dhūñ kampane, ṣūṅ prāṇigarbhavimocane. Followed in the bracketed roots and senses; TB's 'īṣa gatau' is the root of the kaumudī's alternative reading īṣi.
commentary TB, sk.90138.t1, cites Medinī for yudhma as 'bow' and 'battle' (dhanuṣi saṃyuge), against the kaumudī's 'arrow, warrior'; dasma as sacrificer, thief and fire; śyāma (Amara, Medinī) as green or dark, the śārivā plant, night and others. Recorded; the English keeps the kaumudī's senses.
commentary TB, sk.90138.t1 (this passage NSP p. 527, scan page-0537), on īrma: root 'īra gatau'; Amara 'vraṇo 'striyām īrmam aruḥ' (wound). TB goes on: 'bāhulakāj jana janana ity asmād api. janmam' — by bāhulaka also from the root jana janane: janmam, an a-stem. Then: 'ruha bījajanmanīti nirdeśān maninanto 'py asti sa tu nāntaḥ' — from the Dhātupāṭha's own wording 'ruha bījajanmani' there is also a form in manin, but that is an n-stem (janman). And Amara's 'janur jananajanmāni' fits both the a-stem and the n-stem. Followed for the root of īrma; the rest recorded.
translator mak is kit, so the root vowel takes no guṇa (kṅiti ca, SK 2217): iṣma, yudhma, dhūma, sūma. The n of indh is dropped before the kit affix (aniditāṃ hala upadhāyāḥ kṅiti, SK 415): idhma. śyaiṅ appears as śyā by ādeca upadeśe 'śiti (SK 2370). These steps are the translator's; the kaumudī gives the forms only. The sense of iṣ in iṣma is not given; TB's list heads with iṣa.

उ143 · Uṇ 9.1.143

युजिरुचितिजां कुश्च ॥ उ१४३ ॥

yujirucitijāṃ kuśca

yujirucitijāṃ kuś ca — After yuj, ruc and tij [mak — carried forward (anuvṛtti) from uṇādi 142 — comes], and a velar (ku) [replaces the root's final].

Rule. After yuj, ruc and tij, mak comes, and a velar replaces the final (the Tattvabodhinī).

Forms. yugma; rukma; tigma.

Siddhānta-kaumudī

युग्मम् । रुक्मम् । तिग्मम् ।

[From yuj "to join":] yugmam; [from ruc "to shine":] rukmam; [from tij "to sharpen":] tigmam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 151 (NSP p. 527, scan page-0537). Kaumudī = print (collation batch03: clean).
commentary TB, printed under sk.90138.t1 (NSP p. 527, scan page-0537): 'yujir yoge, ruca dīptau, tija niśāne; ebhyo mak, kavargaś cāntādeśaḥ' — after these, mak, and a velar is substituted for the final. Followed: supplies mak and 'the root's final' in sutra_en and the roots in k1.
commentary TB, sk.90138.t1: Viśva and Medinī give rukma as 'gold' and 'iron'; tigma = 'sharp'. Recorded; the kaumudī gives no senses.
translator With the velar substitution: yuj + ma → yug-ma, ruc + ma → ruk-ma, tij + ma → tig-ma; mak being kit, the short penultimate vowel takes no guṇa (kṅiti ca, SK 2217). These steps are the translator's layout.

उ144 · Uṇ 9.1.144

हन्तेर्हि च ॥ उ१४४ ॥

hanterhi ca

hanter hi ca — After han [mak — carried forward (anuvṛtti) from uṇādi 142 — comes], and hi [replaces the root].

Rule. After han, mak comes (the Tattvabodhinī), and hi replaces the root.

Forms. hi + ma → hima "frost".

Siddhānta-kaumudī

हिमम् ।

himam "frost, snow" [from han "to strike, to go" (hana hiṃsāgatyoḥ)].

translator notes

textual The 1915 print numbers this uṇādi sūtra 152 (NSP p. 527, scan page-0537). Kaumudī = print (collation batch03: clean).
commentary TB, printed under sk.90138.t1 (NSP p. 527, scan page-0537): 'hana hiṃsāgatyoḥ; asmān mak, dhātor hir ādeśaś ca' — after this, mak, and hi substituted for the root. Followed in sutra_en and k1: han + mak → hi + ma → hima.
commentary TB, sk.90138.t1, quotes Medinī: hima is neuter in the senses frost (tuṣāra) and sandalwood (malayodbhava), and takes the gender of what it qualifies in the sense 'cold'. Followed in the gloss 'frost, snow' (the kaumudī gives none); the other senses recorded.

उ145 · Uṇ 9.1.145

भियः षुग्वा ॥ उ१४५ ॥

bhiyaḥ ṣugvā

bhiyaḥ ṣug vā — After bhī [the affix comes], optionally with the augment ṣuk.

Rule. After bhī, the affix (evidently mak) comes, optionally with the augment ṣuk.

Forms. bhīma; bhī-ṣ-ma → bhīṣma.

Siddhānta-kaumudī

भीमः । भीष्मः ।

bhīma; bhīṣma [both from bhī 'to fear': without and with the augment ṣuk].

translator notes

textual The 1915 print numbers this uṇādi sūtra 153 (NSP p. 527, scan page-0537).
commentary TB, printed under sk.90138.t1: the root is ñibhī bhaye 'to fear', and the analysis is bibhety asmād iti 'that from which one fears'. It quotes the Medinī: bhīṣma = Gāṅgeya (the son of Gaṅgā) and 'terrible'; bhīma = the amlavetasa plant, 'terrible', Śambhu, and the middle Pāṇḍava. Followed in the root and its sense.
translator Neither the kaumudī nor TB names the affix here. The sūtra stands in the run that begins with iṣiyudhīndhi… mak (uṇādi 142), and TB carries mak into uṇādi 143 and 144 ('ebhyo mak', 'asmān mak'). Taking the same mak here is the translator's inference: bhī + mak → bhīma, with no guṇa because mak is k-marked (kṅiti ca, SK 2217). With ṣuk, whose k places the augment at the end of the root (ādyantau ṭakitau, SK 36): bhī + ṣ + ma → bhīṣma.

उ146 · Uṇ 9.1.146

घर्मः ॥ उ१४६ ॥

gharmaḥ

gharmaḥ — gharma [is formed by nipātana].

Rule. gharma is a nipātana: ghṛ + mak, with guṇa given by the nipātana. Without it the k would block guṇa.

Forms. gharma.

Siddhānta-kaumudī

घृधातोर्मग्गुणश्च निपात्यते ।

From the dhātu ghṛ [ghṛ 'to sprinkle, to shine'], the affix mak and guṇa are given by nipātana [: ghṛ + mak → gharma].

translator notes

textual The 1915 print numbers this uṇādi sūtra 154 (NSP p. 527, scan page-0537).
commentary TB, printed under sk.90138.t1: the root is ghṛ kṣaraṇadīptyoḥ 'to sprinkle, to shine'. Under grīṣmaḥ (the next sūtra) it quotes the Medinī: gharma means sunshine (ātapa) and the hot season, and also heat and sweat. Followed in the root's sense.
translator Why guṇa has to be given by nipātana: mak is k-marked, so guṇa would be barred by kṅiti ca (SK 2217). With guṇa ṛ → ar by nipātana, ghṛ + ma → gharma. The kaumudī names the affix and the guṇa; the reason is the translator's.

उ147 · Uṇ 9.1.147

ग्रीष्मः ॥ उ१४७ ॥

grīṣmaḥ

grīṣmaḥ — grīṣma [is formed by nipātana].

Rule. grīṣma is a nipātana from gras. Bhaṭṭoji names no affix or step.

Forms. grīṣma.

Siddhānta-kaumudī

ग्रसतेर्निपातोऽयम् ।

This is a nipātana from grasati [gras 'to eat'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 155 (NSP p. 527, scan page-0537).
commentary TB, printed under sk.90138.t1: the root is grasu adane 'to eat'. It quotes the Medinī: 'gharma may mean sunshine and the hot season, and also heat and sweat'; and 'grīṣma means heat (ūṣman) and a particular season'. Followed in the root's sense; the meanings are not in the kaumudī.
translator The kaumudī names no affix and no operation. Everything that turns gras into grīṣma (the ī, the ṣ, the m) is left to the nipātana; no derivation is supplied here.

उ148 · Uṇ 9.1.148

प्रथेः षिवन् संप्रसारणं च ॥ उ१४८ ॥

pratheḥ ṣivan saṃprasāraṇaṃ ca

pratheḥ ṣivan saṃprasāraṇaṃ ca — After prath, the affix ṣivan, and saṃprasāraṇa [for the root].

Rule. After prath "to become known", the affix ṣivan comes, with saṃprasāraṇa (SK 328, SK 330). The ṣ brings ṅīṣ (SK 498). Some read the affix as ṣavan.

Forms. pṛth + iva + ī → pṛthivī; on the other reading pṛthavī. The Śabdārṇava also lists pṛthvī.

Watch out. Our text prints pavan for the variant; only ṣavan gives the ṅīṣ of pṛthavī.

Siddhānta-kaumudī

पृथिवी । पवन्नित्येके । पृथवी पृथिवी पृथ्वी इति शब्दार्णवः ।

pṛthivī [from prath 'to become known', with ṣivan and saṃprasāraṇa; ṅīṣ comes because the affix is ṣ-marked]. Some [read the affix as] ṣavan. pṛthavī, pṛthivī, pṛthvī: so the Śabdārṇava.

translator notes

textual The 1915 print numbers this uṇādi sūtra 156 (NSP p. 527, scan page-0537).
textual Ours reads 'pavann ity eke'. On the scan the letter looks like p, not like the ṣ of 'ṣivan' one line above, but ṣ and p are at the resolution limit (NSP p. 527, scan page-0537; collation batch03, class C). Wikisource has ṣavan. The ṣ-marking is needed for ṅīṣ in pṛthavī, so the English reads ṣavan. This is a mūla point for the Print Check.
commentary TB, printed under sk.90138.t1: the root is pratha prakhyāne 'to become known'. ṅīṣ comes because the affix is ṣ-marked (the OCR has 'pittvān' for ṣittvāt). It quotes the Śabdārṇava line 'pṛthivī, pṛthavī, pṛthvī, dharā, sarvasahā, rasā' (names for the earth). Followed in the root and in the bracketed ṅīṣ.
translator The TB block formerly filed under this unit as sk.90148.t1 (NSP p. 526) was not on this sūtra: it is TB on uṇādi 134–137 (prathaḥ kit…, bhiyaḥ ṣuk hrasvaś ca, yuṣyasibhyāṃ madik, artistusu… man), re-filed to sk.90134.t1 (2026-10-05). TB on this sūtra is printed under sk.90138.t1.
translator Steps not cited by the kaumudī. Saṃprasāraṇa replaces the r with ṛ (SK 328), and the following a merges into it (saṃprasāraṇāc ca, SK 330): prath + iva → pṛthiva. ṅīṣ comes by ṣidgaurādibhyaś ca (SK 498): pṛthivī. With ṣavan the same steps give pṛthava → pṛthavī. pṛthvī is only listed from the Śabdārṇava and is not derived. The rule numbers are the translator's.

उ149 · Uṇ 9.1.149

अशूप्रुषिलटिकणिखटिविशिभ्यः क्वन् ॥ उ१४९ ॥

aśūpruṣilaṭikaṇikhaṭiviśibhyaḥ kvan

aśūpruṣilaṭikaṇikhaṭiviśibhyaḥ kvan — After aśū, pruṣ, laṭ, kaṇ, khaṭ and viś, the affix kvan.

Rule. After aś, pruṣ, laṭ, kaṇ, khaṭ and viś, the affix kvan comes. Its k blocks guṇa. By bāhulaka, kaṇ also takes i for its a.

Forms. aśva; pruṣva "season; sun"; pruṣvā "a droplet"; laṭvā "a kind of bird; a fruit"; kaṇva "sin", also kiṇva; khaṭvā; viśva.

Siddhānta-kaumudī

अश्वः । प्रुष स्नेहनादौ । प्रुष्वः स्यादृतुसूर्ययोः । प्रुष्वा जलकणिका । लट्वा पक्षिभेदः फलं च । कण्वं पापम् । बाहुलकादित्वे किण्वमपि । खट्वा । विश्वम् ।

aśva [from aśū 'to pervade']. pruṣ [is the dhātu] in the sense of moistening (snehana) and so on. "pruṣva would be [used] for 'season' and 'sun'." pruṣvā "a droplet of water". laṭvā "a kind of bird", and "a fruit". kaṇva "sin". By the bahulam of SK 3169 (uṇādayo bahulam), with i [in place of the a], kiṇva also. khaṭvā. viśva [from viś 'to enter'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 157 (NSP p. 527, scan page-0537).
commentary TB, printed under sk.90138.t1: the roots are aśū vyāptau 'to pervade', laṭa bālye 'to be childish', kaṇa nimīlane 'to close the eyes', khaṭi kāṅkṣāyām 'to desire', viśa praveśane 'to enter'. Followed in the bracketed roots.
commentary TB, printed under sk.90138.t1, quotes the kośas: aśva = a type of man and a horse (Medinī, Viśva); laṭvā = a kind of karañja tree, a fruit, a musical instrument, a kind of bird (Viśva, Medinī; the OCR has 'lakṣma'); kaṇva = sin, and as a masculine a sage (Medinī); kiṇva = seed, sin, spirituous liquor (sīdhu); khaṭvā is 'what is longed for (kāṅkṣyate) by those who want to lie down'; viśva = the ativiṣā plant (feminine), the world (neuter), dry ginger, a class of gods (masculine), and 'all' (in all three genders) (Medinī). Recorded; the kaumudī gives only the meanings translated.
translator kvan is k-marked, so the roots take no guṇa (kṅiti ca, SK 2217): aś + va → aśva, pruṣ + va → pruṣva, viś + va → viśva. The kaumudī gives pruṣvā, laṭvā and khaṭvā as feminines without stating their ending. The rule number is the translator's.

उ150 · Uṇ 9.1.150

इण्शीभ्यां वण् ॥ उ१५० ॥

iṇśībhyāṃ vaṇ

iṇśībhyāṃ vaṇ — After iṇ and śīṅ, the affix van.

Rule. After iṇ "to go" and śī "to lie down", the affix van comes, with guṇa (SK 2168).

Forms. eva "one who goes", in ye ca evā marutaḥ; when it does not denote a thing, it is a particle (nipāta). śeva "happiness", in śevaṃ mitrāya varuṇāya.

Watch out. Our text and the 1915 print read vaṇ. A ṇ-marked affix would give vṛddhi; the guṇa of eva and śeva shows van.

Siddhānta-kaumudī

एवो गन्ता । ये च एवा मरुतः । असत्वे निपातोऽयम् । शेवं मित्राय वरुणाय ।

eva "one who goes" [from iṇ 'to go']. ye ca evā marutaḥ "and the Maruts who go (evāḥ)". When it does not denote a substance (asattva), this [eva] is a nipāta. śevaṃ mitrāya varuṇāya "śeva [happiness] for Mitra, for Varuṇa" [śeva from śīṅ 'to lie down'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 158 (NSP p. 527, scan page-0537).
textual Ours and the print both read 'vaṇ' (NSP p. 527, scan page-0537, checked at zoom). A ṇ-marked affix would bring vṛddhi (aco ñṇiti, SK 254), giving *aiva and *śaiva, but the forms have guṇa (eva, śeva). TB, printed under sk.90152.t1, says that this sūtra already makes śeva initial-acute, which means the affix is n-marked (ñnityādir nityam, SK 3686). The kaumudī itself names the affix 'van' at 'īṣer van' (uṇādi 151), and TB says 'vanpratyayāntatayā' there. The English reads van. This is a mūla point for the Print Check.
commentary TB, printed under sk.90138.t1: the roots are iṇ gatau 'to go' and śīṅ svapne 'to lie down, to sleep'. The Vedabhāṣya glosses śevam as sukham 'happiness'; Ujjvaladatta takes śevam as meḍhram 'the male organ'. Followed in the roots and in the bracketed 'happiness'; Ujjvaladatta's gloss is recorded.
translator guṇa before the ārdhadhātuka affix (sārvadhātukārdhadhātukayoḥ, SK 2168): i + va → eva, śī + va → śeva. 'asattve nipāto 'yam' seems to refer to cādayo 'sattve (SK 20), under which eva as a particle is a nipāta. Both cross-references are the translator's.

उ151 · Uṇ 9.1.151

सर्वनीघृष्वरिष्वलष्वशिवपट्वप्रह्वेष्वा अस्वतन्त्रे ॥ उ१५१ ॥

sarvanīghṛṣvariṣvalaṣvaśivapaṭvaprahveṣvā asvatantre

sarvanīghṛṣvariṣvalaṣvaśivapaṭvaprahveṣvā asvatantre — sarva, nighṛṣva, riṣva, laṣva, śiva, paṭva, prahva and īṣva [are formed by nipātana, as ending in the affix van, carried forward (anuvṛtti) from uṇādi 150, per TB], when [the sense] is not the independent one (asvatantra) [that is, not the agent, per TB].

Rule. Eight nipātanas ending in van, in a sense other than the agent (asvatantra). nighṛṣva has no guṇa by nipātana; liṣva has i; śiva shortens śīṅ; prahva drops the ā and v of hve (or the ā of hā).

Forms. sarva "that by which the universe is traversed"; nighṛṣva "hoof"; riṣva "injurious"; laṣva "dancer" (others liṣva); śiva, Śambhu, "in whom all lies"; paṭva "chariot; the earth-world"; prahva; īṣva "teacher" (others iṣva). In the agent sense the ordinary nouns are formed: sartā, sāraka. By bāhulaka, hrasva.

Watch out. Our text and the 1915 print read nī in the sūtra; Bhaṭṭoji's gloss reads ni (nighṛṣva).

Siddhānta-kaumudī

अकर्तर्येते निपात्यन्ते । सृतमनेन विश्वमिति सर्वम् । निपूर्वाद्घृषेर्गुणाभावोऽपि । निघृष्यतेऽनेन निघृष्वः खुरः । रिष्वो हिंस्रः । लष्वो नर्तकः । लिष्व इत्यन्ये । तत्रोपधाया इत्वमपि । शेतेऽस्मिन् सर्वमिति शिवः शम्भुः । शीङो ह्रस्वत्वम् । पट्वो रथो भूलोकश्च । प्रहूयते इति प्रह्वः । ह्वेञ आकारवकारलोपः । जहातेरालोपो वा । ईषेर्वन् । ईष्व आचार्यः । इष्व इत्यन्ये । अस्वतन्त्रे किम् । सर्ता सारकः । बाहुलकाद् ह्रसतेः ह्रस्वः ।

These [words, ending in van,] are given by nipātana in a sense other than the agent (akartari). sṛtam anena viśvam iti sarvam "that by which the universe is traversed: sarva" [from sṛ 'to go']. After ghṛṣ [ghṛṣ 'to rub'] preceded by ni, absence of guṇa is also [by nipātana]: nighṛṣyate 'nena nighṛṣvaḥ khuraḥ "that by which [the ground] is rubbed: nighṛṣva, a hoof". riṣva "injurious" [from riṣ 'to injure']. laṣva "a dancer" [from laṣ 'to desire']. Others [read] liṣva; there, i in place of the penultimate (upadhā) [a] is also [by nipātana]. śete 'smin sarvam iti śivaḥ śambhuḥ "in whom everything lies: śiva, Śambhu". The shortening of śīṅ [is by nipātana]. paṭva "a chariot", and "the earth-world" [from paṭ 'to go']. prahūyate iti prahvaḥ "one who is called upon: prahva". From hveñ, lopa of the ā and the v; or, from jahāti (hā), lopa of the ā. After īṣ, van: īṣva "a teacher". Others [read] iṣva.

Why [the condition] "asvatantre"? [In the agent sense the forms are the ordinary agent nouns] sartā, sāraka "one who moves". By the bahulam of SK 3169 (uṇādayo bahulam), from hrasati (hras), hrasva.

translator notes

textual The 1915 print numbers this uṇādi sūtra 159 (NSP p. 527, scan page-0537).
textual The sūtra in ours reads 'sarvanīghṛṣva…' with long nī, and so does the 1915 print (NSP p. 527, scan page-0537, line-end 'sarvanī-'). The kaumudī's own gloss ('nipūrvād ghṛṣeḥ … nighṛṣvaḥ') and Wikisource ('sarvanighṛṣva…') have short ni. sutra_en and k1 follow the gloss and read nighṛṣva. Mūla reading, for the Print Check.
commentary TB, printed at the end of sk.90138.t1: the word tantra here denotes the agent (kartṛ), and so the kaumudī says 'akartari'. Followed in the bracketed 'not the agent' in sutra_en.
commentary TB, printed at the head of sk.90152.t1, on 'nipātyante': 'vanpratyayāntatayā' (as ending in the affix van) is to be supplied (śeṣa). Followed in the bracketed 'ending in van' in sutra_en and k1.
commentary TB, printed under sk.90138.t1: the roots are sṛ gatau 'to go', ghṛṣu saṃgharṣe 'to rub', riṣa hiṃsāyām 'to injure', laṣa kāntau 'to desire', śīṅ svapne 'to lie down', paṭa gatau 'to go', hveñ spardhāyāṃ śabde ca 'to vie, to call', 'or ohāk tyāge' 'to abandon', and īṣa, glossed 'śabde' in the print. TB under sk.90152.t1: hrasva is from hrasa śabde, and the Medinī gives hrasva as 'low, short' in all three genders. Followed in the bracketed roots.
translator In sarva the guṇa of sṛ comes in the regular way before van (sārvadhātukārdhadhātukayoḥ, SK 2168), which is why the kaumudī has to say that in nighṛṣva the absence of guṇa is also by nipātana. 'ākāra-vakāra-lopa' for hveñ presupposes hvā (ādeca upadeśe 'śiti, SK 2370): hvā → h, pra + h + va → prahva. 'sartā sārakaḥ' shows that in the agent sense the ordinary agent nouns are formed, not sarva. The English takes the two words as two such forms (sartā with tṛc, sāraka with ṇvul and vṛddhi); sāraka may instead be meant as a gloss on sartā. Neither the kaumudī nor TB settles this. The rule numbers and these explanations are the translator's.

उ152 · Uṇ 9.1.152

शेवयह्वजिह्वाग्रीवाप्वामीवाः ॥ उ१५२ ॥

śevayahvajihvāgrīvāpvāmīvāḥ

śevayahvajihvāgrīvāpvāmīvāḥ — śeva, yahva, jihvā, grīvā, āpvā and mīvā [are formed by nipātana, as ending in the affix van, carried forward (anuvṛtti) from uṇādi 150, per TB].

Rule. Six more nipātanas ending in van. yahva is yā, shortened, with the augment huk (h). jihvā is lih, with j for l and no guṇa. grīvā is gṝ with the augment īṭ (ī).

Forms. śeva, read again for final acute accent; yahva "that by which they go"; jihvā "that with which they lick"; grīvā "that with which they swallow"; āpvā "wind"; mīvā "an intestinal worm" (others: "wind").

Watch out. Our text and the 1915 print read vahvaḥ in the gloss; the sūtra's yahva is meant.

Siddhānta-kaumudī

शेव इत्यन्तोदात्तार्थम् । यान्त्यनेन वह्वः । ह्रस्वो हुगागमश्च । लिहन्त्यनया जिह्वा । लकारस्य जः गुणाभावश्च । गिरन्त्यनया ग्रीवा । ईडागमश्च । अप्नोतीत्याप्वा वायुः । मीवा उदरकृमिः । वायुरित्यन्ये ।

śeva [is read again here] for the sake of final acute accent (antodātta). yānty anena yahvaḥ "that by which they go: yahva" [from yā 'to go']. Shortening [of the ā] and the augment huk. lihanty anayā jihvā "that with which they lick: jihvā" [from lih 'to lick']. j in place of the l, and absence of guṇa. giranty anayā grīvā "that with which they swallow: grīvā" [from gṝ 'to swallow']. And the augment īṭ. āpnoti ity āpvā vāyuḥ "it pervades: āpvā, the wind" [from āp 'to pervade']. mīvā "an intestinal worm" [from mī 'to injure']. Others [say] "the wind".

Tattvabodhinī

NSP p. 537–538

—निपात्यन्त इति । वनप्रत्ययान्ततयेति शेषः॥—ह्रस्व इति । ह्रस शब्दे । ‘ह्रस्वो न्यक् खर्वयोस्त्रिषु’ इति मेदिनी ॥—शेवयह्व । एते वनप्रत्ययान्ता निपात्यन्ते ॥—अन्तोदात्तार्थमिति । इण्शीभ्यामित्यनेन आद्युदात्तत्वात्सिद्धेरिति भावः । शीङ् स्वप्ने । शेवा लिङ्गाकृतिः दशपादीवृत्तिरित्याह ॥—यान्त्यनेनेति । उज्ज्वलदत्तस्तु यज देवपूजादौ जकारस्य हकारो यह्वो यजमान इत्याह । वैदिकनिघण्टौ महन्नामसु यह्वशब्दः पठितः । ‘प्रवो यह्वं पुरुणां’ । यह्वं महान्तमिति वेदभाष्यम् । लिह आस्वादने । लिहन्त्यनयेति जिह्वा । जि जये हुगागमः । जिह्वा रसनेत्युज्ज्वलदत्तः ॥—ग्रीवेति । गृ निगरणे, आप्लृ व्याप्तौ, मीङ् हिंसायाम् ॥—मीवेति । वेदे तु अमीवेति छित्त्वा अम रोग इत्यस्माद्वः । इट् चेत्युक्तम् । ‘अमीवहा वास्तोष्पते’ इत्यादिमन्त्रास्तत्रानुकूलः ॥—कॄ गॄ—। कॄ विक्षेपे, गॄ निगरणे, शॄ हिंसायाम्, दॄ विदारणे । गर्वोऽहंकारः । शर्वो रुद्रः ॥—कनिन्यु—। यु मिश्रणे, वृषु सेचने, तक्षू त्वक्षू तनूकरणे, राजृ दीप्तौ, धवि गत्यर्थः, द्यु अभिगमने, दिवु क्रीडादौ । ‘युवा स्यात्तरुणे श्रेष्ठे निसर्गबलशालिनि’ इति । ‘वृषा कर्णे महेन्द्रे ना’ इति च मेदिनी । ‘तक्षा तु वर्धकिस्त्वष्टा रथकारश्च काष्ठतट्’ इत्यमरः । ‘राजा प्रभौ नृपे चन्द्रे यक्षे क्षत्रियशक्रयोः’ इति च । ‘समानौ मरुधन्वानौ’ इति च ‘अथास्त्रियाम् । धनुश्चापौ धन्वशरासनकोदण्डकार्मुकम्’ इति चामरः । ‘धन्वा तु मरुदेशे ना क्लीबे चापे स्थलेऽपि च’ इति मेदिनी ॥—सप्यशूभ्याम्—। षप समवाये, अशू व्याप्तौ ॥— नञि—। ओहाक् त्यागे, कानिनि आतो लोपः ॥

translator notes

textual The 1915 print numbers this uṇādi sūtra 160 (NSP p. 527, scan page-0537).
textual Ours reads '…grīvāpvāmīvāḥ' with ā after pv; the print (NSP p. 527, scan page-0537) and Wikisource read '…grīvāpvamīvāḥ'. The kaumudī's own forms are āpvā and mīvā. The English lists the words as the kaumudī gives them.
textual Ours reads 'yānty anena vahvaḥ', and the print has the same v (NSP p. 527, scan page-0537, checked at zoom; it also has a stray anusvāra on 'anenaṃ'). Wikisource has yahvaḥ, which the sūtra's yahva requires, and TB discusses yahva. The English reads yahva. This is a mūla point for the Print Check.
commentary TB, sk.90152.t1: 'ete vanpratyayāntā nipātyante', these are given by nipātana as ending in the affix van. Followed in the bracket in sutra_en.
commentary TB, sk.90152.t1, on 'antodāttārtham': initial acute (ādyudātta) would already be established by iṇśībhyāṃ [van] (uṇādi 150), hence the second listing. The root is śīṅ svapne. The Daśapādī-vṛtti says śevā means 'having the form of a liṅga'. Followed in the bracketed 'is read again here'.
commentary TB, sk.90152.t1, on yahva: Ujjvaladatta derives it from yaja devapūjādau with h in place of the j, yahva = 'a sacrificer'. The Vedic Nighaṇṭu lists yahva among the words for 'great', and the Vedabhāṣya glosses yahvam in the mantra 'pra vo yahvaṃ purūṇām' as mahāntam 'great'. Recorded.
commentary TB, sk.90152.t1: jihvā is from liha āsvādane 'to taste, to lick'; Ujjvaladatta derives it from ji jaye 'to conquer' with the augment huk, jihvā = 'the tongue'. The roots of grīvā, āpvā and mīvā are gṛ nigaraṇe 'to swallow', āpḷ vyāptau 'to pervade' and mīṅ hiṃsāyām 'to injure'. On mīvā: in the Veda the word is divided as amīvā, from ama roge 'to be ill' with va, and iṭ is also stated; mantras such as 'amīvahā vāstoṣpate' agree with that. Followed in the bracketed roots; Ujjvaladatta's derivations and the Vedic division are recorded.

उ153 · Uṇ 9.1.153

कॄगॄशॄदॄभ्यो वः ॥ उ१५३ ॥

kṝgṝśṝdṝbhyo vaḥ

kṝgṝśṝdṝbhyo vaḥ — After kṝ, gṝ, śṝ and dṝ, the affix va.

Rule. After kṝ, gṝ, śṝ and dṝ, the affix va comes, with guṇa (SK 2168, SK 70).

Forms. karva "love; a mouse"; garva; śarva; darva "a rākṣasa".

Siddhānta-kaumudī

कर्वः काम आखुश्च । गर्वः । शर्वः । दर्वो राक्षसः ।

karva "love (kāma)" and "a mouse (ākhu)" [from kṝ 'to scatter']. garva [from gṝ 'to swallow']. śarva [from śṝ 'to injure']. darva "a rākṣasa" [from dṝ 'to tear'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 161 (NSP p. 527, scan page-0537).
commentary TB, printed under sk.90152.t1: the roots are kṝ vikṣepe 'to scatter', gṝ nigaraṇe 'to swallow', śṝ hiṃsāyām 'to injure', dṝ vidāraṇe 'to tear'. garva = 'pride (ahaṃkāra)'; śarva = 'Rudra'. Followed in the bracketed roots; the two meanings are not in the kaumudī.
translator va carries no it-letter, so the root vowel takes guṇa ṝ → ar before it (sārvadhātukārdhadhātukayoḥ, SK 2168): kṝ + va → karva, and so on. The kaumudī does not state the step; the rule number is the translator's.

उ154 · Uṇ 9.1.154

कनिन् युवृषितक्षिराजिधन्विद्युप्रतिदिवः ॥ उ१५४ ॥

kanin yuvṛṣitakṣirājidhanvidyupratidivaḥ

kanin yuvṛṣitakṣirājidhanvidyupratidivaḥ — After yu, vṛṣ, takṣ, rāj, dhanv, dyu, and div preceded by prati, the affix kanin.

Rule. After yu, vṛṣ, takṣ, rāj, dhanv, dyu, and div with prati, the affix kanin comes. yu takes uv before the vowel (SK 271).

Forms. yuvan (yuvā) "one who joins"; vṛṣan "Indra"; takṣan; rājan; dhanvan "desert", and neuter dhanva "bow"; dyuvan "the sun"; pratidivan "day", "in which they play".

Siddhānta-kaumudī

यौतीति युवा । वृषा इन्द्रः । तक्षा । राजा । धन्वा मरुः । धन्व शरासनम् । द्युवा सूर्यः । प्रतिदीव्यन्त्यस्मिन् प्रतिदिवा दिवसः ।

yauti iti yuvā "one who joins: yuvan (yuvā)" [from yu 'to mix, to join']. vṛṣā "Indra" [from vṛṣ 'to sprinkle']. takṣā. rājā. dhanvā "a desert (maru)". dhanva "a bow (śarāsana)". dyuvā "the sun" [from dyu 'to approach']. pratidīvyanty asmin pratidivā divasaḥ "that in which they play: pratidivan (pratidivā), the day" [from div 'to play'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 162 (NSP p. 527, scan page-0537).
commentary TB, printed under sk.90152.t1: the roots are yu miśraṇe 'to mix', vṛṣu secane 'to sprinkle', takṣa (takṣū) tanūkaraṇe 'to pare', rājṛ dīptau 'to shine', dhavi gatyarthaḥ 'to go', dyu abhigamane 'to approach', divu krīḍādau 'to play and so on'. Followed in the bracketed roots.
commentary TB, printed under sk.90152.t1, quotes the kośas: yuvan = young, best, possessing natural strength; vṛṣan = Karṇa, the great Indra (masculine) (Medinī); takṣan = a carpenter, with its synonyms vardhaki, tvaṣṭṛ, rathakāra, kāṣṭhataṭ (Amara); rājan = a lord, a king, the moon, a yakṣa, a kṣatriya, Śakra; maru and dhanvan are synonyms, and dhanva (not masculine) is listed with dhanus, cāpa, śarāsana, kodaṇḍa, kārmuka (Amara); dhanvan = a desert (Medinī, partly lost in the OCR). Recorded; the kaumudī gives only the meanings translated.
translator kanin is k-marked, so the roots take no guṇa (kṅiti ca, SK 2217), and n-marked, which makes the word initial-acute (ñnityādir nityam, SK 3686). yu + an → yuvan has uvaṅ before the vowel (aci śnudhātubhruvāṃ…, SK 271). The kaumudī gives only the n-stem forms (yuvā, vṛṣā, takṣā, rājā, dhanvā, dyuvā, pratidivā; dhanva as the neuter). The steps and rule numbers are the translator's.

उ155 · Uṇ 9.1.155

सप्यशूभ्यां तुट् च ॥ उ१५५ ॥

sapyaśūbhyāṃ tuṭ ca

sapyaśūbhyāṃ tuṭ ca — After sap and aśū [the affix comes], and also the augment tuṭ.

Rule. After sap "to be joined" and aś "to pervade", the affix (evidently kanin) comes, with the augment tuṭ (t) at its head. In aś-tan, ś → ṣ (SK 294) and t → ṭ (SK 113).

Forms. saptan (sapta); aṣṭan (aṣṭa).

Siddhānta-kaumudī

सप्त । अष्ट ।

sapta [from sap 'to be joined']. aṣṭa [from aśū 'to pervade'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 163 (NSP p. 527, scan page-0537).
commentary TB, printed under sk.90152.t1: the roots are ṣapa samavāye 'to be joined' and aśū vyāptau 'to pervade' (the OCR has 'sampradāyām… ap sampradāye'; the scan, NSP p. 527, reads 'ṣapa samavāye'). Followed in the bracketed roots.
translator Neither the kaumudī nor TB names the affix. Taking 'ca' to carry kanin over from the preceding sūtra (uṇādi 154) is the translator's inference. tuṭ is ṭ-marked and so stands at the head of the affix (ādyantau ṭakitau, SK 36): sap + t + an → saptan; aś + t + an → aś-tan, with ṣ for ś (vraścabhrasja…, SK 294) and ṭ for t (ṣṭunā ṣṭuḥ, SK 113) → aṣṭan. The kaumudī cites the words as sapta and aṣṭa. The steps and rule numbers are the translator's.

उ156 · Uṇ 9.1.156

नञि जहातेः ॥ उ१५६ ॥

nañi jahāteḥ

nañi jahāteḥ — After jahāti (hā 'to abandon'), when nañ is the upapada, [kanin — carried forward (anuvṛtti) from uṇādi 154, as TB's gloss shows — is added].

Rule. With nañ as upapada, kanin comes after hā "to abandon", and the ā is lost (SK 2372), as the Tattvabodhinī says.

Forms. a + h + an → ahan (ahaḥ).

Siddhānta-kaumudī

अहः ।

ahaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 164 (NSP p. 527, scan page-0537); the sūtra closes p. 527 and its one-word gloss 'ahaḥ' heads p. 528 (scan page-0538).
commentary TB, sk.90152.t1 (NSP p. 528, scan page-0538): 'nañi — ohāk tyāge; kanini āto lopaḥ' — the root is hā 'to abandon' (ohāk), and before kanin its ā is lost. Followed: sutra_en carries kanin in brackets as continued from uṇādi 154.
textual The TB formerly filed under this unit as sk.90156.t1 (from 'jahāteḥ — ohāk tyāge … jihma iti' to 'sarvanīghṛṣva … akartarīti') comments on earlier sūtras of the first pāda (jahāteḥ sanvad ālopaś ca, uṇādi 138, down to sarvanīghṛṣva…, uṇādi 151), not on nañi jahāteḥ; it was re-filed to sk.90138.t1 (2026-10-05). TB on this sūtra stands at the end of sk.90152.t1 (re-filed the same day from the head of sk.90157.t1).
translator ahaḥ is the first-case form of the stem ahan ('day'), cited without gloss. Following TB's 'kanini āto lopaḥ': a (nañ) + hā + an (kanin, kit) → ā lost → ahan; identifying the rule as āto lopa iṭi ca (SK 2372), which applies before a kit ārdhadhātuka affix beginning with a vowel, is the translator's.

उ157 · Uṇ 9.1.157

श्वन्नुक्षन्पूषन्प्लीहन्क्लेदन्स्नेहन्मूर्धन्मज्जन्नर्यमन्विश्वप्सन्परिज्जन्मातरिश्वन्मघवन्निति ॥ उ१५७ ॥

śvannukṣanpūṣanplīhankledansnehanmūrdhanmajjannaryamanviśvapsanparijjanmātariśvanmaghavanniti

śvannukṣanpūṣanplīhankledansnehanmūrdhanmajjannaryamanviśvapsanparijjanmātariśvanmaghavann iti — śvan, ukṣan, pūṣan, plīhan, kledan, snehan, mūrdhan, majjan, aryaman, viśvapsan, parijman, mātariśvan and maghavan, [and others like them] (iti), [are given as ready-made forms (nipātana)].

Rule. Thirteen nipātanas ending in the affix kani. śvan and mātariśvan lose the root's i. plīhan lengthens its i; snehan takes guṇa. mūrdhan is muh, lengthened, with dh for h and the augment ram. parijman is jan, losing its a, with m for n. maghavan is mah, with gh for h and the augment vuk.

Forms. śvan; ukṣan; pūṣan; plīhan "a disease of the belly"; kledan "the moon"; snehan "a friend; the moon"; mūrdhan; majjan "marrow"; aryaman; viśvapsan "fire"; parijman "the moon; fire"; mātariśvan; maghavan "Indra".

Watch out. The Tattvabodhinī stresses that this affix is kani, not the n-marked kanin. Our text and the 1915 print read parijjan in the sūtra; the gloss needs parijman. The print closes the pāda with a colophon that ours lacks.

Siddhānta-kaumudī

एते त्रयोदश कनिप्रत्ययान्ता निपात्यन्ते । श्वयतीति श्वा । उक्षा पूषा । प्लिह गतौ । इकारस्य दीर्घत्वम् । प्लेहतीति प्लीहा कुक्षिव्याधिः । क्लिदू आर्द्रीभावे । क्लिद्यति क्लेदा चन्द्रः । स्निह्यतेर्गुणः । स्निह्यतीति स्नेहा सुहृच्चन्द्रश्च । मुह्यन्त्यस्मिन्नाहते । मूर्धा । मुहेरुपधाया दीर्घो धोऽन्तादेशो रमागमश्च । मज्जत्यस्थिषु मज्जा अस्थिसारः । अर्यपूर्वो माङ् अर्यमा । विश्वं प्साति विश्वप्साग्निः । परिजायते परिज्मा चन्द्रोऽग्निश्च । जनेरुपधालोपो मश्चान्तादेशः । मातरि अन्तरिक्षे श्वयतीति मातरिश्वा । धातोरिकारलोपः । मह पूजायाम् । हस्य घो वुगागमश्च मघवा इन्द्रः ।

These thirteen are given by nipātana as ending in the affix kani. 'It goes / it grows' (śvayati): śvā [with loss of the root's i, by nipātana]. ukṣā; pūṣā. plih 'to go'; lengthening of the i [by nipātana]: 'it goes' (plehati): plīhā, a disease of the belly (kukṣivyādhi). klid 'to become wet' (klidū ārdrībhāve): 'it is moist' (klidyati): kledā, the moon. Guṇa of snih (snihyati) [by nipātana]: 'it is affectionate' (snihyati): snehā, a friend, and the moon. 'When it is struck, [people] faint' (muhyanty asmin āhate): mūrdhā. For muh [there is by nipātana] lengthening of the upadhā, dh as substitute for the final, and the augment ram. 'It sinks into the bones' (majjaty asthiṣu): majjā, the marrow (asthisāra). māṅ with arya before it: aryamā. 'It devours (psāti) everything (viśvam)': viśvapsā, fire. 'It is born all round' (parijāyate): parijmā, the moon, and fire. For jan, loss of the upadhā and m as substitute for the final. 'It goes / grows (śvayati) in mātṛ, that is, in the mid-air (antarikṣa)': mātariśvā. Loss of the root's i. mah 'to honour' (mah pūjāyām): gh in place of its h and the augment vuk: maghavā, Indra. [Thus ends the first pāda in the uṇādis.]

Tattvabodhinī

alignment inferredNSP p. 537–538

—श्वन्नुक्षन्—। टुओश्वि गतिवृद्ध्योः, उक्ष सेचने, पूष वृद्धौ, ष्णिह प्रीतौ, मुह वैचित्त्ये, मुर्वी बन्धने । उकारस्य दीर्घत्वे वकारस्य धकार इत्युज्ज्वलदत्तः । टुमस्जो शुद्धौ । मस्जेः सकारस्य शकारस्तस्य जश्त्वेन जः । माङ् माने शब्दे च, प्सा भक्षणे, जनी प्रादुर्भावे, टुओश्वि गतिवृद्ध्योः ॥—कनिप्रत्ययान्ता इति । नायं निदिति भावः । केचित्तु नित्वं स्वीकृत्य उक्षन्नादीनां सूत्रेऽन्तोदात्तनिपातनमाहुस्तच्च गौरवग्रस्तमित्युपेक्ष्यम्॥—श्वेति । इकारलोपो निपात्यते ॥—पूषेति । ‘सौ च’ इत्युपधादीर्घः । ‘इन्हन्—’ इति नियमात्पूषणौ पूषण इत्यादौ न दीर्घः । ‘क्लिदौषधिशशाङ्कयोः’ इति यादवः ॥—मूर्धेति । ‘मूर्धा ना मस्तकोऽस्त्रियाम्’ इत्यमरः ॥—मज्जेति । नकारान्तोऽयं टावन्तोऽप्यभ्युपगम्यते । ‘ऊष्मया सार्धमूष्मापि मज्जोक्तौ मज्जया सह’ इति द्विरूपकोशात् । ‘अर्यमा तु पुमान्सूर्ये पितृदेवान्तरेऽपि च’ इति मेदिनी ॥—परिजायत इत्यादि । एतच्च दशपादीवृत्त्यनुरोधेनोक्तम् । ‘परिज्मानं सुखं रथम्’ इति मन्त्रस्य वेदभाष्ये तु परिज्मा परितो गन्ता । अज्ञेः परिपूर्वस्य ‘श्वन्नुक्षन्—’ इत्यादिना मन्प्रत्ययः, अकारलोपः आद्युदात्तत्वं च निपात्यत इत्युक्तम् । उज्ज्वलदत्तस्तु परिज्वेति पठित्वा जु इति सौत्रो धातुः परिपूर्वः, यणादेशः परिज्वा चन्द्र इत्याह तल्लक्ष्यविरोधादुपेक्ष्यम् ॥—मातरिश्वेति । सप्तम्या अलुक् । इह भत्वविषये संप्रसारणं न भवति । ‘श्वयुव—’ इति सूत्रे अभिव्यक्ततरत्वेन कुक्कुरवाचकस्यैव श्वशब्दस्य तदन्तस्य च ग्रहणात् । तेन मातरिश्वनः मातरिश्वने त्येव । इह सूत्रे इतिशब्द आद्यर्थस्तेनान्येभ्योऽपि यथादर्शनं कनिः प्रयोक्तव्यः । दशपाद्यां तु इति शब्दोऽत्र न पठ्यते ॥ इत्युणादिषु प्रथमः पादः ॥ कृहभ्याम्—॥ डुकृञ् करणे, हृञ् हरणे । ‘करेणुरिभ्यां स्त्री नेभे’ इत्यमरः । ‘करेणुर्गजयोषायां स्त्रियां पुंसि मतङ्गजे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 165 (NSP p. 528, scan page-0538).
textual The pāda colophon 'iti uṇādiṣu prathamaḥ pādaḥ', printed in kaumudī type at the end of this gloss (NSP p. 528, scan page-0538 read), is missing from our kaumudī; supplied in brackets (collation batch03, class M). Ours has it only inside TB (sk.90157.t1), where TB closes its own first pāda at the same point before its comment on kṛhṛbhyām eṇuḥ.
textual The sūtra reads 'parijjan' in ours and in the 1915 print (NSP p. 528, scan page-0538: the conjunct is jj, unlike the clear jm of parijmā in the gloss); Wikisource has parijman, which the kaumudī's form parijmā and its 'm as substitute for the final' require. sutra_en renders parijman; collation batch03, class V (mūla, for Ajai's print check).
commentary TB, sk.90157.t1: 'kanipratyayāntā iti — nāyaṃ nid iti bhāvaḥ': the affix is kani, not the n-it kanin; some take it as n-it and say the sūtra prescribes end-accent by nipātana for ukṣan etc., but that is cumbersome and to be ignored. Followed: the English keeps 'kani'.
commentary TB, sk.90157.t1: 'śveti — ikāralopo nipātyate' (in śvā the loss of i is by nipātana). Followed: supplied in brackets after śvā. TB's root glosses: ṭuośvi gativṛddhyoḥ (śvan, mātariśvan), ukṣa secane, pūṣa vṛddhau, ṣṇiha prītau, muha vaicittye, ṭumasjo śuddhau (its s becomes ś and then j by jaśtva, giving majjan), māṅ māne śabde ca, psā bhakṣaṇe, janī prādurbhāve; followed for 'go / grow' (śvi) and 'be affectionate' (snih). TB also reports Ujjvaladatta deriving mūrdhan from murvī bandhane (u lengthened, v → dh); recorded.
commentary TB, sk.90157.t1, further: pūṣā has penultimate lengthening by sau ca (SK 357), and by the restriction in inhanpūṣāryamṇāṃ śau (SK 356) there is none in pūṣaṇau, pūṣaṇaḥ; Yādava gives kleda for 'a medicinal herb and the moon'; majjan is n-final but a ṭāp-final majjā is also accepted (a two-form kośa); Amara for mūrdhan, Medinī for aryaman (the sun, a deity of the Pitṛs). Recorded; the English follows the kaumudī.
commentary TB, sk.90157.t1, on parijmā: the kaumudī's account follows the Daśapādī-vṛtti. The Vedabhāṣya on 'parijmānaṃ sukhaṃ ratham' takes parijmā as 'going around', from aj with pari, by this sūtra with the affix man, loss of a and initial accent by nipātana. Ujjvaladatta reads parijvā (sautra root ju with pari, yaṇ; parijvā = the moon); TB rejects this as contrary to usage. Recorded; the English follows the kaumudī.
commentary TB, sk.90157.t1, on mātariśvā: the seventh-case ending is not elided (aluk). In the bha domain there is no saṃprasāraṇa, because śvayuvamaghonām ataddhite (SK 362) takes only the more manifest śvan meaning 'dog' and what ends in it; hence mātariśvanaḥ, mātariśvane. The iti of the sūtra means 'and so on', so kani is to be used after other roots too as usage shows; the Daśapādī does not read iti here. Followed for iti in sutra_en; the rest recorded.
translator The kaumudī states guṇa only for snih; kledā shows the same guṇa of klid, which it does not mention. The bracketed '[by nipātana]' at plīhā, snehā and mūrdhā is the translator's: the kaumudī presents these operations under its opening 'nipātyante'. It gives no meaning for śvā, ukṣā, pūṣā, mūrdhā, aryamā or mātariśvā, and none is supplied.

उ158 · Uṇ 9.2.1

कृहृभ्यामेणुः ॥ उ१५८ ॥

kṛhṛbhyāmeṇuḥ

kṛhṛbhyām eṇuḥ — After kṛ and hṛ, the affix eṇu.

Rule. After kṛ and hṛ comes the affix eṇu. It has no k-marker, so the root vowel takes guṇa (SK 2168).

Forms. kṛ + eṇu → kareṇu (the Tattvabodhinī: a she-elephant); hṛ + eṇu → hareṇu, a fragrant substance.

Siddhānta-kaumudī

करेणुः । हरेणुर्गन्धद्रव्यम् ।

[The second pāda.] kareṇuḥ; hareṇuḥ, a fragrant substance (gandhadravya).

Tattvabodhinī

alignment inferredNSP p. 538

—गन्धद्रव्यमिति । कलायश्चेति बोध्यम् । ‘कलायस्तु सतीनकः’ इत्यमरः । ‘हरेणुखण्डिके चास्मिन्’ इत्यमरः । ‘हरेणुर्ना सतीने स्त्री रेणुकाकुलयोषितोः’ इति मेदिनीविश्वप्रकाशौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 166 (NSP p. 528, scan page-0538).
textual The heading 'dvitīyaḥ pādaḥ', printed in heading type above this sūtra at the top of the right column (NSP p. 528, scan page-0538 read), is missing from our kaumudī; supplied in brackets (collation batch03, class M; Wikisource has 'atha uṇādiṣu dvitīyaḥ pādaḥ').
commentary TB on this sūtra begins at the end of sk.90157.t1, after TB's own first-pāda colophon: 'kṛhṛbhyām — ḍukṛñ karaṇe, hṛñ haraṇe', then Amara: kareṇu is feminine for a she-elephant (not for a male), and Medinī: kareṇu f. a she-elephant, m. an elephant. It continues in sk.90158.t1: on 'gandhadravyam', kalāya (pea) is also to be understood (Amara 'kalāyas tu satīnakaḥ', 'hareṇukhaṇḍikau cāsmin'); Medinī and Viśvaprakāśa: hareṇu m. the pea, f. reṇukā and a woman of good family. Recorded; the English gives only the kaumudī's sense.
translator eṇu is not kit, so the root vowel takes guṇa: kṛ → kar, hṛ → har (sārvadhātukārdhadhātukayoḥ, SK 2168) → kareṇu, hareṇu. The step is the translator's; the kaumudī gives only the forms.

उ159 · Uṇ 9.2.2

हनिकुषिनरिकाशिभ्यः कथन् ॥ उ१५९ ॥

hanikuṣinarikāśibhyaḥ kathan

hanikuṣinarikāśibhyaḥ kathan — After han, kuṣ, nī, ram and kāś, the affix kthan.

Rule. After han, kuṣ, nī, ram and kāś comes kthan. It is k-marked, so there is no guṇa. han and ram lose their nasal (SK 2428).

Forms. hatha dejected; kuṣṭha (SK 113); nītha a leader; ratha; kāś + tha → kāṣṭha (SK 294, SK 113).

Watch out. Our text and the 1915 print read nari … kathan. This chapter follows the Tattvabodhinī's roots nī and ram and the affix kthan, which the forms need.

Siddhānta-kaumudī

हथो विषण्णः । कुष्ठः । नीथो नेता । रथः काष्ठम् ।

hathaḥ, dejected (viṣaṇṇa); kuṣṭhaḥ; nīthaḥ, a leader (netṛ); rathaḥ; kāṣṭham.

Tattvabodhinī

NSP p. 538

—हनिकुषि—। हन हिंसागत्योः, कुष निष्कर्षे, णीञ् प्रापणे, रमु क्रीडायाम्, काश् दीप्तौ । ‘कुष्ठं रोगे पुष्करे स्त्री’ इति मेदिनी । ‘कुष्ठं रोगे सुगन्धे च’ इति विश्वः । ‘नीथे नीथे मघवानं सुतासः’ इति मन्त्रे नीथशब्दस्यान्तोदात्तत्वं बाहुलकात् । नीथे नीथे स्तोत्रे स्तोत्रे इति वेदभाष्यम् । ‘रथः पुमानवयवे स्यन्दने वेतसेपि च’ इति मेदिनी । ‘रथः स्यात्स्यन्दने काये वीरणे वेतसेऽपि च’ इति विश्वः । ‘काष्ठा दारुहरिद्रायां कालमानप्रकर्षयोः । स्थानमात्रे दिशि च स्त्री दारुणि स्यान्नपुंसकम्’ इति मेदिनी ॥—अवे—। डुभृञ् धारणपोषणयोः । अवभृथो यज्ञावसानम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 167 (NSP p. 528, scan page-0538).
textual The sūtra reads 'hanikuṣinarikāśibhyaḥ kathan' in ours and in the 1915 print (NSP p. 528, scan page-0538). Wikisource has 'hanikuṣinīramikāśibhyaḥ kthan'. TB's root list (ṇīñ and ramu between kuṣ and kāś) requires nī-rami, and the forms require a kit affix kthan (nītha without guṇa; hatha and ratha with the nasal lost). sutra_en renders nī, ram and kthan; collation batch03, class V (mūla, for Ajai's print check).
commentary TB, sk.90159.t1: 'han hiṃsāgatyoḥ, kuṣa niṣkarṣe, ṇīñ prāpaṇe, ramu krīḍāyām, kāś dīptau'. Followed: the five roots in sutra_en, with nī and ram for the transmitted 'nari'.
commentary TB, sk.90159.t1, further: in the mantra 'nīthe nīthe maghavānaṃ sutāsaḥ' the end-accent of nītha is by bāhulaka, and the Vedabhāṣya glosses nīthe nīthe as 'in every hymn of praise (stotra)'; Medinī and Viśva give kuṣṭha for a disease and a fragrant plant (puṣkara), ratha for a limb, a chariot, the body, vīraṇa grass and cane, and kāṣṭhā (f.) for dāruharidrā, a measure of time, excellence, place and direction, with kāṣṭha n. 'wood'. Recorded; the English gives only the kaumudī's senses.
translator kāṣṭham is the fifth form (from kāś), not a gloss on rathaḥ. Likely steps, none stated by the kaumudī: han + tha → hatha and ram + tha → ratha (nasal lost before the kit affix, SK 2428); kuṣ + tha → kuṣṭha (ṣṭutva, SK 113); kāś + tha → kāṣ-tha (SK 294) → kāṣṭha (SK 113); nī + tha → nītha (no guṇa, the affix being kit).

उ160 · Uṇ 9.2.3

अवे भृञः ॥ उ१६० ॥

ave bhṛñaḥ

ave bhṛñaḥ — After bhṛñ, when ava is the upapada.

Rule. After bhṛ, with ava as upapada (a word named beside the root). No affix is named; kthan of uṇādi 159 is understood, an inference from the form. Being k-marked, it blocks guṇa.

Forms. ava + bhṛ + tha → avabhṛtha, the close of a sacrifice (the Tattvabodhinī).

Siddhānta-kaumudī

अवभृथः ।

avabhṛthaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 168 (NSP p. 528, scan page-0538).
commentary TB, printed under sk.90159.t1 (our OCR has the pratīka as 'atre'; the scan, NSP p. 528, scan page-0538, reads 'ave'): 'ḍubhṛñ dhāraṇapoṣaṇayoḥ; avabhṛtho yajñāvasānam' — the root is bhṛ 'to bear, to nourish', and avabhṛtha is the conclusion of a sacrifice. Recorded; the kaumudī gives the form without a sense.
translator Neither the kaumudī nor TB names the affix. The form avabhṛtha (no guṇa of bhṛ) points to kthan continued from uṇādi 159; that anuvṛtti, and ava + bhṛ + tha → avabhṛtha, are the translator's.

उ161 · Uṇ 9.2.4

उषिकुषिगार्तिभ्यः स्थन् ॥ उ१६१ ॥

uṣikuṣigārtibhyaḥ sthan

uṣikuṣigārtibhyaḥ sthan — After uṣ, kuṣ, gā (gai 'to sing') and ṛ (arti), the affix sthan.

Rule. After uṣ, kuṣ, gā (the root gai "to sing") and ṛ comes sthan, with guṇa. In oṣṭha and koṣṭha the s of the affix drops between consonants (SK 2281), and th becomes ṭh (SK 113). By bāhulaka (the "variously" of SK 3169, uṇādayo bahulam), śu takes it too.

Forms. oṣṭha, koṣṭha, gāthā, artha; by bāhulaka śotha swelling.

Watch out. No rule given here removes the s of sthan in gāthā, artha or śotha. Our text, the 1915 print and the Tattvabodhinī all read sthan. Read as -bhyas than, every form would be regular. This chapter keeps sthan.

Siddhānta-kaumudī

ओष्ठः कोष्ठम् । गाथा अर्थः । बाहुलकात् शोथः ।

oṣṭhaḥ; koṣṭham; gāthā; arthaḥ. By the bahulam of SK 3169 (uṇādayo bahulam) [the affix comes also after śu]: śothaḥ.

Tattvabodhinī

NSP p. 538

—उषिकुषि—। उष दाहे, कुष निष्कर्षे, गै शब्दे, ऋ गतौ, एभ्यः स्थन् । ‘कोष्ठं कुक्षिकुसूलयोः । गाथा शोके संस्कृतान्यभाषायां शेषवृक्षयोः’ इति मेदिनी । ‘अर्थोऽभिधेयरैवस्तुप्रयोजननिवृत्तिषु’ इत्यमरः । शोथः श्वयथुः । शु गतौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 169 (NSP p. 528, scan page-0538).
commentary TB, sk.90161.t1: 'uṣa dāhe, kuṣa niṣkarṣe, gai śabde, ṛ gatau, ebhyaḥ sthan'. Followed: gā is gai 'to sing (make sound)', arti is ṛ 'to go'.
commentary TB, sk.90161.t1: Medinī gives koṣṭha for the belly and a granary and gāthā for a verse and for a language other than Sanskrit, among other senses (the OCR line is partly garbled); TB then cites Amara on artha (meaning, wealth, thing, purpose, cessation), and glosses śothaḥ as śvayathu (swelling), from 'śu gatau'. Followed: arthaḥ is taken as the fourth form (from ṛ), not as a gloss on gāthā, and śu is supplied in brackets as the root of śothaḥ.
translator sthan is not kit, so uṣ → oṣ, kuṣ → koṣ (SK 2189) and ṛ → ar (SK 2168) take guṇa. In oṣṭha and koṣṭha the affix's s is lost between consonants (jhalo jhali, SK 2281) and th becomes ṭh (SK 113). These steps are the translator's; neither the kaumudī nor TB says how the s of sthan disappears in gāthā, arthaḥ and śothaḥ, and none is supplied. If the sūtra is segmented -bhyas than (see the textual note on sutra), all the forms are regular: oṣ + tha, koṣ + tha → ṣṭh by SK 113; gā + tha, ar + tha, śo + tha.
textual Ours reads 'uṣikuṣigārtibhyaḥ sthan', and so does the 1915 print (NSP p. 528, scan page-0538: the visarga and sthan are clear); TB agrees ('ebhyaḥ sthan'). Wikisource prints 'uṣikuṣigartibhyasthan', which sandhi lets one read either as -bhyaḥ sthan or as -bhyas than. The forms gāthā, arthaḥ, śothaḥ (and sārthaḥ, uṇādi 162) point to the affix than. The English follows ours, the print and TB (sthan). Mūla reading, for the Print Check.

उ162 · Uṇ 9.2.5

सर्तेर्णित् ॥ उ१६२ ॥

sarterṇit

sarter ṇit — After sṛ (sarti), [the affix] is ṇit.

Rule. After sṛ, the affix is ṇ-marked, so the vowel takes vṛddhi (SK 254). The affix is understood as sthan of uṇādi 161, an inference.

Forms. sṛ → sār + tha → sārtha, a group.

Watch out. As in uṇādi 161, the s of sthan is unexplained here. SK 2281 drops a sound only after a consonant of the jhal class, and r is not one.

Siddhānta-kaumudī

सार्थः समूहः ।

sārthaḥ, a group (samūha).

Tattvabodhinī

alignment inferredNSP p. 538

—सर्तेः—। सृ गतौ । ‘सार्थो वणिक्समूहे स्यादपि संघातमात्रके’ इति मेदिनीविश्वप्रकाशौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 170 (NSP p. 528, scan page-0538).
commentary TB, sk.90162.t1: 'sṛ gatau'; Medinī and Viśvaprakāśa give sārtha for a company of merchants and also any aggregate. Recorded; the English gives the kaumudī's 'samūha'.
translator The affix is not named; sthan continued from uṇādi 161 is the translator's inference (the form ends in -tha). Being ṇit, it causes vṛddhi of the root vowel: sṛ → sār (aco ñṇiti, SK 254) → sārtha. Neither the kaumudī nor TB states these steps. With sthan the s of the affix is unexplained here: r is not a jhal, so jhalo jhali (SK 2281) cannot drop it. If uṇādi 161 is segmented -bhyas than (see the textual note there), the affix is than and sār + tha → sārtha is regular.

उ163 · Uṇ 9.2.6

जॄवृञ्भ्यामूथन् ॥ उ१६३ ॥

jṝvṛñbhyāmūthan

jṝvṛñbhyām ūthan — After jṝ and vṛñ, the affix ūthan.

Rule. After jṝ and vṛ comes ūthan. With no k-marker, the root takes guṇa (SK 2168).

Forms. jarūtha flesh; varūtha (masculine) the protection of a chariot.

Siddhānta-kaumudī

जरूथं मांसम् । वरूथो रथगुप्तौ ना ।

jarūtham, flesh (māṃsa). varūthaḥ — masculine (nā) in the sense of the protection of a chariot (rathagupti).

Tattvabodhinī

NSP p. 538

—जॄवृञ्—। ज्या वयोहानौ क्र्यादिः, जॄष् दिवादौ । वृञ् वरणे । जरूथोऽसुरविशेष इति वेदभाष्यम् । ‘जरूथः स्यात्तनुत्राणे रथगोपनवेश्मनोः’ इति हेमचन्द्रः ॥—पातृ—। पा पाने, तॄ प्लवनतरणयोः, तुद व्यथने, वच परिभाषणे, रिचिर् विरेचने, षिच क्षरणे, ऋच स्तुतौ । ‘तुत्थोऽप्रावज्जने तुत्था नीलीसूक्ष्मैलयोरपि’ इति विश्वः । ‘तुत्थमञ्जनभेदे स्यान्नीलीसूक्ष्मैलयोः स्त्रियाम् । ‘सिक्थो भक्तपुलाके ना मधूच्छिष्टे नपुंसकम्’ इति मेदिनी ॥—अर्तेः—। ऋ गतौ । ‘द्रोघवाचस्ते निर्ऋथं सचन्ताम्’ इति मन्त्रे निर्ऋथो हिंसेति वेदभाष्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 171 (NSP p. 528, scan page-0538).
commentary TB, sk.90163.t1: on jṝ it gives 'jyā vayohānau', of the kryādi class (so the print, scan page-0538), and jṝṣ of the divādi class; vṛ is 'vṛñ varaṇe'. It adds that the Vedabhāṣya takes jarūtha as a particular asura, and cites Hemacandra for the senses armour, protection of a chariot and dwelling (the headword reads 'jarutha' in our OCR; the senses are those of varūtha). Recorded; the English follows the kaumudī's senses.
translator ūthan is not kit, so the root vowels take guṇa: jṝ → jar, vṛ → var (SK 2168) → jarūtha, varūtha. The step is the translator's. 'varūtho rathaguptau nā' has the form of a kośa line; the kaumudī does not name its source.
translator TB's 'jyā vayohānau kryādiḥ' is presumably a slip for the kryādi root jṝ vayohānau; jyā vayohānau is a separate kryādi root of the same sense. The English takes the sūtra's jṝ as the root jṝ, not as jyā.

उ164 · Uṇ 9.2.7

पातॄतुदिवचिरिचिसिचिभ्यस्तक् ॥ उ१६४ ॥

pātṝtudivaciricisicibhyastak

pātṝtudivaciricisicibhyas tak — After pā, tṝ, tud, vac, ric and sic, the affix thak.

Rule. After pā, tṝ, tud, vac, ric and sic comes thak, with no guṇa. pā becomes pī (SK 2462); the d of tud becomes t (SK 121); vac becomes uc (SK 2409); c becomes k (SK 378). By bāhulaka, ṛc also takes it.

Forms. pītha (masculine) the sun, (neuter) ghee; tīrtha (the Viśva gives nine senses, among them śāstra, sacrifice, sacred site and teacher); tuttha fire; uktha a kind of sāman; riktha; siktha; by bāhulaka ṛktha wealth.

Watch out. Our text and the 1915 print read the affix as tak. The forms, and the Tattvabodhinī on uṇādi 167–169, need thak, which is read here.

Siddhānta-kaumudī

पीथो रविर्घृतं पीथम् । तीर्थं शास्त्राध्वरक्षेत्रोपायोपाध्यायमन्त्रिषु । अवतारर्षिजुष्टाम्भःस्त्रीरजःसु च विश्रुतमिति विश्वः । तुत्थोऽग्निः । उक्थं सामभेदः । रिक्थम् । बाहुलकादृचेरपि । रिक्थमृक्थं धनं वसु । सिक्थम् ।

pīthaḥ, the sun (ravi); pītham, ghee (ghṛta). tīrtham: 'tīrtha is known in the senses of śāstra, sacrifice (adhvara), sacred site (kṣetra), means (upāya), teacher (upādhyāya) and counsellor (mantrin), and of a descent [into water] (avatāra), water frequented by ṛṣis, and a woman's menses (strīrajas)' — so the Viśva. tutthaḥ, fire. uktham, a kind of sāman (sāmabheda). riktham. By the bahulam of SK 3169 (uṇādayo bahulam), also from ṛc: 'riktham, ṛktham, dhanam, vasu' [words for wealth]. siktham.

translator notes

textual The 1915 print numbers this uṇādi sūtra 172 (NSP p. 528, scan page-0538).
textual The sūtra ends 'tak' in ours and in the 1915 print (NSP p. 528, scan page-0538: the conjunct is st, unlike the sth of sthan in the same column); Wikisource has 'thak', which the forms pītha, tīrtha, tuttha, uktha, riktha and siktha require. sutra_en renders thak; collation batch03, class V (mūla, for Ajai's print check).
commentary TB, printed under sk.90163.t1 (pratīka 'pātṝ'): 'pā pāne, tṝ plavanataraṇayoḥ, tuda vyathane, vaca paribhāṣaṇe, ricir virecane, ṣica kṣaraṇe, ṛca stutau'. Followed for the roots, including ṛc for the bāhulaka form ṛktham. It cites the Viśva and Medinī for tuttha (m. fire and collyrium, the OCR 'tuttho 'prāvajjane' being evidently 'tuttho 'gnāv añjane'; f. tutthā indigo and small cardamom) and Medinī for siktha (m. a lump of boiled rice, n. beeswax). Recorded.
translator Likely steps, none stated by the kaumudī or TB: thak is kit, so no guṇa; pā → pī (ghumāsthāgāpājahātisāṃ hali, SK 2462); tṝ → tir (ṝta id dhātoḥ, SK 2390) → tīr (hali ca, SK 354); tud + tha → tuttha (d → t, khari ca, SK 121); vac → uc by saṃprasāraṇa before a kit affix (SK 2409), then c → k (coḥ kuḥ, SK 378) → uktha; ric, sic, ṛc likewise c → k → riktha, siktha, ṛktha. The line 'riktham ṛktham dhanaṃ vasu' is quoted without attribution.

उ165 · Uṇ 9.2.8

अर्तेर्निरि ॥ उ१६५ ॥

arterniri

arter niri — After ṛ (arti), when nir is the upapada.

Rule. After ṛ, with nir as upapada. thak is understood, an inference; it blocks guṇa.

Forms. nir + ṛ + tha → nirṛtha, a sāman.

Siddhānta-kaumudī

निर्ऋथं साम ।

nirṛtham, a sāman.

translator notes

textual The 1915 print numbers this uṇādi sūtra 173 (NSP p. 528, scan page-0538).
commentary TB, printed under sk.90163.t1 (pratīka 'arteḥ'): 'ṛ gatau'; in the mantra 'droghavācas te nirṛthaṃ sacantām' the Vedabhāṣya takes nirṛtha as injury (hiṃsā). Recorded; the English gives the kaumudī's sense 'a sāman'.
translator The affix is not named; thak continued from uṇādi 164 is the translator's inference. Being kit it blocks guṇa: nir + ṛ + tha → nirṛtha.

उ166 · Uṇ 9.2.9

निशीथगोपीथावगथाः ॥ उ१६६ ॥

niśīthagopīthāvagathāḥ

niśīthagopīthāvagathāḥ — niśītha, gopītha and avagatha [are given as ready-made forms (nipātana)].

Rule. Three ready-made words (nipātana). The roots are the Tattvabodhinī's.

Forms. ni + śī → niśītha midnight, also night in general; go + pā, with pī (SK 2462) → gopītha, a tīrtha; ava + gā, shortened → avagatha, one who has bathed in the morning.

Watch out. The shortening in avagatha is part of the nipātana. Do not look for a separate rule.

Siddhānta-kaumudī

निशीथोऽर्धरात्रः रात्रिमात्रं च । गोपीथं तीर्थम् । अवगथः प्रातःस्नातः ।

niśīthaḥ, midnight (ardharātra), and also night in general (rātrimātra). gopītham, a tīrtha. avagathaḥ, one who has bathed in the morning (prātaḥsnāta).

Tattvabodhinī

NSP p. 538–539

—निशीथ—। शीङ् स्वप्ने निपूर्वः, पा पाने गोपूर्वः, ‘घुमास्था—’ इतीत्वम् । गाङ् गतौ । अवपूर्वस्य धातोः ह्रस्वम् । ‘निशीथस्तु पुमानर्धरात्रे स्याद्रात्रिमात्रके’ इति मेदिनी । ‘प्रति त्यं चारुमध्वरम्’ इति मन्त्रे गोपीथः सोमपानमिति वेदभाष्यम् । तीर्थमिति तु वृत्तिकारः

translator notes

textual The 1915 print numbers this uṇādi sūtra 174 (NSP p. 528, scan page-0538); the sūtra is split across the page, and its gloss is at the top of p. 529 (scan page-0539).
commentary TB, sk.90166.t1: niśītha is from śīṅ svapne with ni; gopītha from pā pāne with go, with ī by ghumāsthā… (SK 2462; the OCR has 'dhumāsthā… itilam' for 'ghumāsthā… itītvam'); avagatha from gāṅ gatau with ava, with the root vowel shortened (OCR 'hrasram' for 'hrasvam'). Followed in the translator note on the steps. TB also cites Medinī for niśītha (m. midnight and night in general), the Vedabhāṣya on 'prati tyaṃ cārum adhvaram' taking gopītha as the drinking of soma, and says that 'tīrtha' is the vṛttikāra's sense. Recorded; the English gives the kaumudī's senses.
translator The sūtra lists the three words in the first case as ready-made forms; the bracketed nipātana is the translator's. Following TB's roots, the operations are: ni + śī + tha → niśītha; go + pā → pī (SK 2462) + tha → gopītha; ava + gā shortened to ga + tha → avagatha. That the affix is thak (as for gaścodi, uṇādi 167, where TB names thak) is the translator's inference.

उ167 · Uṇ 9.2.10

गश्चोदि ॥ उ१६७ ॥

gaścodi

gaś codi — And after gā [that is, the root gai], when ud [is the upapada, thak comes — supplied per TB; the affix carried forward (anuvṛtti) from pātṝtudi… (uṇādi 164)].

Rule. After gai, with ud as upapada, thak comes (the Tattvabodhinī). gai becomes gā (SK 2370), then gī (SK 2462).

Forms. ud + gī + tha → udgītha, a particular portion of a sāman.

Siddhānta-kaumudī

उद्गीथः साम्नो भागविशेषः ।

[After gai, when ud is the upapada, thak comes:] udgīthaḥ, a particular portion of a sāman.

Tattvabodhinī

NSP p. 539

—गश्चोदि । उदि उपपदे गै शब्दे इत्यस्मात् थक्

translator notes

textual The 1915 print numbers this uṇādi sūtra 175 (NSP p. 529, scan page-0539).
commentary TB, sk.90167.t1: 'udi upapade gai śabde ity asmāt thak': when ud is the upapada, thak comes after gai 'to sound'. Followed in sutra_en and in the bracketed opening of the block.
translator The derivation is the translator's; neither the kaumudī nor TB states the steps. ud + gai + thak: gai → gā by ādeca upadeśe 'śiti (SK 2370); gā → gī by ghumāsthāgāpājahātisāṃ hali (SK 2462) before the hal-initial kit affix → udgītha. TB invokes ghumāsthā… for gopītha under the preceding sūtra (sk.90166.t1). Tracing the thak to uṇādi 164 is also the translator's: ours and the print read that sūtra's affix as 'tak', but its forms (pītha, tīrtha, uktha) and TB on uṇādi 167–169 need thak.
translator The sūtra's 'gaḥ' is the fifth-case word (pañcamyanta) of the stem gā, its ā dropping before the ending; TB identifies the root as gai śabde. The bracket '[that is, the root gai]' follows TB.

उ168 · Uṇ 9.2.11

समीणः ॥ उ१६८ ॥

samīṇaḥ

samīṇaḥ — After iṇ, when sam [is the upapada, thak comes — supplied per TB; the affix carried forward (anuvṛtti) from pātṝtudi… (uṇādi 164)].

Rule. After iṇ "to go", with sam as upapada, thak comes (the Tattvabodhinī). It blocks guṇa (SK 2217).

Forms. sam + i + tha → samitha fire; battle.

Siddhānta-kaumudī

समिथो वह्निः संग्रामश्च ।

[After iṇ, when sam is the upapada, thak comes:] samithaḥ, fire (vahni), and battle (saṃgrāma).

Tattvabodhinī

NSP p. 539

—समीणः । इण् गतावस्मात्समि उपपदे थक् । समिथशब्दः संग्रामपर्यायेषु वैदिक-निघण्टौ पठितः । ‘श्रिये जातः’ इति मन्त्रे समिथाः युद्धानीति वेदभाष्यम् । तच्च युक्तमेव । सम्यगेति जयार्थमत्रेति व्यु-त्पत्तेः । संपूर्वस्येणः क्विन्नाद्यन्तस्य लोकेऽपि युद्धार्थत्वदर्शनाच्च । उक्तं ह्यमरेण ‘समित्याजिसमिद्युधः’ इति

translator notes

textual The 1915 print numbers this uṇādi sūtra 176 (NSP p. 529, scan page-0539).
commentary TB, sk.90168.t1: thak comes after iṇ gatau when sam is the upapada. The word samitha is read among the synonyms of 'battle' in the Vedic Nighaṇṭu, and the Vedabhāṣya explains samithāḥ in the mantra 'śriye jātaḥ' as 'battles'. TB approves this, from the etymology 'samyag eti jayārtham atra' (one goes there fully, for victory), and because samit, sam + iṇ ending in kvip (the OCR's 'kinnādyantasya', evidently kvibantasya), means battle in ordinary usage too (Amara: 'samity-āji-samid-yudhaḥ'). Followed in sutra_en (thak, sam as upapada). The meanings in the block are the kaumudī's.
translator sam + i + thak → samitha. thak is kit, so i takes no guṇa (kṅiti ca, SK 2217). This step is the translator's; the kaumudī and TB do not state it. The source of the thak is identified as under uṇādi 167.

उ169 · Uṇ 9.2.12

तिथपृष्ठगूथयूथप्रोथाः ॥ उ१६९ ॥

tithapṛṣṭhagūthayūthaprothāḥ

tithapṛṣṭhagūthayūthaprothāḥ — titha, pṛṣṭha, gūtha, yūtha and protha [are taught by nipātana as ending in thak — per TB].

Rule. Five ready-made words, ending in thak (the Tattvabodhinī).

Forms. tij, with its j deleted → titha fire, Kāma; pṛṣ → pṛṣṭha (SK 113); gu and yu, with ū → gūtha excrement, yūtha a multitude; pru, with guṇa → protha (not feminine) a horse's muzzle, or one who has set out.

Watch out. thak blocks guṇa, so the guṇa of protha comes from the nipātana. The long ū of gūtha and yūtha is also by nipātana (the Tattvabodhinī).

Siddhānta-kaumudī

तिजेर्जलोपः । तिथोऽनलः कामश्च । पृष्ठम् । गूथं विष्ठा । यूथं समूहः । प्रोथमस्त्री तुरङ्गास्ये प्रोथः प्रस्थित उच्यते ।

For tij, deletion of j: tithaḥ, fire (anala), and Kāma. pṛṣṭham. gūtham, excrement (viṣṭhā). yūtham, a multitude (samūha). "protha, not feminine, [means] a horse's muzzle; prothaḥ is said [to mean] one who has set out (prasthita)."

Tattvabodhinī

NSP p. 539

—तिथपृष्ठ—तिज निशाने, पृषु सेचने, गु पुरीषोत्सर्गे, यु मिश्रणे, प्रुङ् गतौ । एते थक्प्रत्ययान्ता निपात्यन्ते । ‘पृष्ठं तु चरमं तनोः’ इत्यमरः । ‘पृष्ठं चरममात्रेऽपि देहस्यावयवान्तरे’ इति मेदिनी । स्तोत्रविशेषेऽपि पृष्ठम् । ‘पृष्ठे स्तुवते’ इत्यादौ तथा निर्णयात् ॥—गूथमिति । निपातनादीर्घः । एवं यूयेऽपि । ‘यूथं तिर्यक्समूहेऽस्त्रीपुष्पभेदेऽपि योषिति’ इति मेदिनी । ‘यूथी पुष्पप्रभेदे स्यान्मागध्यां च कुरण्टके । यूथं तिर्यक्समूहेऽपि वृन्दमात्रेऽपि भाषितम्’ इति विश्वः । ‘यूथं तदग्रसरगर्वितकृष्णसारम्’ इति रघुः ॥—प्रोथमिति । निपातनाद्गुणः । ‘प्रोथोऽस्त्री हयघोणायां ना कट्यामध्वगे त्रिषु’ इति मेदिनी ॥—स्फायित-श्चि—। स्फायी वृद्धौ, तञ्चु संकोचने, वञ्चु प्रलम्भने, शकॢ शक्तौ, क्षिप प्रेरणे, क्षुदिर् संपेषणे, सृप्लृ गतौ, तृप प्रीणने, दृप हर्षमोचनयोः, वदि अभिवादनस्तुत्योः, उन्दी क्लेदने, श्विता वर्णे, वृतु वर्तने, अज गतिक्षेपणयोः, णीञ् प्रापणे, पद गतौ, मदी हर्षे, मुद हर्षे, खिद दैन्ये, छिदिर् द्वैधीकरणे, भिदिर् विदारणे, मदि स्तुतौ, चदि आह्लादने, दह भस्मीकरणे, दसु उपक्षेपे, दम्भु दम्भने, वस निवासे, वाश् शब्दे, शीङ् स्वप्ने, हसे हसने, षिध गत्याम्, शुभ दीप्तौ ॥—द्वात्रिंशद्भ्य—इति । दशपाद्यां तु त्रयस्त्रिंशदुक्ताः । दम्भिवहिवसीति पठित्वा वह प्रापणे ऊह्रोऽनड्वानित्युदाहरणात् । माधवोऽप्येवम् ॥—स्फारमिति । ‘नेड्वशि कृति’ इति नेट् । वलि यलोपः । ‘स्फारः स्यात्पुंसि विकटे करकादेश्च बुद्बुदे’ इति मेदिनी ॥—तक्रमिति । ‘तक्रं ह्युदश्विन्मथितं पादाम्ब्वर्धाम्बु निर्जलम्’ अमरः । ‘वक्रः स्याज्जटिले क्रूरे पुटभेदे शनैश्वरे’ इति विश्वः । ‘शक्रः पुमान् देवराजे कुटजार्जुनभूरुहोः’ इति मेदिनी । ‘क्षुद्रः स्यादधमक्रूरकृपणाल्पेषु वाच्यवत्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 177 (NSP p. 529, scan page-0539).
commentary TB, sk.90169.t1: the roots are tija niśāne, pṛṣu secane, gu purīṣotsarge, yu miśraṇe and pruṅ gatau, and 'ete thakpratyayāntā nipātyante': these are taught by nipātana as ending in the affix thak. The OCR prints pṛṣu and pruṅ both as 'pṛṣṭha'; they are read from the scan (NSP p. 529, scan page-0539). Followed in sutra_en and in the translator's derivation note.
commentary TB, sk.90169.t1: in gūtha the long ū is by nipātana, and so too in yūtha; in protha the guṇa is by nipātana. TB adds kośa lines for pṛṣṭha (the back; also a particular stotra), yūtha (a herd; yūthī, a flower) and protha: Medinī 'protho 'strī hayaghoṇāyāṃ nā kaṭyām adhvage triṣu' (OCR 'hayadhoṇāyāṃ … kaścām adhvage tripu'; read on the scan, NSP p. 529, scan page-0539) — not feminine for a horse's nose, masculine for the hip, and in all three genders (an adjective) for a traveller (adhvaga). Followed in the derivation note; for the kaumudī's 'prothaḥ prasthitaḥ' the English adds no gender, since Medinī makes the word adjectival in this sense. The block keeps only the meanings the kaumudī gives.
translator Derivations. They rest on TB except where stated. tij + thak with j deleted → titha. pṛṣ + thak → pṛṣṭha: the change of th to ṭh after ṣ, by ṣṭunā ṣṭuḥ (SK 113), is the translator's step. gu + thak with ū by nipātana → gūtha. yu + thak with ū by nipātana → yūtha. pru + thak with guṇa by nipātana → protha. The verse on protha is an unattributed kośa line in the kaumudī; 'astrī' (not feminine) leaves masculine and neuter open for the first sense.
translator TB says only 'ete thakpratyayāntā nipātyante'. That this thak is the affix of pātṝtudi… (uṇādi 164) continuing is the translator's inference, so sutra_en does not mark it as anuvṛtti.

उ170 · Uṇ 9.2.13

स्फायितञ्चिवञ्चिशकिक्षिपिक्षुदिसृपितृपिदृपिवन्द्युन्दिश्वितिवृत्यजिनीपदिमदिमुदिखिदिछिदिभिदिमन्दिचन्दिदहिदसिदम्भिवसिवाशिशीङ्हसिसिधिशुभिभ्यो रक् ॥ उ१७० ॥

sphāyitañcivañciśakikṣipikṣudisṛpitṛpidṛpivandyundiśvitivṛtyajinīpadimadimudikhidichidibhidimandicandidahidasidambhivasivāśiśīṅhasisidhiśubhibhyo rak

sphāyitañcivañciśakikṣipikṣudisṛpitṛpidṛpivandyundiśvitivṛtyajinīpadimadimudikhidichidibhidimandicandidahidasidambhivasivāśiśīṅhasisidhiśubhibhyo rak — After sphāyi, tañci, vañci, śaki, kṣipi, kṣudi, sṛpi, tṛpi, dṛpi, vandi, undi, śviti, vṛti, aji, nī, padi, madi, mudi, khidi, chidi, bhidi, mandi, candi, dahi, dasi, dambhi, vasi, vāśi, śīṅ, hasi, sidhi and śubhi, rak [comes].

Rule. After the thirty-two roots named comes rak, with no guṇa. sphāy loses its y before the consonant (SK 873). tañc and vañc lose their n (SK 415), and their c becomes k because they belong to the nyaṅku-group (SK 2864). aj is replaced by vī (SK 2292).

Forms. sphāra; takra, vakra; śakra; kṣipra; kṣudra; sṛpra the moon; tṛpra the sacrificial cake; dṛpra strong; vandra a worshipper; undra an aquatic creature; śvitra leprosy; vṛtra (a kośa line: enemy, sound, darkness, mountain, wheel, the Dānava); vīra; nīra; padra a village; mandra joy, a country; mudrā that which gives assurance; khidra disease, a poor man; chidra; bhidra the thunderbolt; mandra; candra (with the ac of the paca-group, SK 2896, also canda); dahra fire; dasra the physician of heaven; dambhra the ocean, very little.

Watch out. The unit breaks off at "for vas, when saṃprasāraṇa…". The rest of its forms (usra … śubhra) stand after SK 3168. undra and dambhra keep their n against SK 415; the text gives no reason. Where ours reads daha, the 1915 print reads dahra, which is followed here.

Siddhānta-kaumudī

द्वात्रिंशद्भ्यो रक् स्यात् । वलि यलोपः । स्फारम् । न्यङ्क्वादित्वात्कुत्वम् । तक्रम् । वक्रम् । शक्रः । क्षिप्रम् । क्षुद्रः । सृप्रश्चन्द्रः । तृप्रः पुरोडाशः । दृप्रो बलवान् । वन्द्रः पूजकः । उन्दी, उन्द्रो जलचरः । श्वित्रं कुष्ठम् । वृत्रो रिपौ ध्वनौ ध्वान्ते शैले चक्रे च दानवे । अजेर्वी, वीरः । नीरम् । पद्रो ग्रामः । मन्द्रो हर्षो देशभेदश्च । मुद्रा प्रत्ययकारिणी । खिद्रो रोगो दरिद्रश्च । छिद्रम् । भिद्रं वज्रम् । मन्द्रः । चन्द्रः । पचाद्यचि चन्दोऽपि । हिमांशुश्चन्द्रमाश्चन्द्रः शशी चन्दो हिमद्युतिः । दहोऽग्निः । दस्रः स्वर्वैद्यः । दम्भ्रः समुद्रः स्वल्पं च । वसेः संप्रसारणे ।

rak comes after [these] thirty-two. Deletion of y before a val [consonant] [lopo vyor vali, SK 873]: sphāram. kutva [comes] because [these words] belong to the nyaṅku-group [nyaṅkvādīnāṃ ca, SK 2864]: takram, vakram. śakraḥ. kṣipram. kṣudraḥ. sṛpraḥ, the moon (candra). tṛpraḥ, the sacrificial cake (puroḍāśa). dṛpraḥ, strong. vandraḥ, a worshipper. [The root is] undī: undraḥ, an aquatic creature. śvitram, leprosy (kuṣṭha). "vṛtra [means] an enemy, sound, darkness, a mountain, a wheel (cakra), and the Dānava." For aj, vī [is substituted] [ajer vy aghañapoḥ, SK 2292]: vīraḥ. nīram. padraḥ, a village. mandraḥ, joy (harṣa), and a particular country. mudrā, that which produces assurance (pratyaya). khidraḥ, disease, and a poor man. chidram. bhidram, the thunderbolt (vajra). mandraḥ. candraḥ. With the ac of the paca-group [SK 2896], canda also: "himāṃśu, candramas, candra, śaśin, canda, himadyuti [are names of the moon]." dahraḥ, fire. dasraḥ, the physician of heaven (svarvaidya). dambhraḥ, the ocean, and very little. For vas, when saṃprasāraṇa [has applied]:

Tattvabodhinī

alignment inferredNSP p. 539

—तृप्रः पुरोडाश इति । ‘न तृप्रा उरुव्यचसम्’ इति मन्त्रे वेदभाष्यकारैरित्थं व्याख्यातं प्रकृतसूत्रे उज्ज्वलदत्तादिभिश्च । दशपा-दीवृत्तौ तु तृप्रमाज्यं काष्ठं चेत्युक्तम् । तृप्रं दुःखमिति सुब्धातुवृत्तौ माधवः । हिमांशुरित्यादि हिमद्युतिरित्यन्तं शब्दार्णवः । दस्यति रोगान् क्षिपतीति दस्रः । ‘दस्रः खरेऽश्विनीसुते’ इति मेदिनी । ‘दस्रः खरे चाश्विनयोः’ इति विश्वः ॥—शासि-वसीति प्राप्तमपि नेति । एवं च ‘अविन्द उस्रियाः’ इति मन्त्रे षत्वाभावः सिद्धः । माधवस्तु वृत्तिग्रन्थानुरोधेन बाहु-लकादिह षत्वं नेति व्याचष्टे । ‘उस्रो वृषे च किरणे उस्रार्जुन्युपचित्रयोः’ इति मेदिनी । ‘माहेयी सौरभेयी गौरुस्रा माता च शृङ्गिणी’ इत्यमरः । ‘वाश्रो ना दिवसे क्लीवं मन्दिरे च चतुष्पथे’ इति मेदिनी । ‘वाश्रो रासभपक्षिणोः’ इति केचित् । माधवेन तु ‘वाश्रेव विद्युन्मिमाति’ इति मन्त्रे शब्दयुक्ता प्रस्नुतस्तना धेनुर्वाश्रेति व्याख्यातम् । ‘शुभ्रं स्यादभ्रके क्लीवमुद्दीप्तशुक्ल-योस्त्रिषु’ इति मेदिनी ॥—मुस्रमिति । मुस खण्डने ॥—चकि—। चक तृप्तौ, रमु क्रीडायाम्, ‘चुक्रस्त्वम्लेऽम्लवेतसे । चुक्री चाङ्गेरिकायां स्याद्वृक्षाम्ले चुक्रमिष्यते’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 178 (NSP p. 529, scan page-0539).
textual Ours breaks off at 'vaseḥ saṃprasāraṇe'. The print has the same linear order (NSP p. 529, scan page-0539): SK 3168 na rapara… follows at this point, and the remaining rak forms of this sūtra (usraḥ … śubhram) come after Bhaṭṭoji's gloss on 3168. In our reading order they are in sk.3168.k1.
textual Ours reads 'daho 'gniḥ'; the print reads 'dahro 'gniḥ', with the subscript r of the rak affix clear on the scan (NSP p. 529, scan page-0539). Rendered after the print.
textual 'mandro harṣo deśabhedaś ca': the print agrees with ours (NSP p. 529, scan page-0539). Wikisource reads 'madro harṣo', the form expected from madi (madī harṣe in TB) at this point in the list; mandraḥ from mandi comes separately later. Not emended; the English keeps mandraḥ in both places.
commentary TB, printed under sk.90169.t1, gives the 32 roots with their dhātupāṭha senses: sphāyī vṛddhau, tañcu saṃkocane, vañcu pralambhane, śakḷ śaktau, kṣipa preraṇe, kṣudir saṃpeṣaṇe, sṛpḷ gatau, tṛpa prīṇane, dṛpa harṣamocanayoḥ, vadi abhivādanastutyoḥ, undī kledane, śvitā varṇe, vṛtu vartane, aja gatikṣepaṇayoḥ, ṇīñ prāpaṇe, pada gatau, madī harṣe, muda harṣe, khida dainye, chidir dvaidhīkaraṇe, bhidir vidāraṇe, madi stutau (for mandi), cadi āhlādane, daha bhasmīkaraṇe, dasu upakṣepe, dambhu dambhane, vasa nivāse, vāśṛ śabde, śīṅ svapne, hase hasane, ṣidha gatyām (OCR 'pidha'), śubha dīptau. Followed in the root forms of the translator's notes.
commentary TB, printed under sk.90169.t1, on 'dvātriṃśadbhyaḥ': the Daśapādī counts thirty-three, reading dambhi-vahi-vasi and giving ūhraḥ, a draught ox, from vaha prāpaṇe as its example; Mādhava reads the same. Recorded; the English keeps Bhaṭṭoji's thirty-two.
commentary TB, printed under sk.90169.t1: sphāra takes no iṭ, by neḍ vaśi kṛti (SK 2981), and y is deleted before val. Followed in reading 'vali yalopaḥ' as a step of sphāra.
commentary TB, sk.90170.t1: the Vedabhāṣya explains tṛpra as puroḍāśa in the mantra 'na tṛprā uruvyacasam', and Ujjvaladatta and others do so under this sūtra. The Daśapādī-vṛtti makes tṛpra ghee (ājya) and firewood, and Mādhava in the Subdhātuvṛtti makes it pain (duḥkha). Recorded; the English keeps the kaumudī's puroḍāśa.
commentary TB, sk.90170.t1: the line 'himāṃśu … himadyuti' is from the Śabdārṇava. Followed in setting it as a quoted kośa line.
commentary TB, sk.90170.t1: 'dasyati rogān kṣipati iti dasraḥ', he who casts off diseases. Medinī and Viśva also give dasra for the ass and for the Aśvins. Followed in taking svarvaidya as the physician of the gods.
translator The steps the kaumudī leaves implicit are the translator's. rak is kit, so the root vowel takes no guṇa (kṣudra, śvitra, vīra, śīra and the rest). tañc and vañc lose their n before the kit affix by aniditāṃ hala upadhāyāḥ kṅiti (SK 415), and kutva then gives takra and vakra. undra and dambhra keep their n as transmitted, and the print agrees. Yet undī and dambhu are not i-marked, and SK 415 would delete the n before rak as in takra and vakra (compare ninder nalopaś ca, uṇādi 174, which must teach n-deletion for the i-marked ṇidi). The kaumudī does not address this. Not emended.
translator 'vaseḥ saṃprasāraṇe' is completed by SK 3168, which the kaumudī brings in next. With kit rak, vas undergoes saṃprasāraṇa, giving us-ra; the translator identifies the rule as vacisvapiyajādīnāṃ kiti (SK 2409). The s then stands after u, and the question of ṣ is settled under 3168. The form usraḥ is in sk.3168.k1.

SK 3168 · A 8.3.110V

न रपरसृपिसृजिस्पृशिस्पृहिसवनादीनाम् ॥ ३१६८ ॥

na raparasṛpisṛjispṛśispṛhisavanādīnām

na raparasṛpisṛjispṛśispṛhisavanādīnām — [The cerebral (mūrdhanya) does] not [replace an s (sakāra)] that is followed by r (rapara), nor [the s] of sṛp, sṛj, spṛś and spṛh, nor of savana and the rest. [The cerebral and the s are carried forward (anuvṛtti), as the kaumudī's gloss shows.]

Rule. This is not an uṇādi sūtra but a rule of the Aṣṭādhyāyī, read here. The cerebral ṣ does not replace an s that has r after it (rapara). Nor does it replace the s of sṛp, sṛj, spṛś and spṛh, or of savana and the rest. Bhaṭṭoji adds a point about scope. The Vṛtti says the rule bars only the ṣ that SK 3643 (pūrvapadāt) would bring. Bhaṭṭoji says the Vṛtti speaks of the majority of cases. So the ṣ that SK 2410 (śāsivasi…) would bring is barred too.

Example. The rest of uṇādi 170's rak forms show it.

vas + rak → saṃprasāraṇa (SK 2409) → us + ra

→ the s now follows u, and SK 2410 would make it ṣ

→ but r follows the s, so SK 3168 forbids the change → usra → usraḥ a ray; usrā a cow.

The other forms: vāśra (masculine) day, (neuter) a dwelling; śīra a python; hasra a fool; sidhra a good man; śubhra. By bāhulaka, mus also takes rak: musra, welling tears.

Applies when / blocked by. It applies only where some rule would bring ṣ. In hasra and sidhra no ṣ is in question: the s follows a, or begins the word. In musra and in vikusra (uṇādi 172) no rule would make the s into ṣ. SK 2410 covers only śās, vas and ghas. SK 212 changes only an s that is a substitute or part of an affix, and the s of mus and kas is neither. vāśra, śīra and śubhra have ś.

Watch out. Where ours reads avaśram, the 1915 print reads vāśram, and savanādīnām in the gloss is supplied from the print. The print also numbers this rule as uṇādi 179, and museḥ rak as its own uṇādi 180.

Siddhānta-kaumudī

रेफपरस्य सकारस्य सृप्यादीनां च मूर्धन्यो न स्यात् । पूर्वपदात् SK 3643 इति प्राप्तः प्रतिषिध्यत इति वृत्तिर्भूयोऽभिप्राया । तेन शासिवसि- SK 2410 इति प्राप्तमपि न । उस्रो रश्मिः । उस्रा गौः । वाश्रो दिवसः । अवश्रं मन्दिरम् । शीरोऽजगरः । हस्रो मूर्खः । सिध्रः साधुः । शुभ्रम् । बाहुलकात् मुसे रक् । मुस्रम् उदश्रु ॥

The cerebral (mūrdhanya) shall not replace an s that is followed by r (rephapara), nor [the s] of sṛp and the rest [and of savana and the rest]. The Vṛtti says that '[the cerebral] obtained by pūrvapadāt (SK 3643) is prohibited', but it speaks with the majority [of cases] in view. Therefore [the cerebral] obtained by śāsivasi… (SK 2410) also does not come: usraḥ, a ray; usrā, a cow. vāśraḥ, day; vāśram, a dwelling (mandira). śīraḥ, a python (ajagara). hasraḥ, a fool. sidhraḥ, a good man (sādhu). śubhram. By bāhulaka [the bahulam of uṇādayo bahulam, SK 3169], rak [comes] after mus: musram, udaśru (welling tears).

translator notes

textual The 1915 print sets SK 3168 inside the uṇādi list, directly after its uṇādi 178 sphāyitañci… (our uṇādi 170), and counts it as uṇādi 179 as well: '3168 . 179 .' stands before the sūtra. It then prints museḥ rak as a separate uṇādi sūtra numbered 180, before its 181 cakiramyor uc copadhāyāḥ (our uṇādi 171). NSP p. 529, scan page-0539.
textual Where ours reads 'sṛpyādīnāṃ ca mūrdhanyo', the print reads 'sṛpyādīnāṃ savanādīnāṃ ca mūrdhanyo' (NSP p. 529, scan page-0539, confirmed at zoom). Wikisource reads as ours does. The sūtra itself names savanādi. Supplied in brackets.
textual Ours reads 'avaśraṃ mandiram'; the print reads 'vāśraṃ mandiram' (NSP p. 529, scan page-0539). Wikisource also has vāśra, and the Medinī line quoted by TB gives the neuter vāśra as 'mandira'. Rendered after the print.
textual Ours reads 'bāhulakāt muse rak. musram udaśru' (as Wikisource does). The print reads '180. museḥ rak. musram. bāhulakād aśruḥ' (NSP p. 529, scan page-0539). The scan reads aśruḥ clearly (the OCR's 'aśvaḥ' is wrong). In the print, rak after mus is its own numbered uṇādi sūtra, and bāhulaka is invoked not for the affix but in 'bāhulakād aśruḥ'. That phrase may mean that the word aśru is itself formed by bāhulaka, or that musra has the sense 'tear' by bāhulaka; this note does not decide between them. The English follows ours.
commentary TB, printed under sk.90170.t1, on 'śāsivasi… prāptam api na': this establishes the absence of ṣ in the mantra 'avinda usriyāḥ'. Mādhava, however, follows the Vṛtti's text and explains that ṣ is absent here by bāhulaka. Recorded; the English follows Bhaṭṭoji.
commentary TB, printed under sk.90170.t1, gives kośa support. Medinī has usra 'bull, ray', and Amara lists usrā among the words for cow. Medinī has vāśra as masculine 'day' and as neuter 'dwelling, crossroads'; some give it as 'ass, bird'. Mādhava explains vāśrā in 'vāśreva vidyun mimāti' as a lowing cow with flowing udder. Medinī has śubhra 'mica' (neuter) and 'shining, white'. Followed in usrā 'cow' and in rendering vāśram after the print.
commentary TB, printed under sk.90170.t1: 'mustram iti. musa khaṇḍane' (OCR 'mustram' for musram). Followed in naming the root mus.
translator The examples usraḥ … śubhram resume the rak forms of uṇādi 170: those from vasi, vāśi, śīṅ, hasi, sidhi and śubhi. Our uṇādi 170 breaks off at 'vaseḥ saṃprasāraṇe', and the print has the same order. They show this rule at work. In usra (vas + rak with saṃprasāraṇa → us-ra), the s stands after u, an iṇ, and ṣ by śāsivasighasīnāṃ ca (SK 2410) would be expected; it stays dental because r follows (rapara). In musra (mus + rak) no ṣ is in question: the s is the root's own, neither a substitute (ādeśa) nor part of an affix (pratyaya), so ādeśapratyayayoḥ (SK 212) never applies to it, and SK 2410 covers only śās, vas and ghas. In hasra and sidhra no ṣ is in question: the s follows a, or begins the word. vāśra, śīra and śubhra have ś.
translator The gloss supplies 'sakārasya' and 'mūrdhanyaḥ'. The translator identifies them as carried forward from the adhikāras apadāntasya mūrdhanyaḥ (SK 210) and saheḥ sāḍaḥ saḥ (SK 335). The kaumudī does not name its 'Vṛtti', and it is not identified here. There is no Bālamanoramā in this prakaraṇa.

उ171 · Uṇ 9.2.14

चकिरम्योरुच्चोपधायाः ॥ उ१७१ ॥

cakiramyoruccopadhāyāḥ

cakiramyor uc copadhāyāḥ — After cak and ram [the affix comes], and u replaces the penultimate (upadhā).

Rule. After cak and ram, rak comes (inferred here; the Tattvabodhinī states it at uṇādi 172). u replaces the penultimate (upadhā) a.

Forms. cak + ra → cukra, a sour substance; ram + ra → rumra ruddy.

Siddhānta-kaumudī

चुक्रमम्लद्रव्यम् । रुम्रोऽरुणः ।

cukram, a sour substance. rumraḥ, ruddy (aruṇa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 181 (NSP p. 529, scan page-0539). The jump of two from its 178 (our uṇādi 170) comes from SK 3168, which the print also counts as 179, and from museḥ rak, which it prints as a separate sūtra 180 (see SK 3168).
commentary TB, printed under sk.90170.t1: the roots are caka tṛptau and ramu krīḍāyām. Viśva gives cukra for a sour thing and the amlavetasa, cukrī for the cāṅgerī plant, and cukra (neuter) for the vṛkṣāmla. Followed in naming the roots.
translator Neither the kaumudī nor TB names the affix here. The translator takes it to be rak, carried on from uṇādi 170. TB on the next sūtra (sk.90172.t1) supplies rak together with this sūtra's u for the penultimate. cak + rak → cuk-ra → cukra, and ram + rak → rum-ra → rumra, with a → u by this sūtra. rak is kit, so there is no guṇa.

उ172 · Uṇ 9.2.15

वौ कसेः ॥ उ१७२ ॥

vau kaseḥ

vau kaseḥ — After kas, when vi [is the upapada, rak comes, and u replaces the penultimate (upadhā) — per TB; carried forward (anuvṛtti) from sphāyi… rak (uṇādi 170) and cakiramyor uc copadhāyāḥ (uṇādi 171)].

Rule. After kas, with vi as upapada, rak comes, and u replaces the penultimate (the Tattvabodhinī).

Forms. vi + kas + ra → vikusra the moon. The s is the root's own, so no question of ṣ arises.

Siddhānta-kaumudī

विकुस्रश्चन्द्रः ।

vikusraḥ, the moon (candra).

Tattvabodhinī

NSP p. 539–540

—वौ कसेः । कस गतौ । विपूर्वादस्माद्रक् स्यादुत्वं चोपधायाः ॥—अमि—। अम गत्यादिषु, तमु काङ्क्षायाम् । आभ्यां रक् स्यादुपधाया दीर्घश्च ॥—निन्देः—। णिदि कुत्सायाम् ॥ —अर्देः । अर्दं गतौ । ‘आर्द्रा नक्षत्रभेदे स्यात्स्त्रियां क्लिन्नेऽभिधेयवत्’ इति मेदिनी ॥—शुचेः—। शुच शोके, अस्माद्रक् दश्चान्तादेशः धातोर्दीर्घश्च । शूद्रो वृषलः । ‘अहहा रे त्वा शूद्र’ इति श्रुतौ तु रूढेर्बाधाद् योग एव पुरस्कृतः । तथा चोत्तरतन्त्रे भगवता व्यासेन सूत्रितम् ‘शुगस्य तदनादरश्रवणात्’ इति

translator notes

textual The 1915 print numbers this uṇādi sūtra 182 (NSP p. 529, scan page-0539).
commentary TB, sk.90172.t1: 'kasa gatau. vipūrvād asmād rak syād utvaṃ copadhāyāḥ': after kas 'to go', preceded by vi, rak comes, and u replaces the penultimate. Followed in sutra_en.
translator vi + kas + rak → vi-kus-ra → vikusra. In vikusra no ṣ is in question: the s is the root's own, neither a substitute (ādeśa) nor part of an affix (pratyaya), so ādeśapratyayayoḥ (SK 212) never makes it ṣ, and na rapara… (SK 3168) is not needed. This observation is the translator's. The tracing of rak and u to uṇādi 170 and 171 is also the translator's; TB supplies the operations but does not name their source.

उ173 · Uṇ 9.2.16

अमितम्योर्दीघश्च ॥ उ१७३ ॥

amitamyordīghaśca

amitamyor dīrghaś ca — After am and tam [rak comes — per TB], and lengthening [of the penultimate (upadhā) — per TB].

Rule. After am and tam, rak comes, and the penultimate is lengthened (the Tattvabodhinī).

Forms. āmra; tāmra.

Siddhānta-kaumudī

आम्रम् । ताम्रम् ।

āmram. tāmram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 183 (NSP p. 529, scan page-0539).
textual Ours reads the sūtra as 'amitamyor dīghaś ca', without the r of dīrgha. The print reads 'amitamyor dīrghaś ca' (NSP p. 529, scan page-0539), and ours has dīrghaś ca in uṇādi 175. The pratīka in sutra_en follows the print.
commentary TB, printed under sk.90172.t1. The OCR is garbled here, and the scan's last TB line is overprinted by a library watermark. It reads approximately: 'ama gatyādiṣu, tamu kāṅkṣāyām; ābhyāṃ rak syād upadhāyā dīrghaś ca'. That is: after am and tam, rak comes, and the penultimate is lengthened. Followed in sutra_en.
translator am + rak → ām-ra → āmra; tam + rak → tām-ra → tāmra. The kaumudī gives the forms only. The steps follow TB's statement.

उ174 · Uṇ 9.2.17

निन्देर्नलोपश्च ॥ उ१७४ ॥

nindernalopaśca

ninder nalopaś ca — After nind [the affix comes], and deletion of [its] n.

Rule. After nind (the root ṇidi), rak comes (inferred), and the n is deleted. The root is i-marked, so SK 415 could not delete the n; this sūtra does it.

Forms. nid + ra → nidrā.

Siddhānta-kaumudī

निद्रा ।

nidrā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 184 (NSP p. 529, scan page-0539).
commentary TB, printed under sk.90172.t1. The pratīka 'nindeḥ' and the gloss 'ṇidi kutsāyām' are read from the scan under the watermark; the OCR has 'niḍave … amiki kurusāyām'. The root is thus ṇidi 'to blame'. Followed in naming the root.
translator The affix is not named here by the kaumudī or TB; the translator takes it to be rak, carried on from uṇādi 170. nind + rak → nid-ra by this sūtra → nidrā, a feminine form; the kaumudī gives no rule for the feminine. ṇidi is i-marked (idit), so aniditāṃ hala… (SK 415) would not remove its n, which is presumably why the sūtra teaches the deletion. That reasoning is the translator's.

उ175 · Uṇ 9.2.18

अर्देर्दीर्घश्च ॥ उ१७५ ॥

arderdīrghaśca

arder dīrghaś ca — After ard [the affix comes], and lengthening.

Rule. After ard, rak comes (inferred), with lengthening. On the reading taken here, the long vowel is the initial a, since the penultimate of ard is r.

Forms. ārdra.

Siddhānta-kaumudī

आर्द्रम् ।

ārdram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 185 (NSP p. 529, scan page-0539).
commentary TB, printed under sk.90172.t1 (NSP p. 530, scan page-0540): the root is arda gatau (OCR 'ardaṃ'). TB then quotes Medinī, 'ārdrā nakṣatrabhede syāt striyāṃ klinne 'bhidheyavat' (OCR 'klive'; the scan reads klinne): ārdrā, in the feminine, is a particular nakṣatra; in the sense 'moist' (klinna) the word is adjectival (abhidheyavat). Followed in naming the root.
translator The affix is not named here; the translator takes it to be rak, carried on from uṇādi 170. ard + rak → ārd-ra → ārdra. The lengthening falls on the root's initial a, since the penultimate of ard is r. Neither the kaumudī nor TB says where the lengthening applies; this is the translator's reading.

उ176 · Uṇ 9.2.19

शुचेर्दश्च ॥ उ१७६ ॥

śucerdaśca

śucer daś ca — After śuc [rak comes], and d [replaces its final, and the root vowel is lengthened — per TB; the lengthening carried forward (anuvṛtti) from arder dīrghaś ca (uṇādi 175)].

Rule. After śuc, rak comes. d replaces the final c, and the root vowel is lengthened (the Tattvabodhinī).

Forms. śuc → śūd + ra → śūdra.

Siddhānta-kaumudī

शूद्रः ।

śūdraḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 186 (NSP p. 530, scan page-0540).
commentary TB, printed under sk.90172.t1 (NSP p. 530, scan page-0540): 'śuca śoke, asmād rak, daś cāntādeśaḥ, dhātor dīrghaś ca'. After śuc 'to grieve', rak comes, d replaces the final, and the root is lengthened. The OCR garbles 'asmād', 'daś ca' and 'dīrghaś'; these are read from the scan. Followed in sutra_en.
commentary TB, sk.90172.t1: śūdra means vṛṣala. In the śruti 'ahahā re tvā śūdra' the etymological sense (yoga) is put forward, because the conventional sense (rūḍhi) is blocked there, as Vyāsa's sūtra in the Uttaratantra 'śug asya tadanādaraśravaṇāt' shows. The OCR's 'śṛṅga' for śūdra is read from the scan. Recorded; the kaumudī gives the form only.
translator śuc + rak → śud-ra, with d for the final c → śūdra, with lengthening, following TB. Tracing the lengthening to uṇādi 175 is the translator's; TB states the lengthening but not its source.

उ177 · Uṇ 9.2.20

दुरीणो लोपश्च ॥ उ१७७ ॥

durīṇo lopaśca

durīṇo lopaś ca — After iṇ, when dur [is the upapada, rak comes — the affix carried forward (anuvṛtti) from sphāyitañci… (uṇādi 170), as TB states], and [the root undergoes] deletion (lopa).

Rule. After iṇ, with dur as upapada, rak comes, and the root itself is deleted (the Tattvabodhinī). Then the r of dur is deleted before the r of the affix (SK 173), and the vowel before it is lengthened (SK 174).

Forms. dur + ra → du + ra → dūra far: what is reached with difficulty.

Siddhānta-kaumudī

दुःखेनेयते प्राप्यत इति दूरम् ।

dūram, far: [that which] is gone to (īyate), i.e. is reached (prāpyate), with difficulty (duḥkhena).

Tattvabodhinī

NSP p. 540

—दुरीणो—। इण् गतावित्यस्माद्दुरुपपदे रक् स्याद्धातोर्लोपश्च । ‘रो रि’ इति रेफस्य लोपे ‘ढ्रलोपे’—इति दीर्घः

translator notes

textual The 1915 print numbers this uṇādi sūtra 187 (NSP p. 530, scan page-0540).
commentary TB, sk.90177.t1 (scan page-0540; the OCR garbles 'ity asmād dur-upapade rak syāt' as '…rūpasyāt'): after iṇ gatau, with dur as the upapada, rak comes, and the root is deleted. Followed in sutra_en: the affix rak and the deletion of the root, not of something else.
commentary TB, sk.90177.t1: the r [of dur] is deleted by ro ri (SK 173), and the preceding vowel is lengthened by ḍhralope pūrvasya dīrgho 'ṇaḥ (SK 174). Followed in the translator's derivation note.
translator Derivation, after TB: dur + iṇ + rak → dur + ra (the root i deleted by this sūtra) → du + ra (r deleted before r, SK 173) → dū + ra (lengthening, SK 174) → dūra. The kaumudī gives only the analysis 'duḥkhena īyate prāpyate'; the steps are TB's.

उ178 · Uṇ 9.2.21

कृतेश्छः क्रू च ॥ उ१७८ ॥

kṛteśchaḥ krū ca

kṛteś chaḥ krū ca — After kṛt [rak comes — the affix carried forward (anuvṛtti) from sphāyitañci… (uṇādi 170), as TB states], and cha and krū [are substituted].

Rule. After kṛt, rak comes (the Tattvabodhinī), with two substitutes. ch replaces the final t (SK 42); then the augment tuk comes (SK 146), and its t becomes c (SK 111). Or krū, having more than one sound, replaces the whole root (SK 45).

Forms. kṛcchra; krūra.

Siddhānta-kaumudī

कृच्छ्र्म् । क्रूरः ।

kṛcchram. krūraḥ.

Tattvabodhinī

alignment inferredNSP p. 540

—कृतेः—। कृती च्छेदने इत्यस्माद्रक् स्याच्छक्रू इत्येतावादेशौ च स्तः । छस्त्वन्त्यस्यादेशः क्रू त्वनेकाल्त्वात्सर्वस्यादेशः । ‘कृच्छ्रमाख्यातमाभीले पापसंतापनादिनोः’ इति विश्वमेदिन्यौ । ‘स्यात्कष्टं कृच्छ्रमाभीलम्’ इत्यमरः । ‘क्रूरस्तु कठिने घोरे नृशंसे चाभिधेयवत्’ इति विश्वः । ‘नृशंसो घातुकः क्रूरः पापो धूर्तस्तु वञ्चकः’ इत्यमरः ॥—रोदेः—। रुदिर् अश्रुविमोचने, ण्यन्तादस्माद्रक् णेश्च लुक् । ‘णेरनिटि’ इति लोपे तु ‘पुगन्त’—इति गुणः स्यादिति णिलुक् चेत्युक्तम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 188 (NSP p. 530, scan page-0540).
textual Ours reads 'kṛcchr-m' with a stray virāma after r (U+094D before m); the print reads kṛcchram (NSP p. 530, scan page-0540). Rendered as kṛcchram.
commentary TB, sk.90178.t1: after kṛtī chedane, rak comes, and the two substitutes cha and krū apply. cha replaces the final [t]; krū, having more than one sound (anekāl), replaces the whole [root]. Followed in sutra_en and in the derivation note.
commentary TB, sk.90178.t1, gives the senses the kaumudī leaves out: Viśva and Medinī 'kṛcchram ākhyātam ābhīle pāpasaṃtāpanādinoḥ' and Amara 'syāt kaṣṭaṃ kṛcchram ābhīlam' (kṛcchra = distress, sin, a penance); Viśva 'krūras tu kaṭhine ghore nṛśaṃse cābhidheyavat' and Amara 'nṛśaṃso ghātukaḥ krūraḥ' (krūra = hard, dreadful, cruel, adjectival). Recorded; the kaumudī gives the forms only.
translator The steps are the translator's, built on TB. kṛt + rak: ch (named 'cha', its a only for pronunciation) for the final t (alo 'ntyasya, SK 42) → kṛ-ch + ra; tuk before ch after a short vowel (che ca, SK 146) and its t → c (stoḥ ścunā ścuḥ, SK 111) → kṛcchra. krū for the whole root (anekālśit sarvasya, SK 45) → krū + ra → krūra.

उ179 · Uṇ 9.2.22

रोदेर्णिलुक् च ॥ उ१७९ ॥

roderṇiluk ca

roder ṇiluk ca — After rodi [the ṇic-ending form of rud, rak comes — the affix carried forward (anuvṛtti) from sphāyitañci… (uṇādi 170), as TB states], and ṇi undergoes luk.

Rule. After rodi (rud with the causative ṇic), rak comes (the Tattvabodhinī), and the ṇi is removed by luk.

Forms. rudra, "he makes others weep".

Watch out. Why luk, and not plain deletion? The Tattvabodhinī: if ṇi were merely deleted (SK 2313), the guṇa it caused (SK 2189) would stay, giving rod-; that is why the sūtra says luk. With luk, SK 263 keeps that guṇa from standing, so the root keeps u. This last step is not stated by Bhaṭṭoji or the Tattvabodhinī; it is inferred.

Siddhānta-kaumudī

रोदयतीति रुद्रः ।

rudraḥ: he makes [others] weep (rodayati).

Tattvabodhinī

alignment inferredNSP p. 540

—रोदयतीति रुद्र इति । नन्वेवं ‘सोऽरोदीद्यदरोदीत्तद्रुद्रस्य रुद्रत्वम्’ इति श्रुत्या सह विरोधोऽत्र स्यादिति चेत् । अत्राहुः । ‘कर्तरि कृत्’ इति सूत्रानुरोधेन शम्भुरित्यत्र शं भावयतीत्यन्तर्भावितण्यर्थता यथा स्वीक्रियते तथा अरोदीदित्यत्राप्यन्तर्भावितण्यर्थतायां स्वीकृतायां रोदनं कारितवानित्यर्थलाभान्नास्ति श्रुतिविरोधः । न च देवैरग्नौ वामं वसु स्थापितं तच्च धनं देवैर्याचितं चेदग्निस्तु रोदनं कृतवानिति सोऽरोदीदित्यादिश्रुत्यर्थादिहान्तर्भावितण्यर्थकल्पनं न संभवतीति श्रुतिविरोधस्त्वपरिहार्य एवेति वाच्यम् । देवैः स्थापितं वामं वसु देवेभ्योऽग्निना न दत्तं ते देवा एव रोदनं कृतवन्तः । अग्निस्तु तदीयमदत्वा रोदनं कारितवानित्यर्थकल्पनायाः संभवात् । अथवाग्नौ प्रयुज्यमानरुद्रशब्दस्य रोदितीति रुद्र इत्येवार्थोऽस्तु परन्तु ब्रह्मविष्णुरुद्रा इति व्यवहियमाणो यो रुद्रस्तद्वाचकरुद्रशब्दस्य रोदेरित्युणादिसूत्रानुरोधेन रोदयतीति रुद्र इत्येवार्थकल्पनायां बाधकाभावात् श्रुतिविरोधोऽत्र नास्त्येवेति ॥—अन्यत्रापीति । धात्वन्तरात्प्रत्ययान्तरेऽपि णेर्लुगित्यर्थः । संज्ञायामुदाहरणम् । बृंहयति वर्धयति प्रजा इति ब्रह्मा । शं सुखं भावयति शम्भुरित्यादि । छन्दसि तु वृधु वृद्धौ । ‘वर्धन्तु त्वा सुष्टुतयः’ वर्धयन्त्वित्यर्थः । ‘य इमा जजान’ । जनी प्रादुर्भावे लिटि रूपम् । जनयामासेत्यर्थः । इह णलि परतः ‘अत उपधायाः’ इति वृद्धिर्भवत्येव, ‘जनिवध्योश्च’ इति निषेधस्य चिणि ञिति णिति किति च स्वीकारात् । न च णिलोपे सति प्रत्ययान्तत्वात् कास्प्रत्ययादित्याम्स्यादिति वाच्यम् । अमन्त्र इति पर्युदासादामोऽप्रसक्तेः । कास्यनेकाच इति वार्तिकेन तु आमशङ्का दूरापास्तैव, लिटि णिलोपे सत्यनेकाच्लाभावात् । ननु णलि ‘णेरनिटि’ इत्यनिडादावार्धधातुके णिलोपे जजानेति रूपं सिद्धमिति किमनेन लुक्युदाहरणेनेति चेन्मैवम् । णिलोपे सति ‘जनीजॄष्क्नसुरञ्जोऽमन्ताश्च’ इति णौ मित्त्वे ‘मितां ह्रस्वः’ स्यात् प्रत्ययलक्षणन्यायेन णिपरत्वसंभवात् ततश्च जजेनेति स्याल्लुकि सति तु प्रत्ययलक्षणन्यायो न प्रवर्तत इति मित्त्वाभावादिष्टं सिध्यति । बाहुलकादसंज्ञाछन्दसोरपि क्वचिद्भवतीत्याशयेनोदाहरति—वान्तीत्यादि । पर्णानि शोषयन्तीति पर्णशुषः । पर्णानि मोचयन्तीति पर्णमुचः

translator notes

textual The 1915 print numbers this uṇādi sūtra 189 (NSP p. 530, scan page-0540).
commentary TB, printed under sk.90178.t1 (pratīka 'rodeḥ'): rudir aśruvimocane; rak comes after its ṇic-ending form, and ṇi undergoes luk. If ṇi were merely deleted by ṇer aniṭi (SK 2313), guṇa by pugantalaghūpadhasya ca (SK 2189) would result; that is why 'ṇiluk ca' is stated. Followed in sutra_en (rodi = the ṇic-ending stem) and in the derivation note.
commentary TB, sk.90179.t1, on 'rodayatīti rudraḥ'. Objection: this conflicts with the śruti 'so 'rodīd yad arodīt tad rudrasya rudratvam' (he wept; because he wept, that is Rudra's rudra-ness). Response: just as śambhu is taken with an internalised causative sense, 'śaṃ bhāvayati', because of kartari kṛt (SK 2832), so 'arodīt' can be taken as 'made [others] weep'. A further objection, that in the story Agni himself wept when the gods asked back the wealth they had deposited with him, is answered: Agni did not give it back, the gods wept, and so Agni made them weep. Alternatively, the rudra used of Agni may be 'rodati iti rudraḥ', while the rudra of 'Brahmā, Viṣṇu and Rudra' is 'rodayati iti rudraḥ' by this uṇādi sūtra. Recorded; the English keeps the kaumudī's causative analysis.
translator Derivation, partly the translator's: rud + ṇic → rodi; + rak; ṇi undergoes luk → rud + ra → rudra. Because the ṇi is removed by luk, not by lopa, the guṇa it would condition does not stand (na lumatāṅgasya, SK 263, by the translator's inference from TB's remark), so the root keeps u.

उ180 · Uṇ 9.2.23

बहुलमन्यत्रापि संज्ञाछन्दसोः ॥ उ१८० ॥

bahulamanyatrāpi saṃjñāchandasoḥ

bahulam anyatrāpi saṃjñāchandasoḥ — Variably (bahulam), elsewhere too [that is, after other roots and before other affixes — per TB], in names (saṃjñā) and in the Veda (chandas) [ṇi undergoes luk — carried forward (anuvṛtti) from roder ṇiluk ca (uṇādi 179), as the kaumudī says].

Rule. The luk of ṇi also applies variously after other roots and before other affixes, in names and in the Veda (the Tattvabodhinī: brahmā, śambhu, Vedic vardhantu). A verse Bhaṭṭoji quotes shows it by bāhulaka even outside these.

Forms. parṇaśuṣaḥ leaf-dryers and parṇamucaḥ leaf-releasers, said of the winds.

Watch out. What runs on here is the luk of ṇi, not rak. This bahulam is the sūtra's own word.

Siddhānta-kaumudī

णिलुगित्येव । वान्ति पर्णशुषो वातास्ततः पर्णमुचोऽपरे ।

'ṇiluk' [is carried forward] just so (ity eva). "The leaf-dryers (parṇaśuṣaḥ) blow, the winds; then others, the leaf-releasers (parṇamucaḥ)."

translator notes

textual The 1915 print numbers this uṇādi sūtra 190 (NSP p. 530, scan page-0540). Unlike the later sūtras of the shorter wording bahulam anyatrāpi (without saṃjñāchandasoḥ) at uṇādi 195, 236 and 251, it is numbered here.
commentary TB, printed under sk.90179.t1 (pratīka 'anyatrāpi'): 'anyatra' means that ṇi undergoes luk after other roots and before other affixes too. In names: bṛṃhayati vardhayati prajāḥ iti brahmā; śaṃ sukhaṃ bhāvayati iti śambhuḥ. In the Veda: vṛdhu vṛddhau, 'vardhantu tvā suṣṭutayaḥ' = vardhayantu. Followed in sutra_en (the luk of ṇi, and the bracketed 'after other roots and before other affixes').
commentary TB, sk.90179.t1, on the Vedic 'ya imā jajāna' (janī prādurbhāve; liṭ, = janayāmāsa): vṛddhi by ata upadhāyāḥ (SK 2282) does apply before ṇal, because the bar janivadhyoś ca (SK 2512) is accepted only for ciṇ and certain ñit/ṇit affixes. ām by kāspratyayād ām amantre liṭi (SK 2306) does not arise, because of the exclusion 'amantre', and the vārttika 'kāsy anekācaḥ' does not apply since after the loss of ṇi the stem is not polysyllabic. Objection: ṇer aniṭi (SK 2313) already deletes ṇi before ṇal, giving jajāna, so why this luk example? Response: with lopa, ṇi would be mit by 'janījṝṣknasurañjo 'mantāś ca', and mitāṃ hrasvaḥ (SK 2568) would apply because the following ṇi is still counted by pratyayalakṣaṇa, giving the wrong *jajana; with luk pratyayalakṣaṇa does not operate, so the stem is not mit and the desired form results. Recorded.
commentary TB, sk.90179.t1: Bhaṭṭoji quotes 'vānti…' to show that by bāhulaka the luk of ṇi sometimes occurs even outside names and the Veda: parṇāni śoṣayanti iti parṇaśuṣaḥ, parṇāni mocayanti iti parṇamucaḥ. Followed in rendering the two words with a causative sense ('dryers', 'releasers').
translator The affix of parṇaśuṣ and parṇamuc is named by neither the kaumudī nor TB; the steps parṇa + śuṣ/muc + ṇic + [affix], with luk of ṇi, are the translator's reading of TB's analysis. The quoted line has the form of half an anuṣṭubh; the kaumudī does not name its source.

उ181 · Uṇ 9.2.24

जोरी च ॥ उ१८१ ॥

jorī ca

jor ī ca — After ju [rak comes — the affix carried forward (anuvṛtti) from sphāyitañci… (uṇādi 170), as TB states], and ī [replaces its final].

Rule. After ju, a root found only in the sūtras (sautra), rak comes (the Tattvabodhinī), and ī replaces the final.

Forms. jīra minute. "Some" derive it from jyā: saṃprasāraṇa (SK 2412), the ā merged into the i (SK 330), then lengthening (SK 2559).

Siddhānta-kaumudī

जीरोऽणुः । ज्यश्चेत्येके ।

jīraḥ, minute (aṇu). Some (eke) [derive it] also from jyā.

Tattvabodhinī

NSP p. 540

—जोरी च । जु गतौ सौत्रोऽस्माद्रक् ईकारश्चान्तादेशः । ‘जीरः खड्गे वणिग्द्रव्ये’ इति विश्वः । ‘जीरस्तु जरणे खड्गे’ इति मेदिनी ॥—ज्यश्चेति । ज्या वयोहानौ । अस्माद्रक् ‘ग्रहिज्या’—इति संप्रसारणं पूर्वरूपम् । ‘हलः’ इति दीर्घः ॥—एके इति । मुख्या इत्यर्थः । तथा च ‘न धातुलोप’—इति सूत्रे जीवेरदानुरित्यस्य प्रत्याख्यानार्थं नैतज्जीवे रूपं किं तु रकि ज्यः संप्रसारणमिति भाष्ये उक्तम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 191 (NSP p. 530, scan page-0540).
commentary TB, sk.90181.t1: ju gatau is a sautra root; rak comes after it, and ī is substituted for its final. Followed in sutra_en. TB adds Viśva 'jīraḥ khaḍge vaṇigdravye' (a sword; a merchant's commodity) and Medinī 'jīras tu jaraṇe khaḍge'. Recorded; the English gives the kaumudī's aṇu.
commentary TB, sk.90181.t1, on 'jyaś ca': jyā vayohānau; rak after it; saṃprasāraṇa by grahijyā… (SK 2412), then pūrvarūpa [saṃprasāraṇāc ca, SK 330], then lengthening by halaḥ (SK 2559). Followed in the derivation note.
commentary TB, sk.90181.t1, on 'eke': it means 'the principal [authorities]' (mukhyāḥ). Under na dhātulopa ārdhadhātuke (SK 2656) the Bhāṣya, rejecting 'jīver adānuḥ', says that [jīra in jīradānu] is not a form of jīv but saṃprasāraṇa of jyā before rak. Followed: the English does not present the jyā derivation as a rejected view.
translator Derivations, after TB: ju + rak → jī + ra (ī for the final u) → jīra; jyā + rak → ji + ā + ra (saṃprasāraṇa, SK 2412) → ji + ra (pūrvarūpa, SK 330) → jī + ra (SK 2559) → jīra. Since rak is kit, there is no guṇa.

उ182 · Uṇ 9.2.25

सुसूधागृधिभ्यः क्रन् ॥ उ१८२ ॥

susūdhāgṛdhibhyaḥ kran

susūdhāgṛdhibhyaḥ kran — After su, sū, dhā and gṛdhi, kran.

Rule. After su, sū, dhā and gṛdh comes kran, with no guṇa. dhā becomes dhī (SK 2462).

Forms. sura; sūra; dhīra; gṛdhra.

Siddhānta-kaumudī

सुरः । सूरः । धीरः । गृध्रः ।

suraḥ. sūraḥ. dhīraḥ. gṛdhraḥ.

Tattvabodhinī

NSP p. 540

—सुसूधा—। षुञ् अभिषवे, षूञ् प्राणिगर्भविमोचने, डुधाञ् धारणादौ, गृधु अभिकाङ्क्षायाम् । ‘सुरा चषकमद्ययोः । पुंलिङ्गस्त्रिदिवेशे स्यात्’ इति मेदिनी । ‘सुरो देवे सुरा मद्ये चषकेऽपि सुरा क्वचित्’ इति विश्वः । सुवति प्रेरयति कर्मणि लोकमिति सूरः सूर्यः । ‘सूरसूर्यार्यमादित्यः’ इत्यमरः । ‘धीरो धैर्यान्विते स्वैरे बुधे क्लीवं तु कुङ्कुमे । स्त्रियां श्रवणतुल्यायाम्’ इति मेदिनी । ‘गृध्रः खगान्तरे पुंसि वाच्यलिङ्गोऽथ लुब्धके’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 192 (NSP p. 530, scan page-0540).
commentary TB, sk.90182.t1, gives the roots: ṣuñ abhiṣave, ṣū prāṇigarbhavimocane, ḍudhāñ dhāraṇādau, gṛdhu abhikāṅkṣāyām (the OCR reads the first two with p for ṣ; scan page-0540). Followed in the root forms of the translator's note.
commentary TB, sk.90182.t1, gives the senses: Medinī 'surā caṣakamadyayoḥ; puṃliṅgas tridiveśe syāt' and Viśva 'suro deve surā madye caṣake 'pi surā kvacit' (sura, a god; surā, liquor or a drinking cup); sūra = the sun, analysed 'suvati prerayati karmaṇi lokam', with Amara 'sūrasūryāryamādityāḥ'; Medinī dhīra = steadfast, self-willed, wise, (neuter) saffron, (feminine) a plant like śravaṇā; gṛdhra = a kind of bird (vulture), and adjectivally greedy. Recorded; the kaumudī gives the forms only.
translator kran is kit, so the roots take no guṇa: ṣu → su + ra → sura; ṣū → sū + ra → sūra; gṛdh + ra → gṛdhra. For dhā, ā → ī before the hal-initial kit affix by ghumāsthāgāpājahātisāṃ hali (SK 2462) → dhīra. The steps are the translator's. TB's analysis of sūra ('suvati prerayati') uses the sense of ṣū preraṇe, not the ṣū prāṇigarbhavimocane it lists for the sūtra; recorded as found.

उ183 · Uṇ 9.2.26

शुसिचिमीनां दीर्घश्च ॥ उ१८३ ॥

śusicimīnāṃ dīrghaśca

śusicimīnāṃ dīrghaś ca — After śu, si, ci and mī [kran comes — carried forward (anuvṛtti) from susūdhāgṛdhibhyaḥ kran (uṇādi 182), as TB states], and [their vowel] is lengthened.

Rule. After śu (a sautra root), si, ci and mī, kran comes (the Tattvabodhinī), and the vowel is lengthened.

Forms. śūra; sīra; cīra; mīra the ocean.

Watch out. Our text and the 1915 print read bhīra. The sūtra names mī, so mīra is read here.

Siddhānta-kaumudī

शुः सौत्रः । शूरः । सीरम् । चीरम् । भीरः समुद्रः ।

śu is a sautra root (one taught only in the sūtras). śūraḥ. sīram. cīram. mīraḥ, the ocean.

Tattvabodhinī

NSP p. 540

—शुसिचि—। शु गतौ, षिञ् बन्धने, चिञ् चयने, डुमिञ् प्रक्षेपणे, एभ्यः क्रन् एषां दीर्घत्वं च । ‘शूरः स्याद्यादवे भटे’ इति मेदिनी । ‘शूरश्चारुभटे सूर्ये’ इति विश्वहेमचन्द्रौ । ‘सीरोऽर्कहलयोः पुंसि चीरी झिल्ल्यां नपुंसकम् । गोस्तने वस्त्रभेदे च रेखालेखनभेदयोः’ इति मेदिनी । ‘चीरं तु गोस्तने वस्त्रे चूडायां सीसकेऽपि च । चीरी कृच्छ्राटिकाझिल्ल्योः’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 193 (NSP p. 530, scan page-0540).
textual Ours and the print read 'bhīraḥ samudraḥ' (NSP p. 530, scan page-0540; bh is clear). The sūtra names mī, TB glosses ḍumiñ prakṣepaṇe, and no root of the sūtra yields bhīra; Wikisource reads mīraḥ. The English reads mīraḥ. Mūla reading, for the Print Check.
commentary TB, sk.90183.t1: śu gatau, ṣiñ bandhane, ciñ cayane, ḍumiñ prakṣepaṇe; kran comes after these, and they are lengthened (the OCR reads 'kan', the scan clearly 'kran'). Followed in sutra_en (the affix kran and the root forms).
commentary TB, sk.90183.t1, gives the senses the kaumudī omits: Medinī 'śūraḥ syād yādave bhaṭe' (Śūra the Yādava; a warrior), Viśva and Hemacandra 'śūraś cārubhaṭe sūrye' (a fine warrior; the sun); Medinī sīra = the sun and a plough (masculine); cīra = (feminine cīrī) a cricket, (neuter) a cow's teat, a kind of garment, a line, a kind of writing; Viśva adds a crest and lead. Recorded.
translator kran is kit, so there is no guṇa; this sūtra lengthens the root vowel: śu → śū + ra → śūra; ṣi → si → sī + ra → sīra; ci → cī + ra → cīra; mi → mī + ra → mīra. The steps are the translator's.

उ184 · Uṇ 9.2.27

वा विन्धेः ॥ उ१८४ ॥

vā vindheḥ

vāvindheḥ (vau indheḥ) — After indh, when vi [is the upapada, kran comes — carried forward (anuvṛtti) from susūdhāgṛdhibhyaḥ kran (uṇādi 182), as TB states].

Rule. After indh, with vi as upapada, kran comes (the Tattvabodhinī). i + i gives ī (SK 85), and the n drops before the k-marked affix (SK 415).

Forms. vi + indh + ra → vīdhra clear.

Watch out. Our text and the 1915 print divide the sūtra vā vindheḥ. There is no root vindh, and nothing for a "vā" (option) to qualify. This chapter reads vau indheḥ.

Siddhānta-kaumudī

वीध्रं विमलम् ।

vīdhram, clear (vimala).

Tattvabodhinī

NSP p. 540–541

—वा विन्धेः । ञिइन्धी दीप्तौ । विपूर्वादस्मात् क्रन् ‘अनिदिताम्’—इति नलोपः । ‘वीध्रं तु विमलार्थकम्’ इति विशेष्यनिघ्नेऽमरः ॥—वृधि—। वृधु वृद्धौ, डुवप् बीजसन्ताने । ‘वप्रः पितरि केदारे वप्रः प्राकाररोधसोः’ इति धरणिरन्तिदेवौ । ‘वप्रः स्नाते पुमानस्त्री वेणुक्षेत्रचये तटे’ इति मेदिनी ॥—ऋज्रेन्द्राग्र—। ऋज गतिस्थानादिषु, इदि परमैश्वर्ये, अगि गतौ, वज गतौ, डुवप् बीजसन्ताने, कुबि आच्छादने, चुबि वक्त्रसंयोगे, भदि कल्याणे, शुच शोके, गुङ् अव्यक्ते शब्दे, इण् गतौ ॥—नायक इति । ‘ऋज्राश्वः पृष्ठिभिरम्बरीषः’ इति मन्त्रे ऋज्रा गतिमन्तोऽश्वा यस्य स ऋज्राश्व इति वेदभाष्यम् । ‘इन्द्रः शचीपतावन्तरात्मन्यादित्ययोगयोः’ इति विश्वः । ‘अग्रं पुर-स्तादुपरि परिमाणे पलस्य च । आलम्बने समूहे च प्रान्ते स्यात्पुंनपुंसकम् । अधिके च प्रधाने च प्रथमे चाभिधेयवत्’ इति मेदिनी । श्रुरो लोमच्छेदकः । ‘श्रुरः स्याच्छेदनद्रव्ये कोकिलाक्षे च गोश्रुरे’ इति विश्वमेदिन्यौ । ‘खुरः कोलदले शफे’ इति मेदिनी । ‘भद्रः शिवे खञ्जरीटे वृषमेरुकदम्बके । करिजातिविशेषे ना क्लीवं मङ्गलमुख्ययोः’ इति च । ‘उग्रः शूद्रासुते क्षत्राद्रुद्रे पुंसि त्रिषूत्कटे । क्लीबवचाक्षुद्रयोः’ इति मेदिनी ॥—भेरीति । गौरादित्वान्ङीष् । ‘भेरी स्त्री दुन्दुभिः पुमान्’ इत्यमरः । ‘भेलः प्लवे भीलुके च निर्बुद्धिमुनिभेदयोः’ इति विश्वः । ‘भेलः प्लवे मणौ पुंसि भीरावज्ञे च वाच्यवत्’ इति । ‘शुक्रः स्याद्भार्गवे ज्येष्ठमासे वैश्वानरे पुमान् । रेतोऽक्षिरुग्भिदोः क्लीवं शुक्लो योगान्तरे सिते । नपुंसकं तु रजते’ इति च । ‘गौरः पीतेऽरुणे श्वेते विशुद्धेऽप्यभिधेयवत् । ना श्वेतसर्षपे चन्द्रे न द्वयोः पद्मकेसरे । गौरी त्वसंजातरजःकन्या-शंकरभार्ययोः । रोचने रजनीपिङ्गाप्रियङ्गुवसुधासु च । आपगाया विशेषेऽपि यादसांपतियोषिति’ इति च मेदिनी । ‘नदीभेदे च गौरी स्याद्वरुणस्य च योषिति’ इति विश्वः । ‘अष्टवर्षा तु या दत्ता श्रुतशीलसमन्विते । सा गौरी तत्सुतो यस्तु स गौरः परिकीर्तितः इति ब्रह्माण्डपुराणे । एतेन ‘गौरः शुच्याचारः’ इत्यादि भाष्यं व्याख्यातम् । ‘इराभूवाक्सुराप्सु स्यात्’ इत्यमरः ॥—मालेति । प्रत्ययरेफस्य लत्वम् । ‘मालं क्षेत्रे स्त्रियां पृक्कास्रजोर्जालान्तरे पुमान्’ इति मेदिनी । ‘मालं क्षेत्रे जिने मालो माला पुष्पादिदामनि’ इति विश्वः । ‘मालमुन्नतभूतलम्’ इत्युत्पलः । ‘क्षेत्रमारुह्य मालम्’ इति मेघदूतः । मणिपूर्वोऽयमर्थान्तरे रूढः । ‘मणिमाला स्मृता हारे स्त्रीणां दन्तक्षतान्तरे’ इति विश्वः । बाहुलकात्तिज निशाने । रन् दीर्घत्वं जस्य वः । ‘तीव्रा तु कटुरोहिण्यां राजिकागण्डपूर्वयोः । त्रिष्वत्युष्णे नितान्ते च कटौ’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 194 (NSP p. 530, scan page-0540).
textual Ours divides the sūtra 'vā vindheḥ' (iast 'vā vindheḥ'), and so does the 1915 print, both in the mūla and in TB's pratīka (NSP p. 530, scan page-0540). Wikisource prints it unspaced, 'vāvindheḥ'. TB's 'vipūrvād asmāt' with the root ñiindhī dīptau requires vau (vi as upapada) + indheḥ; there is no root vindh, and nothing for a 'vā' to make optional. The letters are the same; only the word division differs. sutra_en follows vau indheḥ. Mūla word division, for the Print Check.
commentary TB, sk.90184.t1: ñiindhī dīptau; after it, preceded by vi, kran comes, and the n is deleted by aniditāṃ hala upadhāyāḥ kṅiti (SK 415) (OCR 'kan'; scan page-0540 'kran'). TB cites Amara, in the section on words that follow their qualificand (viśeṣyanighna): 'vīdhraṃ tu vimalārthakam'. Followed in sutra_en and the derivation note.
translator The sūtra is vau indheḥ: vau is the seventh-case word (saptamyanta) of vi, naming the upapada, as in vau kaseḥ (uṇādi 172); au + i gives āv i by sandhi. Derivation, after TB: vi + indh + kran → vīndh + ra (i + i → ī, akaḥ savarṇe dīrghaḥ, SK 85; the sandhi step is the translator's) → vīdh + ra (n deleted before the kit affix, SK 415) → vīdhra.

उ185 · Uṇ 9.2.28

वृधिवपिभ्यां रन् ॥ उ१८५ ॥

vṛdhivapibhyāṃ ran

vṛdhivapibhyāṃ ran — After vṛdhi and vapi, ran.

Rule. After vṛdh and vap comes ran. There is no k, so the light penultimate takes guṇa (SK 2189).

Forms. vardhra leather; vapra a rampart.

Siddhānta-kaumudī

वर्ध्रं चर्म । वप्रः प्राकारः ।

vardhram, leather (carman). vapraḥ, a rampart (prākāra).

translator notes

textual The 1915 print numbers this uṇādi sūtra 195 (NSP p. 530, scan page-0540).
commentary TB, printed under sk.90184.t1 (pratīka 'vṛdhi'): vṛdhu vṛddhau, ḍuvap bījasantāne. Followed in the root forms of the derivation note. TB also cites Dharaṇi and Rantideva 'vapraḥ pitari kedāre vapraḥ prākārarodhasoḥ' (vapra = father, field, rampart, bank) and a Medinī line adding further senses (bank, a heap of earth). Recorded.
translator ran has no k-it, so the light penultimate ṛ takes guṇa (pugantalaghūpadhasya ca, SK 2189): vṛdh + ra → vardh + ra → vardhra; vap + ra → vapra. The steps are the translator's.

उ186 · Uṇ 9.2.29

ऋज्रेन्द्राग्रवज्रविप्रकुव्रचुव्रक्षुरखुरभद्रोग्रभेरभेलशुक्रशुक्लगौरवम्रेरामालाः ॥ उ१८६ ॥

ṛjrendrāgravajraviprakuvracuvrakṣurakhurabhadrograbherabhelaśukraśuklagauravamrerāmālāḥ

ṛjrendrāgravajraviprakubracubrakṣurakhurabhadrograbherabhelaśukraśuklagauravamrerāmālāḥ — ṛjra, indra, agra, vajra, vipra, kubra, cubra, kṣura, khura, bhadra, ugra, bhera, bhela, śukra, śukla, gaura, vamra, irā and mālā [are established as ready-made forms (nipātana)].

Rule. Nineteen ready-made words in ran. By nipātana there is no guṇa.

Forms. ṛjra a leader; idi with num (SK 2262) → indra; aṅg with n lost → agra; vajra (not feminine) diamond, thunderbolt; vap with i → vipra; kumbi, cumbi with n lost → kubra a forest, cubra the face; with r lost → kṣura, khura; bhandi with n lost → bhadra; uc with g → ugra; bhī → bhera, feminine bherī (ṅīṣ, SK 498); with l → bhela a raft; śuc with k → śukra, with l → śukla; guṅ with vṛddhi → gaura ruddy, white, yellow; van → vamra one who apportions; iṇ → irā liquor, water; mā, with l for the affix's r (the Tattvabodhinī) → mālā.

Watch out. "No guṇa" is the general case only: bhera and bhela show guṇa and gaura vṛddhi, by the same nipātana. Our sūtra reads kuvra, cuvra; the gloss reads kubra, cubra, and so does this chapter.

Siddhānta-kaumudī

रन्नन्ता ऊनविंशतिः । निपातनाद्गुणाभावः । ऋज्रो नायकः । इदि इन्द्रः । अङ्गेर्नलोपः । अग्रम् । वज्रोऽस्त्री हीरके पवौ । डुवप् उपधाया इत्वम् विप्रः । कुम्बिचुम्ब्योर्नलोपः । कुब्रमरण्यम् । चुब्रं मुखम् । क्षुर विलेखने रेफलोपः । अगुणः । क्षुरः । खुर छेदने रलोपो गुणाभावश्च । खुरः । भन्देर्नलोपः भद्रम् । उच समवाये । चस्य गः । उग्रः । ञिभी । भेरी । पक्षे लः । भेलो जलतरणद्रव्यम् । शुचेश्चस्य कः । शुक्रः । पक्षे लः । शुक्लः । गुङ् वृद्धिः । गौरोऽरुणे सिते पीते । वन संभक्तौ । वम्रो विभागी इणो गुणाभावः । इरा मद्ये च वारिणि । मा माने माला ।

[These] nineteen end in ran. By nipātana there is no guṇa. ṛjraḥ, a leader (nāyaka). [From] idi: indraḥ. For aṅg, deletion of n: agram. "vajra, not feminine, [means] a diamond (hīraka) and the thunderbolt (pavi)." [From] ḍuvap, with i for the penultimate (upadhā): vipraḥ. For kumbi and cumbi, deletion of n: kubram, a forest; cubram, the face. [From] kṣura vilekhane, deletion of r, [and] no guṇa: kṣuraḥ. [From] khura chedane, deletion of r and absence of guṇa: khuraḥ. For bhandi, deletion of n: bhadram. [From] uca samavāye, g for c: ugraḥ. [From] ñibhī: bherī. Alternatively l [for the r]: bhelaḥ, a means of crossing water (jalataraṇadravya), [a raft]. For śuc, k for c: śukraḥ. Alternatively l: śuklaḥ. [From] guṅ, with vṛddhi: "gaura [means] ruddy, white, yellow." [From] vana saṃbhaktau: vamraḥ, one who apportions (vibhāgin). For iṇ, absence of guṇa: "irā [means] liquor and water." [From] mā māne: mālā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 196 (NSP p. 530, scan page-0540; the gloss runs onto p. 531, scan page-0541).
textual Ours reads '…kuvracuvra…' (v) in the sūtra but 'kubram araṇyam, cubraṃ mukham' (b) in the kaumudī; the print's b/v is at the resolution limit (scan page-0540). The roots kubi and cubi (kaumudī; TB) and Wikisource need kubra, cubra, and sutra_en reads so. Mūla reading, for the Print Check.
commentary TB, printed under sk.90184.t1 (pratīka 'ṛjrendrāgra'), gives the roots: ṛja gatisthānādiṣu, idi paramaiśvarye, agi gatau, vaja gatau, ḍuvap bījasantāne, kubi ācchādane, cubi vaktrasaṃyoge, bhadi kalyāṇe, śuca śoke, guṅ avyakte śabde, iṇ gatau. Followed in the bracketed root forms.
commentary TB, printed under sk.90184.t1, on 'nāyaka': in the mantra 'ṛjrāśvaḥ pṛṣṭibhir ambarīṣaḥ' the Vedabhāṣya takes ṛjra as 'moving' (ṛjrāśva, he whose horses are swift). Recorded; the English keeps the kaumudī's nāyaka.
commentary TB, printed under sk.90184.t1, on 'bherī': ṅīṣ because bhera belongs to the gaura-group [ṣidgaurādibhyaś ca, SK 498]; Amara 'bherī strī dundubhiḥ pumān'. Followed in the translator's note on bherī.
commentary TB, printed under sk.90184.t1, on 'mālā': l for the r of the affix (pratyayarephasya latvam; OCR 'labdham', scan page-0541 'latvam'). Followed in the translator's note on mālā.
commentary TB, printed under sk.90184.t1, gives kośa senses: indra (Viśva), agra (Medinī), kṣura = a hair-cutter, i.e. a razor (kṣuro lomacchedakaḥ), khura (Medinī), bhadra, ugra, bhela, śukra and śukla, gaura and gaurī (Medinī, Viśva; the Brahmāṇḍa-purāṇa definition of gaurī as a girl given at eight and gaura as her son, by which TB explains the Bhāṣya's 'gauraḥ śucyācāraḥ'), irā (Amara 'irā bhūvāksurāpsu syāt'), māla and mālā (Medinī, Viśva, Utpala, the Meghadūta 'kṣetram āruhya mālam'). It adds by bāhulaka [the bahulam of SK 3169, uṇādayo bahulam] tīvra from tija niśāne, with ran, lengthening and v for j. Recorded; the English gives only what the kaumudī gives.
translator The steps the kaumudī leaves implicit are the translator's. 'nipātanād guṇābhāvaḥ' states the general case; the listed forms bhera, bhela (guṇa) and gaura (vṛddhi, stated) carry their own vowel grades by the same nipātana. idi takes num as an i-marked root (idito num dhātoḥ, SK 2262): ind + ra → indra. ñibhī + ran → bhe + ra (guṇa, given by the listed form bhera) → bherī with ṅīṣ (TB). In kṣura and khura one r, evidently that of the affix ran, is deleted. In vamra the kaumudī does not say how the n of van becomes m; it falls under the nipātana. mā + ra → māra → māla (TB's l) → mālā in the feminine.

उ187 · Uṇ 9.2.30

समि कस उकन् ॥ उ१८७ ॥

sami kasa ukan

sami kasa ukan — After kas, when sam [is the upapada], ukan.

Rule. After kas "to go", with sam as upapada, comes ukan. It is not k-marked, and kas has no vowel to strengthen.

Forms. sam + kas + uka → saṅkasuka (SK 122, SK 125), a wicked man; unsteady: one from whom people flee.

Siddhānta-kaumudī

कस गतौ । सम्यक्कसन्ति पलायन्ते जना अस्मादिति सङ्कसुको दुर्जनः अस्थिरश्च ।

kasa gatau. People flee (kasanti, palāyante) from him altogether (samyak): so saṅkasukaḥ, a wicked man (durjana), and unsteady (asthira).

Tattvabodhinī

NSP p. 541

—समि कस-। ‘संकसुकोऽस्थिरः’ इति विशेष्यनिघ्नेऽमरः ॥—पचिनशोः-। डुपचष् पाके, णश अदर्शने । आभ्यां णुकन् प्रत्ययः स्यात् । णकारो वृद्ध्यर्थः । अनयोर्यथाक्रमं कादेशनुमागमौ च भवतः ॥—भियः-। ञिभी भये । ‘अधीरे कातरस्त्रस्तौ भीरुभीरुकर्भालुकाः’ इत्यमरः ॥—क्वुन्-। शिल्पिन्यभिधेये संज्ञायां गम्यमानायां च क्वुन् स्यादपूर्वस्य निरुपपदस्य च अपिशब्दात्सोपपदस्य । पञ्चम्यर्थे षष्ठी । यद्वा अर्थद्वारकसंबन्धे षष्ठी प्रकृतिप्रत्ययार्थयोः क्रियाकारकभावात् । एवं च निरुपपदप्रकृत्यर्थनिरूपितकर्तृकारके क्वुन्नित्याद्यर्थः फलितः । शिल्पिनि तावत् । रज रागे । ‘रजको धावके शुके’ इति विश्वः । ‘रजकौ धावकशुकौ’ इति हेमचन्द्रः । कुट्ट च्छेदने, इक्षून् कुट्टयति गौडिकः । चर गतिभक्षणयोः । संज्ञायां तु ‘चकषोऽस्त्री पानपात्रम्’ । शुन गतौ, भष भर्त्सने, शुनकः भषकः श्वा ॥—लमक इति । ऋषिविशेषः ॥—जहातेः-। ओहाक् त्यागे

translator notes

textual The 1915 print numbers this uṇādi sūtra 197 (NSP p. 531, scan page-0541).
commentary TB, sk.90187.t1: Amara has 'saṃkasuko 'sthiraḥ' in the section on words that follow their qualificand (viśeṣyanighna). Followed in rendering asthira as an adjectival sense beside durjana.
translator The steps are the translator's. ukan = uka with the it-letter n; it is not kit, since its k is not initial (laśakv ataddhite marks only an affix-initial k). kas has no vowel open to guṇa or vṛddhi here, so the root is unchanged: sam + kas + uka → saṅkasuka, the m of sam becoming anusvāra before k and then optionally the homorganic nasal (SK 122, SK 125). TB prints the form as saṃkasuka. The kaumudī's analysis takes the affix in the sense of the source (apādāna), 'from whom they flee'.

उ188 · Uṇ 9.2.31

पचिनशोर्णुकन् कनुमौ च ॥ उ१८८ ॥

pacinaśorṇukan kanumau ca

pacinaśor ṇukan kanumau ca — After pac and naś the affix ṇukan [occurs], and [for them respectively] k [as substitute] and the augment num.

Rule. After pac and naś comes ṇukan. Respectively, k replaces the c of pac, and naś takes the augment num (an inserted n). The ṇ brings vṛddhi (the Tattvabodhinī).

Forms. pākuka a cook; naṃśuka (SK 123).

Siddhānta-kaumudī

पचेः कः । पाकुकः सूपकारः । नशेर्नुम् । नंशुकः ।

For pac, k [in place of its c, and vṛddhi, which the ṇ of ṇukan secures]: pākukaḥ, a cook (sūpakāra). For naś, the augment num: naṃśukaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 198 (NSP p. 531, scan page-0541).
commentary TB, printed under sk.90187.t1 ('—pacinaśoḥ—'): ḍupacaṣ pāke, ṇaśa adarśane; from these two the affix ṇukan; its ṇ is for vṛddhi (ṇakāro vṛddhyarthaḥ); for the two, in order (yathākramam), the substitution of k and the augment num. Followed: 'respectively' in sutra_en and the bracketed vṛddhi at pākukaḥ.
translator The affix is uka (ṇ and the final n are it-letters). The vṛddhi of pākuka is presumably that of the penultimate a by ata upadhāyāḥ (SK 2282) before a ṇit affix; in naṃśuka the num (n placed after the root vowel) leaves no penultimate a, and its n stands as anusvāra before ś (naś cāpadāntasya jhali, SK 123). These steps are the translator's; the kaumudī gives no meaning for naṃśukaḥ and none is supplied.

उ189 · Uṇ 9.2.32

भियः क्रुकन् ॥ उ१८९ ॥

bhiyaḥ krukan

bhiyaḥ krukan — After bhī the affix krukan [occurs].

Rule. After bhī "to fear" comes krukan. It is k-marked, so the ī takes no guṇa (SK 2217).

Forms. bhī + ruka → bhīruka timid.

Siddhānta-kaumudī

भीरुकः ।

bhīrukaḥ [timid].

translator notes

textual The 1915 print numbers this uṇādi sūtra 199 (NSP p. 531, scan page-0541). The affix glyph of the print is not fully resolvable (collation batch04); nothing contradicts our krukan.
commentary TB, printed under sk.90187.t1 (pratīka OCR 'miyaḥ' = bhiyaḥ): ñibhī bhaye ('to fear'); Amara: 'adhīre kātaras trasnur bhīrubhīrukabhīlukāḥ' — for one who is not steadfast (adhīra): kātara, trasnu, bhīru, bhīruka, bhīluka. Followed: the bracketed sense 'timid' after bhīrukaḥ.
translator krukan = ruka with the it-letters k and n; being kit, it bars guṇa of the root ī (kṅiti ca, SK 2217). The step is the translator's; the kaumudī gives only the form.

उ190 · Uṇ 9.2.33

क्वुन् शिल्पिसंज्ञयोरपूर्वस्यापि ॥ उ१९० ॥

kvun śilpisaṃjñayorapūrvasyāpi

kvun śilpisaṃjñayor apūrvasyāpi — The affix kvun [occurs] when an artisan (śilpin) [is to be denoted] or a name (saṃjñā) [is understood], after [a root] with nothing before it (apūrva), and also (api) [after one with a word before it].

Rule. kvun comes when an artisan is meant or a name is understood. It comes after a root with nothing before it, and also after one with a word before it.

Forms. rajaka; ikṣukuṭṭaka, with ikṣu before the root; caraka; caṣ + aka → caṣaka; śunaka; bhaṣaka.

Siddhānta-kaumudī

रजकः । इक्षुकुट्टकः । चरकः । चष भक्षणे । चषकः । शुनकः । भषकः ।

rajakaḥ; ikṣukuṭṭakaḥ; carakaḥ. caṣa 'to eat' (caṣa bhakṣaṇe): caṣakaḥ. śunakaḥ; bhaṣakaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 200 (NSP p. 531, scan page-0541). Its affix glyph is not fully resolvable (collation batch04); nothing contradicts our kvun.
commentary TB, printed under sk.90187.t1 (pratīka OCR 'krun'): kvun comes when an artisan is the thing denoted and when a name is understood, after a root that is apūrva, i.e. without an upapada (nirupapada), and, by the word api, after one with an upapada (sopapada). The sixth-case word (ṣaṣṭhyanta) apūrvasya stands in the sense of the fifth case (pañcamī); or else it is a sixth case (ṣaṣṭhī) of a relation mediated by meaning, since the meanings of base and affix stand as action and kāraka. The resulting sense: kvun in the sense of the agent kāraka (kartṛ) defined by the meaning of a base without upapada, and so on. Followed in sutra_en ('after [a root] with nothing before it … and also [after one with a word before it]'); TB's two construals of the sixth case are recorded, not decided.
commentary TB, printed under sk.90187.t1, sorts the examples: as artisans, raja rāge ('to colour': rajaka; Viśva 'rajako dhāvake śuke', a washerman, a parrot; Hemacandra 'rajakau dhāvakaśukau'), kuṭṭa chedane ('ikṣūn kuṭṭayati gauḍikaḥ' — the sugar-maker who crushes sugarcane: ikṣukuṭṭaka, OCR 'ikṣvar', scan 'ikṣūn'), cara gatibhakṣaṇayoḥ (caraka); as a name, Amara's 'caṣako 'strī pānapātram' (caṣaka, not feminine, a drinking vessel; the print reads 'cakaṣo', scan page-0541, evidently for caṣako); śuna gatau and bhaṣa bhartsane: śunakaḥ, bhaṣakaḥ, a dog. Recorded; the kaumudī itself gives forms only, and the English adds no meanings.
translator kvun = vu with the it-letters k and n; vu becomes aka by yuvor anākau (SK 1247), and the k-it bars guṇa (kṅiti ca, SK 2217), as in śunaka from śun. ikṣukuṭṭaka is the example with a word before the root (ikṣu). These steps are the translator's. The affix kvun is presumably understood in the following sūtras (uṇādi 191–195), which name no affix of their own.

उ191 · Uṇ 9.2.34

रमे रश्च लो वा ॥ उ१९१ ॥

rame raśca lo vā

rame raś ca lo vā — After ram [the same affix kvun occurs], and its r optionally becomes l.

Rule. After ram, kvun (inferred), and the r optionally becomes l.

Forms. ramaka a pleasure-seeker; lamaka.

Siddhānta-kaumudī

रमको विलासी । लमकः ।

ramakaḥ, a pleasure-seeker (vilāsin); lamakaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 201 (NSP p. 531, scan page-0541). The dot over ramako in the print is a speck, not an anusvāra (collation batch04).
commentary TB, printed under sk.90187.t1 ('—lamaka iti—'): lamaka is a particular ṛṣi (ṛṣiviśeṣa). Recorded; the kaumudī gives no meaning for lamakaḥ and none is added.
translator Neither the kaumudī nor TB names the affix here; the bracketed kvun is the translator's, from uṇādi 190 (kvun śilpisaṃjñayor apūrvasyāpi), which ramaka/lamaka (aka) fit.

उ192 · Uṇ 9.2.35

जहातेर्द्वे च ॥ उ१९२ ॥

jahāterdve ca

jahāter dve ca — After jahāti (hā) [the same affix kvun occurs], and [the root] is doubled.

Rule. After hā "to abandon", kvun (inferred), and the root is doubled. The steps of the doubling are not stated by Bhaṭṭoji or the Tattvabodhinī; they are inferred: the first copy is shortened (SK 2180), its h becomes j (SK 2245, SK 2182), and the root's ā drops before the k-marked affix (SK 2372).

Forms. jahaka one who abandons; time.

Siddhānta-kaumudī

जहकस्त्यागी कालश्च ।

jahakaḥ, one who abandons (tyāgin), and time (kāla).

translator notes

textual The 1915 print numbers this uṇādi sūtra 202 (NSP p. 531, scan page-0541). The dot over kālaś ca in the print is a speck, not an anusvāra (collation batch04).
commentary TB, printed under sk.90187.t1 ('—jahāteḥ—'): ohāk tyāge ('to abandon'). Followed: jahāti is the root hā 'abandon', which fits the gloss tyāgin.
translator The bracketed kvun is the translator's, from uṇādi 190; neither kaumudī nor TB names the affix. The kaumudī gives no derivation. Presumably hā is doubled to hā-hā, the reduplicate (abhyāsa) syllable is shortened (hrasvaḥ, SK 2180) and its h becomes j (kuhoś cuḥ, SK 2245, then abhyāse car ca, SK 2182), and the root's ā is dropped before the kit affix aka (āto lopa iṭi ca, SK 2372): jaha-ka. These steps are inference.

उ193 · Uṇ 9.2.36

ध्मो धम च ॥ उ१९३ ॥

dhmo dhama ca

dhmo dhama ca — After dhmā [the same affix kvun occurs], and dhama [is its substitute].

Rule. After dhmā, kvun (inferred), with dhama as the substitute for the root.

Forms. dhamaka a smith.

Siddhānta-kaumudī

धमकः कर्मकारः ।

dhamakaḥ, a smith (karmakāra).

Tattvabodhinī

NSP p. 541

—ध्मो धम च । ध्मा शब्दाग्निसंयोगयोः । कुहको दाम्भिकः ॥—कृतकमिति । कृती छेदने ॥—कृषेः-। कृष विलेखने । अस्मात्क्वुन् । कर्षकः कृषीवलः । कृषकः स एव । ‘कृषकः पुंसि फाले स्यात्कर्षके त्वभिधेयवत्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 203 (NSP p. 531, scan page-0541).
commentary TB, sk.90193.t1 (pratīka OCR 'dhamo dhama ca'; the scan has 'dhmo dhama ca'): dhmā śabdāgnisaṃyogayoḥ ('to sound; to blow on a fire'). Followed: the root sense 'blowing on a fire' is why karmakāra is rendered 'smith'. The rest of sk.90193.t1 is TB on uṇādi 195 (kuhaka, kṛtaka) and uṇādi 196 (kṛṣeḥ).
translator The bracketed kvun is the translator's, from uṇādi 190; neither kaumudī nor TB names the affix here.

उ194 · Uṇ 9.2.37

हनो वध च ॥ उ१९४ ॥

hano vadha ca

hano vadha ca — After han [the same affix kvun occurs], and vadha [is its substitute].

Rule. After han, kvun (inferred), with vadha as the substitute.

Forms. vadhaka.

Siddhānta-kaumudī

वधकः ।

vadhakaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 204 (NSP p. 531, scan page-0541). There is no TB on this sūtra: on scan page-0541 TB passes from dhmo dhama ca straight to kuhaka (uṇādi 195).
translator The bracketed kvun is the translator's, from uṇādi 190; the kaumudī gives only the form and no meaning, and none is supplied.

उ195 · Uṇ 9.2.38

बहुलमन्यत्रापि ॥ उ१९५ ॥

bahulamanyatrāpi

bahulam anyatrāpi — Elsewhere too [the affix kvun occurs], variously (bahulam).

Rule. kvun (inferred) comes variously after other roots too. This bahulam is the sūtra's own word.

Forms. kuh + aka → kuhaka (kuh "to astonish"); kṛtaka.

Watch out. The 1915 print gives this sūtra no number; it runs it on after uṇādi 194.

Siddhānta-kaumudī

कुह विस्मापने । कुहकः । कृतकम् ।

kuh 'to astonish' (kuha vismāpane): kuhakaḥ. kṛtakam.

translator notes

textual The 1915 print does not number this; it runs 'bahulam anyatrāpi' on after uṇādi sūtra 204 (hano vadha ca, our uṇādi 194) with a single daṇḍa, and numbers the next sūtra, kṛṣer vṛddhiś codīcām, 205 (NSP p. 531, scan page-0541; collation batch04, class M). Ours, following Wikisource, makes it a separate sūtra.
commentary TB, printed under sk.90193.t1: 'kuhako dāmbhikaḥ' (kuhaka = a cheat, a hypocrite); '—kṛtakam iti—: kṛtī chedane' (kṛtaka from kṛt 'to cut'). Recorded; the kaumudī gives no meanings and none is added.
translator Neither the kaumudī nor TB names the affix; the bracketed kvun is the translator's, from uṇādi 190, which kuhaka and kṛtaka (aka) fit. The bahulam here is this sūtra's own word, not the general bahulam of SK 3169 (uṇādayo bahulam).

उ196 · Uṇ 9.2.39

कृषेर्वृद्धिश्चोदीचाम् ॥ उ१९६ ॥

kṛṣervṛddhiścodīcām

kṛṣer vṛddhiś codīcām — After kṛṣ [kvun, carried forward (anuvṛtti) from kvun śilpisaṃjñayor apūrvasyāpi (uṇādi 190), occurs], and in the view of the northern [grammarians] (udīcām) [its vowel takes] vṛddhi.

Rule. After kṛṣ, kvun (the Tattvabodhinī). In the view of the northern grammarians the vowel takes vṛddhi.

Forms. kārṣaka with vṛddhi; kṛṣaka without it (the k-marker blocks guṇa).

Siddhānta-kaumudī

कार्षकः । कृषकः ।

kārṣakaḥ [with vṛddhi]; kṛṣakaḥ [without it].

translator notes

textual The 1915 print numbers this uṇādi sūtra 205 (NSP p. 531, scan page-0541); the unnumbered bahulam anyatrāpi (our uṇādi 195) stands before it.
commentary TB, printed under sk.90193.t1 ('—kṛṣeḥ—'): kṛṣa vilekhane ('to plough'); 'asmāt kvun' (from this, kvun; OCR 'kun'). Followed: kvun is bracketed as carried forward in sutra_en.
commentary TB, printed under sk.90193.t1: 'karṣakaḥ kṛṣīvalaḥ; kṛṣakaḥ sa eva' — a karṣaka is a cultivator (kṛṣīvala), and kṛṣaka is the same; Medinī: 'kṛṣakaḥ puṃsi phāle syāt karṣake tv abhidheyavat' — kṛṣaka is masculine for a ploughshare, and in the sense of cultivator takes the gender of what it qualifies. TB's karṣaka (so the scan, not kārṣaka) is recorded as transmitted; the bracketed 'with vṛddhi / without it' follows the sūtra's optional vṛddhi.
translator In kṛṣaka the k-it of kvun bars guṇa (kṅiti ca, SK 2217); this is the translator's step.

उ197 · Uṇ 9.2.40

उदकं च ॥ उ१९७ ॥

udakaṃ ca

udakaṃ ca — udaka too [is formed, with kvun, carried forward (anuvṛtti) from kvun śilpisaṃjñayor apūrvasyāpi, uṇādi 190].

Rule. udaka too is formed with kvun (the Tattvabodhinī). The kaumudī says the sūtra is "for elaboration", since uṇādi 190 already covers it. The loss of the root's n (SK 415) is not stated by Bhaṭṭoji or the Tattvabodhinī; it is inferred.

Forms. und + aka → udaka.

Siddhānta-kaumudī

प्रपञ्चार्थम् ।

[This sūtra is] for elaboration (prapañcārtham).

Tattvabodhinī

NSP p. 541

—उदकं च । उन्दी क्लेदने अस्मात्कुन् । ननु ‘कुन् शिल्पि-’ इत्यादिना गतार्थमित्याशङ्कायामाह—प्रपञ्चार्थमिति

translator notes

textual The 1915 print numbers this uṇādi sūtra 206 (NSP p. 531, scan page-0541).
commentary TB, sk.90197.t1: undī kledane ('to wet'); from it kvun (OCR 'kun'). Objection: is this not already covered by kvun śilpisaṃjñayor apūrvasyāpi (uṇādi 190)? To meet this doubt the kaumudī says 'for elaboration'. Followed: kvun bracketed in sutra_en, and the block rendered as the answer to that objection.
translator The kaumudī does not derive udaka. Presumably the n of und is lost before the kit affix (aniditāṃ hala upadhāyāḥ kṅiti, SK 415, undī being ī-marked, not i-marked): ud-aka. This is the translator's inference.

उ198 · Uṇ 9.2.41

वृश्चिकृष्योः किकन् ॥ उ१९८ ॥

vṛścikṛṣyoḥ kikan

vṛścikṛṣyoḥ kikan — After vṛśc and kṛṣ the affix kikan [occurs].

Rule. After vraśc and kṛṣ comes kikan. vraśc takes saṃprasāraṇa (SK 2412); kṛṣ takes no guṇa.

Forms. vṛścika; kṛṣika.

Siddhānta-kaumudī

वृश्चिकः । कृषिकः ।

vṛścikaḥ; kṛṣikaḥ.

Tattvabodhinī

NSP p. 541

—वृश्चिकृष्योः । ओव्रश्चू छेदने, कृष विलेखने

translator notes

textual The 1915 print numbers this uṇādi sūtra 207 (NSP p. 531, scan page-0541).
commentary TB, sk.90198.t1: ovraścū chedane ('to cut'; OCR 'obradhū'), kṛṣa vilekhane ('to plough'). Followed: vṛśc of the sūtra is taken as the root vraśc.
translator kikan = ika with the it-letters k and n. Being kit, it presumably brings saṃprasāraṇa of vraśc (grahijyāvayivyadhi…, SK 2412) and bars guṇa of kṛṣ (kṅiti ca, SK 2217). These steps are the translator's; the kaumudī gives forms only and no meanings, and none are supplied.

उ199 · Uṇ 9.2.42

प्राङिपणिकषः ॥ उ१९९ ॥

prāṅipaṇikaṣaḥ

prāṅi paṇikaṣaḥ — After paṇ ('to transact') and kaṣ ('to injure'), when prāṅ (āṅ preceded by pra) is the upapada.

Rule. After paṇ and kaṣ, with pra + ā as upapada. kikan is understood (inferred).

Forms. prāpaṇika a seller of wares; prākaṣika one who lives off other men's wives.

Siddhānta-kaumudī

प्रापणिकः पण्यविक्रयी । प्राकषिकः परदारोपजीवी ।

prāpaṇikaḥ, a seller of wares (paṇyavikrayin). prākaṣikaḥ, one who lives off other men's wives (paradāropajīvin).

Tattvabodhinī

NSP p. 541–542

—प्राङि-। पण व्यवहारे । कषशिषेति दण्डके हिंसार्थकः ॥—मुषेः-। मुष स्तेये अस्मात्किकन् धातोर्दीर्घश्च ॥—स्यमेः-। स्यमु शब्दे ॥—क्रियः । डुक्रीञ् द्रव्यविनिमये

translator notes

textual The 1915 print numbers this uṇādi sūtra 208 (NSP p. 531, scan page-0541).
commentary TB, sk.90199.t1: paṇa vyavahāre ('to transact'); kaṣa, which in the dhātupāṭha's daṇḍaka 'kaṣa śiṣa…' has the sense of injuring (OCR 'hnisārthakaḥ', scan page-0541 reads hiṃsārthakaḥ). Followed in the root glosses of sutra_en.
commentary TB, printed under sk.90203.t1, discusses the overlap of this sūtra with āṅi paṇipanipatikhanibhyaḥ (uṇādi 203): prāpaṇika could be formed there with āṅ preceded by pra, so Ujjvaladatta calls one mention of paṇi elaboration (prapañcārtha), while the Manoramā takes it as excluding other upasargas. Recorded; the English is unaffected.
translator Neither the kaumudī nor TB names the affix here. It is presumably kikan, carried forward from vṛścikṛṣyoḥ kikan (uṇādi 198); TB names kikan for the next sūtra (uṇādi 200). pra + ā (prā) + paṇ + ika → prāpaṇika; prā + kaṣ + ika → prākaṣika. The roots have no vowel that could take guṇa, so the k of kikan does nothing visible here. These steps are the translator's.

उ200 · Uṇ 9.2.43

मुषेर्दीर्घश्च ॥ उ२०० ॥

muṣerdīrghaśca

muṣer dīrghaś ca — After muṣ ('to steal') [the affix kikan comes — carried forward (anuvṛtti) from vṛścikṛṣyoḥ kikan, uṇādi 198, as TB states], and [the root's vowel] is long.

Rule. After muṣ, kikan comes (the Tattvabodhinī), with no guṇa, and the u is lengthened.

Forms. mūṣika the mouse.

Siddhānta-kaumudī

मूषिक आखुः ।

mūṣikaḥ, the mouse (ākhu).

translator notes

textual The 1915 print numbers this uṇādi sūtra 209 (NSP p. 531, scan page-0541).
commentary TB, printed under sk.90199.t1 (pratīka 'muṣeḥ', OCR 'mukheḥ'): 'muṣa steye; asmāt kikan, dhātor dīrghaś ca': after muṣ 'to steal' comes kikan, and the root's vowel is long (OCR 'mukha stveye … kikun bhrātor', read from scan page-0541). Followed: kikan bracketed as anuvṛtti, and the lengthening referred to the root.
translator muṣ + kikan: kikan is kit, so guṇa of the light penultimate (pugantalaghūpadhasya ca, SK 2189) is barred (kṅiti ca, SK 2217); u → ū by this sūtra → mūṣika. These steps are the translator's; the kaumudī gives the form and its sense only.

उ201 · Uṇ 9.2.44

स्यमेः संप्रसारणं च ॥ उ२०१ ॥

syameḥ saṃprasāraṇaṃ ca

syameḥ saṃprasāraṇaṃ ca — After syam ('to sound'), and saṃprasāraṇa [takes place], and [by ca, the vowel is long — carried forward (anuvṛtti) from muṣer dīrghaś ca, uṇādi 200, as the kaumudī states].

Rule. After syam, kikan (inferred), with saṃprasāraṇa (SK 328, SK 330). By the ca, the vowel is also lengthened.

Forms. syam → sim → sīm + ika → sīmika, a kind of tree.

Siddhānta-kaumudī

चाद्दीर्घः । सीमिको वृक्षभेदः ।

By the ca, the long vowel (dīrgha) [is brought in]. sīmikaḥ, a kind of tree (vṛkṣabheda).

translator notes

textual The 1915 print numbers this uṇādi sūtra 210 (NSP p. 531, scan page-0541).
commentary TB, printed under sk.90199.t1 (pratīka 'syameḥ', OCR 'syumeḥ'): 'syamu śabde' (OCR 'syuma', scan page-0541 reads syamu). Followed in the root gloss of sutra_en.
translator The affix is not named by the kaumudī or TB; it is presumably kikan, still running from uṇādi 198 (TB names it for uṇādi 200). syam: y → i by saṃprasāraṇa (igyaṇaḥ samprasāraṇam, SK 328), i + a → i (samprasāraṇācca, SK 330) → sim; i → ī by the dīrgha drawn in by ca → sīm; + ika → sīmika. These steps are the translator's.

उ202 · Uṇ 9.2.45

क्रिय इकन् ॥ उ२०२ ॥

kriya ikan

kriya ikan — After krī ('to buy') the affix ikan [comes].

Rule. After krī "to buy" comes ikan. It is not k-marked, so ī takes guṇa (SK 2168), and e becomes ay before the vowel (SK 61).

Forms. krayika a buyer.

Siddhānta-kaumudī

क्रयिकः क्रेता ।

krayikaḥ, a buyer (kretā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 211 (NSP p. 531, scan page-0541): the number stands at the foot of p. 531, and the sūtra and its gloss head p. 532 (scan page-0542).
commentary TB, printed under sk.90199.t1 (pratīka 'kriyaḥ' at the foot of scan page-0541, comment at the head of scan page-0542): 'ḍukrīñ dravyavinimaye' (OCR 'ikrīñ'), 'to exchange goods'. Followed in the root gloss of sutra_en.
translator krī + ikan: ikan is not kit, so ī takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → e; e → ay before the vowel (eco'yavāyāvaḥ, SK 61) → krayika. These steps are the translator's.

उ203 · Uṇ 9.2.46

आङि पणिपनिपतिखनिभ्यः ॥ उ२०३ ॥

āṅi paṇipanipatikhanibhyaḥ

āṅi paṇipanipatikhanibhyaḥ — After paṇ ('to transact'), pan ('to praise'), pat ('to go') and khan ('to dig'), when āṅ is the upapada [ikan comes — carried forward (anuvṛtti) from kriya ikan, uṇādi 202, as TB states].

Rule. After paṇ, pan, pat and khan, with ā as upapada, ikan comes (the Tattvabodhinī).

Forms. āpaṇika; āpanika sapphire, a Kirāta; āpatika a hawk, one dependent on fate; ākhanika a mouse, a boar.

Watch out. prāpaṇika (uṇādi 199) could be formed here too. The Tattvabodhinī reports two views of the repetition: it is elaboration, or it excludes other prefixes.

Siddhānta-kaumudī

आपणिकः । आपनिकः इन्द्रनीलः किरातश्च । आपतिकः श्येनो दैवायत्तश्च । आखनिको मूषिको वराहश्च ।

āpaṇikaḥ. āpanikaḥ, sapphire (indranīla), and a Kirāta. āpatikaḥ, a hawk (śyena), and one dependent on fate (daivāyatta). ākhanikaḥ, a mouse (mūṣika), and a boar (varāha).

Tattvabodhinī

NSP p. 542

—आङि पणि-। पण व्यवहारे स्तुतौ च, पन च, पत्लृ गतौ, खनु अवदारणे, एभ्य आङि उपपदे इकन् स्यात् ॥—आपणिक इति । नन्वत्रैव प्रपूर्वे आङि प्रापणिक इति सिद्धौ आङि पणीत्यत्र पणिग्रहणं प्रपञ्चार्थमित्युज्ज्वलदत्तः । उपसर्गान्तरनिवृत्त्यर्थमिति तु मनोरमायाम् । आपणिकशब्दोऽयं णित्स्वरेणाद्युदात्तः । आपणेन व्यवहरतीत्यर्थं ठकि तु कित इत्यन्तोदात्तः

translator notes

textual The 1915 print numbers this uṇādi sūtra 212 (NSP p. 532, scan page-0542).
commentary TB, sk.90203.t1: paṇa vyavahāre stutau ca ('to transact; to praise'), pana ca ('pan, likewise [to praise]'), patḷ gatau ('to go'; OCR 'patll'), khanu avadāraṇe ('to dig'); 'ebhya āṅi upapade ikan syāt': after these, when āṅ is the upapada, ikan comes. Followed: the root glosses and the bracketed ikan in sutra_en.
commentary TB, sk.90203.t1, on āpaṇika: since prāpaṇika would be formed right here with āṅ preceded by pra, Ujjvaladatta says that the mention of paṇi in 'āṅi paṇi…' (so TB's text, scan page-0542) is for elaboration (prapañcārtha); the Manoramā says it serves to exclude other upasargas. āpaṇika formed here is ādyudātta by the accent of the n-it (OCR 'ṇitsareṇa'; the scan, page-0542, reads 'ṇitsvareṇa' with retroflex ṇ, a slip in the TB print for 'nitsvareṇa', since ikan has an n-it); with ṭhak in the sense 'one who trades by means of a market (āpaṇa)' it is antodātta by kitaḥ (SK 3712). Recorded; the English is unaffected.
translator The overlap TB discusses is with prāṅi paṇikaṣaḥ (uṇādi 199), whose prāpaṇika this sūtra could also yield. ā + paṇ/pan/pat/khan + ika → āpaṇika, āpanika, āpatika, ākhanika, with no further operation (no root vowel to take guṇa). The kaumudī gives no sense for āpaṇika; none is supplied.

उ204 · Uṇ 9.2.47

श्यास्त्याहृञविभ्य इनच् ॥ उ२०४ ॥

śyāstyāhṛñavibhya inac

śyāstyāhṛñavibhya inac — After śyā (śyaiṅ, 'to go'), styā (styai, 'to sound; to gather in a mass'), hṛñ ('to carry off') and av ('to protect'), the affix inac [comes].

Rule. After śyā, styā, hṛ and av comes inac.

Forms. śyā + ina → śyena (SK 69); styena; hariṇa; avina the adhvaryu priest.

Siddhānta-kaumudī

श्येनः । स्त्येनः । हरिणः । अविनोऽध्वर्युः ।

śyenaḥ. styenaḥ. hariṇaḥ. avinaḥ, the adhvaryu priest.

Tattvabodhinī

NSP p. 542

—श्यास्त्या-। श्यैङ् गतौ, स्त्यै ष्ट्यै शब्दसंघातयोः, हृञ् हरणे, अव रक्षणादौ । ‘श्येनः पत्रिणि पाण्डुरे’ इति मेदिनी । स्त्येनश्चौरः । स्तेन चौर्ये इति चौरादिकात्पचायचि तु स्तेन इति निर्यकारोऽपि । केचित्तु ‘स्तायूनां पतये नमः’ इत्यादि प्रयोगोपष्टम्भेन निर्यकारस्यापि ष्टैधातोर्माधवादिभिर्भ्वादिषु स्वीकृतत्वात्प्रकृतसूत्रेऽपि ष्टैधातुमेव पठन्तः स्तेनशब्दो निर्यकार एवेत्याहुः । ‘हरिणः पुंसि सारङ्गे विशदे त्वभिधेयवत् । हरिणी हरितायां च नारीभिद्वृत्तभेदयोः । सुवर्णप्रतिमायां च’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 213 (NSP p. 532, scan page-0542).
commentary TB, sk.90204.t1: śyaiṅ gatau, styai ṣṭyai śabdasaṃghātayoḥ, hṛñ haraṇe, ava rakṣaṇādau (OCR 'dryaiṅ', 'styai ghṛṣṭau', 'hrñ'; read from scan page-0542). Followed in the root glosses of sutra_en.
commentary TB, sk.90204.t1, on the words: Medinī 'śyenaḥ patriṇi pāṇḍure' (śyena: a bird of prey; pale white). styena is a thief. From the curādi root stena caurye with ac (pacādi, SK 2896) one also gets stena, without y. But some, on the strength of usages such as 'stāyūnāṃ pataye namaḥ', and because Mādhava and others accept a y-less root ṣṭai among the bhvādi roots (OCR 'bhāvid', scan 'bhvādiṣu'), read ṣṭai in this very sūtra and say the word is stena, without y, only. Medinī on hariṇa: masculine, a deer (sāraṅga); adjectival, pale (viśada); feminine hariṇī, a green [one], a type of woman, a metre, and a golden image. Recorded: the kaumudī gives no sense for śyena, styena or hariṇa, and none is added to the block.
translator The sūtra already names śyā and styā with ā (as ādeca upadeśe'śiti, SK 2370, would give from śyai, styai). śyā + ina → e by ādguṇaḥ (SK 69) → śyena; likewise styena. hṛ + ina → har-ina by guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → n → ṇ after r across the vowel (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with aṭkupvāṅnumvyavāye'pi, SK 197) → hariṇa. av + ina → avina. These steps are the translator's.

उ205 · Uṇ 9.2.48

वृजेः किच्च ॥ उ२०५ ॥

vṛjeḥ kicca

vṛjeḥ kic ca — And after vṛj ('to avoid') [the affix comes], and it is kit.

Rule. After vṛj "to avoid", the affix (inferred: inac) is k-marked, so there is no guṇa.

Forms. vṛjina.

Siddhānta-kaumudī

वृजिनम् ।

vṛjinam.

Tattvabodhinī

NSP p. 542

—वृजेः-। वृजी वर्जने । वृजिनं पापम् । ‘वृजिनं कल्मषे क्लीवं क्लेशे ना कुटिलेऽन्यवत्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 214 (NSP p. 532, scan page-0542).
commentary TB, sk.90205.t1: vṛjī varjane ('to avoid'); vṛjina is sin (pāpa); Medinī: neuter in the sense of sin (kalmaṣa), masculine (nā) in the sense kleśa 'affliction' (so the scan, page-0542: 'kleśe'; OCR 'kleve'; the standard Medinī reading is keśe, 'hair'), and adjectival in the sense 'crooked' (kuṭila). Followed in the root gloss of sutra_en; the senses are recorded, and the kaumudī gives none.
translator The affix is not named by the kaumudī or TB; it is presumably inac, carried forward from śyāstyāhṛñavibhya inac (uṇādi 204), as TB names inac for ajer aja ca (uṇādi 206). vṛj + ina: being kit, the affix bars guṇa of the light penultimate ṛ (pugantalaghūpadhasya ca, SK 2189; kṅiti ca, SK 2217) → vṛjina. These steps are the translator's.

उ206 · Uṇ 9.2.49

अजेरज च ॥ उ२०६ ॥

ajeraja ca

ajer aja ca — After aj ('to go; to throw') [inac comes — carried forward (anuvṛtti) from śyāstyāhṛñavibhya inac, uṇādi 204, as TB states], and aja [is the substitute for the root].

Rule. After aj, inac comes (the Tattvabodhinī), and aja replaces the root. This blocks the substitute vī (SK 2292). The final a of aja then drops before the affix (SK 2308).

Forms. aj-ina → ajina.

Siddhānta-kaumudī

वीभावबाधनार्थम् । अजिनम् ।

[The substitute aja is taught] to block the substitution of vī [for aj]. ajinam.

Tattvabodhinī

alignment inferredNSP p. 542

—अजेः-। अज गतिक्षेपणयोरस्मादिनच् । अजेरजादेशविधानं व्यर्थमित्यत आह —वीभावबाधनार्थमिति । ‘अजिनं चर्म कृत्तिः स्त्री’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 215 (NSP p. 532, scan page-0542).
commentary TB, sk.90206.t1: 'aja gatikṣepaṇayoḥ, asmād inac': after aj 'to go; to throw' comes inac. 'Since teaching aja as the substitute for aj would be pointless, he says vībhāvabādhanārtham.' Amara 'ajinaṃ carma kṛttiḥ strī' (ajina = hide). Followed: inac bracketed as anuvṛtti in sutra_en, and the block's opening phrase supplied with its subject, the aja-substitution, as TB reads it.
translator The vī-substitution meant is presumably that of ajer vyaghañapoḥ (SK 2292), which would replace aj with vī before an ārdhadhātuka affix such as inac (ārdhadhātukaṃ śeṣaḥ, SK 2187). The identification of the rule is the translator's. Implied steps (translator's): aj → aja (this sūtra, in place of vī) + ina → the final a of aja is dropped before the ārdhadhātuka affix (ato lopaḥ, SK 2308) → aj-ina → ajina.

उ207 · Uṇ 9.2.50

बहुलमन्यत्रापि ॥ उ२०७ ॥

bahulamanyatrāpi

bahulam anyatrāpi — Variously (bahulam), after other [roots] too [the affix comes].

Rule. The affix (inferred: inac) comes variously after other roots too.

Forms. kaṭhina; nalina (SK 2286); malina; kuṇḍina (num, SK 2262); from do "to cut", dina, what is cut ("yat paruṣi dinam", what is cut at the joint), and the day.

Watch out. The 1915 print numbers dyateḥ ("from do") as a separate sūtra; ours keeps it inside uṇādi 207.

Siddhānta-kaumudī

कठिनम् । नलिनम् । मलिनम् । कुण्डिनम् । द्यतेः यत्परुषि दिनम् । दिवसोऽपि दिनम् ।

kaṭhinam. nalinam. malinam. kuṇḍinam. From do (dyati) [too]: dinam, [what is cut, as in the śruti] 'yat paruṣi dinam' ('what is cut at the joint'). The day (divasa), too, is dinam.

Tattvabodhinī

NSP p. 542

—बहुलमन्यत्रापि । अन्यस्मादपीत्यर्थः । कठ कृच्छ्रजीवने, णल गहने, मल मल्ल धारणे, कुडि दाहे, दो अवखण्डने । ‘कठिनमपि निष्ठुरे स्यात् स्तब्धे तु त्रिषु नपुंसकं स्थाल्याम् । कठिनी घटिकायामपि कठिना गुडशर्करायां च’ इति मेदिनी । ‘मलिनं दूषिते कृष्णे ऋतुमत्यां तु योषिति’ इति मेदिनी ॥—कुण्डिनमिति । ‘नगरं कुण्डिनमण्डजो ययौ’ इति श्रीहर्षः । कुण्डिन ऋषिः । तस्यापत्यं कौण्डिन्यः ॥—यत्परुषीति । ‘पर्वणि दिनं खण्डितं तद्देवाना’मिति तैत्तिरीयश्रुत्यर्थः

translator notes

textual The 1915 print numbers this uṇādi sūtra 216, and prints 'dyateḥ' as a separate numbered sūtra, 217, closed with a double daṇḍa: '…kuṇḍinam. 217. dyateḥ. yat paruṣi dinam…' (NSP p. 532, scan page-0542; collation batch04, class M). Ours, like Wikisource, keeps dyateḥ inside this unit's kaumudī; per Ajai our numbering is kept.
commentary TB, sk.90207.t1: 'anyasmād apīty arthaḥ': the sense is 'after another [root] too'. Followed in sutra_en.
commentary TB, sk.90207.t1: the roots are kaṭha kṛcchrajīvane ('to live in hardship'), ṇala gahane, mala malla dhāraṇe ('to hold'), kuḍi dāhe ('to burn'), do avakhaṇḍane ('to cut'). TB cites Medinī on kaṭhina and malina, Śrīharṣa's 'nagaraṃ kuṇḍinam aṇḍajo yayau' for the city Kuṇḍina, and adds that Kuṇḍina is a ṛṣi, whose descendant is Kauṇḍinya. On 'yat paruṣi': it is the sense of the Taittirīya śruti, 'what is cut at a joint (parvan) belongs to the gods' (parvaṇi dinaṃ khaṇḍitaṃ tad devānām). Followed: do 'to cut' as the root of dyateḥ, and 'yat paruṣi dinam' rendered as a quoted śruti phrase meaning 'what is cut at the joint'. The other senses are recorded; the kaumudī gives none.
translator The bahulam here is this uṇādi sūtra's own word, not the bāhulaka of SK 3169 (uṇādayo bahulam). Neither the kaumudī nor TB names the affix; it is presumably inac, still running from uṇādi 204 (TB names inac for uṇādi 206). By TB's roots: kaṭh + ina → kaṭhina; ṇal → nal (ṇo naḥ, SK 2286) + ina → nalina; mal + ina → malina; kuḍi → kuṇḍ (idito num dhātoḥ, SK 2262) + ina → kuṇḍina. These steps are the translator's. The kaumudī gives no steps for dina from do, and none are supplied.

उ208 · Uṇ 9.2.51

द्रुदक्षिभ्यामिनन् ॥ उ२०८ ॥

drudakṣibhyāminan

drudakṣibhyām inan — After dru ('to go') and dakṣ ('to grow') the affix inan [comes].

Rule. After dru and dakṣ comes inan. dru takes guṇa and av (SK 2168, SK 61); the n becomes ṇ (SK 235, SK 197).

Forms. draviṇa; dakṣiṇa; feminine with ṭāp (SK 454) dakṣiṇā.

Siddhānta-kaumudī

द्रविणम् । दक्षिणः । दक्षिणा ।

draviṇam. dakṣiṇaḥ. dakṣiṇā.

Tattvabodhinī

NSP p. 542

—द्रुदक्षि-। द्रु गतौ, दक्ष वृद्धौ । ‘द्रविणं न द्वयोर्वित्ते काञ्चने च पराक्रमे’ इति मेदिनी । दक्षिणो दक्षिणोद्भूतसरलच्छन्दवृत्तिषु । अवामे त्रिषु यज्ञादिविधिदाने दिशि स्त्रियाम्’ इति च । ‘दक्षिणः सरलोदारपरच्छन्दानुवृत्तिषु । वाच्यवदक्षिणा वाचि यज्ञदानप्रतिष्ठयोः’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 218 (NSP p. 532, scan page-0542).
commentary TB, sk.90208.t1: dru gatau ('to go'), dakṣa vṛddhau ('to grow'). Followed in the root glosses of sutra_en.
commentary TB, sk.90208.t1, cites Medinī for draviṇa (wealth, gold, valour) and for dakṣiṇa (among its senses 'straightforward' (sarala); adjectival for 'not left'; feminine dakṣiṇā for the gift at a sacrifice and the like, and the southern direction), and Viśva to similar effect (including 'complying with another's wish'). Recorded: the kaumudī gives no senses, and none are added to the block.
translator dru + inan → guṇa o (sārvadhātukārdhadhātukayoḥ, SK 2168) → av (eco'yavāyāvaḥ, SK 61) → dravina → n → ṇ after r across the intervening sounds (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with aṭkupvāṅnumvyavāye'pi, SK 197) → draviṇa. dakṣ + inan → dakṣina → ṇ after ṣ (SK 235, SK 197) → dakṣiṇa; with ṭāp (ajādyataṣṭāp, SK 454) in the feminine → dakṣiṇā. These steps are the translator's.
translator inan: the n is an it-letter (halantyam), so inan is nit and its derivatives are ādyudātta, accented on the first syllable (ñnity ādir nityam, SK 3686). Neither the kaumudī nor TB states this here (TB uses the n-it accent under uṇādi 203); the note is the translator's, and it holds for inan in uṇādi 210–214 as well.

उ209 · Uṇ 9.2.52

अर्तेः किदिच्च ॥ उ२०९ ॥

arteḥ kidicca

arteḥ kid ic ca — After ṛ ('to go') [inan comes — carried forward (anuvṛtti) from drudakṣibhyām inan, uṇādi 208, as TB states]; it is kit, and i [replaces the root's ṛ].

Rule. After ṛ, inan comes (the Tattvabodhinī). It is k-marked, and i replaces the ṛ, with r after it (SK 70).

Forms. ir + ina → iriṇa empty ground.

Siddhānta-kaumudī

इरिणं शून्यम् ।

iriṇam, empty [ground] (śūnya).

Tattvabodhinī

NSP p. 542

—अर्तेः-। ऋ गतौ, अस्मादि-नन् कित्स्याद् इकारश्च धातोः रपरत्वम् । ‘इरिणं शून्यमूषरम्’ इत्यमरः । ‘इरिणं तूषरे शून्येऽपि’ इति मेदिनी ॥—वेपि-। टुवेपृ कम्पने, तुहिर् अर्दने, आभ्यामिनन् ह्रस्वश्च धातोः । ‘अटव्यरण्यं विपिनम्’ इत्यमरः ॥—तुहिनमिति । लघूपधगुणे कृते ह्रस्वः ॥—तलि-। तल प्रतिष्ठायाम्, पुल महत्वे । ‘तलिनं तरले स्तोके स्वच्छेऽपि वाच्यलिङ्गकम्’ इति मेदिनी ॥—गर्वेः-। गर्व मोचने, अस्मादिनन् अकारस्य उत्

translator notes

textual The 1915 print numbers this uṇādi sūtra 219 (NSP p. 532, scan page-0542).
commentary TB, sk.90209.t1: 'ṛ gatau, asmād inan kit syād ikāraś ca dhātoḥ, raparatvam': after ṛ 'to go' comes inan, which is kit, and i [replaces the vowel] of the root, followed by r. Followed: inan bracketed as anuvṛtti in sutra_en, the i referred to the root, and the derivation in the translator note.
commentary TB, sk.90209.t1, cites Amara 'iriṇaṃ śūnyam ūṣaram' and Medinī 'iriṇaṃ tūṣare śūnye 'pi' (iriṇa: barren, saline ground; empty). Followed in rendering śūnya as 'empty [ground]'.
translator ṛ + inan: being kit, the affix bars guṇa (kṅiti ca, SK 2217); i replaces ṛ and r follows it (uraṇ raparaḥ, SK 70) → ir-ina → n → ṇ after r (raṣābhyāṃ no ṇaḥ samānapade, SK 235) → iriṇa. The rule numbers are the translator's; the steps are TB's.

उ210 · Uṇ 9.2.53

वेपितुह्योर्ह्रस्वश्च ॥ उ२१० ॥

vepituhyorhrasvaśca

vepituhyor hrasvaś ca — After vep and tuh, [the affix inan, carried forward (anuvṛtti) from uṇādi 208], and [the root's vowel] is short.

Rule. After vep and tuh, inan comes (the Tattvabodhinī), and the vowel is shortened. In tuh the shortening follows guṇa (the Tattvabodhinī).

Forms. vep → vip + ina → vipina forest; tuh → toh → tuh + ina → tuhina.

Siddhānta-kaumudī

विपिनम् । तुहिनम् ।

vipinam [a forest; from ṭuvepṛ 'to tremble']. tuhinam [from tuhir 'to hurt'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 220 (NSP p. 532, scan page-0542).
commentary TB, printed under sk.90209.t1 (pratīka 'vepi-'): the roots are ṭuvepṛ kampane 'to tremble' and tuhir ardane 'to hurt'; after these comes inan, and the root's vowel is short. Amara 'aṭavy araṇyaṃ vipinam' (vipina = forest). On tuhinam: the shortening applies after guṇa of the light penultimate (laghūpadha) has been done. Followed: inan bracketed as anuvṛtti, the roots and the sense 'forest' supplied.
translator vep + inan (nit; see sk.90208) → vip-ina (e shortened by this sūtra) → vipina. tuh + inan → toh-ina by guṇa of the light penultimate (pugantalaghūpadhasya ca, SK 2189) → tuh-ina by this sūtra's shortening → tuhina; this is how TB's remark is read. The SK number is the translator's.

उ211 · Uṇ 9.2.54

तलिपुलिभ्यां च ॥ उ२११ ॥

talipulibhyāṃ ca

talipulibhyāṃ ca — And after tal and pul.

Rule. After tal and pul, by the ca the same affix (inferred: inan).

Forms. talina sparse, slight, clear, in all three genders; pulina.

Watch out. pulina shows no guṇa of the light penultimate (no polina). Neither the kaumudī nor the Tattvabodhinī explains this.

Siddhānta-kaumudī

तलिनं विरले स्तोके स्वच्छेऽपि तलिनं त्रिषु । पुलिनम् ।

'talina means sparse, slight, and also clear; talina is in [all] three [genders].' pulinam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 221 (NSP p. 532, scan page-0542).
commentary TB, printed under sk.90209.t1 (pratīka 'tali-'): the roots are tala pratiṣṭhāyām 'to be established' and pula mahattve 'to be great'. TB quotes Medinī as 'talinaṃ tarale stoke svacche 'pi vācyaliṅgakam', with tarala 'tremulous' where the kaumudī's line has virala 'sparse', and vācyaliṅgaka 'taking the gender of what it qualifies' for triṣu. Recorded; the English keeps the kaumudī's virala.
translator Neither the kaumudī nor TB names the affix. That 'ca' brings inan (nit, see sk.90208; uṇādi 208, continued through uṇādi 210) is the translator's inference: tal + inan → talina, pul + inan → pulina. pulina shows no guṇa of the light penultimate (no *polina), which neither the kaumudī nor TB explains; 'ca' may also carry the shortening of uṇādi 210 (compare TB on tuhina there). This too is the translator's inference.
translator The kaumudī gives no sense for pulinam, and none is supplied.

उ212 · Uṇ 9.2.55

गर्वेरत उच्च ॥ उ२१२ ॥

garverata ucca

garver ata uc ca — After garv, [the affix inan, carried forward (anuvṛtti) from uṇādi 208], and u in place of its a.

Rule. After garv, inan comes (the Tattvabodhinī), and u replaces its a. The word belongs to the gaura-list, so its feminine takes ṅīṣ (SK 498).

Forms. gurv + ina → gurviṇī, that is, a pregnant woman.

Siddhānta-kaumudī

गौरादित्वात् ङीष् । गुर्विणी । गर्भिणी ।

Because [the word] belongs to the gaurādi [list], ṅīṣ [is added in the feminine]: gurviṇī, [that is,] garbhiṇī 'a pregnant woman'.

translator notes

textual The 1915 print numbers this uṇādi sūtra 222 (NSP p. 532, scan page-0542).
commentary TB, printed at the end of sk.90209.t1 (pratīka 'garveḥ-'): the root is garv, glossed 'mocane' (as printed, scan page-0542); after it comes inan, and u in place of the a. Followed: inan bracketed as anuvṛtti in sutra_en.
translator garv + inan (nit; see sk.90208) → gurv-ina (u in place of a, by this sūtra) → gurvina + ṅīṣ (ṣidgaurādibhyaś ca, SK 498) → the final a deleted before ī (yasyeti ca, SK 311) → gurvinī → gurviṇī, with ṇ in place of n after r across the intervening v and i (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with aṭkupvāṅnumvyavāye 'pi, SK 197). garbhiṇī is read as a gloss on gurviṇī; it is not from garv. The SK numbers and the reading are the translator's.

उ213 · Uṇ 9.2.56

रुहेश्च ॥ उ२१३ ॥

ruheśca

ruheś ca — And after ruh.

Rule. After ruh, the same affix (inferred: inan), with guṇa (SK 2189) and ṇ.

Forms. rohiṇa.

Siddhānta-kaumudī

रोहिणः ।

rohiṇaḥ [from ruh 'to grow'].

Tattvabodhinī

NSP p. 542

—रुहेश्च । रुह बीजजन्मनि प्रादुर्भावे ॥—रोहिण इति । प्रज्ञादित्वादणि रौहिणश्च-न्दनतरुः ॥—महेः-। मह पूजायाम् । ‘कुतस्त्वमिन्द्रमाहिनः सन्’ माहिनो महनीयः पूजनीय इति वेदभाष्यम् ॥—किब्व-चि-। वच परिभाषणे, प्रच्छ ज्ञीप्सायाम्, श्रिञ् सेवायाम्, स्रु गतौ, द्रु गतौ, प्रुङ् गतौ, जु गतौ सौत्रः ॥—वागिति । ‘वचिस्वपि-’ इति संप्रसारणाभावः । पृच्छतीति प्राट् । ‘ग्रहिज्या-’ इति संप्रसारणाभावः । ‘छ्वोः शूड्-’ इति शः । ‘व्रश्च-’ इति षत्वं ज-श्त्वचर्त्वे, प्राशौ प्राशः ॥—श्रीरिति । ‘कृदिकारात्-’ इति ङीष् तु न भवति कृत्प्रत्ययस्य य इकार इति व्याख्यानात् । कृ-दन्तं यदिकारान्तमिति पक्षे तु यद्यपि ङीष्प्राप्तिरस्ति तथापि कारग्रहणसामर्थ्येन केवलस्येकारस्य ग्रहणादिकारान्तपक्षो दुर्बल इत्याहुः । दुर्घटस्तु ङीषि श्रीमित्यपि रक्षित इच्छतीत्याह ‘श्री वेषरचना शोभा भारती सरलद्रुमे । लक्ष्म्यां त्रिवर्गसंपत्तिविधोपकरणेषु च । विभूतौ च मतौ च स्त्री’ इति मेदिनी । जूराकाशे इत्यादिमूलोदाहृतमिति मेदिनी ॥—आप्नोतेः—। आप्लृ व्याप्तौ, अस्मात्क्विप् धातोर्ह्रस्वश्च । ‘आपः स्त्री भूम्नि वार्वारि’ इत्यमरः ॥—परौ-। व्रज गतौ ॥—हुवः-। हु दानादनयोः । अस्मात्क्विप् धातोश्च दीर्घः श्लुवद्भावाद्विर्वचनम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 223 (NSP p. 532, scan page-0542).
commentary TB, sk.90213.t1: the root is ruha bījajanmani prādurbhāve 'to grow from seed, to come forth'. On rohiṇa: with the affix aṇ, because the word belongs to the prajñādi list (prajñādibhyaś ca, SK 2106), we get rauhiṇa, the sandal tree. Followed in the root; the TB derivative is recorded.
translator The affix is not named. That 'ca' carries inan (uṇādi 208 onward) is the translator's inference: ruh + inan (nit; see sk.90208) → roh-ina by guṇa of the light penultimate (pugantalaghūpadhasya ca, SK 2189) → rohiṇa, with ṇ in place of n after r (SK 235).
textual sk.90213.t1 also carries TB on uṇādi 214–218 (sk.90214–sk.90218). The OCR of that block drops a line (it runs from the Medinī line on śrī straight into the TB on āpnoteḥ); the scan, page-0542, has the line, and those units' notes cite it from the scan.

उ214 · Uṇ 9.2.57

महेरिनण् च ॥ उ२१४ ॥

maherinaṇ ca

maher inaṇ ca — After mah, the affix inaṇ, and [by 'ca', inan as well, carried forward (anuvṛtti) from uṇādi 208, as the kaumudī states].

Rule. After mah comes inaṇ, which brings vṛddhi of the penultimate a (SK 2282). By the ca, inan comes too, without vṛddhi.

Forms. māhina worthy of honour; mahina a kingdom.

Watch out. Our text and the 1915 print read māhinan. The inaṇ form can only be māhina, which is read here.

Siddhānta-kaumudī

चादिनन् । माहिनन् । महिनं राज्यम् ।

By 'ca', inan [as well]. māhina [worthy of honour; with inaṇ]. mahinam [with inan] means kingdom.

translator notes

textual The 1915 print numbers this uṇādi sūtra 224 (NSP p. 532, scan page-0542).
textual Ours and the print (NSP p. 532, scan page-0542, checked at zoom) both read the inaṇ form as 'māhinan', with a final n. No form in -an is expected. The inaṇ derivative is māhina (TB's Vedic example has māhinaḥ), and the expected citation form is māhinam or māhinaḥ. The English gives māhina. This is a mūla point for the Print Check.
commentary TB, printed under sk.90213.t1 (pratīka 'maheḥ-'): the root is maha pūjāyām 'to honour'. It cites 'kutas tvam indra māhinaḥ san', where the Vedabhāṣya glosses māhina as mahanīya, pūjanīya 'to be honoured, to be worshipped'. Followed in the bracketed sense of māhina.
translator inaṇ is ṇit, so the penultimate a of mah gets vṛddhi (ata upadhāyāḥ, SK 2282): mah + inaṇ → māhina. inan is not ṇit (it is nit, with initial accent by SK 3686; see sk.90208), so no vṛddhi: mah + inan → mahina. The SK number is the translator's.

उ215 · Uṇ 9.2.58

क्विब्वचिप्रच्छिश्रिस्रुद्रुप्रुज्वां दीर्घोऽसंप्रसारणं च ॥ उ२१५ ॥

kvibvacipracchiśrisrudruprujvāṃ dīrgho'saṃprasāraṇaṃ ca

kvibvacipracchiśrisrudruprujvāṃ dīrgho 'saṃprasāraṇaṃ ca — After vac, pracch, śri, sru, dru, pru and ju, the affix kvip; the vowel is long, and there is no saṃprasāraṇa.

Rule. After vac, pracch, śri, sru, dru, pru and ju comes kvip. The vowel is long, and there is no saṃprasāraṇa.

Forms. vāk speech; prāṭ one who asks (the Tattvabodhinī: SK 2561, SK 294); śrī; srū a ladle, because ghee flows from it; drū gold; kaṭaprū a shape-shifter, an insect; jū (feminine) the sky, Sarasvatī, a female piśāca, speed.

Siddhānta-kaumudī

वाक् । प्राट् । श्रीः । स्रवत्यतो घृतादिकमिति स्रूर्यज्ञोपकरणम् । द्रूर्हिरण्यम् । कटप्रूः कामरूपी कीटश्च । जूराकाशे सरस्वत्यां पिशाच्यां जवने स्त्रियाम् ।

vāk [speech]. prāṭ [one who asks]. śrīḥ. srūḥ, a sacrificial implement, [so called because] ghee and the like flow (sravati) from it. drūḥ means gold. kaṭaprūḥ means one who takes any form at will (kāmarūpin), and also an insect. 'jūḥ [is used] for the sky, Sarasvatī, a female piśāca, and speed; [it is] feminine.'

translator notes

textual The 1915 print numbers this uṇādi sūtra 225 (NSP p. 532, scan page-0542).
commentary TB, printed under sk.90213.t1 (pratīka 'kvibvaci-'): the roots are vaca paribhāṣaṇe 'to speak', praccha jñīpsāyām 'to ask', śriñ sevāyām 'to resort to', sru gatau, dru gatau, pruṅ gatau 'to go', and ju gatau 'to go', a sautra root (one known only from the sūtras). Followed in the brackets. TB adds that the line 'jūr ākāśe…' quoted in the mūla is from Medinī.
commentary TB, sk.90213.t1, on vāk: the saṃprasāraṇa that vacisvapiyajādīnāṃ kiti (SK 2409) would give does not occur. On prāṭ ('pṛcchatīti prāṭ', one who asks): the saṃprasāraṇa of grahijyā… (SK 2412) does not occur; ś in place of cch by cchvoḥ śūḍ anunāsike ca (SK 2561); ṣ by vraścabhrasja… (SK 294); then jaśtva and cartva → prāṭ; [other forms] prāśau, prāśaḥ. Followed in the gloss 'one who asks'; the derivation is recorded.
commentary TB, sk.90213.t1 (scan page-0542; the OCR drops the end of the passage), on śrīḥ: ṅīṣ by the gaṇa-sūtra kṛdikārād aktinaḥ (under bahvādibhyaś ca, SK 503) does not apply, since that rule is explained as 'the i that is a kṛt affix'. On the view 'a kṛdanta ending in i', ṅīṣ would be due; but by the force of the word 'kāra' only a bare i is meant, so that view is weak, they say. The Durghaṭa(vṛtti) says that Rakṣita also accepts śrīm, with ṅīṣ. Medinī: śrī means arrangement of dress, beauty, Bhāratī, the sarala tree; Lakṣmī; the prosperity of the trivarga, kind (vidhā) and implements; splendour and understanding; feminine. Recorded; the kaumudī gives śrīḥ without a sense.
translator kvip disappears entirely (ver apṛktasya, SK 375), and this sūtra lengthens the root vowel. vac → vāc → vāk, with k in place of c at the end of a pada (coḥ kuḥ, SK 378). śri → śrī, sru → srū, dru → drū, pru → prū (in kaṭaprū), ju → jū; each takes the case ending -s → ḥ. These steps and the SK numbers 375 and 378 are the translator's. TB does not say what the 'kaṭa' of kaṭaprū is.

उ216 · Uṇ 9.2.59

आप्नोतेर्ह्रस्वश्च ॥ उ२१६ ॥

āpnoterhrasvaśca

āpnoter hrasvaś ca — After āp, [the affix kvip, carried forward (anuvṛtti) from uṇādi 215], and [the root's vowel] is short.

Rule. After āp, kvip comes (the Tattvabodhinī), and the vowel is shortened, leaving ap.

Forms. āpaḥ water (SK 277); apaḥ; adbhiḥ, adbhyaḥ (SK 442).

Siddhānta-kaumudī

आपः । अपः । अद्भिः । अद्भ्यः ।

āpaḥ [water]. apaḥ. adbhiḥ. adbhyaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 226 (NSP p. 532, scan page-0542).
commentary TB, printed under sk.90213.t1 (pratīka 'āpnoteḥ-'; the OCR drops the opening, read from scan page-0542): the root is āpḷ vyāptau 'to reach, to pervade'; after it comes kvip, and the root's vowel is short. Amara: 'āpaḥ strī bhūmni vār vāri', that is, āp is feminine and is used in the plural; vār and vāri are synonyms. Followed: kvip bracketed as anuvṛtti, and the sense 'water' supplied.
translator āp + kvip → ap (shortened by this sūtra; kvip disappears). āpaḥ is the first-case word (prathamānta), plural, with the penultimate lengthened before a sarvanāmasthāna ending (aptṛntṛc…, SK 277). apaḥ is the second-case word (dvitīyānta), plural, without lengthening. adbhiḥ is the third-case word (tṛtīyānta), plural, and adbhyaḥ the fourth- or fifth-case word, plural: t replaces p before bh (apo bhi, SK 442), and jaśtva then gives d. The case analysis and SK numbers are the translator's.

उ217 · Uṇ 9.2.60

परौ व्रजेः षश्च पदान्ते ॥ उ२१७ ॥

parau vrajeḥ ṣaśca padānte

parau vrajeḥ ṣaś ca padānte — After vraj, when pari [is the upapada], [kvip and the long vowel, carried forward (anuvṛtti) from uṇādi 215, as the kaumudī states]; and at the end of a pada, ṣ [also].

Rule. After vraj, with pari as upapada, come kvip and the long vowel. At the end of a pada, ṣ replaces the j as well.

Forms. parivrāṭ (SK 84, SK 206); before a vowel ending, parivrājau.

Siddhānta-kaumudī

व्रजेः क्विब्दीर्घौ स्तः पदान्ते तु षश्च । परिव्राट् । परिव्राजौ ।

After vraj, kvip and lengthening take place; and at the end of a pada, ṣ as well. parivrāṭ [a wandering ascetic]. parivrājau.

translator notes

textual The 1915 print numbers this uṇādi sūtra 227 (NSP p. 532, scan page-0542).
commentary TB, printed under sk.90213.t1 (pratīka 'parau-'): the root is vraja gatau 'to go'. Followed in the root.
translator pari + vraj + kvip → parivrāj (lengthened; kvip disappears). At the end of a pada, j → ṣ by this sūtra, then jaśtva ḍ (jhalāṃ jaśo 'nte, SK 84) and, at pause, optionally ṭ (vā 'vasāne, SK 206) → parivrāṭ, the first-case word (prathamānta), singular. Before the vowel ending -au the stem is not pada-final, so j stays: parivrājau, first case, dual. The ṣ is presumably stipulated because vraścabhrasja… (SK 294) does not list vraj. The gloss 'a wandering ascetic', these steps and the SK numbers are the translator's.

उ218 · Uṇ 9.2.61

हुवः श्लुवच्च ॥ उ२१८ ॥

huvaḥ śluvacca

huvaḥ śluvac ca — After hu, [kvip with the long vowel, carried forward (anuvṛtti) from uṇādi 215], and [the root is treated] as before ślu.

Rule. After hu, kvip with the long vowel (the Tattvabodhinī). The root is treated as it is before ślu, so it doubles (SK 2490), and the first copy's h becomes j (SK 2245).

Forms. hu-hu → ju-hū → juhū.

Siddhānta-kaumudī

जुहूः ।

juhūḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 228 (NSP p. 532, scan page-0542).
commentary TB, printed under sk.90213.t1 (pratīka 'huvaḥ-'; OCR 'druvaḥ', scan page-0542): the root is hu dānādanayoḥ 'to offer, to eat'; after it comes kvip, and the root's vowel is long; reduplication follows from being treated as before ślu. Followed: the anuvṛtti is bracketed in sutra_en.
translator hu + kvip; being treated as before ślu, the root reduplicates (ślau, SK 2490): hu-hu → ju-hu, with j in place of the abhyāsa's h (kuhoś cuḥ, SK 2245) → juhū, lengthened → juhūḥ, the first-case word (prathamānta). TB gives only kvip, the long vowel and the reduplication. The abhyāsa step and the SK numbers are the translator's. The kaumudī gives no sense (the word is the sacrificial ladle), and none is supplied.

उ219 · Uṇ 9.2.62

स्रुवः कः ॥ उ२१९ ॥

sruvaḥ kaḥ

sruvaḥ kaḥ — After sru, the affix ka.

Rule. After sru comes ka. It is k-marked, so there is no guṇa; before the vowel, u becomes uv (SK 271).

Forms. sruv + a → sruva, a sacrificial vessel.

Siddhānta-kaumudī

स्रुवः ।

sruvaḥ [a particular sacrificial vessel].

Tattvabodhinī

NSP p. 542

—स्रुवः कः । स्रु गतौ । स्रुवो यज्ञपात्रविशेषः । ‘अयं स्रुवो अभिजि-घर्ति’ ‘स्रुवेण पार्वणौ जुहोति’ इत्यादौ प्रसिद्धः

translator notes

textual The 1915 print numbers this uṇādi sūtra 229 (NSP p. 532, scan page-0542).
commentary TB, sk.90219.t1: the root is sru gatau 'to go'. sruva is a particular sacrificial vessel, well known from passages such as 'ayaṃ sruvo abhijigharti' and 'sruveṇa pārvaṇau juhoti'. Followed in the bracketed sense. The OCR prints the root and headword as 'su-'; the scan, page-0542, has sru-.
translator ka is kit, so there is no guṇa. Before the vowel of the affix, the u of sru becomes uv (aci śnudhātubhruvāṃ yvor iyaṅuvaṅau, SK 271): sru + a → sruv-a → sruva. The steps and SK number are the translator's.

उ220 · Uṇ 9.2.63

चिक् च ॥ उ२२० ॥

cik ca

cik ca — And [after sru, carried forward (anuvṛtti) from uṇādi 219], the affix cik.

Rule. After sru (the Tattvabodhinī), the affix cik. Its i is for pronunciation and its k a marker, so there is no guṇa. At the end of a pada c becomes k (SK 378). The Tattvabodhinī: the rule is split from uṇādi 219 for the sake of uṇādi 221, which takes cik alone.

Forms. sruc → sruk; "sruvaṃ ca srucaś ca saṃmṛḍḍhi", wipe clean the sruva and the srucs.

Siddhānta-kaumudī

इकार उच्चारणार्थः । क इत् कुत्वम् । स्रुवं च स्रुचश्च संमृड्ढि ।

The i is for pronunciation. The k is it; kutva [applies]. 'sruvaṃ ca srucaś ca saṃmṛḍḍhi' — 'wipe clean the sruva and the srucs.'

Tattvabodhinī

NSP p. 542–543

—चिक् च । स्रुव इत्येव ॥ योगविभाग उत्तरार्थः ॥—क इदिति । तेन स्रुक् स्रुचौ स्रुच इत्यादौ गुणो न ॥—तनो-। तनु विस्तारे, व इति संघातग्रहणं तदाह-वशब्दादेश इति । ‘स्त्रियां तु त्वगसृग्धरा’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 230 (misprinted '330' in the print itself: NSP p. 532, scan page-0542, read at zoom; the next number, 231, is printed correctly).
commentary TB, sk.90220.t1: 'sruva ity eva', so sru continues into this sūtra; and the rule is split from uṇādi 219 for the sake of the next sūtra (tanoter anaś ca vaḥ, uṇādi 221), which takes cik alone. Followed: sru is bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90220.t1 (pratīka 'ka id iti'): because k is it, there is no guṇa in sruk, srucau, srucaḥ and the like. Followed. 'The k is it' is left as the kaumudī has it, and TB's purpose is recorded here.
translator sru + cik → sruc. At the end of a pada, k replaces c (coḥ kuḥ, SK 378) → sruk; this is how the kaumudī's bare 'kutvam' is read. In the quotation, sruvam is the second-case word (dvitīyānta), singular, and srucaḥ the second-case word, plural. The reading and SK number are the translator's.

उ221 · Uṇ 9.2.64

तनोतेरनश्च वः ॥ उ२२१ ॥

tanoteranaśca vaḥ

tanoter anaś ca vaḥ — After tan (tanoti) [the affix cik comes — carried forward (anuvṛtti) from cik ca, uṇādi 220, as the kaumudī states], and va replaces an.

Rule. After tan comes cik, and va replaces the an of the root.

Forms. t + va + c → tvac → tvak, skin (the Tattvabodhinī).

Siddhānta-kaumudī

तनोतेश्चिक् प्रत्ययः । अनो वशब्दादेशश्च । त्वक् ।

After tan (tanoti) the affix cik [comes], and the sound-group va is the substitute (ādeśa) for an: tvak.

translator notes

textual The 1915 print numbers this uṇādi sūtra 231 (NSP p. 532, scan page-0542; the sūtra stands at the foot of p. 532, its gloss at the head of p. 533, scan page-0543).
commentary TB, printed at the end of sk.90220.t1 and continued at the head of the TB column on scan page-0543 (pratīka 'tano-'): the root is tanu vistāre; the 'va' of the sūtra takes the whole group (saṃghāta) v + a, which is why the kaumudī says 'the sound va (vaśabda) is the substitute'; Amara 'striyāṃ tu tvag asṛgdharā' (OCR 'lagastradharā') — tvac is feminine. Followed: va is rendered as one substitute for the whole of an.
translator The kaumudī gives only the final form. Implied steps (translator's): the i of cik is for pronunciation and its k is an it-letter (kaumudī under uṇādi 220), so the affix is c; tan → t + va (an → va) + c → tvac; first-case singular: s dropped (hal-ṅy-āb-bhyaḥ…, SK 252), c → k (coḥ kuḥ, SK 378) → tvak. The kaumudī gives no sense for tvak, and none is added to the block; TB's Amara line (above) shows it is the feminine word for skin.

उ222 · Uṇ 9.2.65

ग्लानुदिभ्यां डौः ॥ उ२२२ ॥

glānudibhyāṃ ḍauḥ

glānudibhyāṃ ḍauḥ — After glā and nud, the affix ḍau.

Rule. After glā and nud comes ḍau; the ṭi is deleted (SK 316).

Forms. glau (the moon, the Tattvabodhinī); nau.

Siddhānta-kaumudī

ग्लौः । नौः ।

glauḥ. nauḥ.

Tattvabodhinī

NSP p. 543

—ग्लानुदि—। ग्लै हर्षक्षये, णुद प्रेरणे । ‘ग्लौर्मृगाङ्कः कलानिधिः’ इत्यमरः । स्त्रियां नौस्तरणिस्तरिः’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 232 (NSP p. 533, scan page-0543).
commentary TB, sk.90222.t1: the roots are glai harṣakṣaye and ṇuda preraṇe. Amara 'glaur mṛgāṅkaḥ kalānidhiḥ' (scan; OCR 'dṛgāṅkaḥ') — glau is a name of the moon; and 'striyāṃ naus taraṇis tariḥ' — nau, a boat, is feminine. Followed for the roots; the senses are TB's, not the kaumudī's, and are not put into the block.
translator Implied steps (translator's; neither kaumudī nor TB states them here): glai → glā (ādeca upadeśe 'śiti, SK 2370); ḍau is ḍit, so the ṭi of the base is dropped (ṭeḥ, SK 316; TB states 'ḍitvāṭ ṭilopaḥ' under uṇādi 227): glā + au → gl + au → glau; nud + au → n + au → nau; first-case singular s → visarga (SK 162, SK 76) → glauḥ, nauḥ.

उ223 · Uṇ 9.2.66

च्विरव्ययम् ॥ उ२२३ ॥

cviravyayam

cvir avyayam — [A word ending in ḍau — carried forward (anuvṛtti) from glānudibhyāṃ ḍauḥ, uṇādi 222, 'ḍaur ity eva'], when it ends in cvi, is an indeclinable (avyaya).

Rule. A word in ḍau is an indeclinable (avyaya) only when it ends in cvi. The Tattvabodhinī: glaukaroti means he makes what was not glau into glau. SK 449 (kṛn mejantaḥ) would already make every such word an avyaya, so this rule restricts it (niyama).

Forms. glaukaroti.

Siddhānta-kaumudī

डौरित्येव । ग्लौकरोति । कृन्मेजन्तः {SK 449} इति सिद्धे नियमार्थमिदम् । उणादिप्रत्ययान्तश्च्व्यन्त एवेति ।

[The word ending in] ḍau, as before ('ḍaur ity eva'): glaukaroti. Since this would already be established by kṛn mejantaḥ (SK 449), the present [rule] is for restriction (niyama): a word ending in an uṇādi affix [is avyaya] only when it ends in cvi.

Tattvabodhinī

alignment inferredNSP p. 543

—ग्लौकरोतीति । अग्लौः ग्लौः संपद्यते तथा करोतीत्यर्थः । अव्ययत्वात्सुपो लुक् ॥—च्व्यन्त एवेति । तेन ग्लौनौगौरित्यादीनां नाव्ययत्वमिति भावः

translator notes

textual The 1915 print numbers this uṇādi sūtra 233 (NSP p. 533, scan page-0543).
commentary TB, sk.90223.t1: glaukaroti means 'what was not glau becomes glau (aglauḥ glauḥ saṃpadyate); he makes it so'; being avyaya, its sup is elided (luk). On 'cvyanta eva' (OCR 'ṭhavyanta'): hence glau, nau, go and the like are not avyaya [outside the cvi sense]. Followed: the niyama is rendered as excluding the non-cvi uses.
translator Why kṛn mejantaḥ would already apply (translator's inference): uṇādi affixes are kṛt (kṛd atiṅ, SK 374), and glau ends in the ec vowel au, so as a kṛt-ending word ending in ec it would always be avyaya; the present rule restricts that to the cvi use. The sup-luk TB mentions is by avyayād āpsupaḥ (SK 452).

उ224 · Uṇ 9.2.67

रातेर्डैः ॥ उ२२४ ॥

rāterḍaiḥ

rāter ḍaiḥ — After rā (rāti), the affix ḍai.

Rule. After rā comes ḍai; the ṭi is deleted, leaving rai.

Forms. rāḥ (SK 286); rāyau, rāyaḥ (SK 61).

Siddhānta-kaumudī

राः । रायौ । रायः ।

rāḥ; rāyau; rāyaḥ.

Tattvabodhinī

alignment inferredNSP p. 543

—रातेः—। रा दाने ॥—रा इति । ‘रायो हलि’ इत्यात्वम् । ‘रा स्मृतः पावके तीक्ष्णे राः पुंसि स्वर्णवित्तयोः’ इति मेदिनी । ‘रास्तीक्ष्णे दहने रास्तु सुवर्णे जलदे धने’ इति हेमचन्द्रः

translator notes

textual The 1915 print numbers this uṇādi sūtra 234 (NSP p. 533, scan page-0543).
commentary TB, sk.90224.t1: the root is rā dāne. On rāḥ: the ā is by rāyo hali (SK 286). Medinī: 'rā is held [to mean] fire and sharp; rāḥ, masculine, gold and wealth'; Hemacandra: 'rāḥ, sharp, fire; rāḥ also gold, cloud, wealth'. Followed for the root; the kaumudī gives forms only, so the senses stay in this note.
translator Implied steps (translator's except the ātva, which TB states): rā + ḍai → the ṭi ā dropped because the affix is ḍit (ṭeḥ, SK 316) → r + ai → rai; first-case singular rai + s → ā before a hal-initial ending (rāyo hali, SK 286) → rāḥ; first-case dual and plural rai + au, rai + as → ai → āy (eco 'yavāyāvaḥ, SK 61) → rāyau, rāyaḥ.

उ225 · Uṇ 9.2.68

गमेर्डोः ॥ उ२२५ ॥

gamerḍoḥ

gamer ḍoḥ — After gam, the affix ḍo.

Rule. After gam comes ḍo, giving go, with vṛddhi in gauḥ (SK 284). By bāhulaka, dyut also takes ḍo.

Forms. gauḥ: by the gender verse, masculine for the sun, a bull, a ray and a sacrifice; feminine for a direction, speech, the earth and the cow; either for heaven, the thunderbolt, water, a ray, the eye, an arrow and body-hair. By bāhulaka dyauḥ (feminine) heaven, mid-air.

Siddhānta-kaumudī

गौर्नादित्ये बलीवर्दे किरणक्रतुभेदयोः । स्त्री तु स्याद्दिशि भारत्यां भूमौ च सुरभावपि । नृस्त्रियोः स्वर्गवज्राम्बुरश्मिदृग्बाणलोमसु । बाहुलकाद् द्युतेरपि डोः । द्यौः स्त्री स्वर्गान्तरिक्षयोः ।

gauḥ: 'masculine (nā) in [the senses] the sun (āditya), a bull (balīvarda), a ray (kiraṇa) and a particular sacrifice (kratu); but feminine for a direction (diś), speech (bhāratī), the earth (bhūmi), and also the cow (surabhi); masculine and feminine (nṛ-striyoḥ) for heaven (svarga), the thunderbolt (vajra), water (ambu), a ray (raśmi), the eye (dṛś), an arrow (bāṇa) and the hair of the body (loman).' By the bahulam of SK 3169 (uṇādayo bahulam) — bāhulakāt — ḍo [comes] after dyut too: dyauḥ, feminine, [in the senses] heaven (svarga) and the intermediate region (antarikṣa).

Tattvabodhinī

alignment inferredNSP p. 543

—गमेः—। गम्ल गतौ । ‘गोतो णित्’ गौः । केशवोक्तमाह—गौर्नादित्य इत्यादि । ‘गौः स्वर्गे वृषभे रश्मौ वज्रे चन्द्रे पुमान् भवेत् । अर्जुने नेत्रदिग्बाणभूवाग्वारिषु गौर्मता’ इत्यमरः ॥—द्युतेरपीति । द्युत दीप्तौ, द्योतन्ते देवा अस्यामिति द्यौः

translator notes

textual The 1915 print numbers this uṇādi sūtra 235 (NSP p. 533, scan page-0543).
commentary TB, sk.90225.t1: the root is gamḷ gatau; gauḥ by gotaḥ ṇit (SK 284). TB says the kaumudī quotes Keśava ('Keśavoktam āha — gaur nāditya ityādi'), and adds a line it ascribes to Amara: 'gauḥ is masculine for heaven, bull, ray, thunderbolt and moon; it is held [to mean] arjuna, eye, direction, arrow, earth, speech and water'. On dyut: dyuta dīptau, 'the gods shine in it (dyotante devā asyām; OCR asmām), hence dyauḥ'. Followed for the roots and the vṛddhi of gauḥ; the attribution of the kośa lines to Keśava is TB's and is not put into the block.
translator nā and nṛ- are the kośa terms for the masculine gender. Implied steps (translator's): gam + ḍo → the ṭi am dropped (ṭeḥ, SK 316) → g + o → go → vṛddhi by gotaḥ ṇit (SK 284, as TB says) → gauḥ; dyut + ḍo → dy + o → dyo → dyauḥ by goto ṇit as extended to every o-final stem by 'oto ṇid iti vācyam', which the kaumudī gives under SK 285 ('tena sudyauḥ'); TB on SK 284 anticipates the extension ('ota iti vakṣyamāṇatvāt'). The quotation marks round the gender verse follow TB's remark that the kaumudī is quoting Keśava.

उ226 · Uṇ 9.2.69

भ्रमेश्च डूः ॥ उ२२६ ॥

bhrameśca ḍūḥ

bhrameś ca ḍūḥ — And after bhram, the affix ḍū [— and, by the ca, after gam (gamer ḍoḥ, uṇādi 225), as the kaumudī states].

Rule. After bhram comes ḍū. By the ca, after gam too.

Forms. bhrū; agregū (a servant, the Tattvabodhinī).

Siddhānta-kaumudī

भ्रूः । चाद्गमेः । अग्रेगूः ।

bhrūḥ. By the ca, after gam [too]: agregūḥ.

Tattvabodhinī

NSP p. 543

—भ्रमेश्च—। भ्रमु अनवस्थाने, गम्ल गतौ । अग्रेगूः सेवकः

translator notes

textual The 1915 print numbers this uṇādi sūtra 236 (NSP p. 533, scan page-0543).
commentary TB, sk.90226.t1: the roots are bhramu anavasthāne and gamḷ gatau; agregūḥ means a servant (sevaka). Followed for the roots and for gam as what the ca brings in; the sense 'servant' is TB's only.
translator Implied steps (translator's): bhram + ḍū → the ṭi am dropped (ṭeḥ, SK 316) → bhr + ū → bhrū → bhrūḥ; agre + gam + ḍū → agre-g + ū → agregū → agregūḥ. The kaumudī does not say that agre (with its seventh-case ending kept) is an upapada; that is the translator's reading of the form.

उ227 · Uṇ 9.2.70

दमेर्डोसिः ॥ उ२२७ ॥

damerḍosiḥ

damer ḍosiḥ — After dam, the affix ḍosi.

Rule. After dam comes ḍosi; the ṭi is deleted, leaving dos.

Forms. doḥ; doṣau (SK 212).

Siddhānta-kaumudī

दोः । दोषौ ।

doḥ; doṣau.

Tattvabodhinī

alignment inferredNSP p. 543–544

—दमेः—। दमु उपशमे डित्वाट्टिलोपः ॥—दोरिति । दोषं तस्येति श्रीहर्षप्रयोगात्पुंस्त्वम् । ककुदोषणी इति भाष्यप्रयोगान्नपुंसकत्वम् । ‘दोर्दोषा च भुजो बाहुः’ इति धनंजयकोशात्स्त्रीलिङ्गोऽप्ययमित्यादि प्रागेव प्रपञ्चितम् ॥—पणेः—। पण व्यवहारे स्तुतौ च । अमरकोशमाह—नैगम इत्यादि ॥—वशेः—। वश कान्तौ, अस्मादिनिः कित्स्यात् । ‘ग्रहिज्या—’ इति संप्रसारणम् ॥—भृञः—। भृञ् भरणे, अस्मादिनिः कित्स्यात् धातोरूकारान्तादेशश्च ॥—जसि—। जसु मोक्षणे । षह मर्षणे ‘जसुरये स्तर्य पिप्यथुर्गाम्’ इति मन्त्रे जसुरयेति ‘नीचायमानं जसुरिं न श्येनम्’ इत्यत्र जसुरिं क्षुधितं श्येनं न श्येनप-क्षिणमिवेति । ‘उतस्य वाजी सहुरिर्ऋतौ’ इति मन्त्रे सहुरिः सहनशील इति च वेदभाष्यम् ॥—सुयु—। षुञ् अभिषवे, यु मिश्रणे, रु शब्दे, वृञ् वरणे, ‘सवनं त्वध्वरे स्नाने सोमनिर्दलनेऽपि च’ इति मेदिनी । यवनो म्लेच्छविशेषः । ‘रवणः शब्दने खरे’ इति च मेदिनी । रवणः कोकिल इत्येके । वरणो वृक्षभेदः । टापि तु वरणा नदी । ‘वरणस्तिक्तशाकेऽपि प्राकारे वरणं वृत्तौ’ इति विश्वः । ‘वरुणो वरणः सेतुस्तिक्तशाकः कुमारकः’ इत्यमरः ॥—अशेः—। अशू व्याप्तौ ॥—जिह्वावाची त्विति । रस आस्वादने चौरादिकः । ततो नन्दादित्वात् ल्युः । ‘ण्यासश्रन्थ—’ इति युज्वा । रसत्यास्वादयतीति रसना । ‘रसनं स्वदने ध्वनौ । जिह्वायां तु न पुंसि स्याद्रास्नायां रसना स्त्रियाम्’ इति मेदिनी । काञ्चीवाची तालव्यशकारवान् जिह्वावाची तु दन्त्यसकारवानित्येषा व्यवस्था भूरिप्रयोगाभिप्रायेणोक्ता । वस्तुतस्तु तालव्यशकारवान् रशनाशब्दोऽपि काञ्च्यां जिह्वायां च तथा दन्त्यसकारवान् रसनाशब्दोऽप्यर्थद्वये बोध्यः । तथा हि ‘तालव्या अपि दन्त्याश्च शम्बशूकरपांशवः । रशनापि च जिह्वायाम्’ इति विश्वकोशाज्जिह्वायामुभयं साधु । ‘रसनं निःस्वने स्वादे रसना काञ्चि-जिह्वयोः’ इत्यजयधरणिकोशाभ्यां काञ्च्यामप्युभयं साधु । एवं च ‘अशेरश च’ इति सूत्रे अशू व्याप्तौ, अश भोजने, इति धातुद्वयमपि ग्राह्यम् । रस आस्वादने, रस शब्दे, इति धातुभ्यां तु ‘बहुलमन्यत्रापि’ इत्यनुपदमेव वक्ष्यमाणेन युच् । तेन सर्वत्रावयवार्थानुगमोऽपि सूपपाद इत्याहुः ॥—उन्देः—। उन्दी क्लेदने अस्माद्युच् । ‘ओदनं न स्त्रियां भक्तेऽवलाया-मोदने स्त्रियाम्’ इति मेदिनी ॥—गमेः—। गम्ल गतौ । ‘नभोऽन्तरिक्षं गगनम्’ इत्यमरः ॥—बहुलमिति—। स्यन्दू प्रस्रवणे, रुच दीप्तौ । ‘स्यन्दनं तु श्रुतौ नीरे तिनिशे ना रथे स्त्रियाम्’ इति मेदिनी । ‘रोचना रक्तकह्लारे गोपित्तवरयो-षितोः । रोचनः कूटशाल्मल्यां पुंसि स्याद्रोचके त्रिषु’ इति च । चदि आह्लादे । ‘चन्दनं मलयोद्भवे । चन्दनः कपिभेदे स्यान्नदीभेदे तु चन्दनी’ इति विश्वः । ‘चन्दनी तु नदीभिदि । चन्दनोऽस्त्री मलयजे भद्रकाल्यां नपुंसकम्’ इति मेदिनी । भद्रकाली ओषधिविशेषः । ‘भद्रकाली तु गन्धोल्यां कात्यायन्यामपि स्त्रियाम्’ इति मेदिनी । असु क्षेपणे । ‘असनं क्षेपणे क्लीवं पुंसि स्याज्जीवकद्रुमे’ इति मेदिनी । अत सातत्यगमने राजपूर्वः । ‘राजादनः क्षीरिकायां प्रियाले किंशुकेऽपि च’ इति विश्वमेदिन्यौ । एवमन्येऽपि द्रष्टव्याः ॥—रञ्जेः—। रञ्ज रागे, ल्युटि तु रञ्जनम् । ‘रञ्जनो रागजनने रञ्जनं रक्त-चन्दने’ इति मेदिनी । बाहुलकात्कृपेरपि क्युन् । ‘कृपो रो लः’ इति प्राप्तलत्वाभावश्च । कृपणः ॥—भृस्—। भृ सत्तायां, षूङ् प्राणिप्रसवे, धूञ् कम्पने, भ्रस्ज पाके, बहुलवचनाद्भाषायामपि क्वचित् । ‘भुवनं विष्टपेऽपि स्यात्सलिले गगने जने’ इति मेदिनी । ‘विष्टपं भुवनं जगत्’ इत्यमरः ॥—भृज्जनमिति । ‘ग्रहिज्या—’ इति संप्रसारणम् । सस्य जश्त्वेन दः, दस्य श्चुत्वेन जः । ‘क्लीवेऽम्बरीषं भ्राष्ट्रो ना’ इत्यमरः ॥—कॄपॄ—कॄ विक्षेपे, पॄ पालनादौ, वृजी वर्जने, मदि स्तुत्यादौ, डुधाञ् धारणपोषणयोः । ‘निधनं स्यात्कुले नाशे’ इति मेदिनी । ‘निधनं कुलनाशयोः’ इति हेमचन्द्रः ॥—धृषेः—। ञिधृषा प्रागल्भ्ये, अस्मात्कुः धिषादेशश्च धातोः । ‘धिषणस्त्रिदशाचार्यं धिषणा धियि योषिति’ इति मेदिनी । ‘गीष्पतिर्धिषणो गुरुः’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 237 (NSP p. 533, scan page-0543).
commentary TB, sk.90227.t1: the root is damu upaśame; because the affix is ḍit the ṭi is dropped (scan 'ḍitvāṭ ṭilopaḥ'; OCR 'ḍitvādilopaḥ'). Followed. On doḥ TB discusses the gender: masculine on the strength of Śrīharṣa's usage 'doṣaṃ tasya', neuter on the strength of the Bhāṣya's usage 'kakuddoṣaṇī', and feminine too by Dhanaṃjaya's kośa 'dor doṣā ca bhujo bāhuḥ' — 'as set out at length earlier'. Recorded; the kaumudī gives forms only.
translator Implied steps (translator's): dam + ḍosi → the ṭi am dropped (ṭeḥ, SK 316) → d + os → dos (the final i of ḍosi taken as for pronunciation; the kaumudī does not say so); first-case singular: s → ru → visarga (SK 162, SK 76) → doḥ; first-case dual dos + au → the s of the affix becomes ṣ after o (ādeśapratyayayoḥ, SK 212) → doṣau.
textual The t1 block of this unit also carries TB on uṇādi 228–239 (paṇeḥ … dhṛṣeḥ); TB on later sūtras (sami-, yudhi-, hucchi-, śviti-; scan page-0544) is filed as sk.90245.t1, re-filed from the editorial notes of this unit, where the OCR had placed it as a footnote. Only the TB on damer ḍosiḥ is used here.

उ228 · Uṇ 9.2.71

पणेरिज्यादेश्च वः ॥ उ२२८ ॥

paṇerijyādeśca vaḥ

paṇer ijy ādeś ca vaḥ — After paṇ, the affix iji [that is, ij], and v in place of [the root's] initial.

Rule. After paṇ comes iji (that is, ij), and v replaces the initial.

Forms. vaṇik; with aṇ in its own sense, vāṇija; "naigama, vāṇija, vaṇij", words for a trader.

Watch out. One Wikisource copy reads ij ādeḥ. This chapter keeps our iji, read as ij.

Siddhānta-kaumudī

वणिक् । स्वार्थेऽण् । नैगमो वाणिजो वणिक् ।

vaṇik. The affix aṇ in its own sense (svārthe) [gives vāṇija]: 'naigama, vāṇija, vaṇij' [are words for a trader].

translator notes

textual The 1915 print numbers this uṇādi sūtra 238 (NSP p. 533, scan page-0543).
commentary TB, printed under sk.90227.t1 (pratīka 'paṇeḥ'): the root is paṇa vyavahāre stutau ca; the line 'naigamo vāṇijo vaṇik' is the kaumudī quoting the Amarakośa. Followed: the line is translated as a kośa list of synonyms.
textual Ours and the 1915 print (NSP p. 533, scan page-0543, read at zoom) both read 'paṇerijyādeśca vaḥ', which divides as iji + ādeḥ. Wikisource uttara-3/0175 reads 'paṇerijādeśca vaḥ' (the affix ij), while uttara-4/0203 agrees with ours. The English keeps our reading. A variant (class V) for the Print Check.
translator The forms vaṇik, uśik (uṇādi 229) and bhūrik (uṇādi 230) show only ij, so the final i of iji is taken as for pronunciation, like the i of cik (uṇādi 220); hence '[that is, ij]'. This is the translator's inference. TB's 'iniḥ' under uṇādi 229 and 230 may be a slip for 'ijiḥ'.
translator The a of 'vaḥ' is taken as for pronunciation, so the substitute is v. Implied steps (translator's): paṇ + ij(i) → v replaces p → vaṇ + ij → vaṇij; at the pause j → k (coḥ kuḥ, SK 378, with jaśtva SK 84 and the optional voiceless at the pause, SK 206) → vaṇik; vaṇij + aṇ (svārthe) → vṛddhi of the first vowel → vāṇija. The form vāṇija is supplied in brackets from the kośa line. The bracketed sense '[are words for a trader]' is also the translator's: neither the kaumudī nor TB names it.

उ229 · Uṇ 9.2.72

वशेः कित् ॥ उ२२९ ॥

vaśeḥ kit

vaśeḥ kit — After vaś, [the affix iji, that is ij, carried forward (anuvṛtti) from paṇer ijy ādeś ca vaḥ, uṇādi 228 (the translator's inference from uśik; TB prints 'iniḥ', see notes)], and it is kit, as TB states ('asmād iniḥ kit syāt').

Rule. After vaś, the same affix, made k-marked (the Tattvabodhinī). So vaś takes saṃprasāraṇa (SK 2412, SK 330).

Forms. uś + ij → uśik fire; ghee.

Watch out. The Tattvabodhinī names the affix ini here and at uṇādi 230. The forms need ij; this looks like a slip in the commentary.

Siddhānta-kaumudī

उशिगग्नौ घृतेपि च ।

uśik: fire (agni), and also ghee (ghṛta).

translator notes

textual The 1915 print numbers this uṇādi sūtra 239 (NSP p. 533, scan page-0543).
textual Ours reads 'ghṛtepi' without the avagraha; the 1915 print (NSP p. 533, scan page-0543) and Wikisource have 'ghṛte 'pi' (class A, orthographic). The English is unaffected. Mūla, for the Print Check.
commentary TB, printed under sk.90227.t1 (pratīka 'vaśeḥ'): the root is vaśa kāntau; 'after it the affix is kit' (asmād … kit syāt); saṃprasāraṇa by grahijyā… (SK 2412). Followed for kit and the saṃprasāraṇa. TB names the affix 'ini' (scan 'asmādiniḥ'), but uśik needs ij (iji) from uṇādi 228; the ij anuvṛtti is therefore the translator's inference from the form (see textual note).
textual TB as printed (scan page-0543) reads 'asmād iniḥ kit syāt' here and again under uṇādi 230; the forms uśik and bhūrik require the affix ij (iji) of uṇādi 228, so 'iniḥ' looks like a slip in the commentary (perhaps for 'ijiḥ'). Commentary layer only, not mūla.
translator Implied steps (translator's except the saṃprasāraṇa, which TB states): vaś + ij (kit) → v → u (grahijyā…, SK 2412) and the following a merges into it (saṃprasāraṇāc ca, SK 330) → uś + ij → uśij → at the pause j → k (SK 378) → uśik.

उ230 · Uṇ 9.2.73

भृञ ऊच्च ॥ उ२३० ॥

bhṛña ūcca

bhṛña ūc ca — After bhṛ (bhṛñ), [the affix iji, that is ij, carried forward (anuvṛtti) from uṇādi 228 (the translator's inference; TB prints 'iniḥ'), and it is kit, as TB states ('asmād iniḥ kit syāt')], and ū [replaces the root's final].

Rule. After bhṛ, the same affix, k-marked (the Tattvabodhinī). ū replaces the ṛ, with r after it (SK 70).

Forms. bhūr + ij → bhūrik the earth.

Siddhānta-kaumudī

भूरिक् भूमिः ।

bhūrik: the earth (bhūmi).

translator notes

textual The 1915 print numbers this uṇādi sūtra 240 (NSP p. 533, scan page-0543).
commentary TB, printed under sk.90227.t1 (pratīka 'bhṛñaḥ'): the root is bhṛñ bharaṇe; 'after it the affix is kit, and ū is the substitute for the final of the root (dhātor ūkārāntādeśaḥ)'. Followed: ū is rendered as replacing the root's final ṛ. TB again names the affix 'ini' (scan); see the textual note under sk.90229.
translator Implied steps (translator's): bhṛ + ij (kit, so no guṇa) → ṛ → ū, which as a substitute for ṛ takes r after it (uraṇ raparaḥ, SK 70) → bhūr + ij → bhūrij → at the pause j → k (SK 378) → bhūrik.

उ231 · Uṇ 9.2.74

जसिसहोरुरिन् ॥ उ२३१ ॥

jasisahorurin

jasisahor urin — After jas and sah, the affix urin.

Rule. After jas and sah (from ṣah, SK 2264) comes urin.

Forms. jasuri the thunderbolt; sahuri the sun, the earth.

Siddhānta-kaumudī

जसुरिर्व्रज्रम् । सहुरिरादित्यः पृथिवी च ।

jasuriḥ, the thunderbolt (vajra). sahuriḥ, the sun (āditya), and the earth (pṛthivī).

translator notes

textual The 1915 print numbers this uṇādi sūtra 241 (NSP p. 533, scan page-0543).
textual Our kaumudī reads 'jasurirvrajram' with an extra r (vra); the 1915 print has 'jasurirvajram' (NSP p. 533, scan page-0543; collation batch04, class A). The English follows the print: vajra.
commentary TB, printed under sk.90227.t1 (pratīka 'jasi-'): the roots are jasu mokṣaṇe and ṣaha marṣaṇe. It cites Vedic uses with the Vedabhāṣya: the mantra 'jasuraye … pipyathur gām' (the gloss on jasuraye is not printed after 'jasurayeti'); in 'nīcāyamānaṃ jasuriṃ na śyenam' jasuri is 'hungry, like a śyena bird'; in 'uta sya vājī sahurir ṛtāvā' (TB as printed, scan page-0543: 'ṛtau'; the mantra reads ṛtāvā) sahuri is 'enduring by nature (sahanaśīla)'. Followed for the roots; the Vedic senses are recorded, the block keeps the kaumudī's senses.
translator Implied steps (translator's): ṣah → sah (dhātvādeḥ ṣaḥ saḥ, SK 2264); jas + uri → jasuri, sah + uri → sahuri; first-case singular jasuriḥ, sahuriḥ. The n of urin is an it-letter; its effect (initial accent, ñnity ādir nityam, SK 3686) is not stated by the kaumudī or TB.

उ232 · Uṇ 9.2.75

सुयुरुवृञो युच् ॥ उ२३२ ॥

suyuruvṛño yuc

suyuruvṛño yuc — After su, yu, ru and vṛñ the affix yuc [comes].

Rule. After su, yu, ru and vṛ comes yuc, with guṇa and av.

Forms. savana the moon; yavana; ravaṇa the cuckoo; varaṇa.

Watch out. Our text and the 1915 print read savaḥ. yuc can only give savana, so na is supplied here.

Siddhānta-kaumudī

सवश्चन्द्रमाः । यवनः । रवणः । कोकिलः । वरणः ।

sava[na]ḥ, the moon (candramas). yavanaḥ. ravaṇaḥ, the cuckoo (kokila). varaṇaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 242 (NSP p. 533, scan page-0543).
textual Ours and the 1915 print (NSP p. 533, scan page-0543 read) both have 'savaś candramāḥ'. Wikisource has 'savanaś candramāḥ'. yuc, which becomes ana, can only give savana, as the sibling forms yavana, ravaṇa and varaṇa show, and TB quotes Medinī for savana. The English supplies [na]. Collation batch04, class V (mūla, for Ajai's print check).
commentary TB, printed under sk.90227.t1 (NSP p. 533, scan page-0543): the roots are ṣuñ abhiṣave, yu miśraṇe, ru śabde and vṛñ varaṇe. TB quotes Medinī: savana means a sacrifice (adhvara), a ritual bath and the pressing of soma. It supports the reading savana.
commentary TB, sk.90227.t1: 'ravaṇaḥ kokila ity eke' (some take ravaṇa to mean the cuckoo). Followed: the kaumudī's 'kokilaḥ' is rendered as a gloss on ravaṇaḥ, not as a separate example. TB also quotes Medinī for ravaṇa in the senses 'making a sound' (śabdana) and khara.
commentary TB, sk.90227.t1, on the other forms: yavana is a particular kind of mleccha. varaṇa is a kind of tree, and with ṭāp, varaṇā is a river. TB quotes Viśva, where varaṇa is also a bitter vegetable and varaṇa in the neuter is a rampart (prākāra) and an enclosing (vṛti). It also quotes Amara: varuṇa, varaṇa, setu, tiktaśāka and kumāraka are synonyms. Recorded; the kaumudī gives no meanings for yavana or varaṇa.
translator The kaumudī gives only the forms. Inferred steps: yu of yuc → ana (yuvor anākau, SK 1247). The root vowel takes guṇa before the ārdhadhātuka affix, then av: su → sav-ana, yu → yav-ana, ru → rav-ana, vṛ → var-ana. The n → ṇ change in ravaṇa and varaṇa follows from r (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with aṭkupvāṅnumvyavāye 'pi, SK 197).

उ233 · Uṇ 9.2.76

अशेरश च ॥ उ२३३ ॥

aśeraśa ca

aśer raśa ca — After aś [the affix yuc comes (anuvṛtti from uṇādi 232, suyuruvṛño yuc), as the kaumudī states], and raśa [is substituted for the root].

Rule. After aś, yuc comes, and raśa replaces the root. The feminine takes ṭāp.

Forms. raś + ana → raśanā a girdle. The word for the tongue has dental s: rasanā (the Tattvabodhinī: in fact both spellings occur in both senses).

Siddhānta-kaumudī

अश्नोतेर्युच् स्यात् रशादेशश्च । रशना काञ्ची । जिह्वावाची तु दन्त्यसकारवान् ।

After aś (aśnoti) the affix yuc comes, and raśa is substituted [for it]: raśanā, a girdle (kāñcī). But [the word] meaning 'tongue' has the dental s (rasanā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 243 (NSP p. 533, scan page-0543).
commentary TB, printed under sk.90227.t1 (NSP p. 533, scan page-0543): the root is aśū vyāptau. TB later adds that the root aśa bhojane is also to be taken in this sūtra. Followed for the root.
commentary TB, sk.90227.t1, on 'jihvāvācī tu': the dental-s word comes from ras āsvādane, a curādi root. It takes lyu by nandyādi (SK 2896), or optionally yuc by ṇyāsaśrantho yuc (SK 3284): rasanā, 'that which tastes'. TB quotes Medinī: rasana in the neuter means tasting and sound; meaning the tongue it is not masculine; and rasanā in the feminine is rāsnā (a plant). Recorded.
commentary TB, sk.90227.t1: the split, with palatal ś for 'girdle' and dental s for 'tongue', is stated with the predominant usage in mind. In fact both spellings serve both senses. The Viśvakośa ('raśanāpi ca jihvāyām') allows both for the tongue, and the Ajaya and Dharaṇi kośas ('rasanā kāñcijihvayoḥ') allow both for the girdle. So the sūtra takes both roots, aśū vyāptau and aśa bhojane. From ras āsvādane and ras śabde, yuc comes by bahulam anyatrāpi (uṇādi 236), which follows at once. In this way the sense of the parts (avayavārtha) fits in every case. Recorded; the English keeps the kaumudī's split.
translator The kaumudī does not spell out the steps. Inferred: aś → raś + yuc → raś-ana (yuvor anākau, SK 1247), and the feminine with ṭāp gives raśanā. '[for it]', meaning the root as a whole, is the translator's reading of 'raśādeśaḥ'.

उ234 · Uṇ 9.2.77

उन्देर्नलोपश्च ॥ उ२३४ ॥

undernalopaśca

under nalopaś ca — After und [the affix yuc comes (anuvṛtti from uṇādi 232, suyuruvṛño yuc — per TB)], and its n is elided.

Rule. After und, yuc comes (the Tattvabodhinī), and the n is deleted. The guṇa of the light penultimate (SK 2189) is not stated by Bhaṭṭoji or the Tattvabodhinī; it is inferred.

Forms. ud + ana → odana.

Siddhānta-kaumudī

ओदनः ।

odanaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 244 (NSP p. 533, scan page-0543).
commentary TB, printed under sk.90227.t1 (NSP p. 533, scan page-0543): 'undī kledane asmād yuc' (after undī 'to be wet' comes yuc). Followed: yuc is bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90227.t1, quotes Medinī: odana, not feminine, is boiled rice (bhakta); in the feminine, odanī is the balā plant. Recorded; the kaumudī gives the form only.
translator Inferred steps: und + yuc → ud + ana, with the n elided by this sūtra and yu → ana (yuvor anākau, SK 1247) → odana, with guṇa of the light penultimate u (pugantalaghūpadhasya ca, SK 2189). Neither the kaumudī nor TB states the guṇa.

उ235 · Uṇ 9.2.78

गमेर्गश्च ॥ उ२३५ ॥

gamergaśca

gamer gaś ca — After gam [the affix yuc comes (anuvṛtti from uṇādi 232, suyuruvṛño yuc)], and g [is substituted].

Rule. After gam, yuc comes (the Tattvabodhinī), and g replaces the m.

Forms. gag + ana → gagana.

Siddhānta-kaumudī

गमेर्युच् स्याद्गश्चादेशः । गगनम् ।

After gam the affix yuc comes, and g is substituted: gaganam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 245 (NSP p. 533, scan page-0543). The raw page OCR (page-0543.txt) misreads 'gamer maś ca' and 'raś cādeśaḥ'; our source text and the scan both have 'gamer gaś ca' and 'gaś cādeśaḥ'.
commentary TB, printed under sk.90227.t1 (NSP p. 533, scan page-0543): the root is gamḷ gatau. TB quotes Amara 'nabho 'ntarikṣaṃ gaganam' (gagana = the sky). Recorded.
translator Inferred: g replaces the final m of gam (by alo 'ntyasya), so gag + yuc → gag-ana (yuvor anākau, SK 1247) → gagana. The kaumudī does not say which sound g replaces.

उ236 · Uṇ 9.2.79

बहुलमन्यत्रापि ॥ उ२३६ ॥

bahulamanyatrāpi

bahulam anyatrāpi — [The affix yuc (anuvṛtti from uṇādi 232, suyuruvṛño yuc)] comes abundantly (bahulam) elsewhere too.

Rule. yuc comes variously after other roots too. This bahulam is the sūtra's own word.

Forms. syandana; ruc → roc + ana → rocanā.

Watch out. The 1915 print gives this sūtra no number.

Siddhānta-kaumudī

युच् स्यात् । स्यन्दनः । रोचना ।

The affix yuc comes: syandanaḥ; rocanā.

translator notes

textual The 1915 print does not number this sūtra. It prints 'bahulam anyatrāpi yuc syāt' run on after uṇādi 245 (our uṇādi 235), with a single daṇḍa, and the next sūtra, rañjeḥ kyun, is numbered 246 (NSP p. 533, scan page-0543). Ours follows Wikisource in giving it its own unit. Collation batch04, class M.
commentary TB, printed under sk.90227.t1 (NSP p. 533, scan page-0543): the roots are syandū prasravaṇe and ruca dīptau. TB quotes Medinī for syandana: flowing and water; in the masculine, the tiniśa tree; and a chariot. For rocanā: a red lotus, gorocanā and an excellent woman; rocana, masculine, is the kūṭaśālmalī tree, and as an adjective, 'pleasing' (rocaka). Recorded.
commentary TB, sk.90227.t1, gives more yuc forms under this sūtra. candana, from cadi āhlāde, with Viśva and Medinī: sandalwood; a kind of monkey; candanī, a river; and in the neuter, bhadrakālī, a medicinal herb. asana, from asu kṣepaṇe, with Medinī: throwing in the neuter, the jīvaka tree in the masculine. rājādana, with rāja before the root (Viśva and Medinī: the kṣīrikā, priyāla and kiṃśuka trees). It adds 'evam anye 'pi draṣṭavyāḥ' (others are to be seen likewise). Under uṇādi 233, TB also derives rasanā from the roots ras by this sūtra. Recorded.
translator This sūtra's 'bahulam' belongs to the uṇādi list itself and is not the bahulam of SK 3169 (uṇādayo bahulam). Inferred steps: syand + yuc → syand-ana (yuvor anākau, SK 1247) → syandana. ruc + yuc → guṇa → roc-ana, and with ṭāp, rocanā.

उ237 · Uṇ 9.2.80

रञ्जेः क्युन् ॥ उ२३७ ॥

rañjeḥ kyun

rañjeḥ kyun — After rañj the affix kyun [comes].

Rule. After rañj comes kyun. It is k-marked, so the n drops (SK 415).

Forms. raj + ana → rajana (with lyuṭ the form is rañjana, the Tattvabodhinī).

Siddhānta-kaumudī

रजनम् ।

rajanam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 246 (NSP p. 533, scan page-0543). From here the print's numbers run nine ahead of ours, because it leaves bahulam anyatrāpi (our uṇādi 236) unnumbered.
commentary TB, printed under sk.90227.t1 (NSP p. 533, scan page-0543): the root is rañja rāge. With lyuṭ, however, the form is rañjanam (OCR 'rajanam'; the scan clearly has ñj). TB quotes Medinī for this rañjana: 'what produces colour', and in the neuter, red sandalwood. TB adds that by bāhulaka kyun also comes after kṛp, and the l that kṛpo ro laḥ (SK 2350) would bring is absent: kṛpaṇa. Recorded.
translator Inferred steps: rañj + kyun (k and n are it-letters) → raj, with the penultimate nasal lost before a kit affix (aniditāṃ hala upadhāyāḥ kṅiti, SK 415). Then yu → ana (yuvor anākau, SK 1247) → rajana. TB's contrast with the lyuṭ form rañjana supports this. The kaumudī states none of these steps.

उ238 · Uṇ 9.2.81

भूसूधूभ्रस्जिभ्यश्छन्दसि ॥ उ२३८ ॥

bhūsūdhūbhrasjibhyaśchandasi

bhūsūdhūbhrasjibhyaś chandasi — In the Veda (chandasi), after bhū, sū, dhū and bhrasj [the affix kyun comes].

Rule. In the Veda, after bhū, sū, dhū and bhrasj, the affix (inferred: kyun). There is no guṇa; u becomes uv before the vowel (SK 271). bhrasj takes saṃprasāraṇa (SK 2412).

Forms. bhuvana; suvana the sun; dhavana fire; nidhuvana sexual union; bhṛjjana a frying-pan.

Watch out. dhavana has guṇa although the affix is k-marked. Our text and the print agree; Wikisource reads dhuvana. This chapter keeps dhavana.

Siddhānta-kaumudī

भुवनम् । सुवन आदित्यः । धवनो वह्निः । निधुवनं सुरतम् । भृज्जनमम्बरीषम् ।

bhuvanam. suvanaḥ, the sun (āditya). dhavanaḥ, fire (vahni). nidhuvanam, sexual union (surata). bhṛjjanam, a frying-pan (ambarīṣa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 247. The sūtra and bhuvanam are on NSP p. 533 (scan page-0543); the gloss runs on to p. 534 (scan page-0544).
textual Ours and the 1915 print (NSP p. 534, scan page-0544 read) both have 'dhavano vahniḥ'. Wikisource has 'dhuvanaḥ'. With a kit affix there should be no guṇa, and the sibling forms bhuvana, suvana and nidhuvana have none, which favours dhuvana. The English keeps the transmitted form. Collation batch04, class V (mūla, for Ajai's print check).
commentary TB, printed under sk.90227.t1 (NSP pp. 533–534, scans page-0543/0544): the roots are bhū sattāyām, ṣūṅ prāṇiprasave, dhūñ kampane (OCR 'dhūla') and bhrasja pāke. 'bahulavacanād bhāṣāyām api kvacit': because bahulam is stated, [these forms occur] sometimes in the spoken language too. TB quotes Medinī: bhuvana means the world (viṣṭapa), and also water, the sky and people. It also quotes Amara 'viṣṭapaṃ bhuvanaṃ jagat'. Recorded; the English keeps 'chandasi' as the sūtra has it.
commentary TB, sk.90227.t1, on bhṛjjanam: saṃprasāraṇa comes by grahijyā… (SK 2412). The s becomes d by jaśtva, and the d becomes j by ścutva. TB quotes Amara: ambarīṣa, in the neuter, means a frying-pan (bhrāṣṭra). Followed for the form bhṛjjana with jj.
translator Neither the kaumudī nor TB names the affix. The translator takes it to be kyun, carried on from uṇādi 237 (rañjeḥ kyun). Inferred steps: bhū + kyun → bhuv-ana, with uvaṅ before the vowel (aci śnudhātubhruvāṃ yvor iyaṅuvaṅau, SK 271) and no guṇa because the affix is kit (kṅiti ca, SK 2217); suvana and nidhuvana are formed the same way.

उ239 · Uṇ 9.2.82

कॄपॄवृजिमन्दिनिधाञः क्युः ॥ उ२३९ ॥

kṝpṝvṛjimandinidhāñaḥ kyuḥ

kṝpṝvṛjimandinidhāñaḥ kyuḥ — After kṝ, pṝ, vṛj, mand and dhāñ with ni the affix kyu [comes].

Rule. After kṝ, pṝ, vṛj, mand and dhā with ni comes kyu, with no guṇa. kṝ becomes kir- (SK 2390), pṝ becomes pur- (SK 2494). mand keeps its n, because the root is i-marked (madi).

Forms. kiraṇa; puraṇa the ocean; vṛjana mid-air; mandana a hymn of praise; nidhana.

Siddhānta-kaumudī

किरणः । पुरणः समुद्रः । वृजनमन्तरिक्षम् । मन्दनं स्तोत्रम् । निधनम् ।

kiraṇaḥ. puraṇaḥ, the ocean (samudra). vṛjanam, the mid-air (antarikṣa). mandanam, a hymn of praise (stotra). nidhanam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 248 (NSP p. 534, scan page-0544). The scan cannot show whether kṝ and pṝ are long or short (collation batch04).
commentary TB, printed under sk.90227.t1 (NSP p. 534, scan page-0544): the roots are kṝ vikṣepe, pṝ pālanādau, vṛjī varjane, madi stutyādau (OCR 'sulādau') and ḍudhāñ dhāraṇapoṣaṇayoḥ. TB quotes Medinī 'nidhanaṃ syāt kule nāśe' and Hemacandra 'nidhanaṃ kulanāśayoḥ': nidhana means a family (kula) and destruction. Recorded; the kaumudī gives no meaning for nidhana.
translator The kaumudī states none of these steps; all are inferred. kyu is kit, so there is no guṇa, and yu → ana (yuvor anākau, SK 1247). kṝ → kir- (ṝta iddhātoḥ, SK 2390) → kiraṇa. pṝ → pur- (udoṣṭhyapūrvasya, SK 2494) → puraṇa. mand keeps its nasal because it is idit (madi). ni-dhā loses its ā before the vowel-initial kit affix → nidhana. n → ṇ follows from the r in kiraṇa and puraṇa (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with the vowel a intervening by aṭkupvāṅnumvyavāye 'pi, SK 197).

उ240 · Uṇ 9.2.83

धृषेर्धिष् च संज्ञायाम् ॥ उ२४० ॥

dhṛṣerdhiṣ ca saṃjñāyām

dhṛṣer dhiṣ ca saṃjñāyām — After dhṛṣ [the affix kyu comes (anuvṛtti from uṇādi 239, kṝpṝvṛjimandinidhāñaḥ kyuḥ — per TB)], and dhiṣ [replaces the root], when a name (saṃjñā) is meant.

Rule. After dhṛṣ, kyu comes (the Tattvabodhinī), and dhiṣ replaces the root, when a name is meant.

Forms. dhiṣaṇa the preceptor of the gods; dhiṣaṇā intelligence.

Siddhānta-kaumudī

धिषणो गुरुः । धिषणा धीः ।

dhiṣaṇaḥ, the preceptor [of the gods] (guru). dhiṣaṇā, intelligence (dhī).

translator notes

textual The 1915 print numbers this uṇādi sūtra 249 (NSP p. 534, scan page-0544).
commentary TB, printed under sk.90227.t1 (NSP p. 534, scan page-0544): 'ñidhṛṣā prāgalbhye, asmāt kyuḥ dhiṣādeśaś ca dhātoḥ'. After ñidhṛṣā 'to be bold' comes kyu, and dhiṣ replaces the root. The OCR reads 'viṣṭapā' for the root (the scan has ñidhṛṣā); for the affix the print itself reads 'kuḥ' (scan page-0544), a slip in the TB print. kyu fits the form dhiṣaṇa and the preceding sūtra. Followed: kyu is bracketed as anuvṛtti, and dhiṣ is said to replace the root.
commentary TB, sk.90227.t1, quotes Medinī: dhiṣaṇa is the preceptor of the thirty gods (tridaśācārya), and dhiṣaṇā, feminine, is intelligence. It also quotes Amara 'gīṣpatir dhiṣaṇo guruḥ'. Followed: '[of the gods]' is supplied after guru.
translator Inferred: dhiṣ + kyu → dhiṣ-ana (yuvor anākau, SK 1247), with n → ṇ after ṣ (SK 235, with a intervening by aṭkupvāṅnumvyavāye 'pi, SK 197) → dhiṣaṇa; the feminine with ṭāp gives dhiṣaṇā. The kaumudī states none of these steps.

उ241 · Uṇ 9.2.84

वर्तमाने पृषद्बृहन्महज्जगच्छतृवच्च ॥ उ२४१ ॥

vartamāne pṛṣadbṛhanmahajjagacchatṛvacca

vartamāne pṛṣadbṛhanmahajjagac chatṛvac ca — In the sense of present time (vartamāne), pṛṣat, bṛhat, mahat and jagat [are given by nipātana as ending in the affix ati — per TB], and they are treated like a word ending in śatṛ (śatṛvat).

Rule. In present sense, pṛṣat, bṛhat, mahat and jagat are ready-made words in ati, as Bhaṭṭoji himself says, treated like śatṛ words.

Forms. pṛṣ "to sprinkle", with no guṇa → pṛṣat, neuter plural pṛṣanti (SK 314); bṛhat; mahān; gam replaced by jaga → jagat.

Watch out. These are not real śatṛ forms. The Tattvabodhinī explains: as śatṛ words they would take śap and its effects; ending in ati they do not.

Siddhānta-kaumudī

अतिप्रत्ययान्ताः । पृषु सेचने गुणाभावः पृषन्ति । बृहत् महान् । गमेर्जगादेशः । जगत् ।

[These words] end in the affix ati. pṛṣ 'to sprinkle' (pṛṣu secane), with no guṇa: pṛṣanti. bṛhat; mahān. For gam, jaga is substituted: jagat.

Tattvabodhinī

NSP p. 544

—वर्तमाने—॥—शतृवच्चेति । तथा च ‘उगिदचाम्—’ इति नुमि महान् । स्त्रियां तु ‘उगितश्च’ इति ङीपि महतीत्यादि सिद्ध्यतीति भावः । ननु पृषन्महदादयः ‘लटः शतृशानचौ—’ इति शतृप्रत्ययान्ता एव भवन्तु । ततश्च वर्तमान इति शतृवच्चेति न कर्तव्यमिति महदेव लाघवमिति चेदत्राहुः । शतृप्रत्ययान्तत्वे तु ‘कर्तरि शप्’ इति शप्प्रत्यये महतीत्यादौ ‘आच्छीनयोः—’ इति नुम् स्यात्, महानित्यादौ तु ‘तास्यनुदात्तेन्ङिददुपदेशात्’ इति लसार्वधातुकस्वरः स्यात् अतिप्रत्ययान्तत्वे तु तस्यातिप्रत्ययस्यार्धधातुकत्वाभ्युपगमेन शवभावान्नोक्तदोष इत्याशयेनातिप्रत्ययान्तत्वेन निपातनं स्वीकृतमिति । बृह वृद्धौ, मह पूजायाम्, गम्ल गतौ ॥—पृषन्तीति । बिन्दुवाची पृषच्छब्दो नपुंसकमिति ध्वननाय बहुवचनमुदाहृतम् । ‘पृषन्मृगे पुमान् बिन्दौ न द्वयोः पृषतोऽपि ना । अनयोश्च त्रिषु श्वेतबिन्दुयुक्तेऽप्युभाविमौ’ इति मेदिनी । ‘बृहती क्षुद्रवार्ताक्यां कण्टकार्यां च वाचि च । वारिधान्यां महत्यां च छन्दोवसनभेदयोः’ इति विश्वः । शतृ-वद्भावात् ‘उगिदचाम्—’ इति नुम् । बृहन् विपुलः । ‘महती वल्लकीभेदे राज्ये तु स्यान्नपुंसकम् । तत्त्वभेदे पुमान् श्रेष्ठे वाच्यवत्’ इति मेदिनी । महती नारदवीणा । ‘विश्वावसोस्तु बृहती तुम्बुरोस्तु कलावती । महती नारदस्य स्यात्सरस्व-स्यास्तु कच्छपी’ इति वैजयन्ती । ‘अवेक्षमाणं महतीं मुहुर्मुहुः’ इति माघः । ‘जगत्स्याद्विष्टपे क्लीवं वायौ ना जङ्गमे त्रिषु । जगती भुवने क्ष्मायां छन्दोभेदे जनेऽपि च’ इति मेदिनी । तत्र वायुवाचिनः पुंलिङ्गस्य शतृवद्भावादुगित्त्वेन नुम् । जगन् जगन्तौ जगन्त इत्यादि भवति । ‘द्युतिगमिजुहोतीनां द्वे च’ इति व्युत्पादितस्य तु नुमभावाज्जगत् जगतौ जगत इत्या-दीति बोध्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 250 (NSP p. 534, scan page-0544).
commentary TB, sk.90241.t1: 'śatṛvac ca' is there so that num comes by ugidacām… (SK 361) in mahān, and ṅīp by ugitaś ca (SK 455) in the feminine mahatī. Objection: why not let pṛṣat, mahat and the rest simply end in śatṛ by laṭaḥ śatṛśānacau… (SK 3100)? Then 'vartamāne' and 'śatṛvac ca' would not need stating, a great saving. Reply: if they ended in śatṛ, śap would come by kartari śap (SK 2167). Then num would come by āc chīnadyor num (SK 445) in mahatī and the like, and in mahān and the like the lasārvadhātuka accent of tāsyanudāttenṅid… (SK 3730) would apply. When they end in ati, that ati is taken as ārdhadhātuka, there is no śap, and these faults do not arise. With this in mind, nipātana as ati-final is adopted. Followed: sutra_en brackets the ati-nipātana.
commentary TB, sk.90241.t1: the roots are vṛha vṛddhau, maha pūjāyām and gamḷ gatau. On pṛṣanti: the plural is cited to suggest that pṛṣat meaning 'a drop' (bindu) is neuter. TB quotes Medinī: pṛṣat is masculine for a deer and neuter for a drop; pṛṣata is also masculine; and both are adjectival for 'white-spotted'. Followed in taking pṛṣanti as the neuter plural of pṛṣat.
commentary TB, sk.90241.t1, further: bṛhan, 'vast' (vipula), has num by ugidacām… (SK 361) through the śatṛvat treatment. TB quotes Viśva on bṛhatī, and Medinī on mahat: mahatī is a kind of lute; mahat is a kingdom in the neuter and a tattva in the masculine, and as an adjective, 'best'. mahatī is Nārada's vīṇā, with Vaijayantī and Māgha cited. TB quotes Medinī on jagat: the world in the neuter, the wind in the masculine, and adjectival for 'moving'; jagatī is the world, the earth, a metre and people. Recorded.
commentary TB, sk.90241.t1: the masculine jagat meaning 'wind' is treated like śatṛ, so as an ugit it takes num: jagan, jagantau, jagantaḥ. But jagat derived by the statement 'dyutigamijuhotīnāṃ dve ca' has no num: jagat, jagatau, jagataḥ. Recorded.
translator The kaumudī states the absence of guṇa only for pṛṣ. bṛhat equally shows no guṇa of bṛh. The num of the neuter plural pṛṣanti comes by napuṃsakasya jhalacaḥ (SK 314), as for any jhal-final neuter; it does not depend on the śatṛvat treatment, which TB invokes for num only in the masculine (mahān, bṛhan, jagan; SK 361). This is the translator's step. Inferred for jagat: jaga + ati → jagat, with the a of jaga merging into the affix.

उ242 · Uṇ 9.2.85

संश्चत्तृपद्वेहत् ॥ उ२४२ ॥

saṃścattṛpadvehat

saṃścat-tṛpad-vehat — saṃścat, tṛpat and vehat [are given by nipātana, ending in the affix ati — per TB, carried forward (anuvṛtti) from uṇādi 241].

Rule. Three more ready-made words in ati, stated apart so that they are not treated like śatṛ: no num, no ṅīp.

Forms. ci with sam, the augment suṭ and loss of the i → saṃścat a cheat; tṛpat a parasol; han with vi, the ṭi lost and e for the i of vi → vehat a cow that miscarries.

Watch out. On the 1915 print the conjunct could be śc or śv. The Tattvabodhinī reports another grammarian's saṃśvat from śvi. This chapter keeps saṃścat, which the kaumudī's derivation needs.

Siddhānta-kaumudī

एते निपात्यन्ते । पृथक्करणं शतृवद्भावनिवृत्त्यर्थम् । संचिनोतेः सुट् इकारलोपः । संश्चत् कुहकः । तृपत् छत्रम् । विपूर्वाद्धन्तेष्टिलोपः । इत ए च । वेहद्गर्भोपघातिनी ।

These are given by nipātana [as ending in ati]. They are stated separately [from uṇādi 241] in order to exclude the treatment as śatṛ (śatṛvadbhāva). From ci with sam (saṃcinoti): the augment suṭ and loss of the i: saṃścat, a cheat (kuhaka). tṛpat, a parasol (chatra). From han preceded by vi: loss of the ṭi [of the root], and e in place of the i [of vi]: vehat, [a cow] that miscarries (garbhopaghātinī).

Tattvabodhinī

alignment inferredNSP p. 544–545

—संश्वच्चु—। चिञ् चयने, तृप प्रीणने, हन हिंसागत्योः ॥—निपात्यन्त इति । अतिप्रत्ययान्ता इति शेषः ॥—निवृत्त्यर्थमिति । एवं च संश्वदित्यत्र ‘उगिदचाम्—’ इति नुमः शङ्कैव नास्ति । वेहदित्यत्र ‘उगितश्च’ इति ङीप् नेति भावः ॥—संचिनोतेरिति । सुभूतिचन्द्रस्तु संपूर्वाच्छ्वयतेः संश्वदित्याह ॥—तृपच्छत्रमिति । चन्द्रमा इत्यन्ये । विहन्ति गर्भमिति वेहत् ॥—इत ए चेति । विशब्दसंबन्धिन इकारस्य एकार इत्यर्थः । गौरित्यनुवृत्तौ ‘वेहद् गर्भोपघातिनी’ इत्यमरः ॥—छन्दसि—। शु गतौ, जॄष् वयोहानौ ॥—पन्था इति । ‘प्रमन्महे’ इत्यादिमन्त्रद्वये शव-सानशब्दो गन्तृपरतया व्याख्यातः ॥—ऋञ्जि—। ऋजि भर्जने, वृधु वृद्धौ, मदि स्तुत्यादौ, षह मर्षणे, एभ्यः असानच् कित्स्यात् ॥—ऋञ्जसानो मेघ इति । ऋजेरिदित्वानुम् । इदित्वादेव नलोपाभावः । एवं चायं मन्दिसही च त्रयोऽपि पूर्वसूत्र एव पठितुं शक्याः कित्वं तु वृधुधातावेवोपयुज्यते । उत्तरसूत्रेऽपि गुणग्रहणं सुत्यजम् । अर्तेः सुट् च वृधेः किदि-त्युक्तौ सर्वसामञ्जस्यादित्याहुः । ‘ऋञ्जसानः पुरुवार उक्थैः’ ‘अस्मिन् यज्ञे मन्दसाना वृषण्वसू—’ इत्यादिमन्त्राणां भाष्ये तु यौगिकार्थ एव पुरस्कृतः ॥

translator notes

textual The 1915 print numbers this uṇādi sūtra 251 (NSP p. 534, scan page-0544).
textual Ours reads saṃścat (śc) in the sūtra and the example. On the 1915 print (NSP p. 534, scan page-0544) the conjunct in both places looks closer to śv (saṃśvat), and TB's pratīkas read śv in the OCR; the glyph cannot be resolved (class C). The kaumudī's derivation (sam + suṭ + ci) needs śc, and TB reports saṃśvat as Subhūticandra's different view. The English keeps ours, saṃścat. Mūla, for the Print Check.
commentary TB, sk.90242.t1: 'nipātyanta iti — atipratyayāntā iti śeṣaḥ' ([the words] 'ending in the affix ati' are to be supplied). Followed: bracketed in sutra_en and k1.
commentary TB, sk.90242.t1, on 'nivṛttyartham': because the śatṛvat treatment is cut off, there is no question of num by ugidacām… (SK 361) in saṃścat, and no ṅīp by ugitaś ca (SK 455) in vehat. Followed in rendering 'pṛthakkaraṇam' as the separate statement apart from uṇādi 241.
commentary TB, sk.90242.t1: the roots are ciñ cayane, tṛpa prīṇane and hana hiṃsāgatyoḥ. On 'ita e ca': the i belonging to the word vi becomes e. Followed: '[of vi]' is supplied. TB quotes Amara 'vehad garbhopaghātinī', where 'gauḥ' carries over, so a vehat is a cow that miscarries. Followed: '[a cow]' is supplied. TB also says vehat is 'what destroys (vihanti) the embryo'.
commentary TB, sk.90242.t1: Subhūticandra derives saṃśvat from śvi with sam (saṃpūrvāc chvayateḥ). Others (anye) take tṛpat to mean the moon. Recorded; the English follows the kaumudī.
translator In this type, śc and śv are barely distinct. The OCR of TB has 'saṃśva-' in its pratīka and at 'saṃśvad ity atra'. The kaumudī's derivation (sam + suṭ + ci) gives saṃścat; Subhūticandra's derivation from śvi gives saṃśvat. Inferred for saṃścat: sam + s (suṭ) + c(i) + at, with the i lost; the s becomes ś before c (stoḥ ścunā ścuḥ, SK 111), and the m becomes anusvāra. The kaumudī states only suṭ and the loss of i. For vehat: vi + h(an) + at, with the ṭi 'an' lost → vi-hat → vehat.

उ243 · Uṇ 9.2.86

छन्दस्यसानच् शुजॄभ्याम् ॥ उ२४३ ॥

chandasyasānac śujṝbhyām

chandasy asānac śujṝbhyām — In the Veda (chandas), after śu and jṝ, the affix asānac [comes].

Rule. In the Veda, after śu and jṝ comes asānac, with guṇa.

Forms. śo + asāna → śavasāna (SK 61) a path; jarasāna a man.

Siddhānta-kaumudī

शवसानः पन्थाः । जरसानः पुरुषः ।

śavasānaḥ, a path. jarasānaḥ, a man.

translator notes

textual The 1915 print numbers this uṇādi sūtra 252 (NSP p. 534, scan page-0544).
commentary TB, printed under sk.90242.t1 (NSP p. 534, scan page-0544): the roots are śu gatau 'to go' and jṝṣ vayohānau 'to age' (OCR 'jṛṣ'). Recorded; used in the translator's note.
commentary TB, printed under sk.90242.t1, on 'panthāḥ': in the two mantras beginning 'pra manmahe' the word śavasāna is explained as meaning one who goes (gantṛ). Recorded; the English keeps the kaumudī's 'a path'.
translator The steps are the translator's; the kaumudī gives the forms only. asānac is not kit, so the root vowel takes guṇa: śu + asāna → śo + asāna → śavasāna, with av for o by eco 'yavāyāvaḥ (SK 61); jṝ + asāna → jar-asāna = jarasāna. The c of asānac is it (an accent marker).

उ244 · Uṇ 9.2.87

ऋञ्जिवृद्धिमन्दिसहिभ्यः कित् ॥ उ२४४ ॥

ṛñjivṛddhimandisahibhyaḥ kit

ṛñjivṛddhimandisahibhyaḥ kit — After ṛñji, vṛdhi (transmitted 'vṛddhi'), mandi and sahi, [the affix asānac — per TB, carried forward (anuvṛtti) from uṇādi 243] is kit.

Rule. After ṛñj, vṛdh, mand and sah, asānac (the Tattvabodhinī) is k-marked.

Forms. ṛñjasāna a cloud; vṛdhasāna a man; mandasāna fire, the living being; sahasāna a sacrifice, a peacock.

Watch out. Our text and the 1915 print read vṛddhi; the form needs the root vṛdh. The Tattvabodhinī notes that the k matters only for vṛdh: the other three roots have no vowel open to guṇa.

Siddhānta-kaumudī

ऋञ्जसानो मेघः । वृधसानः पुरुषः । मन्दसानोऽग्निर्जीवश्च । सहसानो यज्ञो मयूरश्च ।

ṛñjasānaḥ, a cloud. vṛdhasānaḥ, a man. mandasānaḥ, fire, and the living being (jīva). sahasānaḥ, the sacrifice (yajña), and a peacock.

translator notes

textual The 1915 print numbers this uṇādi sūtra 253 (NSP p. 534, scan page-0544).
textual Ours and the print (NSP p. 534, scan page-0544) read 'ṛñjivṛddhimandisahibhyaḥ'. The form vṛdhasāna and TB's root vṛdhu vṛddhau require vṛdhi; the standard uṇādi text reads ṛñjivṛdhi…. sutra_en renders vṛdhi. Mūla, for the Print Check (collation batch04, class B).
commentary TB, printed under sk.90242.t1 (NSP p. 534, scan page-0544): roots ṛji bharjane 'to fry', vṛdhu vṛddhau 'to grow', madi stutyādau 'to praise etc.' (OCR 'sulādau'), ṣaha marṣaṇe 'to bear'; 'ebhyaḥ asānac kit syāt', after these asānac comes and is kit. Followed: the affix is bracketed as carried forward in sutra_en.
commentary TB, sk.90242.t1, on 'ṛñjasāno meghaḥ': ṛji takes the nasal (num) because it is i-marked (idit), and for the same reason its n is not deleted before the kit affix. So this root, mandi and sahi could all three have been read in the previous sūtra; kit is of use only for vṛdhu. In the next sūtra too the mention of guṇa could easily be dropped: with the wording 'arteḥ śuṭ ca' and 'vṛdheḥ kit' everything would fit, so they say (ity āhuḥ). Recorded; it bears on the sūtra's economy, not on the English.
commentary TB, sk.90242.t1: in the Bhāṣya on mantras such as 'ṛñjasānaḥ puruvāra ukthaiḥ' and 'asmin yajñe mandasānā vṛṣaṇvasū', only the etymological sense (yaugika artha) is put forward. Recorded; the English keeps the kaumudī's meanings.
translator Because asānac is kit here, vṛdh takes no guṇa: vṛdh + asāna → vṛdhasāna (not *vardhasāna). ṛñj-asāna, mand-asāna and sah-asāna involve no guṇa in any case, as TB observes. The derivations are the translator's restatement; the kaumudī gives the forms only.

उ245 · Uṇ 9.2.88

अर्तेर्गुणः शुट् च ॥ उ२४५ ॥

arterguṇaḥ śuṭ ca

arter guṇaḥ śuṭ ca — After arti (the root ṛ), guṇa [of the root, per TB] and the augment śuṭ [to the affix, per TB].

Rule. After ṛ, the same affix (inferred: asānac). The root takes guṇa, and the affix takes the augment śuṭ (ś) at its head (the Tattvabodhinī).

Forms. ar + ś + asāna → arśasāna fire.

Siddhānta-kaumudī

अर्शसानोऽग्निः ।

arśasānaḥ, fire.

Tattvabodhinī

NSP p. 544–545

—अर्तेः—। ऋ गतौ धातोर्गुणः प्रत्ययस्य सुडागमः । ‘आसाविषदर्शसानाय’ इति मन्त्रस्य भाष्ये तु अर्शसानाय शत्रूणां हिंसित्रे इति व्याख्यातम् ॥—समि—ष्टुञ् स्तुतौ अस्मात्सम्युपपदे आनच् ॥—युधि—। युध संप्रहारे । युधानो रिपुः । बुधिर् बोधने । बुधान आचार्यः । दृशिर् प्रेक्षणे । बाहुलकात्कृपेरप्यानच् । कृपाणः खड्गः । ‘कृपाणेन कथं-कारं कृपणः सह गण्यते । परेषां दानसमये यः स्वकोशं विमुञ्चति’ ॥—हुच्छेः—। हुर्च्छा कौटिल्ये, अस्मात्सन्नन्तात् आनच्स्यात्सनो लुक् छलोपश्च । ‘युयोध्यस्मज्जुहुराणमेनः’ इति मन्त्रे जुहुराणं कौटिल्यकारि एनः पापं युयोधि पृथक् कुरु इति भाष्यम् ॥—श्वितेः—। श्विता वर्णे अस्मात्सन्नन्तादानच् ‘सन्यङोः’ इति द्वित्वम् । सनो लुक् तकारस्य च दकारः । किदित्यनुवृत्तेर्न गुणः ॥—पुण्यकर्मेति । ‘शिश्विदानोऽकृष्णकर्मा’ इति विशेष्यनिघ्ने अमरः । अकृष्णं शुक्लं निष्पापत्वात् शुद्धं कर्म यस्येत्यर्थः । क्षीरस्वामिना तु प्रकृतसूत्रं विस्मृत्य श्विदि श्वैत्ये अस्माल्लिटः कानजिति व्याख्यातं, तदसंगतं कानचश्छान्दसत्वात् इदित्त्वेन नलोपानुपपत्तेश्चेति दिक्

translator notes

textual The 1915 print numbers this uṇādi sūtra 254 (NSP p. 534, scan page-0544).
textual TB filing. sk.90245.t1 carries the TB on uṇādi 245–249 in print order (foot of NSP p. 534 to p. 535, scan pages 0544–0545). Its opening, '—arteḥ— ṛ gatau dhātor guṇaḥ pratyayasya śuḍāgamaḥ | āsāviṣad arśasānāya iti mantrasya bhāṣye tu' (ours 'suḍāgamaḥ'), and its close on uṇādi 249, from 'śuddhaṃ karma yasyety arthaḥ' to the end (the Kṣīrasvāmin passage), were re-filed here on 2026-10-05 from the tail of sk.90242.t1; the middle, from 'arśasānāya śatrūṇāṃ hiṃsitre iti vyākhyātam' to 'akṛṣṇaṃ śuklaṃ niṣpāpatvāt', had earlier been re-filed from the editorial notes of sk90227, where the OCR had placed it as a footnote. The block now reads continuously. The notes of sk.90246–sk.90249 cite 'TB, printed as sk.90245.t1'. Commentary layer only; no mūla issue.
commentary TB, sk.90245.t1 (NSP p. 534, scan page-0544): 'ṛ gatau, dhātor guṇaḥ, pratyayasya śuḍāgamaḥ' (ours 'suḍāgamaḥ'), the root is ṛ 'to go'; guṇa is of the root and the augment śuṭ is of the affix. Followed in the brackets of sutra_en.
commentary TB, sk.90245.t1 (scan page-0544): in the Bhāṣya on the mantra 'āsāviṣad arśasānāya', arśasāna is explained as a slayer of enemies (śatrūṇāṃ hiṃsitṛ). Recorded; the English keeps the kaumudī's 'fire'.
translator The affix asānac is understood from uṇādi 243–244; neither the kaumudī nor TB names it here, but the form arśasāna shows it. TB's remark under uṇādi 244 (that guṇa need not be mentioned here if kit were confined to vṛdh) implies that the kit of uṇādi 244 continues into this sūtra and the explicit guṇa overrides it; that reading is the translator's.
translator ṛ + asāna → guṇa: ar + asāna → śuṭ (ś, with ṭ as it, placed at the head of the affix) → ar-ś-asāna = arśasāna. The steps are the translator's restatement of the sūtra and TB.

उ246 · Uṇ 9.2.89

सम्यानच्स्तुवः ॥ उ२४६ ॥

samyānacstuvaḥ

samy ānac stuvaḥ — After stu, when sam is the upapada (sami, seventh-case word (saptamyanta)), the affix ānac [comes].

Rule. After stu, with sam as upapada, comes ānac, with guṇa and av.

Forms. saṃstavāna an eloquent man.

Siddhānta-kaumudī

संस्तवानो वाग्मी ।

saṃstavānaḥ, an eloquent man (vāgmin).

translator notes

textual The 1915 print numbers this uṇādi sūtra 255 (NSP p. 534, scan page-0544).
commentary TB, printed as sk.90245.t1 (foot of NSP p. 534, scan page-0544; see sk.90245): 'ṣṭuñ stutau, asmāt samy upapade ānac', the root is ṣṭuñ 'to praise'; after it, with sam as upapada, ānac. Followed in sutra_en.
translator sam + stu + āna → guṇa: sto + āna → stav-āna (eco 'yavāyāvaḥ, SK 61) → saṃstavāna. The guṇa shows that the kit of uṇādi 244 does not reach this new affix; the inference and the steps are the translator's. The c of ānac is it.

उ247 · Uṇ 9.2.90

युधिबुधिदृशिभ्यः किच्च ॥ उ२४७ ॥

yudhibudhidṛśibhyaḥ kicca

yudhibudhidṛśibhyaḥ kic ca — After yudhi, budhi and dṛśi, [ānac, carried forward (anuvṛtti) from uṇādi 246, as TB's 'kṛper apy ānac' shows] also [comes], and it is kit.

Rule. After yudh, budh and dṛś, ānac comes (the Tattvabodhinī), and it is k-marked, so there is no guṇa.

Forms. yudhāna; budhāna; dṛśāna a guardian of the world. The Tattvabodhinī adds kṛpāṇa by bāhulaka.

Siddhānta-kaumudī

युधानः । बुधानः । दृशानो लोकपालकः ।

yudhānaḥ. budhānaḥ. dṛśānaḥ, a guardian of the world (lokapālaka).

translator notes

textual The 1915 print numbers this uṇādi sūtra 256 (NSP p. 534, scan page-0544).
commentary TB, printed as sk.90245.t1 (foot of NSP p. 534, scan page-0544; see sk.90245): roots yudha saṃprahāre 'to fight', budhir bodhane 'to know', dṛśir prekṣaṇe 'to see'. 'bāhulakāt kṛper apy ānac', by the bahulam of SK 3169 (uṇādayo bahulam) ānac also comes after kṛp: kṛpāṇaḥ, a sword (khaḍga). TB adds a verse: how can the miser (kṛpaṇa) be counted along with the sword (kṛpāṇa), which, when the time comes to give to others, releases its own sheath (kośa, also 'treasury')? Followed in naming ānac in sutra_en; the kṛpāṇa example is recorded only.
commentary TB, sk.90245.t1 (scan page-0544): yudhānaḥ, an enemy (ripu); budhānaḥ, a teacher (ācārya). Followed in taking 'lokapālaka' with dṛśāna alone; TB's meanings for the other two are recorded, not added to the English.
translator Being kit, ānac blocks guṇa of the light penultimate vowel: yudh + āna → yudhāna, budh + āna → budhāna, dṛś + āna → dṛśāna (not *yodhāna, *bodhāna, *darśāna). The steps are the translator's.

उ248 · Uṇ 9.2.91

हुर्छेः सनो लुक् छलोपश्च ॥ उ२४८ ॥

hurcheḥ sano luk chalopaśca

hurcheḥ sano luk chalopaś ca — After hurch [ending in san, ānac (carried forward (anuvṛtti) from uṇādi 246) — per TB], with luk of san and deletion of ch.

Rule. After hurch with the desiderative san, ānac comes (the Tattvabodhinī). The root doubles (SK 2395, SK 2245), the san is removed by luk, and the ch is deleted.

Forms. juhur + āna → juhurāṇa the moon.

Siddhānta-kaumudī

जुहुराणश्चन्द्रमाः ।

juhurāṇaḥ, the moon.

translator notes

textual The 1915 print numbers this uṇādi sūtra 257 (NSP p. 534, scan page-0544).
commentary TB, printed as sk.90245.t1 (foot of NSP p. 534, scan page-0544; see sk.90245): 'hurchā kauṭilye, asmāt sannantād ānac syāt, sano luk chalopaś ca', the root is hurchā 'to be crooked'; after it, when it ends in san, ānac comes, with luk of san and deletion of ch. Followed in the brackets of sutra_en.
commentary TB, sk.90245.t1 (scan page-0544): in the mantra 'yuyodhy asmaj juhurāṇam enaḥ' the Bhāṣya explains juhurāṇa as 'causing crookedness', enas as sin, and yuyodhi as 'separate [it from us]'. Recorded; the English keeps the kaumudī's 'the moon'.
translator hurch + san → reduplication: ju-hurch-sa → luk of san → juhurch → deletion of ch → juhur + āna → juhurāṇa. The reduplication (sanyaṅoḥ, SK 2395, with j for h by kuhoś cuḥ, SK 2245) and the ṇ (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with ā intervening by aṭkupvāṅnumvyavāye 'pi, SK 197) are the translator's; the kaumudī gives the form only, and TB states only san, ānac, luk of san and ch-deletion.

उ249 · Uṇ 9.2.92

श्वितेर्दश्च ॥ उ२४९ ॥

śviterdaśca

śviter daś ca — After śvit [ending in san, ānac (carried forward (anuvṛtti) from uṇādi 246), with luk of san (carried forward (anuvṛtti) from uṇādi 248), the affix being kit (carried forward (anuvṛtti) from uṇādi 247) — per TB], and d [replaces the t].

Rule. After śvit with san, ānac comes, k-marked, with luk of san running on (the Tattvabodhinī). d replaces the t.

Forms. śiśvid + āna → śiśvidāna, one whose deeds are meritorious.

Siddhānta-kaumudī

शिश्विदानः पुण्यकर्मा ।

śiśvidānaḥ, one whose deeds are meritorious (puṇyakarman).

translator notes

textual The 1915 print numbers this uṇādi sūtra 258 (NSP p. 534, scan page-0544); its kaumudī stands at the head of p. 535 (scan page-0545).
commentary TB, printed as sk.90245.t1 (foot of NSP p. 534, scan page-0544; see sk.90245): 'śvitā varṇe, asmāt sannantād ānac, sanyaṅoḥ iti dvitvam, sano luk takārasya ca dakāraḥ, kid ity anuvṛtter na guṇaḥ', the root is śvitā 'to be white'; after it, ending in san, ānac comes; reduplication is by sanyaṅoḥ (SK 2395); san takes luk and t becomes d; there is no guṇa because kit is carried forward. Followed in the brackets of sutra_en.
commentary TB, printed as sk.90245.t1 (foot of scan page-0544, continued on page-0545; the continuation from 'śuddhaṃ karma yasyety arthaḥ' was re-filed there from sk.90242.t1 on 2026-10-05): Amara gives 'śiśvidāno 'kṛṣṇakarmā' in the viśeṣyanighna section; akṛṣṇa means white (śukla), i.e. one whose deeds are pure because sinless. Followed in rendering puṇyakarman.
commentary TB, printed as sk.90245.t1 (NSP p. 535, scan page-0545; re-filed there from sk.90242.t1 on 2026-10-05): Kṣīrasvāmin, forgetting this sūtra, derived the word from śvidi śvaitye with kānac in place of liṭ. TB rejects this: kānac is Vedic only, and since the root is i-marked (idit) its n could not be deleted. Recorded.
translator śvit + san → reduplication (śi-śvit-sa) → luk of san → d for t → śiśvid + āna → śiśvidāna, with no guṇa. The ordering is the translator's restatement of TB; the reduction of the reduplicant to śi is not stated by the kaumudī or TB.

उ250 · Uṇ 9.2.93

तृन्तृचौ शंसिक्षदादिभ्यः संज्ञायां चानिटौ ॥ उ२५० ॥

tṛntṛcau śaṃsikṣadādibhyaḥ saṃjñāyāṃ cāniṭau

tṛntṛcau śaṃsikṣadādibhyaḥ saṃjñāyāṃ cāniṭau — After śaṃs and after kṣad and the rest, tṛn and tṛc [come], in a designation (saṃjñā), and the two are without iṭ (aniṭ).

Rule. As names, tṛn comes after śaṃs and tṛc after kṣad and the rest, respectively; neither takes iṭ. kṣad is a sautra root, "to cut up; to eat".

Forms. śaṃstā, śaṃstarau, śaṃstaraḥ; kṣad + tṛ → kṣattṛ (SK 121): a charioteer, a door-keeper, the son of a śūdra by a kṣatriya woman.

Watch out. The Tattvabodhinī's copy read "by a vaiśya woman"; our text and the 1915 print read kṣatriyāyām.

Siddhānta-kaumudī

शंसेः क्षदादिभ्यश्च क्रमात्तृन्तृचौ स्तः तौ चानिटौ । शंस्ता स्तोता । शंस्तरौ । शंस्तरः । क्षदिः सौत्रो धातुः शकलीकरणे भक्षणे च । अनुदात्तेत् । वृक्ये चक्षदानमिति मन्त्रात् । उक्षाणं वा वेहतं वा क्षदन्ते इति ब्राह्मणाच्च । क्षत्ता स्यात्सारथौ द्वाःस्थे क्षत्रियायां च शूद्रजे ।

After śaṃs and after kṣad and the rest, tṛn and tṛc come respectively, and the two are without iṭ. śaṃstā, a praiser (stotṛ); śaṃstarau, śaṃstaraḥ [first-case dual and plural]. kṣadi is a sautra root (one read only in the sūtras), in the senses of cutting into pieces and of eating. It is anudāttet [i.e. its it-vowel is anudātta], as is shown by the mantra 'vṛkye cakṣadānam' and by the Brāhmaṇa 'ukṣāṇaṃ vā vehataṃ vā kṣadante' ('they cut up an ox or a cow that miscarries'). "kṣattṛ [kṣattā] means a charioteer, a door-keeper, and one born of a śūdra in a kṣatriya woman."

Tattvabodhinī

NSP p. 545

—तृन् तृचौ—॥—शंस्तेति । शंसु स्तुतावस्मात्तृन् । ‘अप्-तृन्—’ इति सूत्रे नप्त्रादिग्रहणं नियमार्थमौणादिकतृजन्तानां चेदुपधादीर्घस्तर्हि नप्लादीनामेवेत्युक्तम् तेनात्र दीर्घो ने-त्युदाहरति—शंस्तरौ शंस्तर इति । नित्वादाद्युदात्तः । तथा च मन्त्रः ‘ग्रावग्राम उत शंस्तासु विप्रः’ । आदिशब्दा-च्छासु अनुशिष्टौ । शास्ति विनयति सत्वान् शास्ता बुद्धः । शास्तारौ शास्तारः । ‘शास्ता समन्तभद्रे ना शासके पुनरन्य-वत्’ इति । प्रपूर्वस्य तु नप्त्रादिषु पाठात् ‘अप्तृन्—’ इति दीर्घः । प्रशास्तारौ प्रशास्तारः । ‘क्षत्ता शूद्राच्च वैश्यादौ प्रती-हारे च सारथौ’ इति मेदिनीकोशानुसारेणाह—वैश्यायामिति । अमरस्तु ‘क्षत्रियायां च शूद्रजे’ इत्याह । णीञ् प्रापणे उत्पूर्वः । उन्नेता ऋत्विग्भेदः

translator notes

textual The 1915 print numbers this uṇādi sūtra 259 (NSP p. 535, scan page-0545).
textual 'kṣatriyāyāṃ ca śūdraje': the print agrees with ours (NSP p. 535, scan page-0545). TB's pratīka 'vaiśyāyām iti' shows that TB's text of the kaumudī read 'vaiśyāyām api śūdraje' here, as Wikisource does (collation batch04, class V). Not emended; the English follows the transmitted kṣatriyāyām.
commentary TB, sk.90250.t1: śaṃsu stutau, from which tṛn. In the sūtra 'aptṛn…' (SK 277) the mention of naptṛ and the rest is restrictive (niyama): if uṇādi tṛ-enders are to lengthen the penultimate, it is only naptṛ and the rest; hence there is no lengthening here, and Bhaṭṭoji cites śaṃstarau, śaṃstaraḥ. Being nit, śaṃstṛ is ādyudātta; TB cites a mantra with śaṃstā. Followed in keeping the short a of śaṃstarau, śaṃstaraḥ.
commentary TB, sk.90250.t1, on 'ādi': śāsu anuśiṣṭau also belongs here: śāstā, the Buddha, one who instructs the beings (śāsti vinayati sattvān); Medinī gives śāstṛ for Samantabhadra and, as an adjective, for one who rules. praśāstṛ lengthens by 'aptṛn…' (SK 277), being read among naptṛ and the rest: praśāstārau, praśāstāraḥ. Likewise ṇīñ prāpaṇe with ut: unnetā, a kind of officiating priest (ṛtvij). Recorded; not in the kaumudī.
commentary TB, sk.90250.t1: Medinī gives kṣattṛ for one born of a śūdra in a vaiśya woman etc., for a door-keeper and for a charioteer, and Bhaṭṭoji's 'vaiśyāyām' follows Medinī; Amara however reads 'kṣatriyāyāṃ ca śūdraje'. Recorded; see the textual note.
translator śaṃs + tṛn → śaṃs-tṛ, without iṭ → śaṃstṛ (first-case singular śaṃstā); kṣad + tṛc → kṣad-tṛ → kṣattṛ, with t for d before t by khari ca (SK 121). The khari ca step is the translator's; the kaumudī gives the forms only. The cited mantra and Brāhmaṇa forms cakṣadāna and kṣadante carry ātmanepada endings, which is why they prove the anudātta it.
translator The quoted line on kṣattṛ is unattributed in the kaumudī; it is set as a quotation because it is a metrical kośa line. vehat 'a cow that miscarries' is glossed after uṇādi 242 (vehad garbhopaghātinī).

उ251 · Uṇ 9.2.94

बहुलमन्यत्रापि ॥ उ२५१ ॥

bahulamanyatrāpi

bahulam anyatrāpi — Elsewhere too [tṛn and tṛc (carried forward (anuvṛtti) from uṇādi 250) come after a root — per TB], variously (bahulam).

Rule. tṛn and tṛc come variously after other roots too (the Tattvabodhinī). The Tattvabodhinī calls the sūtra elaboration.

Forms. mantā; hantā.

Watch out. The 1915 print gives this sūtra no number.

Siddhānta-kaumudī

मन् । मन्ता । हन् । हन्ता । इत्यादि ।

man: mantā. han: hantā. And so on.

Tattvabodhinī

NSP p. 545

—बहुलमन्यत्रापि । अन्यत्रापि धातोर्बहुलं तृन्तृचौ भवतः । पूर्वसूत्रस्थादिशब्देनैव मन्ताहन्तेत्यादेः सिद्धत्वात्प्रपञ्चार्थमिदं सूत्रम् ॥—नप्तृनेष्टृ—। नप्त्रादयो दश तृन्तृजन्ता निपात्यन्ते ॥—नप्तेति । नञः प्रकृतिभावः । पत्लृ गतावित्यस्मात्तृच् टिलोपः । णीञ् प्रापणे, त्विष दीप्तौ, हु दानादनयोः, पूञ् पवने, भ्राजृ दी-प्तौ, मा माने, पा रक्षणे, दुह प्रपूरणे । ‘त्वष्टा पुमान् देवशिल्पितक्ष्णोरादित्यभिद्यपि’ इति मेदिनी । जायां मातीत्यन्त-र्भावितण्यर्थः ॥—सुञ्यसेः—। सुञि उपपदे असु क्षेपणे इत्यस्मात् ऋन् यणादेशः । स्वसा भगिनी । सावसेरिति तु क्वाचित्कः पाठः ॥—यतेः—। यती प्रयत्ने ॥—नञि च—। टुनदि समृद्धौ अस्मान्नञ्युपपदे ऋन् ॥—न नन्दती-ति । कृतायामपि सेवायां न तुष्यतीत्यर्थः । ‘उपाप्यूषा ननान्दा च ननन्दा च प्रकीर्तिता’ इति द्विरूपकोशः

translator notes

textual The 1915 print gives this sūtra no number: it runs on after 259 (uṇādi 250) with a single daṇḍa, and the next sūtra, naptṛ…, is 260 (NSP p. 535, scan page-0545). Ours, following the Wikisource numbering, counts it as a separate unit.
commentary TB, sk.90251.t1: 'anyatrāpi dhātor bahulaṃ tṛntṛcau bhavataḥ', elsewhere too tṛn and tṛc come variously after a root. Followed in the brackets of sutra_en.
commentary TB, sk.90251.t1: mantā, hantā and the like are already secured by the word 'ādi' in the preceding sūtra (kṣadādibhyaḥ), so this sūtra is for elaboration (prapañcārtha). Recorded.
translator 'bahulam' here is this sūtra's own word, not the bahulam of SK 3169 (uṇādayo bahulam).

उ252 · Uṇ 9.2.95

नप्तृनेष्टृत्वष्टृहॊतृपोतृभ्रातृजामातृमातृपितृदुहितृ ॥ उ२५२ ॥

naptṛneṣṭṛtvaṣṭṛhaॊtṛpotṛbhrātṛjāmātṛmātṛpitṛduhitṛ

naptṛneṣṭṛtvaṣṭṛhotṛpotṛbhrātṛjāmātṛmātṛpitṛduhitṛ — naptṛ, neṣṭṛ, tvaṣṭṛ, hotṛ, potṛ, bhrātṛ, jāmātṛ, mātṛ, pitṛ, duhitṛ [— these ten, ending in tṛn or tṛc (carried forward (anuvṛtti) from uṇādi 250), are given by nipātana — per TB].

Rule. Ten ready-made words in tṛn or tṛc (the Tattvabodhinī).

Forms. naptṛ a son's son or daughter's son ("they do not fall through him"); nī with ṣuk and guṇa → neṣṭṛ; tviṣ with a → tvaṣṭṛ; hotṛ; potṛ a priest; bhrāj with j deleted → bhrātṛ; jāmātṛ ("he measures the wife"); mān with n deleted → mātṛ; pā with i → pitṛ; duh with iṭ and no guṇa → duhitṛ.

Watch out. Ours reads the augment of neṣṭṛ as puk; the form needs ṣuk, which is read here.

Siddhānta-kaumudī

न पतन्त्यनेन नप्ता पौत्रो दौहित्रश्च । नयतेः पुग्गुणश्च । नेष्टा । त्विषेरितोऽत्वम् । त्वष्टा । होता । पोता ऋत्विग्भेदः । भ्राजतेर्जलोपः । भ्राता । जायां माति जामाता । मान पूजायां नलोपः । माता । पातेराकारस्य इत्वम् । पिता । दुहेस्तृच इट् गुणाभावश्च । दुहिता ।

'They do not fall through him (na patanty anena)': naptā, a son's son and a daughter's son. From nī (nayati), the augment ṣuk and guṇa: neṣṭā. From tviṣ, a in place of i: tvaṣṭā. hotā. potā, a kind of officiating priest (ṛtvij). From bhrāj, deletion of j: bhrātā. 'He measures the wife (jāyāṃ māti)': jāmātā. [From] mān pūjāyām 'to honour', with deletion of n: mātā. From pā, i in place of ā: pitā. From duh, iṭ to tṛc and absence of guṇa: duhitā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 260 (NSP p. 535, scan page-0545).
textual Ours writes the vowel sign of hotṛ with U+094A (short o) instead of U+094B (o); the print has hotṛ (NSP p. 535, scan page-0545; collation batch04, class A). The source IAST carries the stray Devanāgarī sign. sutra_en reads hotṛ.
textual Ours reads 'nayateḥ pug guṇaś ca'. neṣṭā requires the augment ṣuk (ne-ṣ-tṛ → neṣṭṛ by ṣṭutva), not puk; the scan cannot settle it, since ṣ and p are indistinct on this page (NSP p. 535, scan page-0545). The English reads ṣuk. Mūla, for the Print Check.
textual 'na patanty anena naptā': the print agrees with ours (NSP p. 535, scan page-0545). Wikisource adds 'pitaro narake iti' (the ancestors do not fall into hell through him) before naptā (collation batch04, class V). The English leaves the subject unexpressed, as in ours.
commentary TB, printed under sk.90251.t1: 'naptrādayo daśa tṛntṛjantā nipātyante', the ten beginning with naptṛ, ending in tṛn or tṛc, are given by nipātana. Followed in the brackets of sutra_en.
commentary TB, sk.90251.t1, on naptṛ: nañ keeps its original form (prakṛtibhāva, i.e. na is not replaced); the root is patḷ gatau, and the ṭi [of pat] is deleted before the affix (the print's glyph after 'patḷ gatāv ity asmāt' resembles 'tric'; it is read as tṛc, which TB's own 'tṛntṛjantāḥ' requires). Recorded; the kaumudī gives only the etymological gloss.
commentary TB, sk.90251.t1, gives the roots: ṇīñ prāpaṇe, tviṣa dīptau (OCR 'lipa'), hu dānādanayoḥ, pūñ pavane, bhrājṛ dīptau, mā māne, pā rakṣaṇe, duha prapūraṇe; and Medinī: tvaṣṭṛ, masculine, for the craftsman of the gods, a carpenter, and one of the Ādityas. Recorded; the kaumudī does not name the roots of hotā and potā.
commentary TB, sk.90251.t1, on 'jāyāṃ māti': the causative sense is contained within (antarbhāvita-ṇy-arthaḥ), i.e. māti means 'causes to be measured'. Recorded; the English keeps the kaumudī's literal 'measures'.
translator Several sub-steps are the translator's: hu + tṛ → guṇa → hotṛ; pū + tṛ → guṇa → potṛ; bhrāj + tṛ → j-deletion → bhrātṛ; jāyā + mā + tṛ → jāmātṛ (the reduction of jāyā to jā is part of the nipātana and is not stated); duh + iṭ + tṛc → duhitṛ. The kaumudī states only what each nipātana adds; ordinary guṇa for hotṛ and potṛ is unstated.

उ253 · Uṇ 9.2.96

सुञ्यसेर्ऋन् ॥ उ२५३ ॥

suñyaserṛn

suñy aser ṛn — After as, when su is the upapada (suñi, seventh-case word (saptamyanta)), the affix ṛn [comes].

Rule. After as, with su as upapada, comes ṛn. u becomes v before the vowel (SK 47).

Forms. su + as + ṛ → svasṛ → svasā a sister.

Siddhānta-kaumudī

स्वसा ।

svasā [a sister].

translator notes

textual The 1915 print numbers this uṇādi sūtra 261 (NSP p. 535, scan page-0545); its kaumudī 'svasā' heads the next column.
commentary TB, printed under sk.90251.t1: with su as upapada, after asu kṣepaṇe 'to throw', ṛn comes, with substitution of yaṇ; svasā means a sister (bhaginī). The reading 'sāv aseḥ' is found only here and there (kvācitka pāṭha). Followed in the gloss and the derivation.
translator su + as + ṛ → sv-as-ṛ by iko yaṇ aci (SK 47) → svasṛ, first-case singular svasā. The rule number and the case form are the translator's; TB states only the yaṇ.

उ254 · Uṇ 9.2.97

यतेर्वृद्धिश्च ॥ उ२५४ ॥

yatervṛddhiśca

yater vṛddhiś ca — After yat (yati), [the affix ṛn], and vṛddhi [of the root vowel].

Rule. After yat, the same affix (inferred: ṛn), with vṛddhi.

Forms. yātā; plural yātaraḥ: the wives of brothers, to one another.

Siddhānta-kaumudī

याता । भार्यास्तु भ्रातृवर्गस्य यातरः स्युः परस्परम् ।

[From yat, 'to strive' (yatī prayatne):] yātā. 'But the wives of a group of brothers would be yātaraḥ to one another.'

translator notes

textual The 1915 print numbers this uṇādi sūtra 262 (NSP p. 535, scan page-0545). The kaumudī = print (collation batch04: clean).
commentary TB, printed under sk.90251.t1: 'yateḥ — yatī prayatne'. Followed for the bracketed root and sense; TB adds nothing else on this sūtra.
translator Neither the kaumudī nor TB names the affix here. Taking ṛn from the previous sūtra, suñy aser ṛn (uṇādi 253), is the translator's inference; TB does state ṛn for the next sūtra (uṇādi 255: 'asmān nañy upapade ṛn'). On that reading, yat + ṛ with vṛddhi a → ā gives yātṛ; first-case singular yātā; first-case plural yātaraḥ, with guṇa of ṛ (ṛto ṅisarvanāmasthānayoḥ, SK 275) and no lengthening of the upadhā, since yātṛ is not in the list of aptṛntṛc… (SK 277). These steps are not stated by the kaumudī.
translator The half-line 'bhāryās tu bhrātṛvargasya yātaraḥ syuḥ parasparam' is quoted without attribution; it has the form of a kośa line. It is translated, and no source is named.

उ255 · Uṇ 9.2.98

नञि च नन्देः ॥ उ२५५ ॥

nañi ca nandeḥ

nañi ca nandeḥ — And after nand (nandi), when nañ is the upapada, [the affix ṛn, carried forward (anuvṛtti) from uṇādi 253, as TB states; and vṛddhi, which on the kaumudī's form nanāndā is carried forward from uṇādi 254, though some deny it].

Rule. After nand, with na as upapada, ṛn comes (the Tattvabodhinī). The kaumudī's form keeps the vṛddhi of uṇādi 254; "some" say vṛddhi does not run on here.

Forms. nanāndā the husband's sister ("she is not pleased"); on the other view nanandā. The Śabdārṇava lists nanāndā, nanandā and nandinī.

Siddhānta-kaumudī

न नन्दति ननान्दा । इह वृद्धिर्नानुवर्तत इत्येके ननान्दा तु स्वसा पत्युर्ननन्दा नन्दिनी च सेति शब्दार्णवः ।

'She is not pleased' (na nandati): nanāndā. Some say that vṛddhi is not carried forward (anuvṛtti) here. 'nanāndā is the husband's sister; she is also nanandā and nandinī' — so the Śabdārṇava.

translator notes

textual The 1915 print numbers this uṇādi sūtra 263 (NSP p. 535, scan page-0545).
textual Ours reads 'ity eke'. At the end of the line on scan page-0545 the print looks like 'ity eko', but the last stroke may be a crowded daṇḍa (collation batch04, class C). Wikisource has 'ity eke'. The English follows ours.
commentary TB, printed under sk.90251.t1: 'nañi ca — ṭunadi samṛddhau, asmān nañy upapade ṛn': from ṭunadi 'to prosper', with nañ as upapada, ṛn. Followed: ṛn is bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90251.t1: 'na nandatīti — kṛtāyām api sevāyāṃ na tuṣyatīty arthaḥ': 'she is not pleased' means she is not satisfied even when service has been done her. TB then quotes the Dvirūpakośa, which accepts both nanāndā and nanandā. Recorded; the English keeps the kaumudī's bare gloss.
translator The kaumudī's 'some say vṛddhi is not carried forward here' implies that its own form nanāndā takes vṛddhi from uṇādi 254 (nand → nānd), while the 'some' would form nanandṛ, the nanandā the Śabdārṇava also lists. The bracketed vṛddhi in sutra_en is worded to leave both views open. Implicit steps, not stated: na + nānd + ṛ → nanāndṛ, first-case singular nanāndā (SK 276, SK 250). Why na is not replaced by a (nalopo nañaḥ) is not said here; TB says 'nañaḥ prakṛtibhāvaḥ' only for naptṛ (uṇādi 252).

उ256 · Uṇ 9.2.99

दिवेर्ऋः ॥ उ२५६ ॥

diverṛḥ

diver ṛḥ — After div (divi), the affix ṛ.

Rule. After div comes ṛ. With no k-marker, the light penultimate takes guṇa (SK 2189).

Forms. devṛ → devā; devaraḥ: the husband's brother.

Watch out. devaraḥ may be the plural of devṛ or the separate a-stem devara. Both readings are left open here.

Siddhānta-kaumudī

देवा देवरः । स्वामिनो देवृ देवरौ ।

[From div, 'to play, to wish to conquer' and so on (divu krīḍāvijigīṣādau):] devā; devaraḥ. 'devṛ and devara [are the brothers] of the husband.'

Tattvabodhinī

NSP p. 545

—दिवेः—। दिवु क्रीडाविजिगीषादौ ॥—देवेति । भ्रातर इत्यनुवृत्तौ ‘स्वामिनो देवृदेवरौ’ इत्यमरः ॥—नयतेः—। णीञ् प्रापणे । अस्माद् ऋप्रत्ययः स च डित् डित्त्वाट्टिलोपः । ‘स्युः पुमांसः पञ्चजनाः पुरुषाः पूरुषा नराः’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 264 (NSP p. 535, scan page-0545). The kaumudī = print (collation batch04: clean).
commentary TB, sk.90256.t1: 'diveḥ — divu krīḍāvijigīṣādau' (OCR 'vijigīpā', scan read). Followed for the bracketed root and sense.
commentary TB, sk.90256.t1: 'deveti — bhrātara ity anuvṛttau svāmino devṛdevarau ity amaraḥ': the line is Amara's, with 'bhrātaraḥ' (brothers) carried over from the preceding line. Followed: '[are the brothers]' is supplied in brackets and the line is read as a kośa quotation.
textual TB filing: sk.90256.t1 also carries TB on the next sūtra, nayater ḍic ca (uṇādi 257), from '—nayateḥ—' on.
translator Implicit steps, not stated by the kaumudī: ṛ is not kit, so the light upadhā i takes guṇa (pugantalaghūpadhasya ca, SK 2189): div + ṛ → devṛ; first-case singular devā (SK 276, SK 250). devaraḥ admits two construals, and the English 'devā; devaraḥ' leaves both open: (a) the first-case plural of devṛ (guṇa by SK 275, no lengthening since devṛ is not in SK 277), on the pattern of the sibling entries that list the ṛ-stem's first-case forms (śaṃstā … śaṃstaraḥ, uṇādi 250; nā narau naraḥ, uṇādi 257; savyeṣṭhā … savyeṣṭharaḥ, uṇādi 258); or (b) the a-stem devara, listed beside devā as a synonym, as the following Amara line 'devṛdevarau' supports. Both readings are the translator's.

उ257 · Uṇ 9.2.100

नयतेर्डिच्च ॥ उ२५७ ॥

nayaterḍicca

nayater ḍic ca — After nī (nayati), [the same affix ṛ, carried forward (anuvṛtti) from uṇādi 256, as TB states], and it is ḍit.

Rule. After nī, ṛ comes (the Tattvabodhinī), and it is ḍ-marked, so the ṭi ī drops (SK 316).

Forms. nṛ → nā, narau, naraḥ (SK 275).

Siddhānta-kaumudī

ना । नरौ नरः ।

[From nī, 'to lead' (ṇīñ prāpaṇe):] nā; narau, naraḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 265 (NSP p. 535, scan page-0545). The kaumudī = print (collation batch04: clean).
commentary TB, printed under sk.90256.t1: 'nayateḥ — ṇīñ prāpaṇe, asmād ṛpratyayaḥ sa ca ḍit, ḍittvāṭ ṭilopaḥ': from ṇīñ the affix ṛ, which is ḍit; because it is ḍit the ṭi is deleted. Followed: ṛ bracketed as anuvṛtti in sutra_en, and the root sense bracketed in k1.
commentary TB, printed under sk.90256.t1, quotes Amara 'syuḥ pumāṃsaḥ pañcajanāḥ puruṣāḥ pūruṣā narāḥ' (nara among the words for 'man'). Recorded.
translator Steps: the ṭi of nī (the ī) is deleted because the affix is ḍit (TB; the rule is ṭeḥ, SK 316 — the number is the translator's): nī + ṛ → nṛ. First-case singular nā (SK 276, SK 250); dual narau and plural naraḥ with guṇa of ṛ (ṛto ṅisarvanāmasthānayoḥ, SK 275) and no lengthening, as nṛ is not in the list of SK 277. Only the ṭi-deletion is in TB; the rest is the translator's.

उ258 · Uṇ 9.2.101

सव्ये स्थश्छन्दसि ॥ उ२५८ ॥

savye sthaśchandasi

savye sthaś chandasi — In the Veda (chandasi), after sthā when savya is the upapada, [the affix ṛ, which is ḍit, carried forward (anuvṛtti) from uṇādi 256–257, as TB states].

Rule. In the Veda, after sthā, with savye as upapada, ṛ comes, ḍ-marked (the Tattvabodhinī). The seventh-case ending of savye is kept (SK 972). A vārttika under SK 2918 gives ṣ, and th becomes ṭh (SK 113).

Forms. savyeṣṭhā a charioteer; savyeṣṭharau; savyeṣṭharaḥ.

Watch out. Ours reads ṣṭ; the 1915 print reads ṣṭh, which is followed here. The vārttika's wording (sthū) is anomalous; scholars discuss this.

Siddhānta-kaumudī

अम्बाम्ब- {SK 2918} इत्यत्र ‘स्थास्थिन्स्थूणामुपसंख्यानम्’ । सव्येष्टा सारथिः । सव्येष्टरौ । सव्येष्टरः ।

Under ambāmba… (SK 2918) there is the (vārttika) 'sthāsthinsthūṇām upasaṃkhyānam': 'sthā, sthin and sthū are to be included [for ṣatva]'. savyeṣṭhā — a charioteer (sārathi); savyeṣṭharau; savyeṣṭharaḥ.

Tattvabodhinī

NSP p. 545

—सव्ये—। ष्ठा गतिनिवृत्तौ अस्मात्सव्यशब्दे उपपदे ऋ स्यात्स च डित् । ‘तत्पुरुषे कृति—’ इति सप्तम्या अलुक् ॥—उपसंख्या-नमिति । षत्वस्येति शेषः

translator notes

textual The 1915 print numbers this uṇādi sūtra 266 (NSP p. 535, scan page-0545). The print marks 'sthāsthinsthūṇām upasaṃkhyānam' as a vārttika with its sign; ours has it in quotation marks only.
textual Ours reads savyeṣṭā, savyeṣṭarau, savyeṣṭaraḥ (ṣṭ). The 1915 print has savyeṣṭhā, savyeṣṭharau, savyeṣṭharaḥ (ṣṭh) in all three (NSP p. 535, scan page-0545, read at zoom; collation batch04, class A), as sthā → ṣṭhā requires; Wikisource agrees with the print. The English gives ṣṭh. Mūla, for Ajai's print check.
textual The vārttika reads 'sthāsthinsthūṇām' in ours, the 1915 print (NSP p. 535, scan page-0545, ū clear at zoom) and Wikisource, and the English keeps the transmitted sthū. The reading is anomalous: the retroflex ṇ of -ṇām is possible only after ṛ/ṝ (a dvandva ending in sthū would give -sthūnām), and the vārttika is cited here precisely to give ṣatva to the ṛ-stem savyeṣṭhṛ, which sthū would not cover. The expected reading is sthāsthinsthṝṇām (sthā, sthin, sthṛ), the form in which the vārttika on 8.3.97 is usually cited (e.g. Kāśikā; not checked against a copy in this pass). Mūla, for the Print Check.
commentary TB, sk.90258.t1: 'ṣṭhā gatinivṛttau, asmāt savyaśabde upapade ṛ syāt sa ca ḍit': from ṣṭhā 'to stand still', with savya as upapada, ṛ, and it is ḍit. Followed: the affix and its ḍit are bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90258.t1: 'tatpuruṣe kṛti — iti saptamyā aluk': the seventh-case ending of savye is not elided, by tatpuruṣe kṛti bahulam (SK 972). Recorded; it accounts for the e of savye-.
commentary TB, sk.90258.t1: 'upasaṃkhyānam iti — ṣatvasyeti śeṣaḥ': after 'inclusion' the words 'of ṣatva' are to be supplied. Followed: '[for ṣatva]' is bracketed.
translator Implicit steps: savye + sthā + ṛ; the ṭi (ā) is deleted because ṛ is ḍit (ṭeḥ, SK 316) → savyesthṛ; s → ṣ by the vārttika under SK 2918, and th → ṭh by ṣṭunā ṣṭuḥ (SK 113) → savyeṣṭhṛ; first-case singular savyeṣṭhā, dual savyeṣṭharau, plural savyeṣṭharaḥ (guṇa by SK 275). The rule numbers other than SK 2918 are the translator's.

उ259 · Uṇ 9.2.102

अर्तिसृधृधम्यश्यवितॄभ्योऽनिः ॥ उ२५९ ॥

artisṛdhṛdhamyaśyavitṝbhyo'niḥ

artisṛdhṛdhamyaśyavitṝbhyo 'niḥ — After ṛ (arti), sṛ, dhṛ, dham, [am,] aś, av and tṝ, the affix ani.

Rule. After eight roots, ṛ, sṛ, dhṛ, dham, am, aś, av and tṝ, comes ani, with guṇa and ṇ. By bāhulaka also after rañj, with its n lost (the Tattvabodhinī).

Forms. araṇi the womb of fire; saraṇi; dharaṇi; dhamani; amani going; aśani; avani; taraṇi; by bāhulaka rajani.

Watch out. Our kaumudī lacks the opening sentence with araṇi; the 1915 print has it, and it is supplied. Our sūtra also lacks am, which "eight" and amani require.

Siddhānta-kaumudī

सरणिः । धरणिः । धमनिः । अमनिर्गतिः । अशनिः । अवनिः । तरणिः । बाहुलकात् रजनिः ।

[The affix ani comes after these eight. araṇi — the womb of fire (agner yoniḥ).] [From sṛ, 'to go':] saraṇi. [From dhṛ, 'to hold':] dharaṇi. [From dham, a root of the sūtras:] dhamani. [From am, 'to go':] amani — going (gati). [From aś, 'to eat':] aśani. [From av, 'to protect' and so on:] avani. [From tṝ, 'to float, to cross':] taraṇi. By the bahulam of SK 3169 (uṇādayo bahulam): rajani.

Tattvabodhinī

NSP p. 545

—अर्ति—। ऋ गतौ, सृ गतौ, धृञ् धारणे, धमिः सौत्रः, अम गतौ, अश भोजने, अव-रक्षणादौ, तॄ प्लवनतरणयोः । ‘अरणिर्वह्निमन्थे ना द्वयोर्निर्मन्थ्यदारुणि’ इति मेदिनी । ‘सरणिः श्रेणिवर्त्मनोः’ इति दन्त्यादौ रभसः । ‘सरणिः पङ्क्तौ मार्गे स्त्री’ इति मेदिनी । शॄ हिंसायां ततोऽतिप्रत्ययः । शरणिरित्येके । ‘शरणिः पथि-चापलौ’ इति तालव्यादावजयः । ‘इमामग्ने शरणिम्’ इति मन्त्रे शरणिं हिंसात्रतलोपरूपां मीमृषः क्षमस्वेति वेदभा-ष्यम् । धरणिर्भूमिः । ‘धमनी तु शिराहट्टविलासिन्यां तु योषिति’ इति मेदिनी । अमनिर्गतिः । अश्यते भुज्यते राज्यमि-न्द्रेणानयेति अशनिर्वज्रम् । अशनिः स्त्रीपुंसयोः स्याच्चञ्चलायां रवावपि’ इति मेदिनी । अवनिः पृथिवी । ‘तरणिर्द्युमणौ पुंसि कुमारीनौकयोः स्त्रियाम्’ इति मेदिनी । कुमारी लताविशेषः । ‘तरणी रामतरणी कर्णिका चारुकेसरा । सहाकुमारी गन्धाढ्या’ इति धन्वन्तरिनिघण्टुः ॥—रजनिरिति । रञ्ज रागे अस्मादप्यनिर्नलोपोऽपि बाहुलकात् ‘कृदिकारात्—’ इति ङीष् । रजनी । ‘रजनी नीलिनी रात्रिर्हरिद्राजतुकासु च’ इति मेदिनी ॥—आङि—। शुष शोषणे अस्मात्सन्नन्तादाङि-उपपदे अनिः स्यात्

translator notes

textual The 1915 print numbers this uṇādi sūtra 267 (NSP p. 535, scan page-0545).
textual Our kaumudī begins at saraṇiḥ. The 1915 print opens with 'aṣṭabhyo 'nipratyayaḥ syāt. araṇir agner yoniḥ.' (NSP p. 535, scan page-0545 read; collation batch04, class A), so the example araṇi for arti is lost in ours; Wikisource has both sentences and TB quotes Medinī on araṇi. Supplied in brackets. Mūla, for Ajai's print check.
textual The sūtra reads …dhamyaśyavi… in ours and in the 1915 print (scan page-0545), with no am. The kaumudī's 'eight' (aṣṭabhyaḥ, in the print), its example amaniḥ and TB's gloss 'ama gatau' all require am; Wikisource reads …dhamyamyaśyavi… (collation batch04, class B). sutra_en supplies [am]. Mūla, for Ajai's print check.
commentary TB, sk.90259.t1, root glosses: ṛ gatau, sṛ gatau, dhṛñ dhāraṇe, dhami a sautra root, ama gatau, aśa bhojane, ava rakṣaṇādau, tṝ plavanataraṇayoḥ (OCR 'stravana', scan read). Followed for the bracketed roots and senses.
commentary TB, sk.90259.t1, kośa evidence: Medinī 'araṇir vahnimanthe nā dvayor nirmathyadāruṇi' (masculine for the fire-churning stick, of both genders for the wood that is churned); Rabhasa lists saraṇi among dental-initial words ('saraṇiḥ śreṇivartmanoḥ'), Medinī 'saraṇiḥ paṅktau mārge strī'; dharaṇi is the earth; Medinī on dhamanī (a vein, and a perfume); 'aśyate bhujyate rājyam indreṇānayeti aśanir vajram' (aśani, the thunderbolt, as that by which Indra enjoys the kingdom) and Medinī on aśani (masculine and feminine; also lightning); avani is the earth; Medinī on taraṇi (masculine: the sun; feminine: the kumārī creeper and a boat), with the Dhanvantari-nighaṇṭu's synonyms of taraṇī. Recorded; the kaumudī gives only the forms.
commentary TB, sk.90259.t1: some read śaraṇi, from śṝ hiṃsāyām with this affix; Ajaya lists śaraṇi among palatal-initial words, and the Vedabhāṣya on 'imam agne śaraṇim' takes śaraṇi as an offence consisting in a breach of vow (hiṃsā-vrata-lopa-rūpā), mīmṛṣaḥ = 'forgive'. Recorded; the kaumudī has the dental saraṇi only. (OCR 'tato 'tipratyayaḥ' must mean the affix ani.)
commentary TB, sk.90259.t1: 'rajanir iti — rañja rāge, asmād apy anir nalopo 'pi bāhulakāt': from rañj 'to colour', ani too, and loss of the n, also by bāhulaka; with ṅīṣ by kṛdikārād aktinaḥ (gaṇasūtra under SK 503), rajanī; Medinī gives rajanī as night, the indigo plant, turmeric and lac. Recorded; the kaumudī names neither the root nor the n-loss (OCR reads the root 'raja', scan page-0545 shows rañja).
textual TB filing: the end of sk.90259.t1 ('—āṅi—' on) is TB on the next sūtra, āṅi śuṣeḥ sanaś chandasi (uṇādi 260).
translator Implicit steps, not stated: ani is not kit, so ṛ, sṛ, dhṛ and tṝ take guṇa (SK 2168): ar-, sar-, dhar-, tar- + ani; the n becomes ṇ after r (raṣābhyāṃ no ṇaḥ, SK 235, with a intervening, SK 197): araṇi, saraṇi, dharaṇi, taraṇi; dham, am, aś, av take ani unchanged. rajani: rañj + ani with n-loss → rajani.

उ260 · Uṇ 9.2.103

आङि शुषेः सनश्छन्दसि ॥ उ२६० ॥

āṅi śuṣeḥ sanaśchandasi

āṅi śuṣeḥ sanaś chandasi — In the Veda (chandasi), after śuṣ ending in san (sanaḥ), when āṅ is the upapada, [the affix ani, carried forward (anuvṛtti) from uṇādi 259, as TB states].

Rule. In the Veda, after śuṣ with san, and ā as upapada, ani comes (the Tattvabodhinī). The steps (doubling, k for ṣ, ṣ for s; SK 2395, SK 295, SK 212) are not stated by Bhaṭṭoji or the Tattvabodhinī; they are inferred.

Forms. āśuśukṣaṇi fire; the wind.

Siddhānta-kaumudī

आशुशुक्षणिरग्निर्वातश्च ।

[From śuṣ, 'to dry' (śuṣa śoṣaṇe), with san:] āśuśukṣaṇi — fire, and the wind.

translator notes

textual The 1915 print numbers this uṇādi sūtra 268 (NSP p. 535, scan page-0545). The kaumudī = print (collation batch04: clean).
commentary TB, printed at the end of sk.90259.t1: 'āṅi — śuṣa śoṣaṇe, asmāt sannantād āṅy upapade aniḥ syāt': from śuṣ 'to dry', ending in san, with āṅ as upapada, ani. Followed: ani bracketed as anuvṛtti in sutra_en, sanaḥ read as 'ending in san', and the root sense bracketed in k1.
translator Likely steps, none stated by the kaumudī or TB: śuṣ + san, the san kit by halantāc ca (SK 2613), so no guṇa; reduplication (sanyaṅoḥ, SK 2395; halādiḥ śeṣaḥ, SK 2179) → śuśuṣ-sa; ṣ → k before s (ṣaḍhoḥ kaḥ si, SK 295) and s → ṣ (ādeśapratyayayoḥ, SK 212) → śuśukṣa; + ani, with the a of the san-stem dropped (ato lopaḥ, SK 2308) and n → ṇ (SK 235, SK 197) → śuśukṣaṇi; with āṅ → āśuśukṣaṇi.

उ261 · Uṇ 9.2.104

कृषेरादेश्च चः ॥ उ२६१ ॥

kṛṣerādeśca caḥ

kṛṣer ādeś ca caḥ — After kṛṣ, [the affix ani], and c in place of the initial [consonant of the root].

Rule. After kṛṣ, ani (inferred), with c for the initial k and guṇa (SK 2189).

Forms. carṣaṇi people.

Watch out. The Tattvabodhinī rejects the reading ādeś ca dhaḥ, which would give dharṣaṇi.

Siddhānta-kaumudī

चर्षणिर्जनः ।

[From kṛṣ, 'to plough' (kṛṣa vilekhane):] carṣaṇi — people (jana).

Tattvabodhinī

NSP p. 545–546

—कृषेरादेः—। कृष विलेखने, चर्षणिर्जन इति वैदिकनिघण्टौ चर्षणिशब्दस्य मनुष्यनामसु पा-ठात् । ‘ओमासश्चर्षणीधृतः’ इत्यादिमन्त्रेषु वेदभाष्यकारैस्तथैव व्याख्यातत्वाच्च । उज्ज्वलदत्तेन तु आदेश्च ध इति पठित्वा धर्षणिर्बन्धकीति व्याख्यातम् । तदयुक्तम् । तथा सति धृषेरित्येव सूत्रयेत् । प्रागल्भ्यरूपावयवार्थानुगमात् । आदेश्च ध इत्यंशस्य त्यागेन लाघवाच्च, तस्मादादेश्च चः इति दशपादीपाठ एव युक्त इत्याहुः ॥—अदेः-। अद् भक्षणे अस्मादनिस्तस्य मुडागमश्च

translator notes

textual The 1915 print numbers this uṇādi sūtra 269 (NSP p. 535, scan page-0545). The kaumudī = print (collation batch04: clean).
commentary TB, sk.90261.t1: kṛṣa vilekhane; 'carṣaṇir janaḥ' because the Vedic Nighaṇṭu reads carṣaṇi among the names for human beings, and because the Vedabhāṣya authors explain it so in mantras such as 'omāsaś carṣaṇīdhṛtaḥ'. Followed: the root sense bracketed, jana rendered 'people'.
commentary TB, sk.90261.t1: Ujjvaladatta reads 'ādeś ca dhaḥ' and explains dharṣaṇi as 'an unchaste woman' (bandhakī). TB rejects this: on that reading the sūtra would simply have said 'dhṛṣeḥ', since the component sense of boldness (prāgalbhya) is present, and dropping 'ādeś ca dhaḥ' would be shorter; so the Daśapādī reading 'ādeś ca caḥ' is the right one. Followed (sutra_en keeps caḥ).
translator Neither the kaumudī nor TB names the affix here. ani continued from uṇādi 259 is the translator's inference; TB states it for the next two sūtras ('asmād aniḥ' under uṇādi 262, 'asmād apy aniḥ' under uṇādi 263). Implicit steps: kṛṣ + ani, guṇa of the light upadhā ṛ (SK 2189) → karṣ-ani; k → c by the sūtra → carṣani; n → ṇ after ṣ (SK 235, SK 197) → carṣaṇi.
textual TB filing: the end of sk.90261.t1 ('—adeḥ—' on) is TB on the next sūtra, ader muṭ ca (uṇādi 262).
textual TB on uṇādi 275–281 (foot of NSP p. 536, scan page-0546) is filed as sk.90275.t1; re-filed from the editorial notes of sk90261, where the OCR had placed it as a footnote. Its first words, the close of TB on uṇādi 274 ('iti sānte medinī'), were re-filed to sk.90274.t1 on 2026-10-05, so it now opens with TB on eteḥ (OCR 'pateḥ'), cakṣeḥ, muheḥ, the remark that the following sūtra, bahulam anyatrāpi (uṇādi 278), is passed over because it is clear ('asmāt paraṃ bahulam anyatrāpi iti sūtraṃ spaṣṭatvāt tyaktam', OCR 'spaṣṭalātyakam'; scan page-0546), kṛgṛśṛvṛñcatibhyaḥ ṣvarac, nau sadeḥ, TB's colophon to the second pāda, and the opening of TB on chitvara… (uṇādi 281); the rest of TB on uṇādi 281 and TB on 282–294 were re-filed after it from sk.90274.t1 (2026-10-05).

उ262 · Uṇ 9.2.105

अदेर्मुट् च ॥ उ२६२ ॥

adermuṭ ca

ader muṭ ca — After ad, [the affix ani, carried forward (anuvṛtti) from uṇādi 259, as TB states], and the augment muṭ [to it].

Rule. After ad, ani comes (the Tattvabodhinī), with the augment muṭ (m). Being ṭ-marked, it stands at the head of the affix (SK 36).

Forms. ad + m-ani → admani fire.

Siddhānta-kaumudī

अद्मनिरग्निः ।

[From ad, 'to eat' (ad bhakṣaṇe):] admani — fire.

translator notes

textual The 1915 print numbers this uṇādi sūtra 270 (NSP p. 536, scan page-0546). The kaumudī = print (collation batch05: clean; the OCR 'agniramiḥ' is a misreading, the scan has admanir agniḥ).
commentary TB, printed at the end of sk.90261.t1: 'adeḥ — ad bhakṣaṇe, asmād anis tasya muḍāgamaś ca': from ad 'to eat', ani, and the augment muṭ for it (tasya). Followed: ani bracketed as anuvṛtti, and muṭ attached to the affix ('[to it]').
translator Implicit step: muṭ is ṭ-marked, so it stands at the beginning of the affix (ādyantau ṭakitau, SK 36): ad + m-ani → admani. The rule number is the translator's.

उ263 · Uṇ 9.2.106

वृतेश्च ॥ उ२६३ ॥

vṛteśca

vṛteś ca — And after vṛt, [the affix ani, carried forward (anuvṛtti) from uṇādi 259, as TB states].

Rule. After vṛt, ani comes too (the Tattvabodhinī), with guṇa.

Forms. vartani. Govardhana says the ca brings muṭ as well: vartmani.

Siddhānta-kaumudī

वर्तनिः । गोवर्धनस्तु चकारान्मुट् वर्त्मनिरित्याह ।

[From vṛt, 'to exist, to turn' (vṛtu vartane):] vartani. But Govardhana says that, because of the ca, muṭ [is carried forward as well], [giving] vartmani.

Tattvabodhinī

NSP p. 546

—वृतेश्च-। वृतु वर्तने अस्मादप्यनिः॥—वर्तनिरिति । ‘कृदिकारात्’- इति ङीषि तु वर्तनी । ‘सरणिः पद्धतिः पद्या वर्तन्येकपदीति च’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 271 (NSP p. 536, scan page-0546). The kaumudī = print (collation batch05: clean).
commentary TB, sk.90263.t1: 'vṛteś ca — vṛtu vartane, asmād apy aniḥ' (OCR 'vṛtta', scan has vṛtu): from vṛt too, ani. Followed: ani bracketed as anuvṛtti in sutra_en and the root sense bracketed in k1.
commentary TB, sk.90263.t1: 'vartanir iti — kṛdikārād iti ṅīṣi tu vartanī': with ṅīṣ by kṛdikārād aktinaḥ (gaṇasūtra under SK 503) one gets vartanī; TB quotes Amara, who lists vartanī among the words for a road ('saraṇiḥ paddhatiḥ …'). Recorded; the kaumudī gives no meaning.
translator Implicit steps: guṇa of the light upadhā ṛ (SK 2189): vṛt + ani → vartani; on Govardhana's view, with muṭ at the head of the affix (SK 36), vart + m-ani → vartmani. The kaumudī reports Govardhana's view without accepting or rejecting it.

उ264 · Uṇ 9.2.107

क्षिपेः किच्च ॥ उ२६४ ॥

kṣipeḥ kicca

kṣipeḥ kic ca — After kṣip, [the affix ani], and it is kit.

Rule. After kṣip, the affix (inferred: ani) is k-marked, so there is no guṇa.

Forms. kṣipaṇi a weapon.

Siddhānta-kaumudī

क्षिपणिरायुधम् ।

[From kṣip, 'to throw, to impel' (kṣipa preraṇe):] kṣipaṇi — a weapon (āyudha).

Tattvabodhinī

NSP p. 546

—क्षिपेः-। क्षिप प्रेरणे ॥—क्षिपणिरायुधमिति । ‘उतस्य वाजी क्षिपणिं तुरण्यति’ इति मन्त्रस्य वेदभाष्ये तु क्षिपणिं क्षेपणमनु तुरण्यति त्वरयति गन्तुमिति व्याख्यातम् ॥—अर्चि-। अर्च पूजायाम्, शुच शोके, हु दाने, सृप्लृ गतौ, छद् अपवारणे, ण्यन्तः । छर्द् वमने, अर्चिरिति सान्तम् । ‘तमर्चिषा स्फूर्जयन्’ इति मन्त्रः । ‘नयनमिव सनिद्रं घूर्णते दैवमर्चिः’ इति माघः । ‘ज्वालाभासोर्नपुंस्यर्चिः’ इति नानार्थे सान्तेष्वमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 272 (NSP p. 536, scan page-0546). The kaumudī = print (collation batch05: clean).
commentary TB, sk.90264.t1: 'kṣipeḥ — kṣipa preraṇe' (OCR 'grerane', scan has preraṇe). Followed for the bracketed root and sense.
commentary TB, sk.90264.t1: 'kṣipaṇir āyudham iti': but the Vedabhāṣya on the mantra 'uta sya vājī kṣipaṇiṃ turaṇyati' explains kṣipaṇim as 'following (anu) the throwing (kṣepaṇa)' and turaṇyati as 'hastens (tvarayati) to go' (scan page-0546; OCR garbles 'turaṇyati'). Recorded; the English keeps the kaumudī's 'weapon'.
translator Neither the kaumudī nor TB names the affix here; ani continued from uṇādi 259–263 is the translator's inference. Being kit, the affix bars guṇa of the light upadhā i (kṅiti ca, SK 2217); n → ṇ after ṣ (SK 235, SK 197): kṣip + ani → kṣipaṇi. The rule numbers are the translator's.
textual TB filing: the end of sk.90264.t1 ('—arci—' on: arca pūjāyām … 'jvālābhāsor napuṃsy arciḥ') is TB on the next sūtra, arciśucihusṛpichādichardibhya isiḥ (uṇādi 265), continued in sk.90265.t1.

उ265 · Uṇ 9.2.108

अर्चिशुचिहुसृपिछादिछर्दिभ्य इसिः ॥ उ२६५ ॥

arciśucihusṛpichādichardibhya isiḥ

arci-śuci-hu-sṛpi-chādi-chardibhya isiḥ — After arc, śuc, hu, sṛp, chādi and chard, the affix isi.

Rule. After arc, śuc, hu, sṛp, chādi (the causative of chad) and chard comes isi. chādi is shortened (SK 2985).

Forms. arciḥ a flame (also an i-stem: agner bhrājante arcayaḥ); śociḥ brightness; haviḥ; sarpiḥ; chadiḥ a roof; chardiḥ the disease of vomiting (also an i-stem).

Watch out. Our kaumudī cites the shortening rule as SK 2915; the 1915 print reads SK 2985, which is followed here.

Siddhānta-kaumudī

अर्चिर्ज्वाला । इदन्तोऽप्ययम् । अग्नेर्भ्राजन्ते अर्चयः । शोचिर्दीप्तिः । हविः सर्पिः । इस्मन्- {SK 2915} इति ह्रस्वः । छदिः पटलम् । छर्दिर्वमनव्याधिः । इदन्तोऽपि । छर्द्यतीसारशूलवान् ।

[From arc, 'to honour' (pūjāyām):] arciḥ — a flame (jvālā). This [word] is also i-final: agner bhrājante arcayaḥ, 'the flames (arcayaḥ) of the fire shine'. [From śuc, 'to grieve' (śoke):] śociḥ — brightness (dīpti). [From hu, 'to offer' (dāne):] haviḥ. [From sṛp, 'to go' (gatau):] sarpiḥ. [From chādi, the causative of chad, 'to cover' (apavāraṇe), the vowel] is shortened by 'isman-tran-kviṣu ca' (SK 2985): chadiḥ — a roof (paṭala). [From chard, 'to vomit' (vamane):] chardiḥ — the disease of vomiting (vamanavyādhi). [This too] is also i-final: chardyatīsāraśūlavān, 'one who has vomiting (chardi), diarrhoea (atīsāra) and colic (śūla)'.

Tattvabodhinī

alignment inferredNSP p. 546

—इदन्तोऽपीति । णिजन्तादर्चेरच इरिति भावः । ‘अर्चिर्हेतिः शिखा स्त्रियाम्’ इत्यमरः । ‘रोचिः शोचिरुमे क्लीबे’ इति । सर्पिर्घृतम् । छद्यतेऽनया छदिः । छदिः स्त्रियामेवेति लिङ्गानुशासनसूत्रम् । एवं च पटलं छदिरित्यमरग्रन्थे पटलसाहचर्याच्छदिषः क्लीबतां वदन्त उपेक्ष्याः ॥—छर्द्यतीति । छर्दिश्चातिसारश्च शूलश्च तानि यस्य सन्तीति विग्रहः ॥—वृंहेः-। वृहि वृद्धौ अस्मादिसिः ॥—कुशशुष्मणोरिति । शुष्मा नाम अग्निः । ‘अग्निर्वैश्वानरो वहिः’ इत्युपक्रम्य बर्हिः शुष्मेत्यमरेणोक्तत्वात् ॥—द्युतेः-। द्युत दीप्तौ । ‘ज्योतिरग्नौ दिवाकरे । पुमान्नपुंसकं दृष्टौ स्यान्नक्षत्रप्रकाशयोः’ इति मेदिनी ॥—वसौ-। रुच दीप्तावस्माद्वसुशब्दे उपपद इसिन्स्यात्संज्ञायाम् । वाहुलकात्केवलादपि ‘रोचिः शोचिरुमे क्लीबे’ इत्यमरः ॥—भुवः-। भवतेरिसिन् स्यात्स च कित् ॥—सहो-। षह मर्षणेऽस्मादिसिन् धश्चान्तादेशः ॥—पिबतेः-। पा पाने अस्मादिसिन्धातोश्च थुगागमः ॥—जनेः-। जनी प्रादुर्भावे ॥—मनेः-। मनु अवबोधनेऽस्मादुसिः स्याच्छन्दसि धकारश्चान्तादेशः । मधु पवित्रद्रव्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 273 (NSP p. 536, scan page-0546).
textual Our kaumudī cites the shortening rule as 'isman- {SK 2915}'. The 1915 print reads 'isman–2985' (NSP p. 536, scan page-0546), and isman-tran-kviṣu ca (A 6.4.97) is SK 2985. The English gives SK 2985. This is a cross-reference number in the mūla, so it goes to the Print Check.
commentary TB, printed at the tail of sk.90264.t1 ('—arci—'), gives the roots: arca pūjāyām, śuca śoke, hu dāne, sṛpḷ gatau, chada apavāraṇe taken in its causative (ṇic-final) form, and charda vamane. It says arciḥ here is s-final (arcis), citing the mantra 'tam arciṣā sphūrjayan', Māgha's 'nayanam iva sanidraṃ ghūrṇate daivam arciḥ', and Amara's 'jvālābhāsor napuṃsy arciḥ' (in the nānārtha section on s-final words: arcis is not masculine in the senses flame and light). Followed: root senses bracketed, and chādi taken as the causative.
commentary TB (sk.90265.t1) on 'idanto 'pi': the i-final arci comes from the causative of arc with the affix i of 'aca iḥ' (uṇādi 578). It cites Amara 'arcir hetiḥ śikhā striyām' (arci, heti and śikhā are feminine) and 'rociḥ śociḥ ubhe klībe' (rocis and śocis are both neuter). Recorded. The English does not supply the derivation of the i-stem.
commentary TB (sk.90265.t1): sarpiḥ means ghee (ghṛta). chadiḥ is 'that by which [something] is covered' (chādyate 'nayā). A liṅgānuśāsana sūtra makes chadis feminine only, so those who call chadis neuter because Amara pairs it with paṭala ('paṭalaṃ chadiḥ') are to be disregarded. Recorded.
commentary TB (sk.90265.t1) on 'chardyatīti' analyses chardyatīsāraśūlavān as 'one who has chardi, atīsāra and śūla'. Followed in the gloss.
translator Implicit steps (translator's): the final i of isi only keeps the s from being an it (halantyam, SK 1), so the affix is is. arc-is → arcis. śuc-is → guṇa of the light penultimate vowel (SK 2189) → śocis. hu-is → guṇa (SK 2168) → ho-is → av for o (SK 61) → havis. sṛp-is → guṇa (SK 2189) → sarpis. chādi-is → the ṇi is dropped (ṇer aniṭi, SK 2313) and the ā is shortened (SK 2985) → chadis. chard-is → chardis. Each stem ends in s, and the first-case singular ends in ḥ (SK 162): arciḥ, śociḥ and so on.

उ266 · Uṇ 9.2.109

बृंहेर्नलोपश्च ॥ उ२६६ ॥

bṛṃhernalopaśca

bṛṃher nalopaś ca — After bṛṃh, [the affix isi, carried forward (anuvṛtti) from uṇādi 265], and its n is dropped.

Rule. After bṛṃh, isi comes (the Tattvabodhinī), the n is dropped, and the penultimate takes guṇa (SK 2189).

Forms. barhiḥ (masculine) kuśa grass, fire.

Siddhānta-kaumudī

बर्हिर्ना कुशशुष्मणोः ।

[From bṛṃh, 'to grow' (vṛddhau):] barhiḥ — masculine (nā) in [the senses] kuśa grass and fire (śuṣman).

translator notes

textual The 1915 print numbers this uṇādi sūtra 274 (NSP p. 536, scan page-0546).
commentary TB, printed under sk.90265.t1 ('—bṛṃheḥ—', printed with v): 'bṛhi vṛddhau; asmād isiḥ' — the root is bṛh, 'to grow', and the affix isi comes after it. Followed: the anuvṛtti of isi is bracketed in sutra_en, and the root sense in the block.
commentary TB (sk.90265.t1) on 'kuśaśuṣmaṇoḥ': śuṣman means fire, because Amara, starting from 'agnir vaiśvānaro vahniḥ', lists 'barhiḥ śuṣmā' among the names of fire. Followed in the gloss '(śuṣman) fire'.
translator Implicit steps (translator's): bṛh is idit, so it appears with the n augment as bṛṃh. The sūtra drops that n: bṛh-is. Guṇa of the light penultimate ṛ (SK 2189) → barhis → first-case singular barhiḥ.

उ267 · Uṇ 9.2.110

द्युतेरिसिन्नादेश्च जः ॥ उ२६७ ॥

dyuterisinnādeśca jaḥ

dyuter isinn ādeś ca jaḥ — After dyut, the affix isin, and j in place of [the root's] initial.

Rule. After dyut comes isin, and j replaces the initial d. The light penultimate takes guṇa (SK 2189).

Forms. jyut-is → jyotiḥ.

Siddhānta-kaumudī

ज्योतिः ।

jyotiḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 275 (NSP p. 536, scan page-0546).
commentary TB, printed under sk.90265.t1 ('—dyuteḥ—'): the root is dyuta dīptau, 'to shine'. TB cites Medinī: 'jyotir agnau divākare pumān, napuṃsakaṃ dṛṣṭau syān nakṣatraprakāśayoḥ' — jyotis is masculine in the senses fire and sun, and neuter in the senses sight, star and light. Recorded. The kaumudī gives the form without a sense.
translator Implicit steps (translator's): the n of isin is an it (SK 1), and a nit affix makes the word acute on its first syllable (SK 3686). The initial d of dyut is replaced by j: jyut-is. Guṇa of the light penultimate u (SK 2189) → jyotis → first-case singular jyotiḥ.

उ268 · Uṇ 9.2.111

वसौ रुचेः संज्ञायाम् ॥ उ२६८ ॥

vasau ruceḥ saṃjñāyām

vasau ruceḥ saṃjñāyām — After ruc, when vasu is the upapada, [the affix isin, carried forward (anuvṛtti) from uṇādi 267], to form a name (saṃjñā).

Rule. After ruc, with vasu as upapada, isin comes (the Tattvabodhinī), as a name.

Forms. vasurociḥ a sacrifice.

Siddhānta-kaumudī

वसुरोचिर्यज्ञः ।

[From ruc, 'to shine' (dīptau):] vasurociḥ — a sacrifice (yajña).

translator notes

textual The 1915 print numbers this uṇādi sūtra 276 (NSP p. 536, scan page-0546).
commentary TB, printed under sk.90265.t1 ('—vasau—'): 'ruca dīptau; asmād vasuśabde upapade isin syāt saṃjñāyām' — after ruc, 'to shine', isin comes when the word vasu is the upapada, to form a name. Followed: the anuvṛtti of isin is bracketed in sutra_en, and the root sense in the block.
commentary TB (sk.90265.t1): by bāhulaka (the bahulam of SK 3169, uṇādayo bahulam), [isin comes] also after ruc alone, giving rociḥ, as in Amara's 'rociḥ śociḥ ubhe klībe' (rocis and śocis are both neuter). Recorded. The kaumudī does not give rociḥ.
translator Implicit steps (translator's): ruc-is → guṇa of the light penultimate u (SK 2189) → rocis. With the upapada: vasu-rocis → first-case singular vasurociḥ.

उ269 · Uṇ 9.2.112

भुवः कित् ॥ उ२६९ ॥

bhuvaḥ kit

bhuvaḥ kit — After bhū, [the affix isin, carried forward (anuvṛtti) from uṇādi 267], and it is kit.

Rule. After bhū, isin comes (the Tattvabodhinī), k-marked: no guṇa, and uv before the vowel (SK 271).

Forms. bhuv-is → bhuviḥ the ocean.

Siddhānta-kaumudī

भुविः समुद्रः ।

bhuviḥ — the ocean (samudra).

translator notes

textual The 1915 print numbers this uṇādi sūtra 277 (NSP p. 536, scan page-0546).
commentary TB, printed under sk.90265.t1 ('—bhuvaḥ—'): 'bhavater isin syāt sa ca kit' — isin comes after bhū, and it is kit. Followed in the bracketed anuvṛtti in sutra_en.
translator Implicit steps (translator's): because the affix is kit, guṇa is blocked (SK 2217). Before the vowel of the affix, the ū of bhū is replaced by uv (SK 271): bhū-is → bhuv-is → bhuvis → first-case singular bhuviḥ.

उ270 · Uṇ 9.2.113

सहो धश्च ॥ उ२७० ॥

saho dhaśca

saho dhaś ca — After sah, [the affix isin, carried forward (anuvṛtti) from uṇādi 267], and dh [in place of the root's final].

Rule. After sah, isin comes (the Tattvabodhinī), and dh replaces the final h.

Forms. sidhiḥ a draught ox.

Watch out. The sūtra yields only sadhiḥ, which is Wikisource's reading. No rule accounts for the i. This chapter keeps sidhiḥ, as our text and the 1915 print have it.

Siddhānta-kaumudī

सिधिरनड्वान् ।

[From sah, 'to endure' (marṣaṇe):] sidhiḥ — a draught ox (anaḍvān).

translator notes

textual The 1915 print numbers this uṇādi sūtra 278 (NSP p. 536, scan page-0546). The print also reads sidhiḥ.
textual Our kaumudī reads 'sidhir anaḍvān'. The 1915 print (NSP p. 536, scan page-0546) and the skk-tei text also read sidhiḥ, but the Wikisource text (uttara-3/0180, as reported in the p68 fidelity audit) reads 'sadhir anaḍvān'. The sūtra with TB ('dhaś cāntādeśaḥ') yields only sah → sadh + isin → sadhiḥ; no rule given by the kaumudī or TB accounts for the i. The English keeps sidhiḥ, as our text and the print have it, pending Ajai's decision. Mūla reading, so it goes to the Print Check (class V: print = ours).
commentary TB, printed under sk.90265.t1 ('—saho—'): 'ṣaha marṣaṇe; asmād isin dhaś cāntādeśaḥ' — isin comes after ṣah, 'to endure', and dh replaces the final. Followed: the anuvṛtti of isin and 'in place of the final' are bracketed in sutra_en, and the root sense in the block.
translator Implicit steps (translator's): the root is taught as ṣah, and its initial ṣ becomes s (SK 2264). The final h is replaced by dh: sadh-is. The kaumudī and TB do not account for the i in the first syllable of sidhis, and the translator supplies no step for it.

उ271 · Uṇ 9.2.114

पिबतेस्थुक् ॥ उ२७१ ॥

pibatesthuk

pibates thuk — After pā (the 'pibati' root, 'to drink'), [the affix isin, carried forward (anuvṛtti) from uṇādi 267], with the augment thuk.

Rule. After pā "to drink", isin comes (the Tattvabodhinī), and the root takes the augment thuk (th). Being k-marked, it stands at the end of the root (SK 36).

Forms. pā-th-is → pāthiḥ the eye, the ocean.

Siddhānta-kaumudī

पाथिश्चक्षुःसमुद्रयोः ।

[From pā, 'to drink' (pāne):] pāthiḥ — [in the senses] eye and ocean (cakṣuḥsamudrayoḥ).

translator notes

textual The 1915 print numbers this uṇādi sūtra 279 (NSP p. 536, scan page-0546).
commentary TB, printed under sk.90265.t1 ('—pibateḥ—'): 'pā pāne; asmād isin dhātoś ca thugāgamaḥ' — isin comes after pā, 'to drink', and the root takes the augment thuk. Followed: the anuvṛtti of isin is bracketed in sutra_en, and the augment is attached to the root.
translator Implicit steps (translator's): the k of thuk is an it and the u is for pronunciation, so th is added. Being kit, it is added at the end of the root (SK 36): pā-th-is → pāthis → first-case singular pāthiḥ.

उ272 · Uṇ 9.2.115

जनेरुसिः ॥ उ२७२ ॥

janerusiḥ

janer usiḥ — After jan, the affix usi.

Rule. After jan comes usi, that is, us.

Forms. januḥ birth.

Siddhānta-kaumudī

जनुर्जननम् ।

[From jan, 'to be born' (prādurbhāve):] januḥ — birth (janana).

translator notes

textual The 1915 print numbers this uṇādi sūtra 280 (NSP p. 536, scan page-0546).
commentary TB, printed under sk.90265.t1 ('—janeḥ—'): the root is janī prādurbhāve, 'to be born'. Followed (root sense bracketed).
translator Implicit steps (translator's): the final i of usi only keeps the s from being an it, as with isi (uṇādi 265), so the affix is us. jan-us → janus → first-case singular januḥ.

उ273 · Uṇ 9.2.116

मनेर्धश्छन्दसि ॥ उ२७३ ॥

manerdhaśchandasi

maner dhaś chandasi — After man, [the affix usi, carried forward (anuvṛtti) from uṇādi 272], and dh [in place of the root's final], in the Veda (chandas).

Rule. In the Veda, after man, usi comes (the Tattvabodhinī), and dh replaces the final n.

Forms. madhuḥ.

Siddhānta-kaumudī

मधुः ।

[From man, 'to understand' (avabodhane):] madhuḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 281 (NSP p. 536, scan page-0546).
commentary TB, printed under sk.90265.t1 ('—maneḥ—'): 'manu avabodhane; asmād usiḥ syāc chandasi dhakāraś cāntādeśaḥ; madhu pavitradravyam' — in the Veda, usi comes after manu, 'to understand', and dh replaces the final; madhu[s] is a purifying substance. Our OCR has 'uhyaḥ' for the affix; the scan (NSP p. 536, scan page-0546) is best read as usiḥ. Followed: the anuvṛtti of usi and 'in place of the final' are bracketed in sutra_en, and the root sense in the block. The sense 'purifying substance' is recorded, not added to the block.
translator Implicit steps (translator's): man-us → the final n is replaced by dh → madh-us → madhus → first-case singular madhuḥ.

उ274 · Uṇ 9.2.117

अर्तिपॄवपियजितनिधनितपिभ्यो नित् ॥ उ२७४ ॥

artipṝvapiyajitanidhanitapibhyo nit

arti-pṝ-vapi-yaji-tani-dhani-tapibhyo nit — After ṛ (arti), pṝ, vap, yaj, tan, dhan and tap, [the affix usi, carried forward (anuvṛtti) from uṇādi 272], and it is nit.

Rule. After ṛ, pṝ, vap, yaj, tan, dhan and tap, usi comes (the Tattvabodhinī), and it is n-marked (initial accent, SK 3686). ṛ and pṝ take guṇa.

Forms. aruḥ; paruḥ a joint; vapuḥ; yajuḥ; tanuḥ (dual tanuṣī, plural tanūṃṣi); dhanuḥ (not feminine; an s-stem or a u-stem); tapuḥ the sun, fire, an enemy.

Watch out. tanuṣī and tanūṃṣi are forms of an s-stem. In the half-verse on dhanuḥ the word may come from either stem.

Siddhānta-kaumudī

अरुः । परुर्ग्रन्थिः । वपुः । यजुः । तनुः । तनुषी । तनूंषि । धनुरस्त्रियाम् । धनुर्वंशविशुद्धोऽपि निर्गुणः किं करिष्यति । सान्तस्य उदन्तस्य वा रूपम् । तपुः सूर्याग्निशत्रुषु ।

[From ṛ, 'to go' (gatau):] aruḥ. [From pṝ, 'to protect, to fill' (pālanapūraṇayoḥ):] paruḥ — a joint (granthi). [From vap, 'to sow' (bījasantāne):] vapuḥ. [From yaj, 'to worship' (devapūjādau):] yajuḥ. [From tan, 'to extend' (vistāre):] tanuḥ; tanuṣī [dual]; tanūṃṣi [plural]. [From dhan, 'to yield grain' (dhānye):] dhanuḥ — not feminine (astriyām). dhanur vaṃśaviśuddho 'pi nirguṇaḥ kiṃ kariṣyati — 'Even a bow (dhanus) of pure bamboo (vaṃśa), if it has no string (nirguṇa), what will it do?' [Here dhanuḥ] is the form of either the s-final or the u-final [stem]. [From tap, 'to heat' (santāpe):] tapuḥ — [in the senses] sun, fire and enemy.

Tattvabodhinī

NSP p. 546–548

—अर्तिपृ-। ऋ गतौ, पॄ पालनपूरणयोः, डुवप् बीजसन्ताने, यज देवपूजादौ, तनु विस्तारे, धन धान्ये, तप सन्तापे, एभ्य उसिर्नित्स्यात् । ‘व्रणोऽस्त्रियामीर्ममरुः क्लीबे’ इत्यमरः । ‘ग्रन्थिर्ना पर्वपरुषी’ इति च । ‘वपुः क्लीबं तनौ शस्ताकृतावपि’ इति मेदिनी । शस्ताकृतिः प्रशस्ताकृतिरित्यर्थः । यजुरिति यजुर्वेदः । तनुः शरीरम् । तनुषीति । तनुषेऽनङ्गमिति सुबन्धुः । ‘स्यात्तनुस्तनुषा सार्धं धनुषा च धनुं विदुः’ इति द्विरूपेषु विश्वः । ‘अथास्त्रियाम् । धनुश्चापौ’ इत्यमरः । ‘धनुः प्रियाले ना न स्त्री राशिभेदे शरासने । धनुर्धरे त्रिषु’ इति सान्ते मेदिनी ॥

translator notes

textual The 1915 print numbers this uṇādi sūtra 282 (NSP p. 536, scan page-0546).
commentary TB (sk.90274.t1, '—artipṝ—'): the roots are ṛ gatau, pṝ pālanapūraṇayoḥ, ḍuvap bījasantāne, yaja devapūjādau, tanu vistāre, dhana dhānye and tapa santāpe, and 'ebhya usir nit syāt' — after these, usi comes and it is nit. Followed: the anuvṛtti of usi is bracketed in sutra_en, and the root senses in the block.
commentary TB (sk.90274.t1) gives lexicon support. Amara has 'vraṇo 'striyām īrmam aruḥ klībe': arus is a wound and is neuter. Amara also has 'granthir nā parvaparuṣī': granthi is masculine, and parvan and parus both mean a joint. Medinī has 'vapuḥ klībaṃ tanau śastākṛtāv api': vapus is neuter, meaning the body and also a fine form (śastākṛti = praśastākṛti). yajuḥ is the Yajurveda, and tanuḥ is the body. Recorded. The kaumudī glosses only paruḥ, and its gloss agrees with TB.
commentary TB (sk.90274.t1) on 'tanuṣīti' cites Subandhu's 'tanuṣe 'naṅgam' and Viśva's list of words with two forms, 'syāt tanus tanuṣā sārdhaṃ dhanuṣā ca dhanuṃ viduḥ': tanu exists alongside tanus, and dhanu alongside dhanus. This supports the kaumudī's 's-final or u-final', which the English follows. TB also cites Amara 'athāstriyām | dhanuś cāpau' (dhanus and cāpa are not feminine) and Medinī's s-final section: 'dhanuḥ priyāle nā, na strī rāśibhede śarāsane; dhanurdhare triṣu' (masculine for the priyāla tree; not feminine for the zodiac sign and the bow; in all three genders for an archer). Recorded.
textual TB filing (re-filed 2026-10-05): sk.90274.t1 now ends with the Medinī line on dhanus, 'dhanuḥ priyāle nā na strī rāśibhede śarāsane | dhanurdhare triṣu' iti sānte medinī (NSP p. 536, scan page-0546); its closing words 'iti sānte medinī' were re-filed here from the head of sk.90275.t1. The TB that used to follow in this block, on uṇādi 281 (from 'ḍudhāñ dhāraṇapoṣaṇayoḥ') to 294, was re-filed to sk.90275.t1, after the opening of TB on uṇādi 281 there. This is a commentary-layer problem only; the mūla is clean.
translator Implicit steps (translator's): nit: n is the it-letter (the t belongs to the word 'it'); it marks first-syllable acute (SK 3686). ṛ-us → guṇa (SK 2168) → arus. pṝ-us → guṇa → parus. vap-us → vapus, yaj-us → yajus, tan-us → tanus, dhan-us → dhanus, tap-us → tapus. tanuṣī and tanūṃṣi are the dual and plural of the neuter s-stem tanus. The s becomes ṣ after u (SK 212), and the plural takes num with lengthening (SK 314, SK 317). The translator supplies these to explain why the kaumudī quotes them, as evidence that the stem is s-final.
translator The half-verse 'dhanur vaṃśaviśuddho 'pi…' turns on two double meanings: vaṃśa is bamboo and lineage, and nirguṇa means stringless and without virtue. The English keeps the literal bow sense.

उ275 · Uṇ 9.2.118

एतेर्णिच्च ॥ उ२७५ ॥

eterṇicca

eter ṇic ca — After i (iṇ, 'to go'), [the affix usi, carried forward (anuvṛtti) from uṇādi 272], and it is ṇit.

Rule. After iṇ "to go", usi comes (the Tattvabodhinī), and it is ṇ-marked. So the vowel takes vṛddhi (SK 254), and ai becomes āy (SK 61).

Forms. āyuḥ; dual āyuṣī.

Siddhānta-kaumudī

आयुः । आयुषी ।

[From iṇ, 'to go' (gatau):] āyuḥ; āyuṣī [dual].

Tattvabodhinī

NSP p. 546–548

—एतेः—। इण् गतावित्यस्मादुसिः, णित्वाद् वृद्धौ कृतायामायादेशः ॥—चक्षेः—। चक्षिङ् व्यक्तायां वाचि अस्मादुसिः शिद्भवति । शित्त्वात्ख्याञादेशाभावः । चक्षते रूपमनुभवन्त्यनेनेति चक्षुः ॥—मुहेः—। मुह वैचित्ये । ‘मुहुः पुनः पुनः शश्वदभीक्ष्णमसकृत्समाः’ इत्यव्ययेष्वमरः । अस्मात्परं ‘बहुलमन्यत्रापि’ इति सूत्रं स्पष्टत्वात्त्यक्तम् ॥—कॄ गॄ—। कॄ विक्षेपे, गॄ निगरणे, शॄ हिंसायाम्, वृञ् वरणे, चते याचने । ‘नैर्ऋतः कर्वरः क्रव्यात्कर्वुरो यातुरक्षसोः’ इति शब्दार्णवः । ‘शर्वरी यामिनीस्त्रियोः’ इति मेदिनी । ‘वर्वरः पामरे केशविन्यासे नीवृदन्तरे । वर्वरः पञ्जिकायां तु वर्वरा शाकपुष्पयोः’ इति विश्वः । ‘वर्वरः पामरे केशचक्रले नीवृदन्तरे । फञ्जिकायां पुमान् शाकपुष्पमेदभिदोः स्त्रियाम्’ इति मेदिनी । ‘चत्वरं स्थण्डिले गणे’ इति च ॥—नौ सदेः—। षद्लृ विशरणादौ । निपूर्वादस्मात्ष्वरच् स्यात् । ‘सदिरप्रतेः’ इति षत्वम् । ‘निषद्वरः स्मरे पङ्के निशायां तु निषद्वरी’ इति मेदिनी ॥ इत्युणादिषु द्वितीयः पादः ॥ छित्वर-॥—अनयोरिति । छिदिर् द्वैधीकरणे, छद अपवारणे, ‘छित्वरश्छेदने द्रव्ये धूर्ते वैरिणि च त्रिषु’ इति मेदिनी । डुधाञ् धारणपोषणयोः, पा पाने, मा माने, एषां त्रयाणमीत्वमन्तस्य निपात्यत इत्येके । अन्ये तु पीव मीव तीव नीव स्थौल्ये । एभ्यः ष्वरचि ‘लोपो व्योः—’ इति लोपमाहुः । ‘पीवरः कच्छपे स्थूले’ इति मेदिनी ॥—मीवर इति । हिंसक इत्यर्थानुगुण्येन मीञ् हिंसायामित्यस्मात्ष्वरजिति केचिदाहुः । ‘तीवरो नाम्बुधौ व्याधे’ इति मेदिनी । ‘स्यात्तीवरो वाणिजके वास्तवेऽपि च दृश्यते’ इति मेदिनीविश्वप्रकाशौ ॥—गाहतेरिति । गाहू विलोडने । ‘कद्वरं कुत्सिते वाच्यलिङ्गं तक्रे नपुंसकम्’ इति मेदिनी । वाहुलकादुपपूर्वक हुदानादनयोरित्यस्मात्ष्वरच्युकारलोपः । ‘उपह्वरं समीपे स्यादेकान्तेऽपि नपुंसकम्’ इति मेदिनी । उपह्वरो रथ इति केचित् । ‘तदु प्रयक्षतं’ इति मन्त्रे तु उपह्वरे उपगन्तव्ये समीपदेशे ॥—इण्— इण् गतौ, षिञ् वन्धने, जि जये, दीङ् क्षये, उष दाहे, अव रक्षणे । ‘इनः पत्यौ नृपार्कयोः’ इति मेदिनी । ‘जिनोऽर्हति च बुद्धे च पुंसि स्यात्रिषु जित्वरे’ इति च । ‘दीना मूषिकयोषायां दुर्गते कातरेऽन्यवत्’ इति विश्वः । ‘उष्णो ग्रीष्मे पुमान् दक्षाशीतयोरन्यलिङ्गके’ इति मेदिनी । ‘ज्वरत्वर—’ इत्यूठि ऊनमसंपूर्णम् ॥—फेन— । स्फायी वृद्धौ अस्य फे इत्यादेशः । मीञ् हिंसायाम् । ‘डिण्डीरोऽब्धिकफः फेनः’ इत्यमरः । ‘मीनो राश्यन्तरे मत्स्ये’ इति विश्वः ॥—कृषेः— । कृष विलेखने अस्माद्वर्णे वाच्ये नक् स्यात् । ‘कृष्णः सत्यवतीपुत्रे केशवे वायसेऽर्जुने । कृष्णा स्याद्द्रौ-पदीनीलीकणाद्राक्षासु योषिति । मेचके वाच्यलिङ्गः स्यात्क्लीवे मरिचलोहयोः’ इति मेदिनी ॥—बन्धेः— । बन्ध बन्धने अस्मान्नक् । ‘भास्करोऽहस्करो ब्रध्नः प्रभाकरदिवाकरौ’ इत्यमरः । ‘बुध्नो ना मूलरुद्रयोः’ इति मेदिनी ॥—धापृ । डुधाञ् धारणादौ, पॄ पालनादौ, वस निवासे, अज गतौ, अत सातत्यगमने, एभ्यो नः स्यात् । नक् प्रत्यये सति तु वस्न इत्यत्र संप्रसारणं स्यात् । वेन इत्यत्र तु गुणो न स्यादिति भावः । ‘धाना भ्रष्टयवे प्रोक्ता धान्याकेऽभिनवोद्भिदि’ इति विश्वः । ‘पर्णं पत्रं किंशुके ना’ इति मेदिनी । ‘वस्नस्त्ववक्रये पुंसि चेतने स्यान्नपुंसकम्’ इति च । वेनः लुण्टाकः प्रजापतिश्च ॥—लक्षेः—। लक्ष दर्शनाङ्कनयोः ॥—लक्षणमित्यादि । लक्षणलक्ष्मणशब्दौ द्वावपि नामचिह्नयोः क्लीबौ । रामभ्रातरि तु पुंलिङ्गौ । हंसयोषायां लक्षणा । सारसस्य योषायां तु लक्ष्मणेति व्यवस्थेत्यर्थः । ‘लक्षणं नाम्नि चिह्ने च सौमित्रिरपि लक्षणः । लक्ष्मणं लाञ्छने नाम्नि रामभ्रातरि लक्ष्मणः’ इति विश्वः । ‘लक्षणो लक्ष्मणोऽपि च’ इति द्विरूपेषु च विश्वः । ‘लक्षणं नाम्नि चिह्ने च सारस्यां लक्षणा क्वचित् । लक्ष्मणा त्वौषधीमेदे सारस्यामपि योषिति । रामभ्रातरि पुंसि स्यात्सश्रीके चाभिधेयवत्’ इति मेदिनी । कोशे तु ‘सारस्यामपि लक्षणा’ इति निर्मकारः पाठः स्वीकृतः ॥—वनेः—। वन संभक्तावस्मान्नः उपधाया इत्वं च । वेन्नेति लघूपधगुणः ॥—सिवेः—। षिवु तन्तुसन्ताने ॥—वाहुलकादिति । एतच्च ‘छ्वोः शूड्—’इति सूत्रे वृत्तौ ‘येन विधिः—’ इति सूत्रे कैयटग्रन्थे च स्पष्टम् ॥—यणिति । लघूपधगुणे कृते त्वेकारस्यायादेशे ऊठोऽपि ‘सार्वधातुक—’ इत्यादिना गुणे कृते सयोन इति स्यादिति भावः । ‘स्योनः किरणसूर्ययोः’ इति मेदिनी ॥ —कॄवॄ—कॄ विक्षेपे, वृञ् वरणे, दीर्घपाठे तु वॄ वरणे, जॄष् वयोहानौ, दिवादिः । जॄ इति क्र्यादौ चुरादौ च । षिञ् वन्धने, द्रु गतौ, पन स्तुतौ, अन प्राणने, ञिष्वप् शये, एभ्यो नप्रत्ययो नित्स्यात् । ‘कर्णः पृथाज्येष्ठसुते सुवर्णालौ श्रुता-षपि’ इति विश्वमेदिन्यौ । वर्णो द्विजादिशुक्लादियशोगुणकथासु च । स्तुतौ ना न स्त्रियां भेदे रूपाक्षरविलेखने’ इति मेदिनी । विश्वमेदिनीस्थमाह—जर्णश्चन्द्र इति । ‘जर्णो जीर्णद्रुमेन्दुषु’ इति हेमचन्द्रः । ‘ध्वजिनी वाहिनी सेना’ इत्यमरः । ‘द्रोणोऽस्त्रियामाढके स्यादाढकादिचतुष्टये । पुमान्कृपीपतौ कृष्णकाके स्त्री नीवृदन्तरे । स्त्रियां काष्ठाम्बुवाहिन्यां गवादन्यामपीष्यते । अन्नं भक्ते च भुक्ते स्यात्’ इति मेदिनी। ‘स्वप्नः स्वापे प्रसुप्तस्य विज्ञाने दर्शने पुमान्’ इति मेदिनी॥—धेटः— धेट् पाने अस्मान्नः स्यादिच्चान्तादेशः । ‘धेना नद्यां नदे पुमान्’ इति मेदिनी । ‘धेनः समुद्रे नद्यां च धेना’ इति विश्वः । श्लोके धानेत्यादिषु वाङ्नामसु धेनेति वैदिकनिघण्टौ पठितम् । अत एव ‘धेना जिगाति दाशुषे’ ‘इन्द्र धेनाभिरिह माद-यस्व’ इत्यादिमन्त्रेषु धेना वागिति व्याख्यातं भाष्ये ॥—तृषि—। ञितृषा पिपासायाम्, शुष शोषणे, रस शब्दे । ‘तृष्णा लिप्सापिपासयोः’ इति विश्वः ॥—सुञः—। षुञ् अभिषवे अस्मान्नः स्याद्धातोर्दीर्घश्च । ‘सूनाधोजिह्विकापि च’ इति नान्तेऽमरः । ‘सूनं प्रसवपुष्पयोः । सूना पुत्र्यां वधस्थानगलकण्ठिकयोः स्त्रियाम्’ इति मेदिनी ॥—रमेः—। रमेर्ण्य-न्तान्नः स्यात्तकारश्चान्तादेशः । ‘रत्नं स्वजातिश्रेष्ठेऽपि मणावपि नपुंसकम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 283 (NSP p. 536, scan page-0546). The print reads 'eter ṇic ca'; our OCR of the page has 'pateḥ'.
commentary TB, sk.90275.t1 (scan page-0546; pratīka '—eteḥ—', OCR 'pateḥ'): 'iṇ gatāv ity asmād usiḥ, ṇitvād vṛddhau kṛtāyām āyādeśaḥ' — usi comes after iṇ, 'to go'; because it is ṇit, vṛddhi is made and then āy is substituted. Followed: the anuvṛtti of usi is bracketed in sutra_en, and the root sense in the block.
translator Implicit steps (translator's), with the rule numbers supplied for TB's steps: i-us → vṛddhi before a ṇit affix (SK 254) → ai-us → āy for ai (SK 61) → āyus → first-case singular āyuḥ. āyuṣī is the neuter dual, with ṣ after u (SK 212). Neither the kaumudī nor TB says whether the nit of uṇādi 274 also continues alongside ṇit, so the English does not supply it.

उ276 · Uṇ 9.2.119

चक्षेः शिच्च ॥ उ२७६ ॥

cakṣeḥ śicca

cakṣeḥ śic ca — After cakṣ, [the affix usi (anuvṛtti from uṇādi 272, janer usiḥ)], and it is śit.

Rule. After cakṣ, usi comes (the Tattvabodhinī), and it is ś-marked. A ś-marked affix counts as sārvadhātuka (SK 2166). SK 2436 replaces cakṣ by khyā only before an ārdhadhātuka affix, so here cakṣ stays.

Forms. cakṣuḥ.

Siddhānta-kaumudī

चक्षुः ।

cakṣuḥ [from cakṣ with usi; because the affix is śit, cakṣ is not replaced by khyā].

translator notes

textual The 1915 print numbers this uṇādi sūtra 284 (NSP p. 536, scan page-0546).
textual TB filing: sk.90276 has no tattvabodhini layer of its own; TB on this sūtra is in sk.90275.t1. That block (re-filed from the editorial notes of sk90261, where the OCR had placed it as a footnote, and completed on 2026-10-05 from sk.90274.t1) carries in print order TB on uṇādi 275–280, TB's second-pāda colophon and TB on uṇādi 281–294 (NSP pp. 536–538); TB on uṇādi 274 stays in sk.90274.t1. Its OCR slips here ('vyakāyāṃ', 'śiddhavati', 'syāvādeśa') were corrected from the scan.
commentary TB, printed as sk.90275.t1 (NSP p. 536; OCR 'vyakāyāṃ', 'syāvādeśa', corrected from scan page-0546): 'cakṣiṅ vyaktāyāṃ vāci; asmād usiḥ śid bhavati. śitvāt khyāñādeśābhāvaḥ. cakṣate rūpam anubhavanty aneneti cakṣuḥ'. The root is cakṣiṅ 'to speak distinctly'. After it the affix usi is śit, and because it is śit, the substitute khyāñ does not come in. cakṣus is 'that by which they perceive and experience form'. Followed: usi is carried in sutra_en, and the bracketed note on khyā is added in the block.
translator TB's point, spelled out: a śit affix is sārvadhātuka (tiṅśit sārvadhātukam, SK 2166), and cakṣiṅaḥ khyāñ (SK 2436) replaces cakṣ only before an ārdhadhātuka affix. So cakṣ + us → cakṣus. The two cross-references are the translator's. The kaumudī gives no meaning for cakṣus, and none is supplied in the block.

उ277 · Uṇ 9.2.120

मुहेः किच्च ॥ उ२७७ ॥

muheḥ kicca

muheḥ kic ca — After muh, and [the affix] is kit.

Rule. After muh, the affix (inferred: usi) is k-marked, so there is no guṇa.

Forms. muhuḥ, an indeclinable (not mohuḥ).

Siddhānta-kaumudī

मुहुरव्ययम् ।

[From muh, 'to be bewildered' (vaicittye):] muhuḥ, an indeclinable (avyaya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 285 (NSP p. 536, scan page-0546). The next unit, bahulam anyatrāpi (uṇādi 278), has no number in the print and is run into this gloss (see sk.90278); from there on the print's numbers run 7 ahead of ours instead of 8.
commentary TB, printed as sk.90275.t1 (NSP p. 536, scan page-0546; see sk.90276): 'muha vaicittye'. It then cites Amara's list of indeclinables, 'muhuḥ punaḥ punaḥ śaśvad abhīkṣṇam asakṛt samāḥ': muhuḥ, punaḥ punaḥ, śaśvat, abhīkṣṇam and asakṛt are synonyms ('again and again'). Recorded. TB names the root and its sense, which the English follows (bracketed in the block), but does not name the affix.
translator usi is carried here from janer usiḥ (uṇādi 272), as TB states it for uṇādi 274–276. TB does not restate it for this sūtra, so it is not bracketed in sutra_en; the identification is the translator's. Being kit, the affix blocks guṇa of the root vowel (kṅiti ca, SK 2217): muh + us → muhus, not *mohus. That step is also the translator's.

उ278 · Uṇ 9.2.121

बहुलमन्यत्रापि ॥ उ२७८ ॥

bahulamanyatrāpi

bahulam anyatrāpi — Variously (bahulam), elsewhere too.

Rule. Variously, elsewhere too. It is read here as letting the usi of uṇādi 276 apply after a prefix.

Forms. ācakṣuḥ; paricakṣuḥ.

Watch out. The 1915 print gives this sūtra no number. The Tattvabodhinī still calls it a sūtra, and passes over it "because it is clear".

Siddhānta-kaumudī

आचक्षुः । परिचक्षुः ।

ācakṣuḥ; paricakṣuḥ.

translator notes

textual The 1915 print gives this no number and sets 'bahulam anyatrāpi' in body type, running on from the gloss of print 285 (our uṇādi 277): '…muhur avyayam. bahulam anyatrāpi. ācakṣuḥ. paricakṣuḥ. 286. kṝgṝ…' (NSP p. 536, scan page-0546). Ours, like Wikisource, numbers it as its own sūtra (uṇādi 278); per Ajai the numbering is kept (collation batch05, class M). TB, however, calls it a sūtra (next note).
commentary TB, printed as sk.90275.t1 (NSP p. 536; OCR 'vahulam', 'spaṣṭalātyakam', corrected from scan page-0546; see sk.90276), at the end of its comment on muheḥ kic ca: 'asmāt paraṃ bahulam anyatrāpīti sūtraṃ spaṣṭatvāt tyaktam': the sūtra 'bahulam anyatrāpi' that follows this one has been passed over because it is clear. Recorded: TB treats it as a sūtra and says nothing about its scope.
translator Neither the kaumudī nor TB states what 'elsewhere' covers. ācakṣus and paricakṣus are cakṣus with the preverbs ā and pari. The sūtra therefore seems to let the usi of cakṣeḥ śic ca (uṇādi 276) apply variously in other environments as well, here after a preverb. This is the translator's inference, and sutra_en is left unexpanded.

उ279 · Uṇ 9.2.122

कॄगॄशॄवृञ्चतिभ्यः ष्वरच् ॥ उ२७९ ॥

kṝgṝśṝvṛñcatibhyaḥ ṣvarac

kṝgṝśṝvṛñcatibhyaḥ ṣvarac — After kṝ, gṝ, śṝ, vṛñ and cat, the affix ṣvarac.

Rule. After kṝ, gṝ, śṝ, vṛ and cat comes ṣvarac, with guṇa.

Forms. karvara a tiger, a rākṣasa; garvara proud; śarvarī the night; varvara a common, uncultured person; catvara.

Siddhānta-kaumudī

कर्वरो व्याघ्ररक्षसोः । गर्वरोऽहंकारी । शर्वरी रात्रिः । वर्वरः प्राकृतो जनः । चत्वरम् ।

[From kṝ, 'to scatter' (vikṣepe):] karvaraḥ, in [the senses of] a tiger and a rākṣasa. [From gṝ, 'to swallow' (nigaraṇe):] garvaraḥ, one full of pride (ahaṃkārin). [From śṝ, 'to injure' (hiṃsāyām):] śarvarī, the night. [From vṛñ, 'to choose' (varaṇe):] varvaraḥ, a common, uncultured person (prākṛto janaḥ). [From cat, 'to ask' (yācane):] catvaram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 286 (NSP p. 536, scan page-0546); the print's numbers now run 7 ahead of ours (see sk.90278).
commentary TB, printed as sk.90275.t1 (NSP p. 536; OCR 'kṛ', 'gṛ', 'śṛ', 'vṛṣ', corrected from scan page-0546; see sk.90276): the roots are kṝ vikṣepe 'to scatter', gṝ nigaraṇe 'to swallow', śṝ hiṃsāyām 'to injure', vṛñ varaṇe 'to choose' and cate yācane 'to ask'. Followed: the root forms and senses are bracketed in the block.
commentary TB, same place, cites the lexicons. Śabdārṇava: 'nairṛtaḥ karvaraḥ kravyāt karburo yāturakṣasoḥ', where karvara is one of the names for a rākṣasa. Medinī: śarvarī means night and a woman. Viśva: varvara means a low person (pāmara), a way of dressing the hair, a particular country, and, in the sense printed 'pajikā' (presumably phañjikā, a plant); varvarā means a vegetable and a flower. Medinī says much the same: varvara m. low person, curled hair, a country, and 'phajikā' (as printed); f. a kind of vegetable and of flower. Also 'catvaraṃ sthaṇḍile gaṇe': catvara means a levelled site and a group. Recorded; the English gives the kaumudī's senses only, and for catvaram the kaumudī gives none.
translator ṣvarac = the affix vara, with ṣ and c as it-letters. The c marks final-syllable acute (citaḥ, SK 3710). It is not kit, so the root vowel takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): kṝ → kar-vara, gṝ → gar-vara, śṝ → śar-vara, vṛ → var-vara, and cat + vara → catvara. Because of the ṣ, the feminine takes ṅīṣ (ṣidgaurādibhyaś ca, SK 498): śarvara → śarvarī. These steps are the translator's; the kaumudī gives only the forms.

उ280 · Uṇ 9.2.123

नौ सदेः ॥ उ२८० ॥

nau sadeḥ

nau sadeḥ — After sad when ni precedes, [the affix ṣvarac (anuvṛtti from uṇādi 279)].

Rule. After sad, with ni before it, ṣvarac comes (the Tattvabodhinī). The root's s becomes ṣ by SK 2271. sad has no vowel open to guṇa. The pāda ends here.

Forms. niṣadvara mud; niṣadvarī the night.

Watch out. Ours reads nipad-; on the scan ṣ and p look alike. This chapter reads niṣadvara, as the Tattvabodhinī's ṣ rule requires.

Siddhānta-kaumudī

निपद्वरस्तु जम्बालः । निपद्वरी रात्रिः ।

niṣadvaraḥ, however, is mud (jambāla); niṣadvarī, the night. [Thus ends the second pāda in the uṇādis.]

translator notes

textual The 1915 print numbers this uṇādi sūtra 287 (NSP p. 536, scan page-0546).
textual Ours reads 'nipadvaras tu … nipadvarī' (with p). On the scan (NSP p. 536, scan page-0546) ṣ and p cannot be told apart. Wikisource has niṣadvara/niṣadvarī, and TB on this sūtra gives ṣatva by sadir aprateḥ and cites Medinī's niṣadvara (next notes), so ṣ is all but certain. The English reads niṣadvara. Collation batch05, class C; mūla, for the Print Check.
textual The pāda colophon 'iti uṇādiṣu dvitīyaḥ pādaḥ' is printed in kaumudī type at the end of this gloss (NSP p. 536, scan page-0546 read) but is missing from our kaumudī; it is supplied in brackets (collation batch05, class M; Wikisource has it). TB closes its own second pāda with the same words at the same point; that TB passage is printed as sk.90275.t1 (see sk.90276).
commentary TB, printed as sk.90275.t1 (NSP p. 536; OCR 'ṣaṭ viśaraṇādau', 'palam', corrected from scan page-0546): 'ṣadḷ viśaraṇādau. nipūrvād asmāt ṣvarac syāt. sadir aprateḥ iti ṣatvam'. After sad 'to sink, decay' (ṣadḷ viśaraṇādau) with ni before it, ṣvarac comes in, and its s becomes ṣ by sadir aprateḥ (SK 2271). Followed: ṣvarac is bracketed as anuvṛtti in sutra_en, and the forms are read with ṣ.
commentary TB, same place, cites Medinī: 'niṣadvaraḥ smare paṅke niśāyāṃ tu niṣadvarī': niṣadvara means Smara (Kāma) and mud, and niṣadvarī means night. Recorded. The English gives only the kaumudī's senses (mud, the night).
translator ni + sad + vara → niṣadvara. sad takes no guṇa because it has no ik vowel. The feminine niṣadvarī has ṅīṣ because ṣvarac is ṣit (ṣidgaurādibhyaś ca, SK 498). That reason is the translator's.

उ281 · Uṇ 9.3.1

छित्वरछत्वरधीवरपीवरमीवरचीवरतीवरनीवरगह्वरकट्वरसंयद्वराः ॥ उ२८१ ॥

chitvarachatvaradhīvarapīvaramīvaracīvaratīvaranīvaragahvarakaṭvarasaṃyadvarāḥ

chitvarachatvaradhīvarapīvaramīvaracīvaratīvaranīvaragahvarakaṭvarasaṃyadvarāḥ — chitvara, chatvara, dhīvara, pīvara, mīvara, cīvara, tīvara, nīvara, gahvara, kaṭvara and saṃyadvara [are given by nipātana, ending in ṣvarac (anuvṛtti from uṇādi 279)].

Rule. Eleven words ending in ṣvarac are given by nipātana. The kaumudī states the special steps: t for the final d of chid and chad, no guṇa for chid, a long vowel for ci, a short vowel for gāh, and d for the final of yam.

Forms. chitvara "a rogue", chatvara "a house, a bower", dhīvara "a fisherman", pīvara "fat", mīvara "harmful", ci → cīvara "a mendicant's robe", tīvara "a particular caste", nīvara "a wandering ascetic", gāh → gahvara, kaṭvara "a fan" (from kaṭe), saṃyadvara "a king". Some read saṃpadvara, from pad.

Watch out. Our text reads "pvarac"; ṣ and p cannot be told apart in the print, and the affix is read here as ṣvarac. Taking yamer dakāraḥ as d for the final m is an interpretation, not stated in the text.

Siddhānta-kaumudī

एकादश प्वरच्प्रत्ययान्ता निपात्यन्ते । छिदिर् छद् अनयोस्तकारोऽन्तादेशः छिदेर्गुणाभावश्च । छित्वरो धूर्तः । छत्वरो गृहकुञ्जयोः । धीवरः कैवर्तः । पीवरः स्थूलः । मीवरो हिंसकाः । चिनोतेर्दीर्घश्च । चीवरं भिक्षुकप्रावरणं । तीवरो जातिविशेषः । नीवरः परिव्राट् । गाहतेर्ह्रस्वत्वम् । गह्वरम् । कटे वर्षादौ । कट्वरं व्यजनम् । यमेर्दकारः । संयद्वरो नृपः । पदेः संपद्वरः इत्येके ।

[The third pāda.] These eleven are given by nipātana as ending in the affix ṣvarac. chidir and chad: for these two, t is substituted for the final [d], and for chid there is also no guṇa. chitvaraḥ, a rogue (dhūrta). chatvaraḥ, in [the senses of] a house and a bower (kuñja). dhīvaraḥ, a fisherman (kaivarta). pīvaraḥ, fat (sthūla). mīvaraḥ, harmful (hiṃsaka). For ci there is also lengthening: cīvaram, a mendicant's outer garment (bhikṣuka-prāvaraṇa). tīvaraḥ, a particular caste (jātiviśeṣa). nīvaraḥ, a wandering ascetic (parivrāj). For gāh there is shortening: gahvaram. kaṭe, [in the senses of] rain etc.: kaṭvaram, a fan (vyajana). For yam, d [is substituted for the final]: saṃyadvaraḥ, a king. Some read it from pad: saṃpadvaraḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 288 (NSP p. 536, scan page-0546). The sūtra begins at the foot of p. 536, and the sūtra's end and the gloss are on p. 537 (scan page-0547).
textual The heading 'tṛtīyaḥ pādaḥ' is printed in heading type above this sūtra in the right column of NSP p. 536 (scan page-0546 read). It is missing from our kaumudī and is supplied in brackets (collation batch05, class M; Wikisource has 'atha uṇādiṣu tṛtīyapādaḥ').
textual Ours reads 'pvarac-' for ṣvarac. On the print (NSP p. 537, scan page-0547) ṣ and p cannot be told apart, but the affix is ṣvarac in uṇādi 279 and in Wikisource. The English reads ṣvarac (collation batch05, class C).
textual Ours reads 'mīvaro hiṃsakāḥ' (with a plural ending) where the print has 'hiṃsakaḥ' (NSP p. 537, scan page-0547). The English follows the print (collation batch05, class A; mūla, for the Print Check).
textual TB on this sūtra is printed under sk.90275.t1. It opens on NSP p. 536 (scan page-0546) with 'chitvara — anayor iti: chidir dvaidhīkaraṇe, chada apavāraṇe' and the Medinī line 'chitvaraś chedane dravye dhūrte vairiṇi ca triṣu', and continues on p. 537 with 'ḍudhāñ dhāraṇapoṣaṇayoḥ …'; the p. 537 part, split off by a column swap into sk.90274.t1, was re-filed after the opening on 2026-10-05, so the two halves now read continuously.
commentary TB, printed under sk.90275.t1, NSP pp. 536–537 (the p. 537 part re-filed there from sk.90274.t1 on 2026-10-05). It glosses 'anayoḥ' with the roots chidir dvaidhīkaraṇe 'to split' and chada apavāraṇe 'to cover', which the English follows. It cites Medinī: chitvara, in the three genders, means a cutting implement, a rogue and an enemy. This is recorded.
commentary TB, printed under sk.90275.t1, on dhīvara, pīvara and mīvara. Some say these come from ḍudhāñ dhāraṇapoṣaṇayoḥ, pā pāne and mā māne, with ī for the final of the three by nipātana. Others take them from the roots pīva, mīva, tīva and nīva 'to be fat' (sthaulye) with ṣvarac, the v being dropped by lopo vyor vali (SK 873). Medinī: pīvara means a tortoise and fat. On 'mīvara iti': some derive it from mīñ hiṃsāyām with ṣvarac, to suit the meaning 'harmful'. Recorded both ways; the kaumudī gives no derivation for these words, and none is added.
commentary TB, printed under sk.90275.t1, further. Medinī: tīvara is masculine in the sense 'ocean' and means a hunter ('tīvaro nāmbudhau vyādhe' = nā ambudhau; OCR 'nāmnudhau', scan page-0547 'nāmbudhau'). Medinī and Viśvaprakāśa: tīvara is also seen for a merchant (vāṇijaka) and in the sense vāstava. On 'gāhater iti': the root is gāhū viloḍane 'to plunge into'. TB then cites Medinī 'kadvaraṃ kutsite vācyaliṅgaṃ takre napuṃsakam' (scan page-0547): kadvara, adjectival (taking the gender of what it qualifies) in the sense 'contemptible', and neuter in the sense 'buttermilk'. By the bahulam [of SK 3169] upahvara comes from hu dānādanayoḥ with upa, taking ṣvarac and losing the u. Medinī: upahvara, neuter, means nearness and a secluded place; some say upahvara is a chariot. In the mantra 'tad u prayakṣatam', upahvare means 'in a near place to be approached'. Recorded; none of this changes the English.
translator 'kaṭe varṣādau' cites the root as the dhātupāṭha gives it (kaṭe varṣāvaraṇayoḥ, 'to rain, to cover'), with its sense abbreviated. The kaumudī states no special operation for kaṭvara, dhīvara, pīvara, mīvara, tīvara or nīvara. 'yamer dakāraḥ' is taken, as with chid/chad above, as d substituted for the final m: saṃ + yam → saṃyad-vara. That construal is the translator's.
translator TB gives no pratīka for the Medinī line on kadvara. It is apparently TB's lexical support for the sūtra's kaṭvara (Medinī spells the word kadvara), but its senses ('contemptible', 'buttermilk') differ from the kaumudī's 'fan (vyajana)'. The identification is the translator's; the English keeps the kaumudī's sense.

उ282 · Uṇ 9.3.2

इण्सिञ्जिदीङुष्यविभ्यो नक् ॥ उ२८२ ॥

iṇsiñjidīṅuṣyavibhyo nak

iṇsiñjidīṅuṣyavibhyo nak — After iṇ, ṣiñ, ji, dīṅ, uṣ and av, the affix nak.

Rule. After iṇ, ṣiñ, ji, dīṅ, uṣ and av, the affix nak. Being kit, it blocks guṇa (SK 2217). For av, ū (ūṭh) replaces the v together with the penultimate a (the Tattvabodhinī, citing SK 2654).

Forms. i + na → ina "the sun, a king, a lord"; si + na → sina "one-eyed"; jina "an Arhat"; dīna; uṣ + na → uṣṇa (ṇ by SK 113); av + na → ūna ("incomplete", the Tattvabodhinī).

Siddhānta-kaumudī

इनः सूर्ये नृपे पत्यौ । सिनः काणः । जिनोऽर्हन् । दीनः । उष्णः । ऊनः ।

[From iṇ, 'to go' (gatau):] inaḥ, in [the senses of] the sun, a king and a lord (pati). [From ṣiñ, 'to bind' (bandhane):] sinaḥ, one-eyed (kāṇa). [From ji, 'to conquer' (jaye):] jinaḥ, an Arhat. [From dīṅ, 'to waste away' (kṣaye):] dīnaḥ. [From uṣ, 'to burn' (dāhe):] uṣṇaḥ. [From av, 'to protect' (rakṣaṇe):] ūnaḥ [the v of av and its upadhā being together replaced by ū].

translator notes

textual The 1915 print numbers this uṇādi sūtra 289 (NSP p. 537, scan page-0547).
commentary TB, printed under sk.90275.t1, gives the roots: iṇ gatau 'to go', ṣiñ bandhane 'to bind', ji jaye 'to conquer', dīṅ kṣaye 'to waste away', uṣa dāhe 'to burn' and ava rakṣaṇe 'to protect'. Followed: the root forms and senses are bracketed in the block. TB also says 'jvaratvara— ity ūṭhi ūnam asaṃpūrṇam': ūna 'incomplete' arises when ūṭh comes in by jvaratvarasrivyavimavām upadhāyāś ca (SK 2654). Followed: that is the source of the bracket at ūnaḥ.
commentary TB, same place, cites the lexicons. Medinī: 'inaḥ patyau nṛpārkayoḥ', ina means a lord, a king and the sun. Medinī: jina, masculine, means an Arhat and a Buddha, and in the three genders a conqueror. Viśva: dīnā, feminine, means a female mouse, and as an adjective dīna means distressed and timid. Medinī: uṣṇa, masculine, means the hot season, and as an adjective, clever and not cold. Recorded; the English keeps the kaumudī's senses and adds none for dīna and uṣṇa.
translator Because nak is kit, guṇa is blocked (kṅiti ca, SK 2217): i + na → ina, si → sina, ji → jina, dī → dīna, uṣ → uṣ-na → uṣṇa (n → ṇ after ṣ by ṣṭunā ṣṭuḥ, SK 113). For av + na, ūṭh (ū) replaces the v together with the upadhā a, giving ūna. The ṣṭutva step and the guṇa remark are the translator's.

उ283 · Uṇ 9.3.3

फेनमीनौ ॥ उ२८३ ॥

phenamīnau

phenamīnau — phena and mīna [are given by nipātana].

Rule. phena and mīna are given by nipātana. From sphāy comes phena; the Tattvabodhinī says phe replaces the root. mīna is from mī "to injure", with no guṇa.

Forms. phena, mīna.

Watch out. Neither the kaumudī nor the Tattvabodhinī names the affix. It is taken here to be nak carried on from uṇādi 282; this is inferred.

Siddhānta-kaumudī

एतौ निपात्येते । स्फायतेः फेनः । मीनः ।

These two are given by nipātana. From sphāy: phenaḥ. [From mī, 'to injure' (hiṃsāyām):] mīnaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 290 (NSP p. 537, scan page-0547).
commentary TB, printed under sk.90275.t1: 'sphāyī vṛddhau, asya phe ity ādeśaḥ. mīñ hiṃsāyām'. The root of phena is sphāyī 'to grow', and phe is substituted for it. The root of mīna is mīñ 'to injure'. Followed: the root of mīna and its sense are bracketed in the block. TB also cites Amara, 'ḍiṇḍīro 'bdhikaphaḥ phenaḥ' (ḍiṇḍīra, abdhikapha and phena are synonyms for foam; the OCR reads 'vidhakaphaḥ'), and Viśva, 'mīno rāśyantare matsye' (mīna means a sign of the zodiac and a fish). These are recorded.
translator Neither the kaumudī nor TB names the affix. The forms (phe-na; mī-na without guṇa) fit nak, carried from uṇādi 282, which TB names again for the next sūtra (uṇādi 284). The affix is therefore not bracketed in sutra_en.

उ284 · Uṇ 9.3.4

कृषेर्वर्णे ॥ उ२८४ ॥

kṛṣervarṇe

kṛṣer varṇe — After kṛṣ, when a colour (varṇa) is to be denoted, [the affix nak (anuvṛtti from uṇādi 282)].

Rule. After kṛṣ "to plough", nak comes, but only when a colour is meant.

Forms. kṛṣ + na → kṛṣṇa (no guṇa; ṇ by SK 113).

Siddhānta-kaumudī

कृष्णः ।

[From kṛṣ, 'to plough' (vilekhane):] kṛṣṇaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 291 (NSP p. 537, scan page-0547).
commentary TB, printed under sk.90275.t1: 'kṛṣa vilekhane; asmād varṇe vācye nak syāt'. From kṛṣa 'to plough', nak comes in when a colour is to be denoted. Followed: nak is bracketed as anuvṛtti in sutra_en, and the root sense in the block.
commentary TB, same place, cites Medinī. kṛṣṇa, masculine, means Vyāsa (the son of Satyavatī), Keśava, a crow and Arjuna. kṛṣṇā, feminine, means Draupadī, the indigo plant (nīlī), long pepper (kaṇā), the grape (drākṣā) and a woman. As an adjective it means dark (mecaka), and as a neuter, black pepper and iron. Recorded; the kaumudī gives the form only.
translator kṛṣ + na: being kit, nak blocks guṇa (kṅiti ca, SK 2217), and the n becomes ṇ after ṣ (ṣṭunā ṣṭuḥ, SK 113), giving kṛṣṇa. Both steps are the translator's.

उ285 · Uṇ 9.3.5

बन्धेर्ब्रधिबुधी च ॥ उ२८५ ॥

bandherbradhibudhī ca

bandher bradhibudhī ca — After bandh, [the affix nak (anuvṛtti from uṇādi 282)], and bradh and budh [are substituted for the root].

Rule. After bandh "to bind", nak comes, and bradh and budh replace the root. The final i of bradhi and budhi in the sūtra is taken as a vowel for pronunciation only.

Forms. bradh + na → bradhna (the Tattvabodhinī: a name of the sun); budh + na → budhna (the Tattvabodhinī: a base, and Rudra).

Siddhānta-kaumudī

ब्रध्नः । बुध्नः ।

[From bandh, 'to bind' (bandhane):] bradhnaḥ; budhnaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 292 (NSP p. 537, scan page-0547).
commentary TB, printed under sk.90275.t1: 'bandha bandhane; asmān nak'. From bandha 'to bind' comes nak. Followed: nak is bracketed as anuvṛtti in sutra_en, and the root sense in the block. TB cites Amara, 'bhāskaro 'haskaro bradhnaḥ prabhākaradivākarau', where bradhna is a name of the sun, and Medinī, 'budhno nā mūlarudrayoḥ', where budhna, masculine, means a base or root and Rudra. These are recorded; the kaumudī gives the forms only.
translator The final i of bradhi and budhi in the sūtra is taken as a vowel added only for pronunciation, so the substitutes are bradh and budh: bradh + na → bradhna, budh + na → budhna. That reading is the translator's.

उ286 · Uṇ 9.3.6

धापॄवस्यज्यतिभ्यो नः ॥ उ२८६ ॥

dhāpṝvasyajyatibhyo naḥ

dhāpṝvasyajyatibhyo naḥ — After dhā, pṝ, vas, aj and at, the affix na.

Rule. After dhā, pṝ, vas, aj and at, the affix na, with guṇa. vī replaces aj (SK 2292). By bāhulaka, the "bahulam" of SK 3169 (uṇādayo bahulam), na also comes after śru.

Forms. dhānā "parched barley" (feminine plural); parṇa neuter "a leaf", masculine "the kiṃśuka tree"; vasna "price, wages"; vī + na → vena; atna "the sun"; śru + na → śroṇa "lame" (ṇ by SK 235 with SK 197).

Watch out. vas keeps its form: its saṃprasāraṇa (SK 2409) needs a kit affix.

Siddhānta-kaumudī

धाना भ्रष्टयवे स्त्रियः । पर्णं पत्रम् । पर्णः किंशुकः । वस्नो मूल्ये वेतने च । अजेर्वी । वेनः । अत्न आदित्यः । बाहुलकात् । शृणोतेः श्रोणः पङ्गुः ।

dhānā, parched barley, [used in the] feminine [plural] (striyaḥ). parṇam, a leaf; parṇaḥ, the kiṃśuka tree. vasnaḥ, in [the senses of] price and wages. For aj, vī [is substituted]: venaḥ. atnaḥ, the sun. By the bahulam [of SK 3169, uṇādayo bahulam, the affix also comes after other roots]: from śru, śroṇaḥ, lame (paṅgu).

translator notes

textual The 1915 print numbers this uṇādi sūtra 293 (NSP p. 537, scan page-0547).
commentary TB, printed under sk.90275.t1, gives the roots: ḍudhāñ dhāraṇādau 'to hold' etc., pṝ pālanādau 'to protect' etc., vasa nivāse 'to dwell', aja gatau 'to go' and ata sātatyagamane 'to go constantly'. Followed for the root forms. It then explains why the affix is na: 'nakpratyaye sati tu vasna ity atra saṃprasāraṇaṃ syāt, vena ity atra tu guṇo na syāt'. With a kit affix nak, vas in vasna would undergo saṃprasāraṇa, and vena would get no guṇa. Followed: the English keeps the non-kit na, and the translator note relies on this.
commentary TB, same place, cites the lexicons. Viśva: dhānā means parched barley, coriander and a fresh sprout. Medinī: parṇa means a leaf, and as a masculine, the kiṃśuka. Medinī again: vasna, masculine, means hire or price (avakraya), and as a neuter, 'cetana' as printed (scan page-0547 reads cetane); this is evidently a misprint for vetana, 'wages', the sense the kaumudī itself gives (vasno mūlye vetane ca) — the emendation is the translator's (the print's c/v confusion). TB also gives 'venaḥ luṇṭākaḥ prajāpatiś ca': vena means a robber and Prajāpati. All of this is recorded; the English keeps the kaumudī's senses, and the kaumudī gives none for venaḥ.
translator Because na is not kit, the root vowel takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168). This gives pṝ → par-na → parṇa, with n → ṇ by raṣābhyāṃ no ṇaḥ samānapade (SK 235); aj → vī (ajer vy aghañapoḥ, SK 2292) → ve-na; and śru → śro-na → śroṇa (n → ṇ across the o, SK 235 with aṭkupvāṅnumvyavāye 'pi, SK 197). vas keeps its form because vacisvapiyajādīnāṃ kiti (SK 2409) needs a kit affix. dhā + na → dhāna, with ṭāp in the feminine. 'striyaḥ' is plural, read as 'used as a feminine plural'. All of these cross-references and steps are the translator's.

उ287 · Uṇ 9.3.7

लक्षेरट् च ॥ उ२८७ ॥

lakṣeraṭ ca

lakṣer aṭ ca — After lakṣi, [na — carried forward (anuvṛtti) from dhāpṝvasyajyatibhyo naḥ, uṇādi 286, as the kaumudī states], and [that na takes] the augment aṭ.

Rule. After lakṣi, a curādi root (of the verb class headed by cur, whose roots are taken with ṇic), na comes with the augment aṭ. An augment marked with ṭ (ṭit) stands at the head of what it is added to (SK 36). ṇic is lost (SK 2313). By the ca, some add muṭ as well.

Forms. lakṣ-i + a-na → lakṣaṇa; with muṭ, lakṣmaṇa (ṇ by SK 235, SK 197). Neuter: "a name, a mark"; masculine: Rāma's brother. lakṣaṇā is the female haṃsa, lakṣmaṇā the female sārasa (ṭāp, SK 454).

Siddhānta-kaumudī

लक्षेश्चुरादिण्यन्तान्नः स्यात्तस्याडागमश्च । चान्मुडित्येके । लक्षणं लक्ष्मणं नाम्नि चिन्हे च । लक्षणो लक्ष्मणश्च रामभ्राता । लक्षणा हंसयोषायां सारसस्य च लक्ष्मणा ।

After lakṣ, a curādi root ending in ṇic, na comes [carried forward (anuvṛtti) from uṇādi 286], and it takes the augment aṭ. By the ca [of the sūtra], muṭ [comes as well], some say. lakṣaṇam and lakṣmaṇam [in the neuter mean] a name and a mark. lakṣaṇa and lakṣmaṇa [in the masculine are] Rāma's brother. lakṣaṇā [is used] for the female haṃsa, and lakṣmaṇā for the female of the sārasa.

translator notes

textual The 1915 print numbers this uṇādi sūtra 294 (NSP p. 537, scan page-0547).
textual Ours reads 'cinhe'; the print reads 'cihne', with the hn ligature clear at zoom (NSP p. 537, scan page-0547; collation batch05, class A). TB's kośa quotations also have cihne. Rendered as cihna, a mark.
commentary TB, printed under sk.90275.t1 (pratīka 'lakṣeḥ' on the scan, OCR 'lakṣmeḥ'; NSP p. 537, scan page-0547): the root is lakṣa darśanāṅkanayoḥ, to see and to mark. Followed in the root.
commentary TB, printed under sk.90275.t1 ('lakṣaṇam ity ādi'): lakṣaṇa and lakṣmaṇa are both neuter (klībau, OCR 'kṣīryau', scan page-0547) in the senses name and mark, and masculine for Rāma's brother; lakṣaṇā is for the female haṃsa and lakṣmaṇā for the female sārasa. 'Such is the distribution (vyavasthā)'. TB supports this with lines from the Viśva and the Medinī. Followed in the bracketed genders.
commentary TB, printed under sk.90275.t1: the Medinī gives lakṣmaṇā for a particular herb and for the female sārasa, but the kośa (the reading TB cites) accepts 'sārasyām api lakṣaṇā', without the m. Recorded; the English keeps the kaumudī's lakṣmaṇā for the sārasa.
translator Derivation steps the kaumudī leaves implicit; they are the translator's. aṭ is ṭ-marked and so stands at the beginning of na (ādyantau ṭakitau, SK 36): lakṣ-i + a-na. ṇic is deleted before an ārdhadhātuka affix without iṭ (ṇer aniṭi, SK 2313); aṭ is not iṭ. n becomes ṇ after ṣ with a intervening (raṣābhyāṃ no ṇaḥ samānapade, SK 235; aṭkupvāṅnumvyavāye 'pi, SK 197) → lakṣaṇa. On the 'some' view, muṭ also stands at the beginning, giving m before the a: lakṣ-m-a-na → lakṣmaṇa, the ṇ again by SK 235 and SK 197. The kaumudī does not say how muṭ and aṭ are ordered; the form shows m before a. The feminines take ṭāp (ajādyataṣ ṭāp, SK 454).
translator The two meaning statements ('lakṣaṇaṃ lakṣmaṇaṃ nāmni cihne ca' and 'lakṣaṇā haṃsayoṣāyāṃ sārasasya ca lakṣmaṇā') read as verse lines, but the kaumudī does not attribute them. They are not set as quotations.

उ288 · Uṇ 9.3.8

वनेरिच्चोपधायाः ॥ उ२८८ ॥

vanericcopadhāyāḥ

vaner ic copadhāyāḥ — After vani, [na — carried forward (anuvṛtti) from uṇādi 286, per TB], and i in place of the penultimate.

Rule. After van, na comes, and i replaces the penultimate vowel (upadhā). That new i then takes guṇa of a light penultimate (SK 2189). The feminine takes ṭāp (SK 454).

Forms. van → vin + na → venna → vennā "a river".

Siddhānta-kaumudī

वेन्ना नदी ।

vennā, a river.

translator notes

textual The 1915 print numbers this uṇādi sūtra 295 (NSP p. 537, scan page-0547).
commentary TB, printed under sk.90275.t1 (pratīka 'vaneḥ' on the scan, OCR 'vaceḥ'; NSP p. 537, scan page-0547): the root is vana saṃbhaktau, 'from this, na, and i in place of the penultimate'; in vennā there is guṇa of the light penultimate (laghūpadhaguṇa). Followed in sutra_en and in the derivation note.
translator Derivation, on TB's statement: van + na with i for the penultimate a → vinna; guṇa of the light penultimate i before the ārdhadhātuka affix (pugantalaghūpadhasya ca, SK 2189) → venna; ṭāp for the feminine (SK 454) → vennā. The rule numbers are the translator's.

उ289 · Uṇ 9.3.9

सिवेष्ठेर्यू च ॥ उ२८९ ॥

siveṣṭheryū ca

siveṣṭheryū ca — After sivi, [na — carried forward (anuvṛtti) from uṇādi 286; the kaumudī's 'kevalo naḥ' presupposes it], and yū in place of its ṭi.

Rule. After siv "to sew", na comes, and yū replaces the ṭi (the last vowel with what follows it, iv; SK 79). Because yū is taught long, guṇa does not apply. By bāhulaka, na also comes alone: ūṭh replaces the v (SK 2561), yaṇ comes first because it is antaraṅga, and then guṇa. An antaraṅga ("internal") operation is one whose conditions lie closer together inside the word, and it applies first. The Tattvabodhinī notes that guṇa first would give sayona.

Forms. s-yū-na → syūna "the sun"; by bāhulaka, si-ū-na → syūna → syona.

Watch out. Our text has ṣṭh, and the print's conjunct is unclear. The sūtra is read here as siveḥ ṭeḥ, "of siv, in place of the ṭi", the only reading that makes sense.

Siddhānta-kaumudī

दीर्घोच्चारणसामर्थ्यान्न गुणः । स्यून आदित्यः । बाहुलकात् केवलो नः । ऊठ् । अन्तरङ्गत्वाद्यण् । गुणः । स्योनः ।

By force of [yū's] being pronounced long (dīrghoccāraṇasāmarthya), there is no guṇa: syūnaḥ, the sun (āditya). By the bahulam of SK 3169 (uṇādayo bahulam), na alone [comes, without yū]: ūṭh [in place of v]; yaṇ, because it is antaraṅga; guṇa: syonaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 296 (NSP p. 537, scan page-0547).
textual Ours reads 'siveṣṭheryū ca' (ṣṭh). The print's conjunct cannot be told as ṣṭ or ṣṭh at zoom (NSP p. 537, scan page-0547; collation batch05, class C). The sūtra makes sense only as siveḥ ṭeḥ, 'of siv, [in place of] the ṭi', the visarga before ṭ appearing as ṣ; 'ṭheḥ' gives no sense. The English reads ṭeḥ. Mūla point for the Print Check.
commentary TB, printed under sk.90275.t1 (NSP p. 537, scan page-0547): the root is ṣivu tantusantāne, to sew. Followed in the root.
commentary TB, printed under sk.90275.t1, on 'bāhulakāt': this [form] is made clear in the vṛtti on the sūtra cchvoḥ śūṭh- (SK 2561) and in Kaiyaṭa's text on the sūtra yena vidhiḥ- (SK 26). The OCR's 'dhruoḥ śūṅ' is 'chvoḥ śūḍ-' on the scan. Recorded.
commentary TB, printed under sk.90275.t1, on 'yaṇ': the point is that if guṇa of the light penultimate were done [first], e would be replaced by ay, the ūṭh too would take guṇa by sārvadhātuka- (SK 2168), and *sayona would result. The Medinī gives syona for a ray and for the sun. Followed in reading 'antaraṅgatvād yaṇ' as yaṇ coming before the guṇa of the penultimate.
translator Derivations; the steps not stated by the kaumudī or TB are the translator's. (1) siv + na, with yū in place of the ṭi iv (the last vowel and what follows it, aco 'ntyādi ṭi, SK 79) → s-yū-na → syūna. If guṇa applied, yu and yū would both give yo, so teaching a long yū would be pointless; that is the 'force of the long pronunciation'. (2) By bāhulaka, siv + na with no yū: v is replaced by ūṭh before the nasal-initial affix (cchvoḥ śūṭh anunāsike ca, SK 2561) → si-ū-na; i becomes y (iko yaṇ aci, SK 47) → syūna; ū takes guṇa before the ārdhadhātuka affix (SK 2168) → syona.

उ290 · Uṇ 9.3.10

कॄवॄजॄसिद्रुपन्यनिस्वपिभ्यो नित् ॥ उ२९० ॥

kṝvṝjṝsidrupanyanisvapibhyo nit

kṝvṝjṝsidrupanyanisvapibhyo nit — After kṝ, vṝ, jṝ, si, dru, pani, ani and svapi, [na — carried forward (anuvṛtti) from uṇādi 286, per TB], and it is nit.

Rule. After kṝ, vṝ, jṝ, si, dru, pani, ani and svapi, na comes and is nit (marked with n). A nit affix makes the word acute on its first syllable (SK 3686). Guṇa applies.

Forms. karṇa; varṇa; jarṇa "the moon; a tree"; si + na → sena → senā (ṭāp, SK 454); droṇa; panna "going downward"; anna "boiled rice"; svapna "sleep".

Siddhānta-kaumudī

कर्णः । वर्णः । जर्णश्चन्द्रे च वृक्षे च । सेना । द्रोणः । पन्नो नीचैर्गतिः । अन्नमोदनः । स्वप्नो निद्रा ।

karṇaḥ. varṇaḥ. "jarṇa [means] the moon and also a tree." senā. droṇaḥ. pannaḥ, going downward (nīcairgati). annam, boiled rice (odana). svapnaḥ, sleep (nidrā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 297 (NSP p. 537, scan page-0547).
commentary TB, printed under sk.90275.t1 (pratīka 'kṝvṝ' on the scan, OCR 'kṛc'; NSP p. 537, scan page-0547): the roots are kṝ vikṣepe; vṛñ varaṇe, or, if the long vowel is read, vṝ varaṇe; jṝṣ vayohānau of the divādi class (jṝ is also in the kryādi and curādi classes); ṣiñ bandhane; dru gatau (OCR 'dva'); pana stutau; ana prāṇane; ñiṣvap śaye. 'From these the affix na, which is nit.' Followed in sutra_en (na) and in the roots.
commentary TB, printed under sk.90275.t1: 'viśvamedinīstham āha — jarṇaś candra iti', the kaumudī's line on jarṇa states what stands in the Viśva and the Medinī; Hemacandra has 'jarṇo jīrṇadrumenduṣu', jarṇa for an old tree and the moon. Followed in setting the jarṇa line as a quoted kośa line.
commentary TB, printed under sk.90275.t1, adds kośa lines that the kaumudī does not give: karṇa (Pṛthā's eldest son, and the ear), varṇa (caste, colour, fame, quality, story, praise, form, a letter), senā (Amara: dhvajinī, vāhinī, senā), droṇa (a measure, Kṛpī's husband, the raven, a wooden water trough), anna and svapna. Recorded; the block keeps only the kaumudī's glosses.
translator Derivation steps the kaumudī leaves implicit; they are the translator's. na is not kit, so the root vowel takes guṇa before the ārdhadhātuka affix (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70): kṝ → kar + na → karṇa, vṝ → varṇa, jṝ → jarṇa, the n becoming ṇ after r (SK 235); si → se + na → sena, with ṭāp (SK 454) → senā; dru → dro + na → droṇa (ṇ across the o, SK 197). pan + na → panna, an + na → anna, svap + na → svapna. The nit makes the word initial-acute (ñnityādir nityam, SK 3686).

उ291 · Uṇ 9.3.11

धेट इच्च ॥ उ२९१ ॥

dheṭa icca

dheṭa icca — After dheṭ, [na — carried forward (anuvṛtti) from uṇādi 286, per TB], and i [in place of its final — per TB].

Rule. After dheṭ "to drink", na comes, and i replaces the final (the Tattvabodhinī). The i then takes guṇa (SK 2168).

Forms. dhe → dhi + na → dhena "the sea"; dhenā "a river".

Siddhānta-kaumudī

धेनः सिन्धुर्नदी धेना ।

dhenaḥ, the sea (sindhu); dhenā, a river.

translator notes

textual The 1915 print numbers this uṇādi sūtra 298. The number and 'dheṭa' stand at the foot of NSP p. 537 (scan page-0547); 'icca' and the gloss open p. 538 (scan page-0548).
commentary TB, printed under sk.90275.t1 (pratīka 'dheṭaḥ' on the scan, OCR 'gheṭaḥ'; NSP p. 537–538, scans page-0547/0548): the root is dheṭ pāne, to drink; 'from this, na, and i as the substitute for the final (antādeśa)'. Followed in sutra_en and in the derivation note.
commentary TB, printed under sk.90275.t1: the Medinī has 'dhenā nadyāṃ, nade pumān' (dhenā, feminine, a river; masculine, a great river, nada), and the Viśva 'dhenaḥ samudre, nadyāṃ ca dhenā' (dhena, the ocean; dhenā, a river). Followed with the Viśva in taking sindhu as the sea; the Medinī's nada is recorded.
commentary TB, printed under sk.90275.t1: the Vedic Nighaṇṭu reads dhenā among the names of speech (vāc) that begin with śloka; hence the Bhāṣya explains dhenā as speech in mantras such as 'dhenā jigāti dāśuṣe' and 'indra dhenābhir iha mādayasva'. Recorded; not in the kaumudī.
translator Derivation, on TB's statement; the rule numbers are the translator's. dhe + na with i for the final e (alo 'ntyasya, SK 42) → dhi + na; guṇa before the ārdhadhātuka affix (SK 2168) → dhena; ṭāp for the feminine (SK 454) → dhenā.

उ292 · Uṇ 9.3.12

तृषिशुषिरसिभ्यः कित् ॥ उ२९२ ॥

tṛṣiśuṣirasibhyaḥ kit

tṛṣiśuṣirasibhyaḥ kit — After tṛṣi, śuṣi and rasi, [the affix] is kit.

Rule. After tṛṣ, śuṣ and ras, the affix is kit, so there is no guṇa (SK 2217). The affix is na, carried on; this is inferred from the forms.

Forms. tṛṣ + na → tṛṣṇā (ṇ by SK 235; ṭāp); śuṣṇa "the sun, fire"; rasna "a substance".

Siddhānta-kaumudī

तृष्णा । शुष्णः सूर्यो वह्निश्च । रस्नं द्रव्यम् ।

tṛṣṇā. śuṣṇaḥ, the sun, and fire. rasnam, a substance (dravya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 299 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90275.t1 (NSP p. 538, scan page-0548): the roots are ñitṛṣā pipāsāyām, to thirst; śuṣa śoṣaṇe, to dry; rasa śabde, to sound. The Viśva has 'tṛṣṇā lipsāpipāsayoḥ', tṛṣṇā for craving and for thirst. Followed in the roots; the kośa line is recorded.
translator Neither the kaumudī nor TB names the affix here. The forms show that it is na, carried forward (anuvṛtti) from uṇādi 286; this is the translator's inference.
translator Derivation steps; the translator's. Because the affix is kit, the root vowel takes no guṇa (kṅiti ca, SK 2217). tṛṣ + na → n becomes ṇ after ṣ (SK 235) → tṛṣṇa, with ṭāp (SK 454) → tṛṣṇā; śuṣ + na → śuṣṇa; ras + na → rasna.

उ293 · Uṇ 9.3.13

सुञो दीर्घश्च ॥ उ२९३ ॥

suño dīrghaśca

suño dīrghaś ca — After suñ, [na — carried forward (anuvṛtti) from uṇādi 286, per TB], and the root [vowel] is lengthened.

Rule. After su (ṣuñ "to press out"), na comes, and the root vowel is lengthened.

Forms. sū + na → sūna → sūnā "a place of slaughter".

Watch out. The form has no guṇa (not sona), and neither the kaumudī nor the Tattvabodhinī says why. Perhaps kit runs on from uṇādi 292, or the long vowel is protected as in uṇādi 289; this is only a suggestion.

Siddhānta-kaumudī

सूना वधस्थानम् ।

sūnā, a place of slaughter (vadhasthāna).

translator notes

textual The 1915 print numbers this uṇādi sūtra 300 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90275.t1 (pratīka 'suñaḥ', OCR 'sujaḥ'; root 'ṣuñ', OCR 'puñ'; NSP p. 538, scan page-0548): the root is ṣuñ abhiṣave, to press out; 'from this, na, and lengthening of the root (dhātor dīrghaḥ)'. Followed in sutra_en.
commentary TB, printed under sk.90275.t1: Amara, in the n-final section, has 'sūnā adhojihvikā api ca' (sūnā is also the uvula); the Medinī has sūna, neuter, for a birth and a flower, and sūnā, feminine, for a daughter, a place of slaughter and the throat. Recorded; the block keeps the kaumudī's single gloss.
translator su + na with the vowel lengthened → sūna, with ṭāp (SK 454) → sūnā. The form shows no guṇa (not *sona). Neither the kaumudī nor TB says why. It may be that kit continues from uṇādi 292, or that the long vowel is protected as in uṇādi 289. This is the translator's observation.

उ294 · Uṇ 9.3.14

रमेस्त च ॥ उ२९४ ॥

ramesta ca

rames ta ca — After rami [ending in ṇic], [na — carried forward (anuvṛtti) from uṇādi 286, per TB], and t [in place of its final — per TB].

Rule. After rami (ram with ṇic), na comes, and t replaces the final m. ṇic is lost (SK 2313).

Forms. rat + na → ratna, "that which delights (ramayati)".

Siddhānta-kaumudī

रमयतीति रत्नम् ।

ratnam, [so called because] it delights (ramayati).

translator notes

textual The 1915 print numbers this uṇādi sūtra 301 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90275.t1 (NSP p. 538, scan page-0548): 'after ram ending in ṇic, na, and t as the substitute for the final'. Followed in sutra_en (ṇic, na, t for the final), which matches the kaumudī's gloss with the causative ramayati.
commentary TB, printed under sk.90275.t1: the Medinī gives ratna, neuter, for the best of its kind and for a gem. Recorded.
translator Derivation, on TB's statement; the rule numbers are the translator's. ram-i + na: ṇic is deleted before the ārdhadhātuka affix without iṭ (ṇer aniṭi, SK 2313); t replaces the final m (alo 'ntyasya, SK 42) → rat + na → ratna.

उ295 · Uṇ 9.3.15

रास्नासास्नास्थूणावीणाः ॥ उ२९५ ॥

rāsnāsāsnāsthūṇāvīṇāḥ

rāsnāsāsnāsthūṇāvīṇāḥ — rāsnā, sāsnā, sthūṇā and vīṇā [are taught by nipātana].

Rule. Four words are taught as finished forms. The Tattvabodhinī gives the steps: ras and sas lengthen the penultimate; sthā takes ū; vī takes no guṇa; and ṇ replaces the n of the affix in sthūṇā and vīṇā.

Forms. rāsnā "a fragrant substance"; sāsnā "the dewlap of a cow"; sthūṇā "a house post"; vīṇā "the lute".

Watch out. The affix is not named. Its n shows it is n-initial, presumably na. The ṇ has no r or ṣ to cause it, so it belongs to the nipātana.

Siddhānta-kaumudī

रास्ना गन्धद्रव्यम् । सास्ना गोगलकम्बलः । स्थूणा गृहस्तम्भः । वीणा वल्लकी ।

rāsnā, a fragrant substance (gandhadravya). sāsnā, the dewlap of a cow (gogalakambala). sthūṇā, a house post (gṛhastambha). vīṇā, the lute (vallakī).

Tattvabodhinī

NSP p. 548

—रास्ना—। रस आस्वादने उपधा-दीर्घः । ‘रास्ना तु स्याद्भुजङ्गाक्ष्यामेलापर्ण्यामपि स्त्रियाम्’ इति मेदिनी । षस स्वप्ने उपधादीर्घः । ‘सास्ना तु गलकम्बलः’ इत्य-मरः । ‘सास्ना गोगलकम्बलः’ इति पाठान्तरम् । ष्ठा गतिनिवृत्तावित्यस्य ऊत्वं प्रत्ययस्य णत्वं च । ‘अथ स्थूणा स्यात्सूर्म्यां स्तम्भे गृहस्य च’ इति मेदिनी । सूर्मी लोहप्रतिमा । वी गत्यादिषु गुणाभावो णत्वं च । ‘वीणा विद्युति वल्लक्याम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 302 (NSP p. 538, scan page-0548).
commentary TB, sk.90295.t1 (NSP p. 538, scan page-0548), gives the roots and the operations: rāsnā from rasa āsvādane with lengthening of the penultimate; sāsnā from ṣasa svapne with lengthening of the penultimate; sthūṇā from ṣṭhā gatinivṛttau (OCR 'ṣṭau'), with ū [for its vowel] and ṇ for the n of the affix; vīṇā from vī gatyādiṣu, with no guṇa and with ṇ. Followed in the derivation note.
commentary TB, sk.90295.t1, adds kośa lines: the Medinī gives rāsnā, feminine, for the plants bhujaṅgākṣī and elāparṇī; Amara has 'sāsnā tu galakambalaḥ', and 'sāsnā gogalakambalaḥ' (the kaumudī's wording) is a variant reading; the Medinī gives sthūṇā for sūrmī (TB: an iron image) and for a house post; and vīṇā for lightning and the lute (vallakī). Recorded; the block keeps the kaumudī's glosses.
translator Neither the kaumudī nor TB says 'nipātyante' here; the bracket is the translator's, from the sūtra's form (a list of finished words). TB's 'ṇ for the n of the affix' shows that the affix is n-initial, presumably na carried forward (anuvṛtti) from uṇādi 286. That identification is the translator's.
translator Derivations, on TB's operations. ras → rās + na → rāsnā; sas (from ṣas, by dhātvādeḥ ṣaḥ saḥ, SK 2264) → sās + na → sāsnā; sthā (from ṣṭhā) → sthū + ṇa → sthūṇā; vī + ṇa → vīṇā. The feminine ṭāp (SK 454) and the rule numbers are the translator's. The ṇ in sthūṇā and vīṇā has no r or ṣ to condition it, which is why TB lists it among the operations of the nipātana.

उ296 · Uṇ 9.3.16

गादाभ्यामिष्णुच् ॥ उ२९६ ॥

gādābhyāmiṣṇuc

gādābhyām iṣṇuc — After gā and dā, the affix iṣṇuc.

Rule. After gā and dā, the affix iṣṇuc. gai becomes gā before it (SK 2370), and ā + i becomes e (SK 69).

Forms. gā + iṣṇu → geṣṇu "a singer"; dā + iṣṇu → deṣṇu "a giver".

Siddhānta-kaumudī

गेष्णुर्गायनः । देष्णुर्दाता ।

geṣṇuḥ, a singer (gāyana). deṣṇuḥ, a giver (dātṛ).

Tattvabodhinī

NSP p. 548

—गादाभ्याम्—। गै शब्दे, डुदाञ् दाने । ‘गेष्णुर्नटे गायके च देष्णुर्दातरि दुर्दमे’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 303 (NSP p. 538, scan page-0548).
commentary TB, sk.90296.t1 (NSP p. 538, scan page-0548): the roots are gai śabde, to sing, and ḍudāñ dāne, to give. Followed in the roots.
commentary TB, sk.90296.t1: the Viśva has 'geṣṇur naṭe gāyake ca, deṣṇur dātari durdame': geṣṇu for an actor and a singer, deṣṇu for a giver and for one hard to tame. Recorded; the block keeps the kaumudī's glosses.
translator Derivation steps; the translator's. gai becomes gā before a non-śit affix (ādeca upadeśe 'śiti, SK 2370). The affix is iṣṇu, with c as it. gā + iṣṇu → ā + i → e (ādguṇaḥ, SK 69) → geṣṇu; dā + iṣṇu → deṣṇu. The c makes the word final-acute (citaḥ, SK 3710).

उ297 · Uṇ 9.3.17

कृत्यशूभ्यां क्स्नः ॥ उ२९७ ॥

kṛtyaśūbhyāṃ ksnaḥ

kṛtyaśūbhyāṃ ksnaḥ — After kṛti and aśū, the affix ksna.

Rule. After kṛt "to surround" and aś "to pervade", the affix ksna (kit: no guṇa).

Forms. kṛt + sna → kṛtsna; akṣṇa "the undivided".

Siddhānta-kaumudī

कृत्स्नम् । अक्ष्णमखण्डम् ।

kṛtsnam. akṣṇam, the undivided (akhaṇḍa).

Tattvabodhinī

NSP p. 548

—कृत्यशू—। कृती वेष्टने, अशू व्याप्तौ । ‘कृत्स्नं सर्वाम्बुकुक्षिषु’ इति मेदिनी ॥—तिजेः—। तिज निशाने अस्मात्क्स्नः धातोर्दीर्घश्च । ‘तीक्ष्णं सामुद्रलवणे विषलोहाजिमुष्कके । क्लीवं यवाग्रके पुंसि तिग्मात्मत्यागिनोस्त्रिषु’ इति मेदिनी ॥—यजि—। यज देवपूजादौ, मन ज्ञाने, शुन्ध शुद्धौ, दसु उपक्षये, जनी प्रादुर्भावे । ‘दस्युश्चौरे रिपौ पुंसि’ इति मेदिनी । ‘अथ जन्युः स्यात्पुंसि प्राण्यग्निधातृषु’ इति च ॥—भुजि—। भुज पालनादौ, मृङ् प्राणत्यागे, आभ्यां यथासंख्यं युक्त्यु-कौ स्तः । ‘मृत्युर्ना मरणे यमे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 304 (NSP p. 538, scan page-0548).
commentary TB, sk.90297.t1 (NSP p. 538, scan page-0548): the roots are kṛtī veṣṭane, to surround, and aśū vyāptau, to pervade. Followed in the roots.
commentary TB, sk.90297.t1: the Medinī has 'kṛtsnaṃ sarvāmbukukṣiṣu', kṛtsna for 'all', for water and for the belly. Recorded; the kaumudī gives no gloss for kṛtsna.
translator Derivation steps; neither the kaumudī nor TB gives them, so they are the translator's. The affix is sna, with k as it, so the root vowel takes no guṇa (kṅiti ca, SK 2217). kṛt + sna → kṛtsna. aś + sna: ś → ṣ (vraścabhrasja…, SK 294); ṣ → k before s (ṣaḍhoḥ kaḥ si, SK 295); s → ṣ after k (ādeśapratyayayoḥ, SK 212) → akṣna; n → ṇ after ṣ (SK 235) → akṣṇa.

उ298 · Uṇ 9.3.18

तिजेर्दीर्घश्च ॥ उ२९८ ॥

tijerdīrghaśca

tijer dīrghaś ca — After tij [the affix ksna, carried forward (anuvṛtti) from uṇādi 297, kṛtyaśūbhyāṃ ksnaḥ], and the root vowel is lengthened.

Rule. After tij "to sharpen", ksna comes, and the root vowel is lengthened.

Forms. tīj + sna → j to g to k (SK 378, SK 121) → s to ṣ (SK 212) → n to ṇ (SK 235) → tīkṣṇa.

Siddhānta-kaumudī

तीक्ष्णम् ।

[From tij, 'to sharpen' (niśāne):] tīkṣṇam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 305 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90297.t1: the root is tija niśāne 'to sharpen'; 'from this, ksna, and lengthening of the root' (asmāt ksnaḥ dhātor dīrghaś ca; the OCR has 'ksaṃ-', the scan page-0548 reads 'ksnaḥ'). It cites Medinī for the senses of tīkṣṇa: neuter for sea-salt, poison, iron, battle (āji) and the muṣkaka tree; masculine for yavāgraka; in all three genders for 'sharp' (tigma) and 'one who gives himself up' (ātmatyāgin). Followed: ksna is bracketed as anuvṛtti in sutra_en and the root sense (TB's, not the kaumudī's) is bracketed in the block.
translator ksna is k-marked, so the root takes no guṇa (kṅiti ca, SK 2217). tij → tīj (lengthening by this sūtra) + sna → j to g and then k before s (coḥ kuḥ, SK 378; khari ca, SK 121) → tīk-sna → ṣ for s (ādeśapratyayayoḥ, SK 212) → ṇ for n (raṣābhyāṃ no ṇaḥ samānapade, SK 235) → tīkṣṇa. The kaumudī gives only the form; the steps and rule numbers are the translator's.

उ299 · Uṇ 9.3.19

श्लिषेरच्चोपधायाः ॥ उ२९९ ॥

śliṣeraccopadhāyāḥ

śliṣer ac copadhāyāḥ — After śliṣ [the affix], and short a (at) replaces the penultimate vowel (upadhā).

Rule. After śliṣ, short a replaces the penultimate vowel. The affix is ksna, carried on; this is inferred, and the form requires it.

Forms. ślaṣ + sna → ṣ to k (SK 295) → s to ṣ (SK 212) → n to ṇ (SK 235) → ślakṣṇa. No meaning is given, and there is no Tattvabodhinī on this sūtra.

Siddhānta-kaumudī

श्लक्ष्णम् ।

ślakṣṇam [from śliṣ].

translator notes

textual The 1915 print numbers this uṇādi sūtra 306 (NSP p. 538, scan page-0548). The OCR's 'ṛṣeraccopadhāyāḥ … rukṣaṇam' is a misreading; the scan reads 'śliṣeraccopadhāyāḥ || ślakṣṇam', as ours.
textual There is no TB on this sūtra: the TB column on scan page-0548 passes straight from '—tijeḥ—' (uṇādi 298) to '—yaji—' (uṇādi 300), and no neighbouring t1 block carries it.
translator Neither the kaumudī nor TB names the affix. Taking it to be ksna, carried on from uṇādi 297 through uṇādi 298 (where TB states it), is the translator's inference; the form ślakṣṇa requires it. śliṣ → ślaṣ (a for the upadhā i, by this sūtra) + sna → k for ṣ before s (ṣaḍhoḥ kaḥ si, SK 295) → ślak-sna → ṣ for s (ādeśapratyayayoḥ, SK 212) → ṇ for n (raṣābhyāṃ no ṇaḥ samānapade, SK 235) → ślakṣṇa. The steps and rule numbers are the translator's; the kaumudī gives no meaning.

उ300 · Uṇ 9.3.20

यजिमनिशुन्धिदसिजनिभ्यो युच् ॥ उ३०० ॥

yajimaniśundhidasijanibhyo yuc

yajimaniśundhidasijanibhyo yuc — After yaj, man, śundh, das and jan, the affix yuc.

Rule. After yaj, man, śundh, das and jan, the affix yuc (cit: final acute, SK 3710).

Forms. yajyu "the adhvaryu priest"; manyu "dejection, sacrifice, anger"; śundhyu "fire"; dasyu "a thief"; janyu "an embodied being".

Watch out. The yu here is not replaced by ana (SK 1247). Neither the kaumudī nor the Tattvabodhinī says why; the forms show it unreplaced.

Siddhānta-kaumudī

यज्युरध्वर्युः । मन्युर्दैन्ये क्रतौ क्रुधि । शुन्ध्युरग्निः । दस्युस्तस्करः । जन्युः शरीरी ।

yajyu [from yaj 'to worship'], the adhvaryu priest. manyu [from man 'to know'] — in the senses dejection (dainya), sacrifice (kratu) and anger (krudh). śundhyu [from śundh 'to be pure'], fire. dasyu [from das 'to waste away'], a thief. janyu [from jan 'to be born'], an embodied being (śarīrin).

translator notes

textual The 1915 print numbers this uṇādi sūtra 307 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90297.t1: the roots are yaja devapūjādau 'to worship', mana jñāne 'to know', śundha śuddhau 'to be pure', dasu upakṣaye 'to waste away' and janī prādurbhāve 'to be born'. It cites Medinī: dasyu is masculine in the senses thief and enemy; janyu is masculine in the senses living being, fire and creator (dhātṛ). Followed in the bracketed roots.
translator The c of yuc is an it-letter; by citaḥ (SK 3710) it makes the word end-acute. Neither the kaumudī nor TB says why the affix yu here stands as it is and is not replaced by ana (yuvor anākau, SK 1247); the forms show it unreplaced. 'manyur dainye kratau krudhi' has the form of a kośa line; the kaumudī does not name its source. The cross-references are the translator's.

उ301 · Uṇ 9.3.21

भुजिमृङ्भ्याम् युक्त्युकौ ॥ उ३०१ ॥

bhujimṛṅbhyām yuktyukau

bhujimṛṅbhyāṃ yuktyukau — After bhuj and mṛṅ, the affixes yuk and tyuk [respectively].

Rule. After bhuj and mṛṅ, the affixes yuk and tyuk respectively. Both are kit, so neither root takes guṇa.

Forms. bhuj + yu → bhujyu "a vessel"; mṛ + tyu → mṛtyu.

Siddhānta-kaumudī

भुज्युर्भाजनम् । मृत्युः ।

bhujyu [from bhuj 'to protect'], a vessel (bhājana). mṛtyu [from mṛṅ 'to die'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 308 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90297.t1: the roots are bhuja pālanādau 'to protect' and mṛṅ prāṇatyāge 'to give up life' (the OCR has 'mṛd'; the scan page-0548 reads 'mṛṅ'); 'from these two, yuk and tyuk in order (yathāsaṃkhyam)'. It cites Medinī: mṛtyu is masculine in the senses death and Yama. Followed in the bracketed 'respectively' and roots.
translator Both affixes are k-marked, so the roots take no guṇa (kṅiti ca, SK 2217): bhuj keeps its short penultimate u (no pugantalaghūpadhasya ca, SK 2189) → bhujyu; mṛ keeps ṛ (no sārvadhātukārdhadhātukayoḥ, SK 2168) → mṛtyu. The steps and rule numbers are the translator's.

उ302 · Uṇ 9.3.22

सर्तेरयुः ॥ उ३०२ ॥

sarterayuḥ

sarter ayuḥ — After sṛ, the affix ayu.

Rule. After sṛ "to go", the affix ayu. It has no marker, so sṛ takes guṇa (SK 2168, SK 70).

Forms. sar + ayu → sarayu "a river". A variant reading gives the affix as ayū: sarayū.

Siddhānta-kaumudī

सरयुर्नदी । अयूरिति पाठान्तरम् । सरयूः ।

sarayu [from sṛ 'to go'], a river. 'ayū' is a variant reading [of the affix]: sarayūḥ.

Tattvabodhinī

NSP p. 548

—सर्तेः—। सृ गतौ ॥—पानी—। पा रक्षणे, णीञ् प्रापणे, विष्लृ व्याप्तौ । ‘नीपः कदम्बवन्धूकनीलाशोकद्रुमेऽपि च’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 309 (NSP p. 538, scan page-0548).
commentary TB, sk.90302.t1: the root is sṛ gatau 'to go'. Followed in the bracketed root.
translator ayu is not k-marked, so sṛ takes guṇa with r following (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70): sṛ → sar + ayu → sarayu; with the variant ayū, sarayū (sarayūḥ, first-case word (prathamānta)). The steps and rule numbers are the translator's.

उ303 · Uṇ 9.3.23

पानीविषिभ्यः पः ॥ उ३०३ ॥

pānīviṣibhyaḥ paḥ

pānīviṣibhyaḥ paḥ — After pā, nī and viṣ, the affix pa.

Rule. After pā, nī and viṣ, the affix pa, with guṇa. By bāhulaka, nī also appears without guṇa.

Forms. pāpa neuter, "that from which one guards (pāti) oneself", and masculine, one possessed of it; nepa "a purohita"; nīpa "a particular tree"; viṣ + pa → veṣpa "water" (guṇa of the light penultimate, SK 2189).

Siddhānta-kaumudī

पाति रक्षत्यस्मादात्मानमिति पापम् । तद्योगात्पापः । नेपः पुरोहितः । बाहुलकाद्गुणाभावे नीपो वृक्षविशेषः । वेष्पः पानीयम् ।

pāpam [from pā 'to protect']: 'that from which one guards (pāti, rakṣati) oneself'. pāpaḥ [masculine, one possessed of it], by connection with that. nepa [from nī 'to lead'], a purohita. By the bahulam of SK 3169 (uṇādayo bahulam) there is no guṇa: nīpa, a particular tree. veṣpa [from viṣ 'to pervade'], water (pānīya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 310 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90302.t1: the roots are pā rakṣaṇe 'to protect', ṇīñ prāpaṇe 'to lead' and viṣḷ vyāptau 'to pervade'. It cites Medinī: nīpa is the kadamba, the bandhūka and the nīlāśoka tree. Followed in the bracketed roots.
translator pa is not k-marked, so nī takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → nepa, and viṣ takes guṇa of its short penultimate vowel (pugantalaghūpadhasya ca, SK 2189) → veṣpa; for nīpa the kaumudī sets guṇa aside by bāhulaka. 'one possessed of it' for 'tadyogāt pāpaḥ' is the translator's expansion of the masculine use. The rule numbers are the translator's.

उ304 · Uṇ 9.3.24

च्युवः किच्च ॥ उ३०४ ॥

cyuvaḥ kicca

cyuvaḥ kic ca — After cyu [the affix], and it is k-marked (kit).

Rule. After cyu, here in the sense "to speak", the affix is kit, so there is no guṇa. The affix is pa, carried on; this is inferred, not stated.

Forms. cyu + pa → cyupa "the mouth". The Tattvabodhinī reports that the Daśapādī (the Daśapādī-uṇādivṛtti, another commentary on the uṇādi list) reads the sūtra with cup "to move slowly".

Siddhānta-kaumudī

च्युपो वक्त्रम् ।

cyupa [from cyu, here 'to speak'], the mouth (vaktra).

Tattvabodhinī

NSP p. 548

—च्युवः—। च्युङ् गतौ । धातूनामनेकार्थत्वादिह भाषणे । च्यवन्ते भाषन्तेऽनेनेति विग्रहः । दशपाद्यां तु ‘चुपः किञ्च’ इति पठ्यते । चुप मन्दायां गतौ । चोपतीति च्युपः मन्दगमनकर्ता ॥—स्तुवः—। ष्टुञ् स्तुतौ । अस्मात्पः स्याद्धातोर्दीर्घश्च ॥—सुशॄ—। षुञ् अभिषवे, शॄ हिंसा-याम् । आभ्यां पः स्यात्स च निद्भवति । नित्वं तु स्वरार्थम् । ‘सूपो व्यञ्जनसूदयोः’ इति मेदिनी ॥—शूर्पमिति—। वाहुलकादुत्वं रपरत्वं ‘हलि च’ इति दीर्घः । ‘प्रस्फोटनं शूर्पमस्त्री’ इत्यमरः ॥—कुयु—। कु शब्दे, यु मिश्रणे । आभ्यां पः स च मिद्धातोर्दीर्घत्वं च ॥—खष्पशिल्प—। खनु अवदारणे, शील समाधौ, वाधृ लोडने, रु शब्दे, पृ पालनादौ । ‘खष्पः क्रोधे बलात्कृतौ’ इति विश्वः । ‘शष्पं बालतृणेऽपि च । पुंसि स्यात्प्रतिभाहानौ’ इति मेदिनी ॥ विश्वोक्तिमाह—बाष्प इति—। ‘बाष्पमूष्मणि चाशुणि’ इति कोशान्तरमभिप्रेत्याह—बाष्पं चेति—। ‘तल्पं मदे कलत्रे च शयनीये च न द्वयोः’ इति मेदिनी । अमरोक्तिमाह—तल्पं शय्येति

translator notes

textual The 1915 print numbers this uṇādi sūtra 311 (NSP p. 538, scan page-0548). The print reads 'vaktram', as ours (scan page-0548, read at zoom; the OCR's 'vakram' is an OCR slip). Collation batch05 has no row for this unit; it remarks on the point only in its list of items checked and not reported.
commentary TB, sk.90304.t1: the root is cyuṅ gatau 'to go'; since roots have many senses, here it is in the sense of speaking: the analysis is 'that with which they speak (cyavante = bhāṣante)'. In the Daśapādī the sūtra is read 'cupaḥ kic ca', from cupa mandāyāṃ gatau 'to move slowly', and cyupa (so the print) is 'one who moves slowly'. Followed in the bracketed root sense; the Daśapādī reading is recorded.
textual TB's 'copatīti cyupaḥ' (print = OCR, scan page-0548): for the Daśapādī root cup one would expect 'cupaḥ'. Recorded as printed; commentary layer, not mūla.
translator Neither the kaumudī nor TB names the affix here; taking it to be pa, carried forward from uṇādi 303 (pānīviṣibhyaḥ paḥ), is the translator's inference (TB states pa under uṇādi 305 and 306). Being kit, it blocks guṇa (kṅiti ca, SK 2217): cyu + pa → cyupa. The step and rule number are the translator's.

उ305 · Uṇ 9.3.25

स्तुवो दीर्घश्च ॥ उ३०५ ॥

stuvo dīrghaśca

stuvo dīrghaś ca — After stu [the affix pa, carried forward (anuvṛtti) from uṇādi 303, pānīviṣibhyaḥ paḥ], and the root vowel is lengthened.

Rule. After stu "to praise", pa comes, and the root vowel is lengthened.

Forms. stū + pa → stūpa "a raised mound".

Siddhānta-kaumudī

स्तूपः समुच्छ्रायः ।

stūpa [from stu 'to praise'], a raised mound (samucchrāya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 312 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90304.t1: the root is ṣṭuñ stutau 'to praise' (the OCR has 'puñ'; the scan page-0548 reads 'ṣṭuñ'); 'from this, pa, and lengthening of the root' (asmāt paḥ syād dhātor dīrghaś ca). Followed: pa is bracketed as anuvṛtti in sutra_en.
translator stu → stū (lengthening by this sūtra) + pa → stūpa. Neither the kaumudī nor TB says what keeps guṇa away; the kit of uṇādi 304 continuing would do so, but that is the translator's inference.

उ306 · Uṇ 9.3.26

सुशॄभ्यां निच्च ॥ उ३०६ ॥

suśṝbhyāṃ nicca

suśṝbhyāṃ nic ca — After su and śṝ [the affix pa, carried forward (anuvṛtti) from uṇādi 303, pānīviṣibhyaḥ paḥ], and it is n-marked (nit) [and, by 'ca', also k-marked (kit)].

Rule. After su and śṝ, pa comes and is nit; by the ca it is also kit (no guṇa). The Tattvabodhinī says the nit is for the accent. By bāhulaka, ū takes the place of the ṝ of śṝ.

Forms. sūpa; śṝ + pa → śūrpa. The Tattvabodhinī analyses the ū as u, with r after it, lengthened by SK 354.

Siddhānta-kaumudī

चात्कित् । सूपः । बाहुलकादूत्वम् । शूर्पम् ।

By 'ca', [the affix is] also kit. sūpa [from su 'to press out']. By the bahulam of SK 3169 (uṇādayo bahulam), ū [takes the place of the root's ṝ]: śūrpa [from śṝ 'to injure'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 313 (NSP p. 538, scan page-0548).
commentary TB, printed under sk.90304.t1: the roots are ṣuñ abhiṣave 'to press out' and śṝ hiṃsāyām 'to injure' (the OCR has 'puñ' and 'śu'; the scan page-0548 reads 'ṣuñ' and 'śṝ'); 'from these two, pa, and it is nit' (OCR 'nidravati' = scan 'nidbhavati'); the nit is for the accent. It cites Medinī: sūpa in the senses condiment (vyañjana) and cook (sūda). Followed: pa is bracketed as anuvṛtti in sutra_en, and the roots in the block.
commentary TB, printed under sk.90304.t1, on '—śūrpam iti—': by bāhulaka u [for ṝ], with r following it (raparatva), and lengthening by 'hali ca' (SK 354): śṝ → śur → śūr + pa → śūrpa. It cites Amara: 'prasphoṭanaṃ śūrpam astrī', śūrpa (not feminine) is the winnowing basket. Recorded: the English keeps the kaumudī's single statement 'ū'; TB's analysis of it into u, r and lengthening is given here.
translator The accent effect of the nit is presumably initial acute (ñnityādir nityam, SK 3686); TB only says 'svarārtham'. The kit blocks guṇa (kṅiti ca, SK 2217). Neither the kaumudī nor TB accounts for the long ū of sūpa; the dīrgha of uṇādi 305 continuing would supply it, but that is the translator's inference. The cross-references are the translator's.

उ307 · Uṇ 9.3.27

कुयुभ्यां च ॥ उ३०७ ॥

kuyubhyāṃ ca

kuyubhyāṃ ca — And after ku and yu [the affix pa, carried forward (anuvṛtti) from uṇādi 303, pānīviṣibhyaḥ paḥ, and the root vowel is lengthened].

Rule. After ku "to sound" and yu "to join", pa comes, with the root vowel lengthened.

Forms. kūpa "a well", in which frogs croak (kuvanti); yūpa "the sacrificial post", to which the animal is tied (yuvanti).

Watch out. The Tattvabodhinī says the affix is "mit". This may be a misprint for nit; no marker is added to the sūtra here.

Siddhānta-kaumudī

कुवन्ति मन्ण्डूका अस्मिन् कूपः । युवन्ति बध्नन्त्यस्मिन्पशुमिति यूपो यज्ञस्थम्भः ।

kūpa [from ku 'to sound'], a well: 'that in which frogs croak (kuvanti)'. yūpa [from yu 'to join'], the sacrificial post (yajñastambha): 'that to which they fasten (yuvanti, badhnanti) the animal'.

translator notes

textual The 1915 print numbers this uṇādi sūtra 314 (NSP p. 538, scan page-0548).
textual Ours reads 'manṇḍūkā' and 'yajñasthambhaḥ'; the print (NSP p. 538, scan page-0548) reads 'maṇḍūkā' and 'yajñastambhaḥ' (collation batch05, class A). The English follows the print. Mūla points for the Print Check.
commentary TB, printed under sk.90304.t1: the roots are ku śabde 'to sound' and yu miśraṇe 'to join'; 'from these two, pa, and it is mit, and lengthening of the root' ('sa ca middhātordīrghatvaṃ ca', print = OCR, scan page-0548). Followed for pa and the lengthening, which are bracketed as anuvṛtti in sutra_en; 'mit' is recorded.
translator An m-marked affix (which places itself after the last vowel) gives nothing here. TB's 'mit' is most likely a misprint for 'nit' (m/n): the 'ca' of kuyubhyāṃ ca follows directly on suśṝbhyāṃ nic ca (uṇādi 306), where TB says in the same words 'sa ca nid bhavati'; and Vedic kū́pa and yū́pa are first-syllable acute, which a nit gives (ñnityādir nityam, SK 3686). 'kit' is a less likely alternative: no kit is needed to block guṇa, because the lengthening is prescribed outright (as in stūpa, uṇādi 305). Steps: ku → kū + pa → kūpa; yu → yū + pa → yūpa. This reading of TB and the steps are the translator's; since the print has 'mit', sutra_en does not bracket nit.

उ308 · Uṇ 9.3.28

खष्पशिल्पशष्पबाष्परूपपर्पतल्पाः ॥ उ३०८ ॥

khaṣpaśilpaśaṣpabāṣparūpaparpatalpāḥ

khaṣpaśilpaśaṣpabāṣparūpaparpatalpāḥ — khaṣpa, śilpa, śaṣpa, bāṣpa, rūpa, parpa and talpa [are stated as fixed forms (nipātana)].

Rule. Seven words ending in pa are given by nipātana. The kaumudī's steps: ṣ for the n of khan; shortening of śīl; ṣ in śas; ṣ for the dh of bādh; lengthening of ru; and luk (deletion) of the curādi ṇic of tal.

Forms. khaṣpa "anger, violence"; śilpa "skill"; śaṣpa "young grass, loss of presence of mind"; bāṣpa masculine and neuter, "tears, vapour"; rūpa "inherent nature, beauty"; pṝ → parpa "a house, young grass, a cripple's seat"; talpa "a bed, an upper room, a wife".

Watch out. The print's ṣ and p cannot be told apart, and our text reads "patvam" and "badhateḥ". They are read here as ṣatvam and bādhateḥ.

Siddhānta-kaumudī

सप्तैते पप्रत्ययान्ता निपात्यन्ते । खनतेर्नकारस्य पत्वम् । खष्पौ क्रोधबलात्कारौ शीलतेर्ह्रस्वः । शिल्पं कौशलम् । शसु हिंसायाम् निपातनात्पत्वम् । शष्पं बालतृणं प्रतिभाक्षयश्च । बधतेः पः । बाष्पो नेत्रजलोष्मणोः । बाष्पं च । रौतेर्दीर्घ । रूपं स्वभावे सौन्दैर्ये । पॄ । पर्पं गृहं बालतृणं पङ्गुपीठं च । तल प्रतिष्ठाकरणे चुरादिणिचो लुक् । तल्पं शय्याट्टदारेषु ।

These seven, ending in the affix pa, are stated as fixed forms (nipātana). From khan [khanu 'to dig'], ṣ replaces the n: khaṣpa — [its two senses are] anger and violence (krodha, balātkāra). From śīl [śīla 'to meditate'], shortening [of the root vowel]: śilpa, skill (kauśala). śasu hiṃsāyām 'to injure': by nipātana, ṣ [replaces the s]: śaṣpa, young grass, and loss of presence of mind (pratibhākṣaya). From bādh [bādhṛ 'to harass'], ṣ [replaces the dh]: bāṣpa (masculine) in the senses tears and vapour (netrajala, ūṣman); bāṣpa [neuter] also. From ru ['to sound'], lengthening: rūpa, in the senses inherent nature (svabhāva) and beauty (saundarya). pṝ ['to fill, protect']: parpa, a house, young grass, and a cripple's seat (paṅgupīṭha). tala pratiṣṭhākaraṇe 'to establish': luk of the curādi ṇic: talpa, in the senses bed, upper room (aṭṭa) and wife (dāra).

translator notes

textual The 1915 print numbers this uṇādi sūtra 315 (NSP p. 538, scan page-0548).
textual Ours reads 'khanaternakārasya patvam' and 'nipātanātpatvam'; the print's ṣa/pa cannot be told apart (scan page-0548), but khaṣpa and śaṣpa need ṣatva, and Wikisource has ṣatvam in both places: the English reads ṣ. Ours 'badhateḥ paḥ' — the print reads 'bādhateḥ' (ā clear at zoom; TB's root is bādhṛ), and the following paḥ/ṣaḥ is again indistinct; bāṣpa needs ṣ for the dh, so the English reads 'bādhateḥ ṣaḥ'. Ours 'rauterdīrgha' — print 'rauterdīrghaḥ'; ours 'saundairye' — print 'saundarye'; ours lacks the daṇḍa the print has after 'krodhabalātkārau'. Collation batch05; mūla points for the Print Check.
commentary TB, printed under sk.90304.t1: the roots are khanu avadāraṇe 'to dig' (OCR 'khatu'), śīla samādhau 'to meditate', bādhṛ loḍane 'to harass', ru śabde 'to sound' and pṝ pālanādau 'to protect, fill' (OCR 'pṛ'); it cites Viśva 'khaṣpaḥ krodhe balātkṛtau' and Medinī for śaṣpa (neuter, young grass; masculine, loss of presence of mind, pratibhāhāni). Followed in the bracketed roots.
commentary TB: with 'bāṣpo netrajaloṣmaṇoḥ' Bhaṭṭoji gives Viśva's statement; with 'bāṣpaṃ ca' he has in view another lexicon, 'bāṣpam ūṣmaṇi cāśruṇi' (neuter); with 'talpaṃ śayyā…' he gives Amara's statement (TB also cites Medinī's line on talpa, 'talpaṃ made kalatre ca śayanīye ca na dvayoḥ', with the senses [printed 'made'], wife and bed, and the gender label 'na dvayoḥ', literally 'not in both [genders]'). Followed: 'bāṣpaṃ ca' is rendered as a separate neuter entry.
translator The dual 'khaṣpau' is taken as listing the two senses of khaṣpa. parpa shows guṇa with r following (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70); rūpa and the others are covered by the nipātana. These cross-references are the translator's.
translator Medinī's 'na dvayoḥ' (on talpa): on the Amara convention dvayoḥ means masculine and feminine together, so 'not in both' would make talpa neuter in these senses. That reading of the label is the translator's.

उ309 · Uṇ 9.3.29

स्तनिह्रुषिपुपिगदिमदिभ्यो णेरित्नुच् ॥ उ३०९ ॥

stanihruṣipupigadimadibhyo ṇeritnuc

stanihṛṣipuṣigadimadibhyo ṇer itnuc — After stani, hṛṣ, puṣ, gad and mad, [when they end in] ṇi, the affix itnuc.

Rule. After stani, hṛṣ, puṣ, gad and mad, when they end in ṇi, the affix itnuc. ay replaces the ṇi (SK 2311).

Forms. stanayitnu, harṣayitnu, poṣayitnu; gadayitnu "a talker"; madayitnu "an intoxicating drink".

Watch out. Our text reads "stanihruṣipupi" and "popayitnuḥ". The print and the Tattvabodhinī are followed here: hṛṣi, puṣi, poṣayitnu.

Siddhānta-kaumudī

’अयामन्त-२३११’ इति णेरयादेशः । स्तनयित्नुः । हर्षयित्नुः । पोपयित्नुः गदयित्नुर्वावदूकः । मदयित्नुर्मदिरा ।

By ayāmantālvāyyetnviṣṇuṣu (SK 2311) ay is substituted for ṇi [before itnu]: stani + itnu → stanayitnuḥ; harṣi + itnu → harṣayitnuḥ; poṣi + itnu → poṣayitnuḥ; gadi + itnu → gadayitnuḥ, 'a talker (vāvadūka)'; madi + itnu → madayitnuḥ, 'intoxicating drink (madirā)'.

Tattvabodhinī

NSP p. 548–549

—स्तनिहृषि—। स्तनगदी देवशब्दे चुरादिण्यन्तौ, हृष तुष्टौ, पुष पुष्टौ, मदी हर्षग्लेपनयोः, घटादिः । एभ्यो ण्यन्तेभ्यः इत्नुच् स्यात् । ‘स्तनयित्नुः पुमान्वारिधरेऽपि स्तनि-तेऽपि च’ इति मेदिनी । स्तनयित्नुः पयोवाहे तद्ध्वनौ मृगरोगयोः’ इति विश्वः । ‘हर्षयित्नुः सुते हेम्नि पोषयित्नुः पिके द्विजे’ इति च । ‘गदयित्नुः पुमान्कामे जल्पाके कार्मुकेऽपि च’ इति विश्वमेदिन्यौ ॥ ‘मदयित्नुः कामदेवे पुमान्मद्ये नपुंसकम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 316 (NSP p. 538, scan page-0548).
textual Ours reads 'stanihruṣipupi…' (IAST likewise). The print has the hṛ ligature, 'stanihṛṣi…' (NSP p. 538, scan page-0548; collation batch05, class A); the root is hṛṣ, as TB's pratīka 'stanihṛṣi' and its gloss hṛṣa tuṣṭau show. For 'pupi' the print's ṣ/p cannot be resolved on the scan (class C), but TB's root puṣa puṣṭau and the form poṣayitnuḥ in TB's Viśva line require puṣi. sutra_en reads hṛṣi and puṣi. Mūla point for the Print Check.
textual Ours reads 'popayitnuḥ'; the print's ṣ/p is indistinct (NSP p. 538, scan page-0548; collation class C). The root puṣ (TB: puṣa puṣṭau) requires poṣayitnuḥ, and TB's Viśva line has poṣayitnuḥ; the English reads poṣayitnuḥ. Mūla point for the Print Check.
commentary TB (pratīka 'stanihṛṣi'): stana and gada devaśabde are curādi roots ending in ṇic; hṛṣa tuṣṭau; puṣa puṣṭau; madī harṣaglepanayoḥ, a ghaṭādi root. 'From these, when ending in ṇi, itnuc comes.' Followed: sutra_en supplies '[when they end in] ṇi' and the kaumudī's forms are rendered from the ṇi-forms. TB adds kośa lines: Medinī stanayitnu (masculine) 'a cloud' and 'thunder'; Viśva ('stanayitnuḥ payovāhe taddhvanau mṛgarogayoḥ') stanayitnu 'a cloud, its roar, and [as printed] deer and disease' (mṛgarogayoḥ; scan page-0548 = OCR); harṣayitnu 'a son, gold', poṣayitnu 'a cuckoo, a bird (dvija)'; Viśva and Medinī gadayitnu (masculine) 'Kāma, a chatterer, a bow'; Medinī madayitnu 'Kāmadeva' (masculine), 'liquor (madya)' (neuter). Recorded.
translator The kaumudī gives only the ay-substitution and the forms. The intermediate ṇi-forms (stani, harṣi, poṣi, gadi, madi) are the translator's: hṛṣ and puṣ take guṇa of the light penultimate before ṇic (pugantalaghūpadhasya ca, SK 2189), and mad keeps a short vowel as a ghaṭādi (mit) root, as TB's 'ghaṭādiḥ' implies. The c of itnuc is an it-letter (cit: final acute). stan and gad show no vṛddhi before ṇic (stani, gadi, not *stāni, *gādi) because TB's stana and gada devaśabde are curādi roots taught with a final a (adanta): that a is dropped before ṇic (ato lopaḥ, SK 2308), and the dropped a, standing in its original place, keeps upadhā-vṛddhi from applying.
translator In Viśva's 'mṛgarogayoḥ' the sense 'deer' is odd for stanayitnu; the lexica give stanayitnu also for death and disease, so 'mṛgarogayoḥ' is probably a misprint for 'mṛtyurogayoḥ' ('death and disease'). This is the translator's tentative conjecture; the commentary note translates the print.

उ310 · Uṇ 9.3.30

कृहनिभ्यां क्त्नुः ॥ उ३१० ॥

kṛhanibhyāṃ ktnuḥ

kṛhanibhyāṃ ktnuḥ — After kṛ and han, the affix ktnu.

Rule. After kṛ and han, the affix ktnu. Being kit, it blocks guṇa (SK 2217). han loses its nasal before the kit affix (SK 2428).

Forms. kṛ + tnu → kṛtnu "an artisan"; ha + tnu → hatnu "a disease, a weapon".

Siddhānta-kaumudī

कृत्नुः शिल्पीः । हत्नुर्व्याधिः शस्त्रं च ।

kṛ + ktnu → kṛtnuḥ, 'an artisan (śilpin)'. han + ktnu → hatnuḥ, 'a disease (vyādhi)', and 'a weapon (śastra)'.

Tattvabodhinī

NSP p. 549

—कृहनि—डुकृञ् करणे, हन हिंसागत्योः ॥—कृत्नुरिति । कर्तेत्यर्थः । कित्त्वान्न गुणः ॥—हत्नुरिति । ‘अनुदात्तोपदेश—’ इत्यादिनानुनासिकलोपः । एवमुत्तरत्र । गमेः क्त्नुप्रत्यये जिगत्नुरित्यपि बोध्यः ॥—शस्त्रं चेति । चाद्धन्ता । दशपादीवृत्तौ तु क्नुरिति तकाररहितं पठित्वा कृष्णः कर्ता । हनुर्वक्त्रैकदेशः । बाहुलकान्न लोपः । गमेस्तु जिगत्नुरित्युदाहृतं तत्सर्वं प्रामादिकम् । लक्ष्यविसंवादात् । तथा च श्रूयते । ‘सुरूपकृत्नुमूतये’ ‘ज्येष्ठराजं भरे कृत्नुं’ ‘अयं कृत्नुरग्रभीतः’ ‘मानो वधाय हत्नवे’ ‘मृगं न भीममुपहत्नुमुग्रम्’ ‘यो नः सनुत्य उत वा जिगत्नु’ इत्यादि । अत एव हन्तिधातुं विवृण्वता माधवेन उपहत्नुरित्युदाहृत्य क्त्नोः कित्त्वादनुनासिकलोप इत्युक्तम् । यत्तु तेनैव ‘सुरूपकृत्नुम्’ इति मन्त्रं विवृण्वता तकारोपजनश्छान्दस इत्युक्तं तद्दशपादीवृत्तिमनुसृत्य ननु वस्तुस्थितिमनुसृत्येति सहृदयैराकलनीयमित्याहुः

translator notes

textual The 1915 print numbers this uṇādi sūtra 317 (NSP p. 539, scan page-0549).
textual Ours reads 'kṛtnuḥ śilpīḥ' with a stray visarga; the print has 'śilpī' (NSP p. 539, scan page-0549; collation batch05, class A). The English reads śilpin. Mūla point for the Print Check.
commentary TB (pratīka 'kṛhani'): the roots are ḍukṛñ karaṇe and hana hiṃsāgatyoḥ. On kṛtnuḥ: 'a doer (kartṛ)'; because the affix is kit there is no guṇa. On hatnuḥ: the nasal is deleted by anudāttopadeśa… (SK 2428), 'and likewise in the next [sūtra]'. On 'śastraṃ ca': by the ca, also 'a slayer (hantṛ)'. Followed in the translator's derivation note; the extra senses recorded.
commentary TB further reports that the Daśapādī-vṛtti reads the affix as knu, without the t, and so gives for kṛ a form meaning 'a doer' (the print's glyph is hard to read; kṛṇuḥ is expected), hanuḥ 'a part of the face', with no deletion [of the nasal] by bāhulaka; and yet for gam it cites jigatnuḥ, with the t ('games tu jigatnur ity udāhṛtam'), against its own knu reading (scan page-0549). TB calls all this an error because it conflicts with attested usage (lakṣya), citing the Vedic 'surūpakṛtnum ūtaye', 'jyeṣṭharājaṃ bhare kṛtnum', 'ayaṃ kṛtnur agṛbhītaḥ', 'mā no vadhāya hatnave', 'mṛgaṃ na bhīmam upahatnum ugram' and 'yo naḥ sanutya uta vā jigatnu'. So Mādhava, explaining the root han, cites upahatnu and says the nasal is deleted because ktnu is kit; his remark on the mantra 'surūpakṛtnum' that the added t is chāndasa follows the Daśapādī-vṛtti, not the facts, 'so the discerning should consider, they say'. Recorded; the English keeps ktnu, as the kaumudī does.
translator The derivation steps are the translator's, following TB: kṛ + ktnu: kit blocks guṇa (kṅiti ca, SK 2217) → kṛtnu; han + ktnu: the nasal of han is deleted before a kit affix beginning with a jhal (SK 2428) → hatnu. The k of ktnu is an it-letter.

उ311 · Uṇ 9.3.31

गमेः सन्वच्च ॥ उ३११ ॥

gameḥ sanvacca

gameḥ sanvac ca — After gam [the affix ktnu, carried forward (anuvṛtti) from uṇādi 310], and [the root is treated] as before san.

Rule. After gam, ktnu comes, and the root is treated as it is before the desiderative affix san (sanvat). So it is reduplicated (SK 2395), and only the first consonant of the doubled syllable is kept (SK 2179); then i for the a of the first syllable (SK 2317) and j for its g (SK 2245). The m is lost before the kit affix (SK 2428).

Forms. gam → ji-gam + tnu → jigatnu.

Siddhānta-kaumudī

जिगत्नुः ।

jigatnuḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 318 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean).
commentary There is no TB under this unit. TB, printed under sk.90310.t1: 'from gam, with the affix ktnu, jigatnu is also to be understood', and, of the nasal deletion in hatnu, 'likewise in the next [sūtra]'. Followed: ktnu is bracketed as anuvṛtti in sutra_en, and the deletion of the m is taken from TB.
translator The kaumudī gives only the form. The steps are the translator's reading of 'sanvat' with TB: as before san, the root is reduplicated (sanyaṅoḥ, SK 2395): gam-gam; only the first consonant of the reduplicate survives (halādiḥ śeṣaḥ, SK 2179): ga-gam; the a of the reduplicate becomes i (sanyataḥ, SK 2317) and its g becomes j (kuhoś cuḥ, SK 2245): ji-gam; the m is deleted before the kit affix ktnu, which begins with a jhal (SK 2428): jigatnu.

उ312 · Uṇ 9.3.32

दाभाभ्यां नुः ॥ उ३१२ ॥

dābhābhyāṃ nuḥ

dābhābhyāṃ nuḥ — After dā and bhā, the affix nu.

Rule. After dā "to give" and bhā "to shine", the affix nu.

Forms. dānu "a giver"; bhānu.

Siddhānta-kaumudī

दानुर्द्ता । भानुः ।

dā + nu → dānuḥ, 'a giver (dātṛ)'. bhā + nu → bhānuḥ.

Tattvabodhinī

NSP p. 549

—दाभाभ्याम्—डुदाञ् दाने, भा दीप्तौ । ‘दानुर्दातरि विक्रान्ते’ इति मेदिनी । ‘भानू रश्मिदिवाकरौ’ इत्यमरः ॥—वचेः—। वच परिभाषणे । वग्नुर्वाचालः ॥—धेटः—। धेट् पाने अस्मान्नुः स्यादिकारश्चान्ता-देशः । ‘धेनुः स्यान्नवसूतिका’ इत्यमरः ॥—सुवः—। षूङ् प्राणिप्रसवे । अस्मान्नुः स्यात्स च कित् ॥ विश्वोक्तिमाह—सूनुः पुत्रे इति—॥—जहातेः—। ओहाक् त्यागे । ‘जह्नुः स्यात्पुंसि राजर्षिभेदे च मधुसूदने’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 319 (NSP p. 539, scan page-0549).
textual Ours reads 'dānur dtā'; the print has 'dānur dātā' (NSP p. 539, scan page-0549; collation batch05, class A). The English reads dātṛ. Mūla point for the Print Check.
commentary TB (pratīka 'dābhābhyām'): the roots are ḍudāñ dāne 'to give' and bhā dīptau 'to shine'. It quotes Medinī: dānu [denotes] 'a giver' and 'one who is valiant'; and Amara: bhānu [denotes] 'a ray' and 'the sun'. Root senses followed; the kośa senses recorded (the kaumudī glosses only dānu).

उ313 · Uṇ 9.3.33

वचेर्गश्च ॥ उ३१३ ॥

vacergaśca

vacer gaś ca — After vac [the affix nu], and g [is substituted].

Rule. After vac, nu comes, and g replaces the c. nu is taken as carried on from uṇādi 312; this is inferred.

Forms. vag + nu → vagnu.

Siddhānta-kaumudī

वग्नुः ।

vac + nu, with g in place of c → vagnuḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 320 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean; the OCR's 'vamuḥ' is an OCR slip, the scan has vagnuḥ).
commentary There is no TB under this unit. TB, printed under sk.90312.t1 (pratīka 'vaceḥ'): the root is vaca paribhāṣaṇe 'to speak'; vagnu means 'a talkative person (vācāla)'. Recorded (the kaumudī gives no gloss).
translator Neither the kaumudī nor TB names the affix here; nu is taken as carried forward from uṇādi 312 (dābhābhyāṃ nuḥ), and TB names it again at uṇādi 314 and 315. That g replaces the root's final c (by alo 'ntyasya) is the translator's reading of 'gaś ca'. The brackets in sutra_en are mine.

उ314 · Uṇ 9.3.34

धेट इच्च ॥ उ३१४ ॥

dheṭa icca

dheṭa ic ca — After dheṭ [the affix nu, carried forward (anuvṛtti) from uṇādi 312], and i [replaces the root's final].

Rule. After dheṭ, nu comes, and i replaces the final. The i then takes guṇa (SK 2168).

Forms. dhi + nu → dhenu, "she suckles (dhayati) her young".

Siddhānta-kaumudī

धयति सुतानिति धेनुः ।

'She suckles (dhayati) her young (sutān)': hence dhenuḥ [dhe → dhi + nu → dhenu].

translator notes

textual The 1915 print numbers this uṇādi sūtra 321 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean).
commentary There is no TB under this unit. TB, printed under sk.90312.t1 (pratīka 'dheṭaḥ'): the root is dheṭ pāne; 'after it comes nu, and i is substituted for the final' (scan page-0549: 'syād ikāraś cāntādeśaḥ'; the OCR garbles it). It quotes Amara: dhenu [denotes] 'a cow that has newly calved (navasūtikā)'. Followed: nu bracketed as anuvṛtti, and i as replacing the final, in sutra_en; the kośa sense recorded.
translator The bracketed steps in k1 are the translator's: i replaces the final of dhe (the ṭ is an it-letter); TB says only that i is substituted for the final, and the result is the same whether i replaces the e or the ā that ādeca upadeśe 'śiti (SK 2370) would make of it. The i then takes guṇa before the ārdhadhātuka affix nu (sārvadhātukārdhadhātukayoḥ, SK 2168): dhi + nu → dhenu. In 'dhayati sutān' the root is used in the sense 'gives to drink, suckles', with sutān as its second-case word (dvitīyānta).

उ315 · Uṇ 9.3.35

सुवः कित् ॥ उ३१५ ॥

suvaḥ kit

suvaḥ kit — After sū [the affix nu, carried forward (anuvṛtti) from uṇādi 312, comes], and it is kit.

Rule. After sū "to give birth", nu comes and is kit, so there is no guṇa.

Forms. sū + nu → sūnu "a son, a younger brother, the sun" (a line of the Viśva lexicon).

Siddhānta-kaumudī

सूनुः पुत्रेऽनुजे रवौ ।

sū + nu (kit, so no guṇa) → sūnuḥ: 'sūnu [denotes] a son, a younger brother, and the sun (ravi).'

translator notes

textual The 1915 print numbers this uṇādi sūtra 322 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean).
commentary There is no TB under this unit. TB, printed under sk.90312.t1 (pratīka 'suvaḥ'): the root is ṣūṅ prāṇiprasave 'to give birth'; 'after it comes nu, and that is kit'. It identifies the kaumudī's line 'sūnuḥ putre…' as a citation of the Viśva. Followed: nu bracketed as anuvṛtti in sutra_en, and the line rendered as a kośa citation.
translator 'no guṇa' is the translator's statement of what kit does here (kṅiti ca, SK 2217, blocking guṇa by sārvadhātukārdhadhātukayoḥ, SK 2168).

उ316 · Uṇ 9.3.36

जहातेर्द्वेऽन्तलोपश्च ॥ उ३१६ ॥

jahāterdve'ntalopaśca

jahāter dve 'ntalopaś ca — After hā (jahāti) [the affix nu], the root is doubled, and its final is deleted.

Rule. After hā (jahāti), nu comes; the root is doubled and its final is deleted. The first syllable is shortened (SK 2180), its h becomes jh (SK 2245) and then j (SK 2182).

Forms. hā-hā → ja-hā → jah + nu → jahnu.

Siddhānta-kaumudī

जह्नुः ।

jahnuḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 323 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean).
commentary There is no TB under this unit. TB, printed under sk.90312.t1 (pratīka 'jahāteḥ'): the root is ohāk tyāge 'to abandon'. It quotes Medinī: jahnu, masculine, [denotes] a particular royal sage and Madhusūdana. Recorded (the kaumudī gives no gloss).
translator Neither the kaumudī nor TB names the affix or the steps. nu is taken as carried forward from uṇādi 312 (TB names it at uṇādi 314–315). The translator's reading of the operations: hā is doubled (dve): hā-hā; the reduplicate's vowel is shortened (hrasvaḥ, SK 2180): ha-hā; its h becomes the nearest palatal, jh (kuhoś cuḥ, SK 2245): jha-hā; the jh becomes j (abhyāse car ca, SK 2182): ja-hā; the final ā is deleted (antalopa): jah + nu → jahnu.

उ317 · Uṇ 9.3.37

स्थो णुः ॥ उ३१७ ॥

stho ṇuḥ

stho ṇuḥ — After sthā, the affix ṇu.

Rule. After sthā (ṣṭhā, with s for ṣ by SK 2264), the affix ṇu.

Forms. sthā + ṇu → sthāṇu "a post, something fixed, Hara".

Siddhānta-kaumudī

स्थाणुः कीले स्थिरे हरे ।

sthā + ṇu → sthāṇuḥ: 'sthāṇu [denotes] a post (kīla), something fixed (sthira), and Hara.'

Tattvabodhinī

NSP p. 549

—स्थो णुः—। ष्ठा गतिनिवृत्तौ । अस्माण्णुः स्यात् । विश्वोक्तिमाह—स्थाणुरिति । ‘स्थाणुः कीले हरे पुमान् । अस्त्रीध्रुवे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 324 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean).
commentary TB (pratīka 'stho ṇuḥ'): the root is ṣṭhā gatinivṛttau 'to stand still'; 'after it comes ṇu'. It identifies the kaumudī's line as a citation of the Viśva, and adds Medinī: sthāṇu is masculine in the senses 'post' and 'Hara', and not feminine in the sense 'fixed'. Followed in rendering the line as a kośa citation; the genders recorded.
translator The root's ṣ becomes s (dhātvādeḥ ṣaḥ saḥ, SK 2264); the ṭh, which was ṭh only because of the ṣ, returns to th once its cause is gone (nimittāpāye naimittikasyāpy apāyaḥ): ṣṭhā → sthā. The kaumudī states no step; this cross-reference and the maxim are the translator's.

उ318 · Uṇ 9.3.38

अजिवृरीभ्यो निच्च ॥ उ३१८ ॥

ajivṛrībhyo nicca

ajivṛrībhyo nic ca — After aj, vṛ and rī [the affix ṇu, carried forward (anuvṛtti) from uṇādi 317], and it is nit.

Rule. After aj, vṛ and rī, ṇu comes and is nit (first-syllable acute, SK 3686). vī replaces aj (SK 2292). Guṇa applies.

Forms. vī + ṇu → veṇu; varṇu "a particular river; a particular country"; reṇu "dust", masculine and feminine.

Siddhānta-kaumudī

अजेर्वी । वेणुः । वर्णुर्नददेशभेदयोः । रेणुर्द्वयोः स्त्रियां धूलिः ।

vī replaces aj: vī + ṇu → veṇuḥ. vṛ + ṇu → varṇuḥ, '[the name of] a particular river (nada) and of a particular country'. rī + ṇu → reṇuḥ: 'reṇu, of two [genders]; dhūli, in the feminine' [both meaning 'dust'].

Tattvabodhinī

NSP p. 549

—अजिवृ—। अज गतौ, वृङ् संभक्तौ, री गतिरेषणयोः, एभ्यो णुर्नित्स्यात् । ‘वेणुर्नृपान्तरे वंशे’ इति विश्वः । ‘रेणुः स्त्रीपुंसयोर्धूलौ पुंलिङ्गः पर्पटे पुनः’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 325 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean).
commentary TB (pratīka 'ajivṛ'): the roots are aja gatau, vṛṅ sambhaktau and rī gatireṣaṇayoḥ; 'after these comes ṇu, and it is nit'. It quotes Viśva: veṇu [denotes] a particular king and a bamboo; and Medinī: reṇu is feminine and masculine in the sense 'dust', but masculine in the sense 'parpaṭa' [a plant]. Followed: ṇu bracketed as anuvṛtti and nit in sutra_en; 'of two [genders]' read as masculine and feminine, as Medinī states; the further senses recorded.
translator The kaumudī states only 'ajer vī'; that is ajer vy aghañapoḥ (SK 2292), which substitutes vī for aj before an ārdhadhātuka affix. The guṇa in veṇu, varṇu and reṇu (sārvadhātukārdhadhātukayoḥ, SK 2168; ar for ṛ by uraṇ raparaḥ) is the translator's. The nit marks the accent: initial acute (ñnityādir nityam, SK 3686), as TB says of the next sūtra.

उ319 · Uṇ 9.3.39

विषेः किच्च ॥ उ३१९ ॥

viṣeḥ kicca

viṣeḥ kic ca — After viṣ [the affix ṇu, carried forward (anuvṛtti) from uṇādi 317, comes], and it is kit [and, by the ca, nit (anuvṛtti from uṇādi 318)].

Rule. After viṣ, ṇu comes and is kit; by the ca it is also nit. The kit blocks guṇa; the nit makes the word acute on its first syllable (the Tattvabodhinī).

Forms. viṣ + ṇu → viṣṇu.

Siddhānta-kaumudī

विष्णुः ।

viṣ + ṇu (kit, so no guṇa) → viṣṇuḥ.

Tattvabodhinī

NSP p. 549

—विषेः—। विष्लृ व्याप्तौ । अस्माण्णुः स्यात्स च किच्चान्नित् । नित्त्वा-दाद्युदात्तत्वम् । विष्णुरिद्धा । ‘विष्णुर्नारायणः कृष्णः’ इत्यमरः ॥—कृदा—। डुकृञ् करणे, डुदाञ् दाने, डुधाञ् धारणपो-षणयोः, रा दाने, अर्च पूजायाम्, कल गतौ । ‘कर्कः कर्के तले वह्नौ शुक्लाश्वे दर्पणे घटे’ इति विश्वमेदिन्यौ । ‘राका नद्य-न्तरे कच्छ्वां नवजातरजःस्त्रियाम् । संपूर्णेन्दुतिथौ’ इति मेदिनी । ‘राका तु सरिदन्तरे । राका नवरजःकन्या पूर्णेन्दुः पूर्णिमापि च’ इति विश्वः ॥ इह दा धा रा एषां ‘केऽणः’ इति ह्रस्वो बाहुलकात्संज्ञापूर्वकविधेरनित्यत्वाद्वा नेति बोध्यम् । ‘अर्कोऽर्कपर्णे स्फटिके रवौ ताम्रे दिवस्पतौ’ इति विश्वमेदिन्यौ । ‘कल्कोऽस्त्री घृततैलादिशेषे दम्भे विभीतके । विट्किट्टयोश्च पापे च त्रिषु पापाशये पुनः’ इति मेदिनी । बाहुलकाद्रमेरपि कः । ‘रङ्कः कृपणमन्दयोः’ इति मेदिनी । कपिलकादित्वा-ल्लत्वं टाप् । ‘लङ्का रक्षःपुरीशाखाशाकिनीकुलटासु च’ इति विश्वमेदिन्यौ ॥—सृवृ—। सृ गतौ, वृञ् वरणे, भू सत्तायाम्, शुष शोषणे, मुष स्तेये ॥—सृक इति । ‘सृकं संशाय पविमिन्द्रतिगमम्’ इति मन्त्रस्य वेदभाष्ये तु सृकं सरणशीलं पविं वज्रं संशाय सम्यक् तीक्ष्णीकृत्येति व्याख्यातम् । ‘भूकं छिद्रे च काले च’ इति मेदिनी । ‘मुष्को मोक्षकवृक्षे स्यात्सं-घाते वृषणेऽपि च’ इति स एव । ‘शुको व्याससुते कीरे रावणस्य च मन्त्रिणि । शिरीषपादपे पुंसि ग्रन्थिपर्णे नपुंसकम् । वल्कं वल्कलशल्कयोः’ इति च । ‘उल्का ज्वालाविभावसोः’ इति सुभूतिचन्द्रः

translator notes

textual The 1915 print numbers this uṇādi sūtra 326 (NSP p. 539, scan page-0549). The kaumudī agrees with the print (collation batch05: clean).
commentary TB (pratīka 'viṣeḥ'): the root is viṣḷ vyāptau 'to pervade'; 'after it comes ṇu, and that is kit and, by the ca, nit'; because it is nit, [viṣṇu] is initial-acute. It cites a Vedic passage beginning 'viṣṇur…' (the print reads 'viṣṇur iddhā', scan page-0549) and Amara: 'viṣṇu, Nārāyaṇa, Kṛṣṇa'. Followed: ṇu and nit bracketed as anuvṛtti in sutra_en; the citations recorded.
translator 'no guṇa' states what kit does here: kṅiti ca (SK 2217) blocks the guṇa of the light penultimate i (pugantalaghūpadhasya ca, SK 2189). The cross-references are the translator's.
textual sk.90319.t1 also carries TB on the next three sūtras: uṇādi 320 (pratīka 'kṛdā'), uṇādi 321 ('sṛvṛ…', OCR 'sūnnu') and uṇādi 322 ('sūka iti' … 'ulkā'). Those units (sk.90320–90322) have no t1 of their own.

उ320 · Uṇ 9.3.40

कृदाधारार्चिकलिभ्यः कः ॥ उ३२० ॥

kṛdādhārārcikalibhyaḥ kaḥ

kṛdādhārārcikalibhyaḥ kaḥ — After kṛ, dā, dhā, rā, arc and kal, the affix ka.

Rule. After kṛ, dā, dhā, rā, arc and kal, the affix ka. By bāhulaka its k is not an it-letter, so guṇa applies.

Forms. karka "a white horse"; dāka "a giver"; dhāka "an ox; a support"; rākā "the full-moon day"; arc + ka → arka (c to k, SK 378; one k dropped, SK 71); kalka "a sinner, sin, deceit, excrement, dregs".

Watch out. The Tattvabodhinī says the ā of dāka, dhāka and rākā is not shortened by SK 834, the shortening of ā before ka.

Siddhānta-kaumudī

बाहुलकान्न कस्येत्संज्ञा । कर्को धवलघोटकः । दाको दाता । धाकोऽनड्वानाधारश्च । राका पौर्णमासी अर्कः । कल्कः पापाशये पापे दम्भे विट्किट्टयोरपि ।

By bāhulaka — by the bahulam of SK 3169 (uṇādayo bahulam) — the k [of ka] does not receive the designation it (it-saṃjñā). karkaḥ, a white horse (dhavala-ghoṭaka). dākaḥ, a giver (dātṛ). dhākaḥ, an ox (anaḍvān) and a support (ādhāra). rākā, the full-moon day (paurṇamāsī). arkaḥ. kalkaḥ, [in the senses] one of sinful disposition (pāpāśaya), sin (pāpa), deceit (dambha), and also excrement and dregs (viṭ, kiṭṭa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 327 (NSP p. 539, scan page-0549). Collation batch05 lists the unit as clean; the print sets a daṇḍa between 'paurṇamāsī' and 'arkaḥ' (scan page-0549), which ours lacks, so that rākā and arka are separate examples. The English follows the print's division.
commentary TB, printed under sk.90319.t1 ('—kṛdā—'): the roots are ḍukṛñ karaṇe, ḍudāñ dāne, ḍudhāñ dhāraṇapoṣaṇayoḥ, rā dāne, arca pūjāyām and kala gatau. Recorded; the kaumudī names the roots only by their sūtra forms.
commentary TB, printed under sk.90319.t1: in dāka, dhāka and rāka the shortening by ke 'ṇaḥ (SK 834) does not take place, either by bāhulaka or because a rule framed through a technical designation (saṃjñāpūrvaka vidhi) is not obligatory. Followed: the English keeps the long ā of dāka, dhāka, rākā.
commentary TB, printed under sk.90319.t1, gives the lexicon lines: Viśva and Medinī on karka (among its senses fire, a white horse, a mirror, a pot); Medinī and Viśva on rākā (a river, itch, a girl newly come of age, the full-moon day); Viśva and Medinī on arka (the arka leaf, crystal, the sun, copper); Medinī on kalka (not feminine: the residue of ghee, oil and the like, deceit, the vibhītaka tree, excrement and dregs, sin; in the three genders, of sinful disposition). The kaumudī's kalka line abridges the Medinī. Recorded.
commentary TB, printed under sk.90319.t1, adds: by bāhulaka ka comes also after ram, giving raṅka (Medinī: 'miserly, dull'); by membership in the kapilakādi group r becomes l, and with ṭāp this gives laṅkā (Viśva and Medinī: the city of the rākṣasas, a branch, a śākinī, an unchaste woman). Recorded; the kaumudī does not give these forms.
translator The k of ka would otherwise be it by laśakvataddhite (SK 195); kept by bāhulaka, it is part of the affix, so ka is not kit and guṇa applies: kṛ → kar (SK 2168, with r by SK 70) → karka. In arka the c of arc becomes k before ka by coḥ kuḥ (SK 378), giving ark-ka, and one k is then dropped after the r by jharo jhari savarṇe (SK 71): arka; rākā takes ṭāp (SK 454). These steps are the translator's.

उ321 · Uṇ 9.3.41

सृवृभूशुषिमुषिभ्यः कक् ॥ उ३२१ ॥

sṛvṛbhūśuṣimuṣibhyaḥ kak

sṛvṛbhūśuṣimuṣibhyaḥ kak — After sṛ, vṛ, bhū, śuṣ and muṣ, the affix kak.

Rule. After sṛ, vṛ, bhū, śuṣ and muṣ, the affix kak. Being kit, it blocks guṇa.

Forms. sṛka "a lotus, wind"; vṛka "a beast of prey, a crow"; bhūka "a hole"; śuṣka; muṣka "the testicle".

Siddhānta-kaumudī

सृक उत्पलवातयोः । वृकः श्वापदकाकयोः । भूकं छिद्रम् । शुष्कः । मुष्कोऽण्डम् ।

sṛkaḥ, [in the senses] a lotus (utpala) and wind (vāta). vṛkaḥ, a beast of prey (śvāpada) and a crow (kāka). bhūkam, a hole (chidra). śuṣkaḥ. muṣkaḥ, the testicle (aṇḍa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 328 (NSP p. 539, scan page-0549). The print's kaumudī agrees with ours (collation batch05: clean).
commentary TB, printed under sk.90319.t1 (pratīka OCR 'sūnnu', scan 'sṛvṛ'): the roots are sṛ gatau, vṛñ varaṇe, bhū sattāyām, śuṣa śoṣaṇe and muṣa steye. Recorded.
commentary TB, printed under sk.90319.t1 ('—sṛka iti', OCR 'sūka'): in the Veda-bhāṣya on the mantra 'sṛkaṃ saṃśāya pavim indra tigmam', sṛkam is explained as 'given to moving' (saraṇaśīla), pavim as the thunderbolt (vajra), and saṃśāya as 'having sharpened thoroughly'. Medinī gives bhūka as 'a hole and time'; the same gives muṣka as 'the mokṣaka tree, a heap, and the testicle'. Recorded; the English keeps the kaumudī's senses.
translator kak has k as it-letter, so guṇa is barred (kṅiti ca, SK 2217) and the roots keep their vowels: sṛ-ka, vṛ-ka, bhū-ka, śuṣ-ka, muṣ-ka. This step is the translator's.

उ322 · Uṇ 9.3.42

शुकवल्कोल्काः ॥ उ३२२ ॥

śukavalkolkāḥ

śukavalkolkāḥ — [The forms] śuka, valka and ulkā.

Rule. Three words are given as finished forms. śubh loses its final. uṣ "to burn" takes l for its ṣ.

Forms. śuka; valka "bark", not feminine; ulkā.

Watch out. The affix is not named. kak is inferred from the forms in k and the unchanged u of śuka.

Siddhānta-kaumudī

शुभेरन्त्यलीपः । शुकः । वल्कं वल्कलमस्त्रियाम् । उष दाहे । षस्य लः । उल्का ।

From śubh, with loss of its final [bh] (antyalopa): śukaḥ. valkam, bark (valkala), not in the feminine. uṣa 'to burn' (uṣa dāhe): l in place of ṣ: ulkā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 329 (NSP p. 539, scan page-0549).
textual Ours reads 'śubher antyalīpaḥ'; the print has 'śubher antyalopaḥ' (scan page-0549; collation batch05, class A). The English follows the print (antyalopa).
commentary TB, printed under sk.90319.t1 without a pratīka of its own, gives only lexicon lines: śuka is Vyāsa's son, a parrot, a minister of Rāvaṇa, in the masculine the śirīṣa tree, in the neuter the granthiparṇa plant (OCR 'andhiparṇe', scan 'granthiparṇe'); 'valka in the senses bark and scale (śalka)'; Subhūticandra: 'ulkā in the senses flame and fire'. Recorded.
translator Neither the kaumudī nor TB names the affix or the root of valka. The forms in k and the unguṇated u of śuka suggest that kak of uṇādi 321 is understood; this is the translator's inference.

उ323 · Uṇ 9.3.43

इण्भीकापाशल्यतिमर्चिभ्यः कन् ॥ उ३२३ ॥

iṇbhīkāpāśalyatimarcibhyaḥ kan

iṇbhīkāpāśalyatimarcibhyaḥ kan — After iṇ, bhī, kā, pā, śal, at and marc, the affix kan.

Rule. After iṇ, bhī, kā (kai, SK 2370), pā, śal, at and marc, the affix kan, with guṇa.

Forms. eka "chief, other, alone"; bheka "a frog, a ram"; kāka; pāka "a child"; śalka "a piece"; atka "a traveller, a part of the body"; marc + ka → marka "the wind of the body" (SK 378, SK 71).

Watch out. The kaumudī states that the k is not an it-letter only for ka (uṇādi 320). Extending this to kan is an inference, though the forms show it.

Siddhānta-kaumudī

एके मुख्यान्यकेवलाः । भेको मण्डूकमेषयोरिति विश्वभेदिन्यौ । काकः । पाकः शिशुः । शल्कं शकलम् । अत्कः पथिकः शरीरावयवश्च । मर्कः शरीरवायुः ।

"eka [means] chief (mukhya), other (anya) and alone (kevala)." "bheka in the senses frog (maṇḍūka) and ram (meṣa)" — so Viśva and Medinī. kākaḥ. pākaḥ, a child (śiśu). śalkam, a piece (śakala). atkaḥ, a traveller (pathika) and a part of the body. markaḥ, the wind of the body (śarīravāyu).

Tattvabodhinī

NSP p. 549

—इण्भी—। इण् गतौ, ञिभी भये, कै शब्दे, पा पाने, शल गतौ, अत सातत्यगमने । ‘एकं संख्यान्तरे श्रेष्ठे केवलेतरयोस्त्रिषु’ इति मेदिनी । ‘काकः स्याद्वायसे वृक्षप्रभेदे पीठसर्पिणि । शिरोऽवक्षालने मानप्रभेदद्वीपभेदयोः । काका स्यात्काकनासायां काकोली काकजङ्घयोः । रक्तिकायां मलय्वां च काकमाच्यां च योषिति । काकं सुरतबन्धे स्यात्काकानामपि संहतौ’ इति मेदिनीविश्वप्रकाशौ । ‘पाकः परि-णतौ शिशौ । केशस्य जरसा शौक्ल्ये स्थाल्यादौ पचनेऽपि च’ इति मेदिनी । ‘शल्कं तु शकले वल्के’ इति च मर्च इति सौत्रो धातुरिति बहवः । मर्च शब्दे चौरादिक इति ‘मिदचोऽन्त्यात्परः’ इति सूत्रे कैयटः । ‘मर्तो मर्तं मर्चयति द्वयेन’ इति मन्त्रे मर्चयति विधेयीकरोति भर्त्सयतीति वेदभाष्यम् । न चैवं णिलोपस्य स्थानिवद्भावेन कुत्वाभावान्मर्क इति न सिद्ध्येदिति वाच्यम् । पूर्वत्रासिद्धे तदभावात् । शो तनूकरणे अस्मादपि बाहुलकात्कन् । ‘शोको द्वीपान्तरेऽपि च । शक्तौ द्रुमविशेषे च पुमान् हरीतके स्त्रियाम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 330 (NSP p. 539, scan page-0549).
textual Ours reads 'iti viśvabhedinyau'; the print has 'iti viśvamedinyau' (scan page-0549; collation batch05, class A), naming the Viśva and Medinī lexicons. The English follows the print.
commentary TB, sk.90323.t1: the roots are iṇ gatau, ñibhī bhaye, kai śabde, pā pāne, śala gatau and ata sātatyagamane; of marc, many say it is a sautra root, while Kaiyaṭa under midaco 'ntyāt paraḥ (SK 37) takes it as marca śabde of the curādi class; the Veda-bhāṣya on the mantra 'marto martaṃ marcayati dvayena' explains marcayati as 'subdues, threatens'. Recorded; the sūtra's kā is followed as the form of kai.
commentary TB, sk.90323.t1: Objection: on this [curādi] view, the deletion of ṇi would be sthānivat, kutva would fail, and marka would not result. Reply: this is not to be said, for there is no sthānivadbhāva in the pūrvatrāsiddha section (pūrvatrāsiddhe tad-abhāvāt; the section opened by pūrvatrāsiddham, SK 12), to which coḥ kuḥ (SK 378) belongs, so the deleted ṇi cannot block kutva. Recorded.
commentary TB, sk.90323.t1, gives the lexicon lines: Medinī on eka (another number, best; in the three genders alone and other); Medinī, Viśva and Prakāśa on kāka (a crow, a kind of tree, a cripple, washing the head, a measure, an island; feminine kākā for several plants; neuter for a coital posture and a flock of crows); Medinī on pāka (ripening, a child, greying of hair from age, a cooking pot, cooking) and śalka (a piece, bark). By bāhulaka kan comes also after śo tanūkaraṇe: śoka (Medinī). Recorded; the English keeps the kaumudī's senses.
translator The kaumudī's 'eke mukhyānyakevalāḥ' is a lexicon line with eka in the plural (the word eka in these senses). kan is not kit, so guṇa applies: iṇ → e-ka, bhī → bhe-ka (SK 2168). The k of kan would otherwise be it by laśakvataddhite (SK 195); the kaumudī states the bāhulaka exemption ('bāhulakān na kasyetsaṃjñā') only for ka at uṇādi 320, and extending it to kan here is the translator's; the forms themselves show that the k is part of the affix. kai has become kā by ādeca upadeśe 'śiti (SK 2370), hence the sūtra's kā. In marka the c becomes k by coḥ kuḥ (SK 378), the step TB's objection presupposes, giving mark-ka, and one k is dropped after the r by jharo jhari savarṇe (SK 71): marka. These steps are the translator's.

उ324 · Uṇ 9.3.44

नौ हः ॥ उ३२४ ॥

nau haḥ

nau haḥ — After hā, when ni [is the upapada, the affix kan, carried forward (anuvṛtti) from uṇādi 323, occurs].

Rule. After hā, when ni is the upapada (a word standing beside the root, named in the sūtra in the seventh case), kan comes.

Forms. ni + hā + ka → nihākā "a lizard" (ṭāp).

Siddhānta-kaumudī

जहातेः कन् स्यान्नो । निहाका गोधिका ।

After jahāti (hā), kan [carried forward from uṇādi 323] occurs when ni [is the upapada]. nihākā, a lizard (godhikā).

Tattvabodhinī

NSP p. 549–550

—नौ हः । ओहाक् त्यागे । अस्मान्निशब्दे उपपदे कन्स्यात् । ‘निहाका गोधिका समे’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 331 (NSP p. 539, scan page-0549).
textual Ours reads 'syān no'; the print has 'syān nau' (scan page-0549; collation batch05, class A), the seventh-case word (saptamyanta) nau. The English follows the print.
commentary TB, sk.90324.t1: the root is ohāk tyāge; from it kan comes when the word ni is the upapada. Amara: 'nihākā godhikā same' (nihākā and godhikā are synonyms). Followed: 'when ni is the upapada'.
translator ni + hā + ka → nihāka; the feminine takes ṭāp (SK 454) → nihākā. This step is the translator's.

उ325 · Uṇ 9.3.45

नौ सदेर्डिच्च ॥ उ३२५ ॥

nau saderḍicca

nau saderḍic ca — After sad, when ni [is the upapada, the affix kan, carried forward (anuvṛtti) from uṇādi 323, occurs], and it is ḍit.

Rule. After sad with the upapada ni, kan comes and is ḍit. A ḍit affix deletes the ṭi, here ad. s becomes ṣ (SK 2271).

Forms. ni + s + ka → niṣka "gold; a pala of it", not feminine.

Siddhānta-kaumudī

निष्कोऽस्त्री हेम्नि तत्पले ।

[ni + sad + ka → ni-s-ka, the ṭi (ad) dropped because the affix is ḍit → niṣka, s → ṣ by sadir aprateḥ (SK 2271), per TB.] niṣkaḥ, not feminine: [in the senses] gold (heman) and a pala [-weight] of it.

Tattvabodhinī

alignment inferredNSP p. 550

—नौ सदेः—। षद्लृ विशरणे अस्मान्निशब्दे उपपदे कन् स्यात्स च डित् । डित्त्वाट्टिलोपः । ‘सदिरप्रतेः’ इति षत्वम् । ‘निष्कमस्त्री साष्टहेमशते दीनारकर्षयोः । वक्षोलंकरणे हेममात्रे हेमपलेऽपि च’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 332 (NSP p. 540, scan page-0550). The print's kaumudī agrees with ours (collation batch05: clean).
commentary TB, sk.90325.t1: ṣadḷ viśaraṇe (OCR 'ṣaṭ', scan 'ṣadḷ'); from it kan comes when the word ni is the upapada, and it is ḍit (OCR 'sa ca iti', scan 'sa ca ḍit'). Followed: kan and the ḍit are bracketed in sutra_en.
commentary TB, sk.90325.t1: because it is ḍit, the ṭi is dropped (OCR 'ittvād dilopaḥ', scan 'ḍittvāṭ ṭilopaḥ'); ṣatva by sadir aprateḥ (SK 2271) (OCR 'ṣalam'). Medinī: niṣka, not feminine, in the senses a hundred and eight [units] of gold, a dīnāra, a karṣa, a breast-ornament, gold in general, and a pala of gold. Followed in the bracketed derivation; the lexicon line is recorded.

उ326 · Uṇ 9.3.46

स्यमेरीट् च ॥ उ३२६ ॥

syamerīṭ ca

syamer īṭ ca — After syam [the affix kan, carried forward (anuvṛtti) from uṇādi 323, occurs], and [it takes] the augment īṭ.

Rule. After syam, kan comes with the augment īṭ, which stands at the head of the affix (SK 36).

Forms. syam + ī + ka → syamīka "an ant-hill; a kind of tree". Some say the augment is short iṭ: syamika.

Siddhānta-kaumudī

स्यमीको वल्मिकः वृक्षभेदश्च । इट्ह्रस्व इति केचित् । स्यमिकः ।

syamīkaḥ, an ant-hill (valmīka) and a kind of tree. Some say [the augment is] iṭ, with a short vowel: syamikaḥ.

Tattvabodhinī

alignment inferredNSP p. 550

—स्यमेः—। स्यमु शब्दे अस्मात्कन्स्यात्तस्य च ईडागमः । ‘स्यमीका नीलिकायां स्त्री स्यमीको नाकुवृक्षयोः’ इति मेदिनी ॥—अजि—। अज गतिक्षेपणयोः, यु मिश्रणे, धूञ् कम्पने, णीञ् प्रापणे, एभ्यः कन् स्यादेषां दीर्घश्च । तत्सामर्थ्याद्गुणाभावः । अजेर्वीभावः ॥—ह्रियः—। ह्री लज्जायामस्मात्कन्धातोर्दीर्घत्वं च तत्सामर्थ्याद्गुणाभावः ॥—शकेः—। शकॢ शक्तौ । ‘शकुन्तिपक्षिशकुनिशकुन्तशकुनद्विजाः’ इत्यमरः । ‘शकुनस्तु पुमान्पक्षिमात्रप्रश्नविशेषयोः । शुभाशंसिनिमित्ते च शकुनं स्यान्नपुंसकम्’ इति मेदिनी । ‘शकुन्तः कीटभेदे स्याद्भासपक्षिविहङ्गयोः’ इति । ‘शकुनिः पुंसि विहगे सौवले करणान्तरे’ इति च ॥—भुवः—। भू सत्तायाम् । अस्मात् झिच् स्यात् । ‘झोऽन्तः’ ‘कृदिकारात्’ इति ङीष् । भवन्ती लटः संज्ञा । तथा च ‘अस्तिर्भवन्तीपरः प्रयोक्तव्यः’ इति भाष्यम् । बाहुलकात्कमेरपि प्रत्ययादिलोपे धातोः कुशब्दादेशः । कुन्तिः । ‘इतो मनुष्यजातेः’ इति ङीष् । ‘कुन्ती पाण्डुप्रियायां च शल्लक्यां गुग्गुलुद्रुमे’ इति मेदिनी ॥— अवन्तिरित्यादि । अव रक्षणे, वद वक्तायां वाचि, आभ्यामपि झिच् ॥—वदन्तिरिति । ‘कृदिकारात्’ इति वा ङीष्

translator notes

textual The 1915 print numbers this uṇādi sūtra 333 (NSP p. 540, scan page-0550).
textual Ours reads 'valmikaḥ'; the print has 'valmīkaḥ' (scan page-0550; collation batch05, class A). The English follows the print.
commentary TB, sk.90326.t1: syamu śabde; from it kan comes, and to that [affix] the augment īṭ (OCR 'iṅāgamaḥ', scan 'īḍāgamaḥ'). Followed: kan is bracketed in sutra_en and the augment is placed on the affix.
commentary TB, sk.90326.t1: Medinī: syamīkā in the feminine is the indigo plant (nīlikā); syamīka is an ant-hill (nāku) and a tree. Recorded.
textual sk.90326.t1 also carries TB on the next four sūtras: ajiyudhunībhyo dīrghaś ca (uṇādi 327, pratīka 'aji'), hriyo raś ca lo vā (uṇādi 328, 'hriyaḥ'), śaker unontontyunayaḥ (uṇādi 329, 'śakeḥ') and bhuvo jhic (uṇādi 330, 'bhuvaḥ', 'avantir ityādi', 'vadantir iti').
translator īṭ is ṭit and so stands at the beginning of the affix (ādyantau ṭakitau, SK 36): syam + ī + ka → syamīka. This step is the translator's.

उ327 · Uṇ 9.3.47

अजियुधुनीभ्यो दीर्घश्च ॥ उ३२७ ॥

ajiyudhunībhyo dīrghaśca

ajiyudhunībhyo dīrghaś ca — After aj, yu, dhū and nī [the affix kan, carried forward (anuvṛtti) from uṇādi 323, occurs], and [their vowel is] long.

Rule. After aj, yu, dhū and nī, kan comes, and the root vowel is long. The Tattvabodhinī says the stated lengthening keeps guṇa away. vī replaces aj.

Forms. vīka "wind; a bird"; yūkā; dhūka "wind"; nīka "a particular tree".

Siddhānta-kaumudī

वीकः स्याद्वातपक्षिणोः । यूका । धूको वायुः । नीको वृक्षविशेषः ।

vīkaḥ, [in the senses] wind and bird. yūkā. dhūkaḥ, wind (vāyu). nīkaḥ, a particular tree.

translator notes

textual The 1915 print numbers this uṇādi sūtra 334 (NSP p. 540, scan page-0550). The print's kaumudī agrees with ours (collation batch05: clean).
commentary TB, printed under sk.90326.t1 ('—aji—'): aja gatikṣepaṇayoḥ, yu miśraṇe, dhūñ kampane, ṇīñ prāpaṇe; after these kan comes, and their vowel is lengthened; by the force of that [lengthening being prescribed], guṇa does not take place; aj becomes vī. Followed: kan is bracketed in sutra_en, and the forms keep ī and ū without guṇa.
translator The replacement of aj by vī is that of ajer vy aghañapoḥ (SK 2292), which TB names only as 'ajer vībhāvaḥ'; yūkā takes ṭāp (SK 454). These identifications are the translator's.

उ328 · Uṇ 9.3.48

ह्रियो रश्च लो वा ॥ उ३२८ ॥

hriyo raśca lo vā

hriyo raś ca lo vā — After hrī [the affix kan, carried forward (anuvṛtti) from uṇādi 323, occurs, with the root's vowel long, carried forward (anuvṛtti) from uṇādi 327], and its r optionally becomes l.

Rule. After hrī, kan comes with the long vowel carried on, and l optionally replaces the r.

Forms. hrīkā and hlīkā "shame".

Siddhānta-kaumudī

ह्रीका ह्लीका त्रपा मता ।

hrīkā and hlīkā are held to mean shame (trapā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 335 (NSP p. 540, scan page-0550). The print's kaumudī agrees with ours (collation batch05: clean).
commentary TB, printed under sk.90326.t1 ('—hriyaḥ—'): hrī lajjāyām; from it kan comes, with lengthening of the root's vowel, and by the force of that, guṇa does not take place. Followed: kan and the long vowel are bracketed in sutra_en.
translator hrī + ka → hrīka, and with l for r hlīka; both take ṭāp (SK 454) → hrīkā, hlīkā. This step is the translator's.

उ329 · Uṇ 9.3.49

शकेरुनोन्तोन्त्युनयः ॥ उ३२९ ॥

śakerunontontyunayaḥ

śaker unontontyunayaḥ — After śak, the affixes una, unta, unti and uni.

Rule. After śak, four affixes: una, unta, unti and uni.

Forms. śakuna, śakunta, śakunti, śakuni. The Tattvabodhinī cites Amara, where all four are words for a bird.

Siddhānta-kaumudī

उन उन्त उन्ति उनि एते चत्वारः स्युः । शकुनः । शकुन्तः । शकुन्तिः । शकुनिः ।

una, unta, unti and uni: these four occur. śakunaḥ. śakuntaḥ. śakuntiḥ. śakuniḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 336 (NSP p. 540, scan page-0550). The print's kaumudī agrees with ours (collation batch05: clean).
commentary TB, printed under sk.90326.t1 ('—śakeḥ—'): the root is śakḷ śaktau (OCR 'śaktyā', scan 'śakḷ'). Amara lists śakunti, pakṣin, śakuni, śakunta, śakuna and dvija as words for bird. Medinī: śakuna, masculine, a bird in general and a kind of question; neuter, an omen foretelling good; śakunta, a kind of insect, the bhāsa bird, a bird; śakuni, masculine, a bird, the son of Subala, and one of the karaṇas. Recorded; the kaumudī gives the forms without meanings.

उ330 · Uṇ 9.3.50

भुवो झिच् ॥ उ३३० ॥

bhuvo jhic

bhuvo jhic — After bhū, the affix jhic.

Rule. After bhū, the affix jhic. By bāhulaka it also comes after av and vad.

Forms. bhavanti "present time"; avanti; vadanti; kiṃvadantī "common report". The Tattvabodhinī explains the ī as optional ṅīṣ.

Siddhānta-kaumudī

भवन्तिर्वर्तमानकालः । बहुलकादवेश्च । अवन्तिः । वदेर्वदन्तिः । किंवदन्ती जनश्रुतिः ।

bhavantiḥ, present time (vartamānakāla). By bāhulaka — by the bahulam of SK 3169 (uṇādayo bahulam) — [jhic comes] also after av: avantiḥ. After vad: vadantiḥ. kiṃvadantī, common report (janaśruti).

translator notes

textual The 1915 print numbers this uṇādi sūtra 337 (NSP p. 540, scan page-0550).
textual Ours reads 'bahulakād aveś ca'; the print has 'bāhulakād aveś ca' (scan page-0550; collation batch05, class A). The English follows the print (bāhulaka).
commentary TB, printed under sk.90326.t1 ('—bhuvaḥ—'): bhū sattāyām; from it jhic; [jh becomes ant by] jho 'ntaḥ (SK 2169) (OCR 'śo 'ntaḥ'), and [the feminine takes] ṅīṣ by kṛdikārāt (gaṇa-sūtra under SK 503); bhavantī is a name of laṭ, as the Bhāṣya's 'astir bhavantīparaḥ prayoktavyaḥ' shows. Followed for jh → ant in the derivation note; the feminine bhavantī is recorded (the kaumudī has bhavantiḥ).
commentary TB, printed under sk.90326.t1: by bāhulaka [jhic] comes also after kam, with deletion of the affix's initial and ku substituted for the root: kunti; ṅīṣ by ito manuṣyajāteḥ (SK 520) → kuntī (Medinī: the beloved of Pāṇḍu, the śallakī, the guggulu tree). Recorded; the kaumudī does not give this form.
commentary TB, printed under sk.90326.t1 ('—avantir ityādi', '—vadantir iti'): ava rakṣaṇe and vada vyaktāyāṃ vāci also take jhic; vadantī has ṅīṣ optionally by kṛdikārāt. Recorded; this accounts for the ī of kiṃvadantī.
translator jhic has c as it-letter; jh → ant (SK 2169): bhū + anti → bho + anti by guṇa (SK 2168) → bhavanti by av for o (SK 61). The guṇa and av steps are the translator's.

उ331 · Uṇ 9.3.51

कन्युच्क्षिपेश्च ॥ उ३३१ ॥

kanyuckṣipeśca

kanyuc kṣipeś ca — The affix kanyuc comes after kṣip, and (ca) [after bhū (carried forward (anuvṛtti) from uṇādi 330, bhuvo jhic)].

Rule. After kṣip, and by the ca after bhū, the affix kanyuc. The kit blocks guṇa; n becomes ṇ across the p (SK 235, SK 197).

Forms. kṣipaṇyu "spring" (so Ujjvaladatta, another commentator on the uṇādi); bhavanyu "a master, the sun".

Watch out. bhavanyu shows guṇa, which the kit should block. The lexicon line in the Tattvabodhinī reads bhuvanyu. The transmitted bhavanyu is kept here.

Siddhānta-kaumudī

चाद्भुवः । क्षिपण्युर्वसन्त इत्युज्ज्वलदत्तः । भवन्युः स्वामिसूर्ययोः ।

By 'ca': [the affix comes] after bhū [as well]. kṣipaṇyu: spring (vasanta) — so Ujjvaladatta. bhavanyu: [in the senses] 'master' and 'the sun' (svāmisūryayoḥ).

Tattvabodhinī

NSP p. 550

—कन्युच्—। क्षिप प्रेरणे, भू सत्तायाम् । ‘क्षिपण्युस्तु पुमान् देहे सुरभौ वाच्यलिङ्गके’ इति मेदिनी । ‘भुवन्युः स्यात्पुमान्भानौ ज्वलने शशलाञ्छने’ इति विश्वमेदिन्यौ ॥—अनुङ्—। णद अव्यक्ते शब्दे । अस्मादनुङ्प्रत्ययः स्यात् ॥—क्षिपणुरिति । ङित्त्वाद्गुणाभावः ॥—कॄवॄ—। कॄ विक्षेपे, वृञ् वरणे, दॄ विदारणे ण्यन्तः । ‘करुणस्तु रसे वृक्षे कृपायां करुणा मता’ इति विश्वमेदिन्यौ । ‘वरुणस्तरुभेदेऽप्सु प्रतीचीपतिसूर्ययोः’ इति विश्वः । ‘दारुणं भीषणं भीष्मम्’ इत्यमरः । ‘दारुणो रसभेदे ना त्रिषु तु स्याद्भयावहे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 338 (NSP p. 540, scan page-0550).
commentary TB, sk.90331.t1: the roots are kṣipa preraṇe ('to throw') and bhū sattāyām ('to be'). Followed in naming the roots. TB cites Medinī: kṣipaṇyu is masculine for 'the body' and surabhi ('spring' / 'fragrance'; the 'spring' sense is Ujjvaladatta's vasanta, which the kaumudī quotes), and adjectival otherwise. Recorded.
commentary TB, sk.90331.t1, completed from the scan (NSP p. 540, scan page-0550; the OCR drops the line): 'bhuvanyuḥ syāt pumān bhānau jvalane śaśalāñchane' iti Viśvamedinyau. In the two lexicons the word is bhuvanyu (masculine: the sun, fire, the moon), without guṇa. Recorded; the English keeps the kaumudī's bhavanyu.
textual The kaumudī reads bhavanyuḥ in ours and in the 1915 print (NSP p. 540, scan page-0550). TB's Viśva/Medinī line (scan page-0550) reads bhuvanyuḥ. Flagged for the Print Check (class V); the English keeps the transmitted bhavanyu.
translator Why bhavanyu looks like a slip for bhuvanyu (translator's inference): the affix kanyuc is k-marked (kit), so by kṅiti ca (SK 2217) the guṇa of bhū would be blocked, giving bhu-anyu → bhuvanyu by aci śnudhātubhruvāṃ yvor iyaṅuvaṅau (SK 271), the form in TB's lexicon line. bhavanyu shows guṇa.
translator kanyuc = k-it + anyu + c-it. kṣip + kanyuc: guṇa of the light penultimate i, otherwise due by pugantalaghūpadhasya ca (SK 2189), is blocked by the kit (kṅiti ca, SK 2217) → kṣip-anyu → n becomes ṇ after the ṣ of kṣ, with p (a pu-sound) intervening (raṣābhyāṃ no ṇaḥ samānapade, SK 235; aṭkupvāṅnumvyavāye 'pi, SK 197) → kṣipaṇyu. The kaumudī gives the forms only; these steps are the translator's.

उ332 · Uṇ 9.3.52

अनुङ्नदेश्च ॥ उ३३२ ॥

anuṅnadeśca

anuṅ nadeś ca — The affix anuṅ comes after nad, and (ca) [after kṣip (carried forward (anuvṛtti) from uṇādi 331, kanyuc kṣipeś ca)].

Rule. After nad, and by the ca after kṣip, the affix anuṅ. Being ṅit, it blocks guṇa (the Tattvabodhinī).

Forms. nadanu "a cloud"; kṣip + anu → kṣipaṇu "the wind".

Siddhānta-kaumudī

चात्क्षिपेः । नदनुर्मेघः । क्षिपणुर्वातः ।

By 'ca': [the affix comes] after kṣip [as well]. nadanu: a cloud. kṣipaṇu: the wind.

translator notes

textual The 1915 print numbers this uṇādi sūtra 339 (NSP p. 540, scan page-0550).
commentary TB, printed under sk.90331.t1; the passage is missing from the OCR and is read from the scan (NSP p. 540, scan page-0550): '—anuṅ—. ṇada avyakte śabde. asmād anuṅ pratyayaḥ syāt' — the root is ṇad 'to make an inarticulate sound', and the affix anuṅ comes after it. Followed in naming the root and the affix.
commentary TB, printed under sk.90331.t1 (the pratīka 'kṣipaṇur iti' with OCR 'kṣipavād' read on the scan as 'ṅittvād'): 'ṅittvād guṇābhāvaḥ' — in kṣipaṇu there is no guṇa because the affix is ṅ-marked. Followed in the translator note.
translator ṇad → nad by ṇo naḥ (SK 2286); nad + anu → nadanu. kṣip + anuṅ: guṇa, otherwise due by pugantalaghūpadhasya ca (SK 2189), is blocked by the ṅit (kṅiti ca, SK 2217) → kṣip-anu → ṇatva after the ṣ of kṣ with p intervening (SK 235, SK 197) → kṣipaṇu. The kaumudī gives the forms only; the rule numbers are the translator's.

उ333 · Uṇ 9.3.53

कॄवृदारिभ्य उनन् ॥ उ३३३ ॥

kṝvṛdāribhya unan

kṝvṛdāribhya unan — The affix unan comes after kṝ, vṛ and dāri (the causative of dṝ).

Rule. After kṝ, vṛ and dāri (the causative of dṝ), the affix unan, with guṇa. ṇi is lost (SK 2313).

Forms. karuṇa "a kind of tree", karuṇā "compassion"; varuṇa; dāri → dār + una → dāruṇa.

Siddhānta-kaumudī

करुणो वृक्षभेदः स्यात्करुणा च कृपा मता । वरुणः । दारुणम् ।

karuṇa is a kind of tree, and karuṇā is held to be compassion (kṛpā). varuṇa. dāruṇa.

translator notes

textual The 1915 print numbers this uṇādi sūtra 340 (NSP p. 540, scan page-0550).
commentary TB, printed under sk.90331.t1 (OCR pratīka '—kṛccu—' = the scan's '—kṝvṝ—', roots partly read on the scan): kṝ vikṣepe ('to scatter'), vṛñ varaṇe ('to choose / cover'), dṝ vidāraṇe ('to tear'), [the last] ending in ṇic. Followed: dāri is rendered as the causative of dṝ.
commentary TB, printed under sk.90331.t1, cites Viśva and Medinī: karuṇa is a rasa and a tree, karuṇā compassion; Viśva (read on the scan, page-0550: 'taru-bhede 'psu', OCR ''py'): varuṇa is a kind of tree, water (apsu), the lord of the west (pratīcīpati) and the sun; Amara: dāruṇa = bhīṣaṇa, bhīṣma ('terrible'); Medinī: dāruṇa is masculine for a rasa, adjectival in the sense 'fearful'. Recorded; the English gives only the senses the kaumudī states.
translator kṝ + unan → guṇa ar (sārvadhātukārdhadhātukayoḥ, SK 2168) → kar-una → ṇatva after r (raṣābhyāṃ no ṇaḥ samānapade, SK 235) → karuṇa; karuṇā with ṭāp (ajādyataṣṭāp, SK 454). vṛ + unan → var-una → varuṇa. dṝ + ṇic → dāri; dāri + unan → loss of ṇi (ṇer aniṭi, SK 2313) → dār-una → dāruṇa. The kaumudī gives the forms only; the steps are the translator's. The kaumudī's first line has the shape of a lexicon half-verse but is not attributed.

उ334 · Uṇ 9.3.54

त्रो रश्च लो वा ॥ उ३३४ ॥

tro raśca lo vā

tro raś ca lo vā — After tṝ [unan comes (carried forward (anuvṛtti) from uṇādi 333) — per TB], and l optionally replaces its r.

Rule. After tṝ, unan comes, and l optionally replaces the r.

Forms. taruṇa, or taluna with no ṇ (no r to cause it), both "a young man".

Siddhānta-kaumudī

तरुणस्तलुनो युवा ।

taruṇa, taluna: a young man (yuvan).

Tattvabodhinī

NSP p. 550

—त्रो रश्च—। तॄ प्लवनतरणयोरस्मादुनन्स्यात् । ‘तरुणं कुब्जपुष्पे ना रुचके यूनि तु त्रिषु’ इति मेदिनी ॥ गौरादित्वान् ङीष् । ‘तरुणी तलुनीति च’ इति द्विरूपेषु विश्वः ॥—क्षुधि—। क्षुध बुभुक्षायाम्, पिश अवयवे । अयं दीपनायामपि । मिथिः सौत्रो धातुः । ‘पिशुनो दुर्जनः खलः’ इत्यमरः । ‘पिशुनं कुङ्कुमे स्मृतम् । कपिवक्त्रे च काके ना सूचकक्रूरयोस्त्रिषु । पृक्कायां पिशुना स्त्री स्यात्’ इति मेदिनी । ‘मिथुनं न द्वयो राशिभेदे स्त्रीपुंसयुग्मके’ इति च ॥—फलेः—। फल निष्पत्तौ, अस्मादनन्गुगागमश्च धातोः । ‘फल्गुनस्तु गुडाकेशे नदीजार्जुनभूरुहे । तपस्यसंज्ञमासे तत्पूर्णिमायां च फाल्गुनी’ इति मेदिनी ॥—फाल्गुन इति । ‘फल्गुनः फाल्गुनोऽर्जुने’ इति द्विरूपकोशः ॥—अशेः—। अश भोजनेऽस्मादुनन् धातोर्लशादेशश्च । लशुनं महाकन्दः । ‘लशुना लशुनं वेश्म कश्मलं विश्वमश्ववत्’ इति मध्यतालव्येषु विश्वः । लस चेति दन्त्यमध्यपाठस्तु प्रामादिकः ॥—अर्जेः—। ऋज गतिस्थानार्जनोपार्जनेषु, अस्माण्ण्यन्तादुनन् स्यात् णेश्च लुक् । इह ‘णेरनिटि’ इति णिलोपेनैव सिद्धे णिलुक् चेत्युक्तेः फलं चिन्त्यम् । ‘अर्जुनः ककुभे पार्थे कार्तवीर्यमयूरयोः । मातुरेकसुतेऽपि स्याद्धवले पुनरन्यवत् । नपुंसकं तृणे नेत्रे रोगे वाच्यर्जुनी गवि । उषायां बाहुदानद्यां कुट्टन्यामपि च क्वचित्’ इति विश्वमेदिन्यौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 341 (NSP p. 540, scan page-0550).
commentary TB, sk.90334.t1: 'tṝ plavanataraṇayoḥ, asmād unan syāt' — the root is tṝ 'to float, to cross', and the affix is unan. Followed: unan bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90334.t1: Medinī: taruṇam is neuter for the kubja flower, masculine (nā) for rucaka, and adjectival (triṣu, in all three genders) in the sense 'young'; the feminine is taruṇī with ṅīṣ because the word belongs to the gaurādi list (ṣidgaurādibhyaś ca, SK 498); Viśva lists 'taruṇī talunī' among words with two forms. Recorded.
translator tṝ + unan → guṇa ar → tar-una → ṇatva after r (SK 235) → taruṇa; with l for r → tal-una, where no ṇatva can apply → taluna. The kaumudī gives the forms only; the steps are the translator's.

उ335 · Uṇ 9.3.55

क्षुधिपिशिमिथिभ्यः कित् ॥ उ३३५ ॥

kṣudhipiśimithibhyaḥ kit

kṣudhipiśimithibhyaḥ kit — After kṣudh, piś and mith, [unan comes, and it is] k-marked (kit).

Rule. After kṣudh, piś and mith, unan comes and is kit, so there is no guṇa.

Forms. kṣudhuna "a mleccha tribe"; piśuna; mithuna.

Siddhānta-kaumudī

क्षुधुनो म्लेच्छजातिः । पिशुनः । मिथुनम् ।

kṣudhuna: a mleccha tribe (mlecchajāti). piśuna. mithuna.

translator notes

textual The 1915 print numbers this uṇādi sūtra 342 (NSP p. 540, scan page-0550).
commentary TB, printed under sk.90334.t1 (OCR pratīka '—śudhi—' and 'śudha vasukṣāyām' = the scan's '—kṣudhi—', 'kṣudha bubhukṣāyām'): the roots are kṣudh 'to be hungry', piś 'to form parts (avayave)', which also has the sense 'to kindle', and mith, a root found only in the sūtras (sautra). Followed in naming the roots.
commentary TB, printed under sk.90334.t1, cites Amara 'piśuna = durjana, khala' (a wicked man), Medinī for piśuna (saffron; masculine for Kapivaktra, 'the monkey-faced', a name of Nārada, and for a crow; adjectival for 'informer' and 'cruel'; feminine piśunā for pṛkkā) and for mithuna (the zodiacal sign, a couple of woman and man). Recorded; the kaumudī gives no sense for piśuna or mithuna.
translator Neither the kaumudī nor TB names the affix here; the translator takes it to be unan, carried forward from uṇādi 333–334. The kit blocks guṇa of the light penultimate u / i (kṅiti ca, SK 2217): kṣudh + una → kṣudhuna; piś + una → piśuna; mith + una → mithuna. No ṇatva in kṣudhuna, since dh intervenes after the ṣ. These steps are the translator's.

उ336 · Uṇ 9.3.56

फलेर्गुक् च ॥ उ३३६ ॥

phalerguk ca

phaler guk ca — After phal [unan comes (carried forward (anuvṛtti) from uṇādi 333) — per TB], and the augment guk [is added to the root].

Rule. After phal, unan comes, and the root takes the augment guk. A kit augment stands at the end of the root (SK 36).

Forms. phal-g-una → phalguna "Arjuna". With aṇ by the prajñādi rule (SK 2106) and vṛddhi (SK 1075): phālguna.

Siddhānta-kaumudī

फल्गुनः पार्थः । प्रज्ञाद्यण् । फाल्गुनः ।

phalguna: Pārtha (Arjuna). [With] aṇ by prajñādi (prajñādibhyaś ca, SK 2106): phālguna.

translator notes

textual The 1915 print numbers this uṇādi sūtra 343 (NSP p. 540, scan page-0550).
commentary TB, printed under sk.90334.t1: 'phala niṣpattau, asmād [u]nan gugāgamaś ca dhātoḥ' — the root is phal 'to bear fruit'; after it unan comes, and the root takes the augment guk. The print and the OCR both read 'asmād anan' (scan page-0550), evidently for 'asmād unan', which the form phalguna requires. Followed: unan bracketed in sutra_en, and guk is taken as an augment of the root.
commentary TB, printed under sk.90334.t1, cites Medinī: phalguna is Guḍākeśa (Arjuna), a river-born arjuna tree, and the month called Tapasya; phālgunī is the full moon of that month. On 'phālguna iti' it cites a lexicon of two-form words ('phalgunaḥ phālguno 'rjune'; read on the scan, missing from the OCR), so both forms mean Arjuna. Recorded.
translator phal + guk + unan: the k-marked augment is placed at the end of the root (ādyantau ṭakitau, SK 36) → phal-g-una → phalguna. phalguna + aṇ (svārthika, by prajñādibhyaś ca, SK 2106) → vṛddhi of the first vowel (taddhiteṣv acām ādeḥ, SK 1075) → phālguna. The rule numbers other than the kaumudī's 'prajñādi' are the translator's.

उ337 · Uṇ 9.3.57

अशेर्लशश्च ॥ उ३३७ ॥

aśerlaśaśca

aśer laśaś ca — After aś [unan comes (carried forward (anuvṛtti) from uṇādi 333) — per TB], and laś [replaces the root].

Rule. After aś "to eat", unan comes, and laś replaces the root.

Forms. laś + una → laśuna (the Tattvabodhinī: garlic).

Siddhānta-kaumudī

लशुनम् ।

laśuna.

translator notes

textual The 1915 print numbers this uṇādi sūtra 344 (NSP p. 540, scan page-0550).
commentary TB, printed under sk.90334.t1; the passage is missing from the OCR and is read from the scan (NSP p. 540, scan page-0550): '—aśeḥ—. aśa bhojane, asmād unan dhātor laśādeśaś ca. laśunaṃ mahākandaḥ' — the root is aś 'to eat'; after it unan comes, and laś is substituted for the root; laśuna is garlic (mahākanda). Followed: unan bracketed, and laś taken as the substitute for the root.
commentary TB, printed under sk.90334.t1 (OCR mis-attaches this to 'phālguna iti'; read on the scan): Viśva lists 'laśunā, laśunam' among words with a palatal ś in the middle (madhyatālavya), alongside veśman, kaśmala and viśva, 'as in aśva' (aśvavat); a reading with a dental s in the middle (printed 'lasa ceti') is a mistake. Followed: the English keeps laśuna with ś.
translator aś + unan → laś-una → laśuna (no ṇatva: no r or ṣ precedes). The kaumudī gives the form only, and no sense.

उ338 · Uṇ 9.3.58

अर्जेर्णिलुक् च ॥ उ३३८ ॥

arjerṇiluk ca

arjer ṇiluk ca — After arji (the causative, ending in ṇi) [unan comes (carried forward (anuvṛtti) from uṇādi 333) — per TB], and luk-deletion of the ṇi.

Rule. After arji (the causative of ṛj), unan comes, and the ṇi is deleted by luk.

Forms. arj + una → arjuna.

Watch out. The Tattvabodhinī asks what "ṇiluk" adds, since SK 2313 would delete the ṇi anyway.

Siddhānta-kaumudī

अर्जुनः ।

arjuna.

translator notes

textual The 1915 print numbers this uṇādi sūtra 345 (NSP p. 540, scan page-0550).
commentary TB, printed under sk.90334.t1, completed from the scan (NSP p. 540, scan page-0550; the OCR drops most of it): 'ṛja gatisthānārjanopārjaneṣu, asmāṇ ṇyantād unan syāt ṇeś ca luk' — the root is ṛj 'to go, stand, acquire, earn'; after its causative (ending in ṇic) unan comes, and the ṇi is deleted by luk. Followed in sutra_en.
commentary TB, printed under sk.90334.t1 (scan): 'iha ṇer aniṭīti ṇilopenaiva siddhe ṇiluk ceti ukteḥ phalaṃ cintyam' — since loss of ṇi would already follow by ṇer aniṭi (SK 2313), the purpose of the sūtra saying 'ṇiluk' needs to be considered. Recorded.
commentary TB, printed under sk.90334.t1, cites Viśva and Medinī: arjuna is the kakubha tree, Pārtha, Kārtavīrya, the peacock, a mother's only son; adjectival for 'white'; neuter for a grass, a disease of the eye; feminine arjunī for a cow, Uṣā, the river Bāhudā, and sometimes a procuress. Recorded; the kaumudī gives no sense here (cf. uṇādi 339).
translator Following TB: ṛj + ṇic → guṇa → arji; arji + unan → luk of ṇi → arj-una → arjuna. No ṇatva, since j intervenes after the r. The kaumudī gives the form only.

उ339 · Uṇ 9.3.59

तृणाख्यायां चित् ॥ उ३३९ ॥

tṛṇākhyāyāṃ cit

tṛṇākhyāyāṃ cit — When a kind of grass is named, [the same affix after arji] is c-marked (cit).

Rule. When a kind of grass is named, the same affix after arji is cit, so the word is acute on its last syllable (SK 3710). Without the cit, unan would make it acute on the first.

Forms. arjuna "a grass". There is no Tattvabodhinī on this sūtra.

Siddhānta-kaumudī

चित्त्वादन्तोदात्तः । अर्जुनं तृणम् ।

Because it is cit, [the word] is acute on the final syllable (antodātta) (citaḥ, SK 3710). arjuna: a grass.

translator notes

textual The 1915 print numbers this uṇādi sūtra 346 (NSP p. 540, scan page-0550).
translator The kaumudī's example arjuna shows that arji, unan and the luk of ṇi are carried forward from uṇādi 338; the kaumudī and TB do not state this, so it is the translator's inference. There is no separate TB on this sūtra; TB's Viśva/Medinī line under uṇādi 338 (sk.90334.t1) gives arjuna as neuter in the sense 'grass'.
translator The SK number for citaḥ is the translator's addition; the kaumudī says only 'cittvāt'. Without the cit, arjuna would by unan (n-marked) be acute on the first syllable (ñnity ādir nityam, SK 3686).

उ340 · Uṇ 9.3.60

अर्तेश्च ॥ उ३४० ॥

arteśca

arteś ca — After ṛ also [unan comes (carried forward (anuvṛtti) from uṇādi 333), and it is cit (carried forward (anuvṛtti) from uṇādi 339) — per TB].

Rule. After ṛ "to go", unan comes and is cit (the Tattvabodhinī). Guṇa applies.

Forms. ar + una → aruṇa.

Siddhānta-kaumudī

अरुणः ।

aruṇa.

Tattvabodhinī

NSP p. 550–551

—अर्तेश्च । ऋ गतावस्मादुनन्स्यात्स च चित् । ‘अरुणोऽव्यक्तरागेऽर्के सन्ध्यारागेऽर्कसारथौ । निःशब्दे कपिले कुष्ठभेदे ना गुणिनि त्रिषु । अरुणातिविपाश्यामामञ्जिष्ठात्रिवृतासु च’ इति मेदिनी ॥—अजि—। अज गतिक्षेपणयोः, यम उपरमे, शीङ् स्वप्ने, एभ्य उनन् स्यात्स च डित् । अजेर्वीभावः । वीयते गम्यतेऽत्रेति वयुनम् । ‘विश्वानि देव वयुनानि विद्वान्’ इति मन्त्रे वयुनानि प्रज्ञानानीति वेदभाष्यम् । वैदिकनिघण्टौ प्रज्ञापर्याये प्रशस्यपर्याये च वयुनशब्दः पठितः । ‘यमुना शमनस्वसा’ इत्यमरः ॥ —वृ तॄ—॥ वृ वरणे, तॄ प्लवनतरणयोः, वद व्यक्ताव्यां वाचि, हन हिंसागत्योः, कमु कान्तौ, कष हिंसायाम् ॥—वर्सः । तर्स इति । ‘तितुत्र’ इति नेद् । षत्वं तु न भवति वाहुलकेन षत्वे कर्तव्ये प्रत्ययसंज्ञाया अप्रवृत्तेः । कक्षशब्दे तु षत्वं भवत्येव । एतच्च भाष्यकैयटादिपर्यालोचनयोक्तम् । कथं तर्हि सर्वैरप्युणादिवृत्तिकारैरिह षत्वमुदाहृतमिति चेत् । अत्राहुः । अस्तु भाष्यप्रामाण्यात् वर्सं तर्समिति दन्त्यपाठोऽपि साधुः । पक्षे तु षत्वमस्तु । वाहुलकलभ्यषत्वाभावस्य पाक्षिकत्वेऽपि वाधकाभावात् वृषितृषिभ्यां घञि कृते ण्यन्तादेरचि ‘घञर्थे कविधानम्’ इति ण्यन्तात्कप्रत्यये वा कृते वर्ष-तर्पशब्दयोर्दुर्वारत्वात्, अज्विधौ भयादीनामुपसंख्यानान्नपुंसके क्तादिनिवृत्त्यर्थमित्यत्र वर्षमित्याकरे उदाहृतत्वाच्च । तस्मादिह द्विरूपता फलितेति । ‘वर्षोऽस्त्री भारतादौ स्याज्जम्बूद्वीपाब्दवृष्टिषु । प्रावृट्काले स्त्रियां भूम्नि’ इति मेदिनी । ‘तर्षो लिप्सोदन्ययोः’ इति च । ‘पुत्रादौ तर्णके वर्षे वत्सः क्लीवं तु वक्षसि’ इति त्रिकाण्डशेषः । सद्यो जातस्तर्णकः । ‘हंसः स्यान्मानसौकसि । निर्लोभनृपविष्ण्वर्कपरमात्मसु मत्सरे । योगभेदे मन्त्रभेदे शारीरमरुदन्तरे । तुरङ्गमप्रभेदे च’ इति मेदिनी । ‘कंसोऽस्त्री तैजसद्रव्ये कांस्ये माने सुरेतरे’ इति च । ‘कंसो दैत्यान्तरे स्मृतः । कांस्ये च कांस्यपात्रे च मानभेदे च कीर्तितः’ इति विश्वः । ‘कक्षा स्यादन्तरीपस्य पश्चादपि च पल्लवे । स्पर्धायां ना तु दोर्मूले कच्छवीरुतृणेषु च’ इति मेदिनी ॥—प्लुषेः—। प्लुष दाहे, अस्मात्सः स्यादुपधाया अकारश्च । ‘प्लक्षो जटी गर्दभाण्डद्वीपभित्कुजराशने’ इति मेदिनी । प्लक्षो द्वीपविशेषे स्यात्पर्कटीगर्दभाण्डयोः । पिप्पले द्वारपार्श्वे च गृहस्य परिकीर्तितः’ इति विश्वः ॥—मनेः । मन ज्ञाने । ‘मांसं स्यादामिषे क्लीवे कक्कोलीजटयोः स्त्रियाम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 347 (NSP p. 540, scan page-0550).
commentary TB, sk.90340.t1: 'ṛ gatau, asmād unan syāt sa ca cit' — the root is ṛ 'to go'; after it unan comes, and it is cit. Followed: both bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90340.t1, cites Medinī: aruṇa is masculine for an indistinct red, the sun, the red of twilight, the sun's charioteer, 'soundless', tawny, a kind of leprosy; adjectival for what has that quality; feminine aruṇā for ativiṣā, śyāmā, mañjiṣṭhā and trivṛtā. Recorded; the kaumudī gives no sense.
translator ṛ + unan → guṇa ar (with r, uraṇ raparaḥ) → ar-una → ṇatva after r (SK 235) → aruṇa, end-acute because cit. The kaumudī gives the form only; the steps are the translator's.
textual sk.90340.t1 also carries TB on uṇādi 341 (ajiyamiśīṅbhyaś ca) and on uṇādi 342 onward (vṝtṝvadi… saḥ, pluṣeḥ, mana-); these belong to the neighbouring units.

उ341 · Uṇ 9.3.61

अजियमिशीङ्भ्यश्च ॥ उ३४१ ॥

ajiyamiśīṅbhyaśca

ajiyamiśīṅbhyaś ca — After aj, yam and śīṅ also [unan comes (carried forward (anuvṛtti) from uṇādi 333) — per TB].

Rule. After aj, yam and śīṅ, unan. vī replaces aj, and guṇa then gives ay before a vowel (SK 61).

Forms. vī → vay + una → vayuna "a temple"; yamunā; śī → śay + una → śayuna "a python".

Watch out. The Tattvabodhinī adds "and it is ḍit", but the forms show no ṭi-loss. It may be a misprint for cit.

Siddhānta-kaumudī

वयुनं देवमन्दिरम् । यमुना । शयुनोऽजगरः ।

vayuna: a temple (devamandira). yamunā. śayuna: a python (ajagara).

translator notes

textual The 1915 print numbers this uṇādi sūtra 348 (NSP p. 540, scan page-0550).
commentary TB, printed under sk.90340.t1: 'aja gatikṣepaṇayoḥ, yama uparame, śīṅ svapne, ebhya unan syāt' — the roots are aj 'to go, to throw', yam 'to cease', śīṅ 'to lie down', and the affix is unan. Followed: unan bracketed in sutra_en.
commentary TB, printed under sk.90340.t1: 'ajer vībhāvaḥ' — aj is replaced by vī (cf. ajer vyaghañapoḥ, SK 2292); 'vīyate gamyate 'treti vayunam' — vayuna is 'that into which one goes'. Followed for the root of vayuna. TB adds that in the mantra 'viśvāni deva vayunāni vidvān' the Vedabhāṣya takes vayunāni as 'knowledges' (prajñānāni), and that the Vedic Nighaṇṭu lists vayuna among the synonyms of prajñā and of praśasya; Amara: 'yamunā = śamanasvasā' (Yama's sister). Recorded.
commentary TB, printed under sk.90340.t1, continues 'sa ca ḍit' (OCR 'sa ca iti'; the scan, NSP p. 540, scan page-0550, reads ḍit). The forms vayuna, yamunā, śayuna show no loss of the ṭi, which a ḍit would bring about. Recorded, not followed.
translator The translator suspects that TB's 'ḍit' may be a misprint for 'cit', which the ca of the sūtra could carry on from uṇādi 339–340 (as TB states for uṇādi 340). This is an inference only. Derivation following TB: aj → vī; vī + unan → guṇa e → ay (eco 'yavāyāvaḥ, SK 61) → vay-una → vayuna. yam + unan → yamuna → feminine yamunā with ṭāp (ajādyataṣṭāp, SK 454; the kaumudī gives no rule). śī + unan → śe → śay-una → śayuna. The steps beyond TB's 'ajer vībhāvaḥ' are the translator's.

उ342 · Uṇ 9.3.62

वॄतॄवदिहनिकमिकशिभ्यः सः ॥ उ३४२ ॥

vṝtṝvadihanikamikaśibhyaḥ saḥ

vṝtṝvadihanikamikaśibhyaḥ saḥ — After vṛ, tṝ, vadi, hani, kami and kaśi, the affix sa.

Rule. After vṛ, tṝ, vad, han, kam and kaś, the affix sa, with guṇa.

Forms. varsa; tarsa "a raft, the ocean"; vad + sa → vatsa (SK 121), and neuter vatsa "the chest"; haṃsa; kaṃsa "a drinking vessel", not feminine (anusvāra, SK 123); kaś + sa → kakṣa "a constellation" (SK 294, SK 295, SK 212). The Tattvabodhinī's root is kaṣ, which gives kakṣa by SK 295 directly.

Watch out. varsa and tarsa keep a dental s by bāhulaka (the Tattvabodhinī). Our text reads vṝ; the print and the Tattvabodhinī read vṛ. "kakṣaṃ nakṣatram" may be an eye-skip; Wikisource has "forest".

Siddhānta-kaumudī

वर्सः । तर्सः प्लवसमुद्रयोः । वत्सः । वत्सम् । वक्षः । हंसः । कंसोऽस्त्री पानभाजनम् । कक्षं नक्षत्रम् ।

varsaḥ. tarsaḥ, in [the senses of] a raft (plava) and the ocean. vatsaḥ. vatsam, the chest (vakṣaḥ). haṃsaḥ. kaṃsaḥ, not feminine (astrī): a drinking vessel. kakṣam, a constellation (nakṣatra).

translator notes

textual The 1915 print numbers this uṇādi sūtra 349 (NSP p. 540, scan page-0550, where the sūtra stands at the foot of the column; the gloss is at the head of NSP p. 541, scan page-0551). From here the print's numbers run 7 ahead of ours.
textual Ours reads vṝ (long ṝ) as the first root; the print reads vṛ, with a single hook under v and a double hook under t (NSP p. 540, scan page-0550; collation batch06). TB's root list (vṛ varaṇe) agrees with the print. Rendered vṛ.
textual Ours and the print both read kaśi (NSP p. 540, scan page-0550). TB glosses the root as kaṣa hiṃsāyām, and Wikisource reads kamikaṣibhyaḥ, the standard uṇādi reading. Either root gives kakṣa (kaś by vraścabhrasja…, SK 294, then ṣaḍhoḥ kaḥ si, SK 295; kaṣ by SK 295 directly). Not emended; for the Print Check.
textual Ours and the print both read 'kakṣaṃ nakṣatram' (NSP p. 541, scan page-0551, clear). Wikisource (uttara-3/0188) reads 'kakṣam araṇyam' ('kakṣa, a forest'). TB's Medinī line on kakṣā (antarīya, pallava, spardhā, dormūla, kaccha, vīrudh, tṛṇa) gives no sense 'constellation', and the gloss may be an eye-skip from 'ṛkṣaṃ nakṣatram' under uṇādi 346. Class V; for the Print Check. The English keeps the transmitted reading.
commentary TB, printed under sk.90340.t1 (scan page-0550 foot, pratīka 'vṛtṝ'; OCR 'dhṛ tṛ'): the roots are vṛ varaṇe 'to choose', tṝ plavanataraṇayoḥ 'to float, to cross', vada vyaktāyāṃ vāci 'to speak articulately', hana hiṃsāgatyoḥ 'to strike, to go', kamu kāntau 'to desire', kaṣa hiṃsāyām 'to injure'. Followed for the root forms in the translator's note.
commentary TB, printed under sk.90340.t1 (scan page-0551 head): iṭ does not come, by titutratathasisusarakaseṣu ca (SK 3163). ṣatva does not take place in varsa and tarsa because, by bāhulaka, the affix-designation (pratyayasaṃjñā) does not operate when ṣatva is to be done; in kakṣa ṣatva does take place; this is said on examination of the Bhāṣya, Kaiyaṭa and others. Followed in keeping the dental s of varsaḥ and tarsaḥ.
commentary TB, same place: Objection: why then do all the uṇādi-vṛtti authors cite [the forms] with ṣ here? Reply: on the authority of the Bhāṣya the dental reading varsam, tarsam is correct, and optionally ṣ may stand too; the absence of ṣatva got by bāhulaka is optional and nothing bars the ṣ, since varṣa and tarṣa are in any case unavoidable from vṛṣ and tṛṣ by ghañ, or by ac or by ka (ghañarthe kavidhānam, vārttika under SK 3234) after the ṇic-forms, and the ākara cites varṣam under 'ajvidhau bhayādīnām upasaṃkhyānam napuṃsake ktādinivṛttyartham'. So both forms result. Recorded; the English keeps the kaumudī's varsaḥ, tarsaḥ.
commentary TB, same place, quotes the Trikāṇḍaśeṣa: vatsa (masculine) for a son and the like, a calf (tarṇaka, 'one just born') and a year; neuter in the sense of the chest (vakṣas). Followed in taking vakṣaḥ as the gloss of vatsam, although the kaumudī (ours and the print) has a daṇḍa between them; Wikisource (uttara-3/0188) reads 'vatsaṃ vakṣaḥ' with no daṇḍa, which supports this construal. TB also cites Medinī on varṣa, tarṣa, haṃsa (scan page-0551 'nirlobha-nṛpa-viṣṇv-arka-paramātmasu', OCR 'viṣṇvakarṣa': the goose of Mānasa, a man free of greed, a king, Viṣṇu, the sun (arka), the supreme self, a jealous man, a kind of yoga, of mantra, a bodily wind, a kind of horse), kaṃsa (a vessel of metal, bell-metal, a measure, a demon) and kakṣā, and Viśva on kaṃsa. Recorded.
translator The steps are the translator's; the kaumudī gives only the forms. sa is not kit, so the vowel of vṛ and tṝ takes guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168): var-sa, tar-sa. vad + sa → d → t by khari ca (SK 121) → vatsa. han + sa, kam + sa → n and m → anusvāra by naś cāpadāntasya jhali (SK 123) → haṃsa, kaṃsa. kaṣ + sa → ṣ → k by ṣaḍhoḥ kaḥ si (SK 295) → the s → ṣ by ādeśapratyayayoḥ (SK 212) → kakṣa.

उ343 · Uṇ 9.3.63

प्लुषेरच्चोपधायाः ॥ उ३४३ ॥

pluṣeraccopadhāyāḥ

pluṣer accopadhāyāḥ — After pluṣi [the affix sa (carried forward (anuvṛtti) from uṇādi 342) — per TB], and a in place of the penultimate (upadhā) [vowel].

Rule. After pluṣ, sa comes, and a replaces the penultimate vowel.

Forms. plaṣ + sa → plakṣa (SK 295, SK 212).

Siddhānta-kaumudī

प्लक्षः ।

plakṣaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 350 (NSP p. 541, scan page-0551).
commentary TB, printed under sk.90340.t1 (scan page-0551; OCR 'suṣeḥ — suṣa dāhe'): 'pluṣa dāhe, asmāt saḥ syād upadhāyā akāraś ca' — the root is pluṣ 'to burn'; after it sa comes, and a replaces the penultimate. Followed in sutra_en.
commentary TB, same place (scan; the OCR garbles the line): Medinī 'plakṣo jaṭī gardabhāṇḍadvīpabhitkuñjarāśane' — plakṣa is the jaṭin (a fig tree), the gardabhāṇḍa tree, a particular dvīpa and the kuñjarāśana (the aśvattha); Viśva adds a particular dvīpa, the parkaṭī and gardabhāṇḍa trees, the pippala, and the side of a house-door. Recorded; the kaumudī gives no sense.
translator The steps are the translator's: pluṣ + sa → u → a (this sūtra) → plaṣ + sa → ṣ → k by ṣaḍhoḥ kaḥ si (SK 295) → the s → ṣ by ādeśapratyayayoḥ (SK 212) → plakṣa.

उ344 · Uṇ 9.3.64

मनेर्दीर्घश्च ॥ उ३४४ ॥

manerdīrghaśca

maner dīrghaś ca — After mani [the affix sa], and lengthening (dīrgha) [of the root vowel].

Rule. After man, sa comes, and the root vowel is lengthened.

Forms. mān + sa → māṃsa (anusvāra, SK 123).

Siddhānta-kaumudī

मांसम् ।

māṃsam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 351 (NSP p. 541, scan page-0551).
commentary TB, printed under sk.90340.t1 (scan page-0551): the root is mana jñāne 'to know'. Medinī: 'māṃsaṃ syād āmiṣe klībe kakkolījaṭayoḥ striyām' — neuter māṃsa means flesh (āmiṣa); the feminine [māṃsī] means the kakkolī plant and jaṭā (spikenard). Followed for the root; the kośa senses are recorded, the kaumudī gives none.
translator The affix sa is carried from uṇādi 342 (through 343); neither the kaumudī nor TB states it here, so the bracket is the translator's. Steps (translator's): man + sa → a → ā (this sūtra) → mān + sa → n → anusvāra by naś cāpadāntasya jhali (SK 123) → māṃsa.

उ345 · Uṇ 9.3.65

अशेर्देवने ॥ उ३४५ ॥

aśerdevane

aśer devane — After aśi, [the affix sa (carried forward (anuvṛtti) from uṇādi 342) — per TB,] when gaming (devana) [is to be denoted].

Rule. After aś "to pervade", sa comes when gaming is meant.

Forms. aś + sa → akṣa "a die" (SK 294, SK 295, SK 212).

Siddhānta-kaumudī

अक्षः ।

akṣaḥ, [a die].

Tattvabodhinī

NSP p. 551

—अशेः । अशू व्याप्तौ, अस्माद्देवने वाच्ये सः स्यात् । ‘व्रश्चभ्रस्ज’ इत्यादिना षत्वादिकार्यम् । अथाक्षमिन्द्रिये । ना द्यूताङ्गे कर्षचक्रे व्यवहारे कलिद्रुमे’ इत्यमरः । ‘अक्षो ज्ञानात्मशकटव्यवहारेषु पाशके । रुद्राक्षेन्द्राक्षयोः सर्पे विभीतकतरावपि । चक्रे कर्षे पुमान् क्लीवं तुत्थसौवर्चले-न्द्रिये’ इति मेदिनी ॥—स्नुव्रश्चि—। स्नु प्रस्रवणे, ओव्रश्चू छेदने, कृती छेदने, ऋषी गतौ, एभ्यः सः कित्स्यात् । स्नुषा पुत्रवधूः ॥—वृक्ष इति । यस्य कित्त्वाद् ‘प्रहिज्या’—इति संप्रसारणम् । ‘ऋक्षः पर्वतभेदे स्याद्भल्लूके शोणके पुमान् । कृतवेधनेऽन्यलिङ्गं नक्षत्रे पुंनपुंसकम्’ इति मेदिनी ॥—ऋषेर्जातौ । पूर्वसूत्रेणैव सिद्धे ऋषेर्जातावेवेति नियमार्थं सूत्रम् तेनान्येभ्यस्त्रिभ्यः केवलयौगिकत्वेऽपि सप्रत्ययो भवति ॥—उन्दिगुधि—। उन्दी क्लेदने, गुध रोषे, कुष निष्कर्षे, एभ्यः सः कित्स्यात् । ‘अनिदिताम्’ इति नलोपः । ‘उत्सः प्रस्रवणं वारि’ इत्यमरः । ‘गुत्सः स्यात्स्तवके स्तम्बे हारभि-द्ग्रन्थिपर्णयोः’ इति मेदिनी । ‘गुच्छश्च गुत्सो गुच्छो गुलुच्छवत्’ इति द्विरूपकोशात् । ‘स्याद् गुच्छः स्तवके स्तम्बे हार-भेदकलापयोः’ इति च वर्गद्वितीयान्ते मेदिनीकोशाच्च ॥—गृधि—। गृधु अभिकाङ्क्षायाम्, पण व्यवहारे स्तुतौ च । ननु गृधेश्चर्त्वेन गृत्स इति सिद्धे दकारविधानं व्यर्थमिति चेत् । मैवम् । चर्त्वस्यासिद्धत्वेन ‘एकाचो वशः’—इति भष्भाव-प्रसङ्गात् । न चैवमपि प्रक्रियालाघवाय तकार एव विधीयतामिति शङ्क्यम् । ‘चयो द्वितीया’ इति पक्षे तकारस्य थकारा-पत्तेः । ‘पक्षो मासार्धके पार्श्वे ग्रहे साध्यविरोधयोः । केशादेः परतोवृन्दे वले सखिसहाययोः । चुल्लीरन्ध्रे पतत्रे च राज-कुञ्जरपार्श्वयोः’ इति विश्वमेदिन्यौ ॥

translator notes

textual The 1915 print numbers this uṇādi sūtra 352 (NSP p. 541, scan page-0551).
textual TB on this sūtra and on uṇādi 346–349 is filed here as sk.90345.t1, re-filed on 2026-10-05 from the head of sk.90350.t1 (its opening on this sūtra is on scan page-0551, after TB on uṇādi 344 at the end of sk.90340.t1). TB on uṇādi 350 stays in sk.90350.t1.
commentary TB, sk.90345.t1 (scan page-0551; OCR 'aślāvyāsau'): 'aśū vyāptau, asmād devane vācye saḥ syāt' — the root is aś 'to pervade'; after it sa comes when gaming is to be denoted. Followed in sutra_en.
commentary TB, same place: the operations beginning with ṣ come by vraścabhrasja… (SK 294). Followed in the translator's note on the steps.
commentary TB, same place, cites Amara (akṣa neuter for a sense-organ; masculine for the die (dyūtāṅga), the karṣa weight, the wheel, a lawsuit (vyavahāra) and the kali tree) and Medinī (masculine for knowledge, the self, a cart, a lawsuit, a die, the rudrākṣa and indrākṣa, a serpent, the vibhītaka tree, a wheel, a karṣa; neuter for blue vitriol (tuttha), sauvarcala salt and a sense-organ). Recorded; the bracketed '[a die]' follows the sūtra's devana and TB's dyūtāṅga.
translator Steps beyond TB's pointer are the translator's: aś + sa → ś → ṣ by vraścabhrasja… (SK 294) → ṣ → k by ṣaḍhoḥ kaḥ si (SK 295) → the s → ṣ by ādeśapratyayayoḥ (SK 212) → akṣa.

उ346 · Uṇ 9.3.66

स्नुव्रश्चिकृत्यृषिभ्यः कित् ॥ उ३४६ ॥

snuvraścikṛtyṛṣibhyaḥ kit

snuvraścikṛtyṛṣibhyaḥ kit — After snu, vraści, kṛti and ṛṣi, [the affix sa (carried forward (anuvṛtti) from uṇādi 342) — per TB,] and it is k-marked (kit).

Rule. After snu, vraśc, kṛt and ṛṣ, sa comes and is kit, so there is no guṇa. vraśc takes saṃprasāraṇa (SK 2412).

Forms. snu + sa → snuṣā "a daughter-in-law" (SK 212; ṭāp); vṛkṣa; kṛtsa "water"; ṛṣ + sa → ṛkṣa "a constellation".

Watch out. Our text and the print both read "kutsam". The root kṛt with a kit affix gives kṛtsa, and that is read here.

Siddhānta-kaumudī

स्नुषा । वृक्षः । कुत्समुदकम् । ऋक्षं नक्षत्रम् ।

snuṣā, [a daughter-in-law]. vṛkṣaḥ. kṛtsam, water. ṛkṣam, a constellation (nakṣatra).

translator notes

textual The 1915 print numbers this uṇādi sūtra 353 (NSP p. 541, scan page-0551).
textual Ours reads 'kutsam udakam'; the print clearly reads the same, kutsam (NSP p. 541, scan page-0551: the u-hook can be compared with the ṛ of kṛtyṛṣi in the sūtra on the same line), and its OCR also has kutsam. Wikisource (uttara-3/0189) reads 'kṛtsam udakam'. The root kṛtī (sūtra kṛti; TB kṛtī chedane) with the kit affix gives kṛtsa, not kutsa. Rendered kṛtsam; a slip shared by ours and the print, class B, for the Print Check.
commentary TB, printed under sk.90345.t1 (scan page-0551): 'snu prasravaṇe, ovraścū chedane, kṛtī chedane, ṛṣī gatau, ebhyaḥ saḥ kit syāt' — the roots are snu 'to flow', vraśc 'to cut', kṛt 'to cut', ṛṣ 'to go'; after them sa comes, and it is kit. Followed in sutra_en.
commentary TB, same place: 'snuṣā putravadhūḥ', a son's wife. Followed in the bracketed gloss.
commentary TB, same place, on vṛkṣa: because the affix is kit, saṃprasāraṇa comes by grahijyā… (SK 2412). Followed in the translator's note on the steps.
commentary TB, same place, quotes Medinī: ṛkṣa is masculine for a particular mountain, the bear and the śoṇaka tree; adjectival for 'pierced'; masculine or neuter for a constellation. Recorded (cf. uṇādi 347).
translator Steps not in the kaumudī or TB are the translator's. Being kit, sa causes no guṇa. snu + sa → s → ṣ by ādeśapratyayayoḥ (SK 212) → snuṣa → feminine ṭāp (SK 454) → snuṣā. vraśc + sa → saṃprasāraṇa (SK 2412, per TB) → vṛśc + sa → the remaining consonant changes (ś deleted by skoḥ saṃyogādyor ante ca, SK 380; c → ṣ by SK 294; ṣ → k by SK 295; s → ṣ by SK 212) give vṛkṣa. kṛt + sa → kṛtsa. ṛṣ + sa → ṣ → k (SK 295) → ṛkṣa.

उ347 · Uṇ 9.3.67

ऋषेर्जातौ ॥ उ३४७ ॥

ṛṣerjātau

ṛṣer jātau — After ṛṣi [the affix sa, kit (carried forward (anuvṛtti) from uṇādi 346) — per TB, comes only] when a species (jāti) [is named].

Rule. After ṛṣ, kit sa comes only when a species is named. The Tattvabodhinī calls this a niyama (a restricting rule), since uṇādi 346 already gave the form.

Forms. ṛkṣa "a particular mountain; the bear".

Siddhānta-kaumudī

ऋक्षोऽद्रिभेदे भल्लूके इति च ।

ṛkṣaḥ: 'in [the senses of] a particular mountain [and] the bear', so too [it is said].

translator notes

textual The 1915 print numbers this uṇādi sūtra 354 (NSP p. 541, scan page-0551).
commentary TB, printed under sk.90345.t1 (scan page-0551): since [sa after ṛṣ] is already established by the previous sūtra, this sūtra is a restriction (niyama): from ṛṣ only when a species is named. Hence after the other three roots [snu, vraśc, kṛt] the affix sa comes even when [the word] is merely etymological (kevalayaugika). Followed in sutra_en ('only') and in the anuvṛtti bracket.
commentary TB's Medinī line under uṇādi 346 (sk.90345.t1) gives ṛkṣa masculine for a particular mountain (parvatabheda) and the bear (bhallūka). Followed in setting 'adribhede bhallūke' as a quoted sense, introduced by 'iti ca'.
translator 'iti ca' marks the senses as quoted; the kaumudī does not name the lexicon. The form is the same ṛkṣa as under uṇādi 346.

उ348 · Uṇ 9.3.68

उन्दिगुथिकुषिभ्यश्च ॥ उ३४८ ॥

undiguthikuṣibhyaśca

undiguthikuṣibhyaś ca — And after undi, guthi and kuṣi [the affix sa, and it is kit (carried forward (anuvṛtti) from uṇādi 346) — per TB].

Rule. After und, guth and kuṣ, kit sa. und loses its n (SK 415); d and th become t (SK 121).

Forms. ud + sa → utsa "a spring"; gutsa "a cluster of blossoms"; kuṣ + sa → kukṣa "the belly".

Watch out. Our text and the print both read "ukṣo". The root list gives kuṣ, and kukṣa is read here.

Siddhānta-kaumudī

उत्सः प्रस्रवणम् । गुत्सः स्तबकः । उक्षो जठरम् ।

utsaḥ, a spring (prasravaṇa). gutsaḥ, a cluster of blossoms (stabaka). kukṣaḥ, the belly (jaṭhara).

translator notes

textual The 1915 print numbers this uṇādi sūtra 355 (NSP p. 541, scan page-0551).
textual Ours reads 'ukṣo jaṭharam', and the print reads the same, with a clear initial u (NSP p. 541, scan page-0551). The third root of the sūtra, kuṣi (TB kuṣa niṣkarṣe), gives kukṣa, the belly; ukṣa has no root in the sūtra. Wikisource (uttara-3/0189) reads 'kukṣo jaṭharam'. Rendered kukṣaḥ; a shared slip (class B), for the Print Check.
commentary TB, printed under sk.90345.t1 (scan page-0551): 'undī kledane, gutha roṣe, kuṣa niṣkarṣe, ebhyaḥ saḥ kit syāt' — the roots are und 'to moisten', guth 'to be angry' (as printed), kuṣ 'to draw out'; after them sa comes, and it is kit. Followed in sutra_en.
commentary TB, same place: the n [of und] is deleted by aniditāṃ hala upadhāyāḥ kṅiti (SK 415). Followed in the translator's note on the steps.
commentary TB, same place, cites Amara 'utsaḥ prasravaṇaṃ vāri' and Medinī for gutsa: a cluster of blossoms (stavaka), a clump (stamba), a kind of necklace and the granthiparṇa plant; it adds that gutsa and guccha are the same word, by the Dvirūpakośa and by Medinī's guccha in the section of words ending in the second letter of a varga. Followed in rendering stabaka; the rest recorded.
translator TB glosses guthi as 'gutha roṣe' (scan and OCR agree). The dhātupāṭha root in the sense roṣa is usually given as gudha (kryādi); with gudh, gutsa would still follow by khari ca (SK 121). Wikisource (uttara-3/0189) reads the sūtra and TB's pratīka as undigudhi-. Not emended; the translator's observation only.
translator Steps beyond TB's pointer are the translator's: und + sa → n deleted (SK 415) → ud + sa → d → t by khari ca (SK 121) → utsa. guth + sa → th → t by khari ca (SK 121) → gutsa. kuṣ + sa → ṣ → k by ṣaḍhoḥ kaḥ si (SK 295) → s → ṣ (SK 212) → kukṣa. Being kit, sa blocks guṇa of the u in each.

उ349 · Uṇ 9.3.69

गृधिपण्योर्दकौ च ॥ उ३४९ ॥

gṛdhipaṇyordakau ca

gṛdhipaṇyor dakau ca — And after gṛdhi and paṇi [the affix sa], with d and k [in place of their final consonants] respectively.

Rule. After gṛdh and paṇ, sa comes, with d and k respectively replacing their final consonants.

Forms. gṛd + sa → gṛtsa "Kāmadeva" (SK 121); pak + sa → pakṣa (SK 212).

Watch out. Our text and the print both read "gutsaḥ". The root is gṛdh, and gṛtsa is read here.

Siddhānta-kaumudī

गुत्सः कामदेवः । पक्षः ।

gṛtsaḥ, Kāmadeva. pakṣaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 356 (NSP p. 541, scan page-0551).
textual Ours reads 'gutsaḥ kāmadevaḥ'; the print clearly reads the same, gutsaḥ with u (NSP p. 541, scan page-0551, directly after gṛdhi- with ṛ on the same line). Wikisource (uttara-3/0189) reads 'gṛtsaḥ kāmadevaḥ'. The root is gṛdh, and TB on this sūtra names the form gṛtsa. Rendered gṛtsaḥ; a shared slip (class B), for the Print Check.
commentary TB, printed under sk.90345.t1 (scan page-0551 pratīka 'gṛdhi', root 'gṛdhu'; OCR 'guthi', 'guthu'): 'gṛdhu abhikāṅkṣāyām, paṇa vyavahāre stutau ca' — the roots are gṛdh 'to covet' and paṇ 'to deal, to praise'. Followed for the root forms.
commentary TB, same place: Objection: since gṛtsa would be established from gṛdh by car-substitution (cartva) anyway, teaching d is pointless. Not so: because cartva is asiddha, ekāco baśo bhaṣ… (SK 326) would turn the initial into its aspirate (bhaṣbhāva). Nor should one say that t itself should be taught, for economy of procedure: then, under 'cayo dvitīyāḥ śari pauṣkarasādeḥ' (vārttika under SK 130), the t would optionally become th. Followed in reading the form as gṛtsa and d as replacing the root-final.
commentary TB, same place, quotes Viśva and Medinī on pakṣa: half a month, a side, a planet (graha), the thesis to be proved and its opposite (sādhya, virodha), [after words like keśa] a mass, strength, a friend or helper, the opening of a fire-place, a wing, and the flank of a royal elephant. Recorded; the kaumudī gives no sense for pakṣaḥ.
translator The affix sa (from uṇādi 342) is not named by the kaumudī here, nor is kit; TB's discussion presupposes sa (gṛtsa), and the absence of guṇa in gṛtsa suggests kit continues from uṇādi 346. Both are the translator's inference; the bracket gives sa only. 'In place of their final consonants' is likewise the translator's supplement, demanded by the forms.
translator Steps (translator's, following TB): gṛdh + sa → dh → d (this sūtra) → gṛd + sa → d → t by khari ca (SK 121) → gṛtsa. paṇ + sa → ṇ → k (this sūtra) → pak + sa → s → ṣ by ādeśapratyayayoḥ (SK 212) → pakṣa.

उ350 · Uṇ 9.3.70

अशेः सरः ॥ उ३५० ॥

aśeḥ saraḥ

aśeḥ saraḥ — After aśi, the affix sara.

Rule. After aś "to pervade", the affix sara.

Forms. aś + sara → akṣara (SK 294, SK 295, SK 212).

Watch out. The Tattvabodhinī rejects Ujjvaladatta's reading saran. Its n would make the word acute on the first syllable, but Vedic akṣara is accented on the middle.

Siddhānta-kaumudī

अक्षरम् ।

akṣaram.

Tattvabodhinī

NSP p. 551

—अशेः । अशू व्याप्तौ ‘व्रश्च’—इत्यादिना षत्वादिकार्यम् । ‘अक्षरं स्यादपवर्गे परमव्रह्म-वर्णयोः’ इति हेमचन्द्रः । ‘अशेः सरन्’ इत्युज्ज्वलदत्तादिपाठस्तु प्रामादिकः नित्स्वरापत्तेः । इष्यते तु प्रत्ययस्वरेणाक्ष-रशब्दस्य मध्योदात्तत्वम् । ‘ऋचो अक्षरे परमे व्योमन्’ इत्यादिऋङ्मन्त्रेषु ‘त्रीणि च शतानि षष्टिश्चाक्षराणी’ति यजुषि च तथैव पाठात् । अत एवाश्नोतेर्वा सरोऽक्षरमिति द्वितीयाहिकान्ते भाष्यकृतोक्तम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 357 (NSP p. 541, scan page-0551).
textual sk.90350.t1 now carries only the TB on this sūtra; the TB on uṇādi 345–349 (aśer devane … gṛdhi-) that preceded it was re-filed to sk.90345.t1 on 2026-10-05.
commentary TB, sk.90350.t1 (scan page-0551): the root is aśū vyāptau 'to pervade'; the operations beginning with ṣ come by vraścabhrasja… (SK 294). Followed in the translator's note on the steps.
commentary TB, same place: the reading 'aśeḥ saran' of Ujjvaladatta and others is an error, since the n-marked affix would bring the nit accent (initial acute); what is wanted is akṣara accented on the middle syllable by the affix's own accent, as in Ṛgveda mantras such as 'ṛco akṣare parame vyoman' and in the Yajus 'trīṇi ca śatāni ṣaṣṭiś cākṣarāṇi'. Hence the Bhāṣyakāra says at the end of the second āhnika 'aśnoter vā saro 'kṣaram'. Followed in sutra_en (sara, not saran).
commentary TB, same place, quotes Hemacandra: 'akṣaraṃ syād apavarge paramabrahmavarṇayoḥ' — akṣara means final release, the supreme brahman and a letter (varṇa). Recorded; the kaumudī gives no sense.
translator Steps beyond TB's pointer are the translator's: aś + sara → ś → ṣ (SK 294) → ṣ → k (SK 295) → s → ṣ (SK 212) → akṣara.

उ351 · Uṇ 9.3.71

वसेश्च ॥ उ३५१ ॥

vaseśca

vaseś ca — And after vasi [the affix sara (carried forward (anuvṛtti) from uṇādi 350) — per TB].

Rule. After vas, sara comes too. t replaces the s (SK 2342).

Forms. vat + sara → vatsara "a year".

Siddhānta-kaumudī

वत्सरः ।

vatsaraḥ, [a year].

Tattvabodhinī

NSP p. 551

—वसेश्च । वस निवासे, अस्मा-दपि सरः स्यात् ‘सः स्यार्धधातुके’ इति तत्त्वम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 358 (NSP p. 541, scan page-0551).
commentary TB, sk.90351.t1 (scan page-0551): 'vasa nivāse, asmād api saraḥ syāt' — the root is vas 'to dwell'; after it too sara comes. Followed in sutra_en.
commentary TB, same place: t [replaces the s of vas] by saḥ sy ārdhadhātuke (SK 2342). Followed: vas + sara → vat-sara → vatsara.
translator The gloss '[a year]' is the translator's; the kaumudī gives the form only (cf. saṃvatsara, uṇādi 352).

उ352 · Uṇ 9.3.72

सपूर्वाच्चित् ॥ उ३५२ ॥

sapūrvāccit

sapūrvāc cit — After [vasi (carried forward (anuvṛtti) from uṇādi 351)] when it has a preceding [word], [the affix sara (anuvṛtti from uṇādi 350)], and it is c-marked (cit) — per TB.

Rule. After vas with a word before it, sara comes and is cit, so the word is acute on its last syllable (SK 3710).

Forms. saṃvatsara.

Watch out. The Tattvabodhinī rejects a reading saṃpūrvāt "preceded by sam", because of Vedic iduvatsara and parivatsara.

Siddhānta-kaumudī

संवत्सरः ।

saṃvatsaraḥ, [a year].

Tattvabodhinī

NSP p. 551–552

—सपूर्वाच्चित् । पूर्वसहिताद्वसतेः सरः स्यात्स च चित् । चित्त्वा-दन्तोदात्तः । ‘इदुवत्सराय परिवत्सराय’ । संपूर्वादिति पाठान्तरम् । तच्च लक्ष्यविरोधादुपेक्ष्यम् ॥—कृधू—। डुकृञ् करणे, धूञ् कम्पने, मदी हर्षे, एभ्यः सरः कित्स्यात् ॥ कृसर इत्यादि हारावलीस्थम् । ‘धूसरी किन्नरीभेदे ना खरे त्रिषु पाण्डुरे’ इति मेदिनी । ‘मत्सरा मक्षिकायां स्यान्मात्सर्यक्रोधयोः पुमान् । असह्यपरसंपत्तौ कृपणे चाभिधेयवत्’ इति च । मत्सरोऽन्यशुभद्वेषे तद्वत्कृपणयोस्त्रिषु’ इत्यमरः । ‘अथ मत्सरः । असह्यपरसंपत्तौ मात्सर्ये कृपणे कुधि’ इति विश्वः । वेदे तु मदी हर्षे इति योगार्थं पुरस्कृत्य प्रयुज्यते ‘इन्दुमिन्द्राय मत्सरम्’ । ‘तं सिन्धवो मत्सरमिन्द्रियाणाम्’ इत्यादि । समत्सरं हर्षहेतुमिति तद्भाष्यम् ॥—पतेः—। पत्लृ गतावस्मात्सरः स्याद्रेफस्य लश्च ॥—तन्यृषि—। तनु विस्तारे, ऋषी गतौ । अमरोक्तिमाह—तसर इति । कित्वात् ‘अनुदात्तोपदेश—’ इत्यादिनानुनासिकलोपः ॥—ऋक्षरः ऋत्वि- गिति । ‘ऋक्षरं वारिधारायामृक्षरस्त्वृत्विजि स्मृतः’ इति मेदिनी । ‘अनृक्षरा ऋजवः सन्तु पथाः’ इति मन्त्रस्य वेदभाष्ये तु ऋक्षरः कण्टक इति व्याख्यातम् ॥—पीयुक्णिभ्याम्—अणरण इति दण्डके क्वणिः पठ्यते सच शब्दार्थकः आभ्यां कालन् स्यात् यथाक्रमं ह्रस्वः संप्रसारणं च । ‘राजादनः प्रियालः स्यात्’ इत्यमरः । ‘प्रियालः स्यात्प्रियालवत्’ इति द्विरूपकोशः । बाहुलकाद्भञ्जेरपि कालन् । कित्त्वान्नलोपः । न्यङ्क्वादित्वात्कुत्वम् । भगालं नरमस्तकम् । मत्वर्थे इनिः । ‘चण्डीकान्तो भगाली च लेलिहानो वृषध्वजे’ इति राजशेखरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 359 (NSP p. 541, scan page-0551).
commentary TB, sk.90352.t1 (scan page-0551): 'pūrvasahitād vasateḥ saraḥ syāt sa ca cit' — after vas accompanied by a preceding [word], sara comes, and it is cit. Followed in sutra_en.
commentary TB, same place: because it is cit, [the word] is acute on the final syllable (antodātta) (citaḥ, SK 3710); compare the Vedic 'iduvatsarāya parivatsarāya'. Recorded.
commentary TB, same place: there is a variant reading 'saṃpūrvāt' (after vas preceded by sam); it is to be disregarded because it conflicts with attested usage (lakṣya), such as iduvatsara and parivatsara. Followed in rendering sa-pūrva as 'having a preceding [word]', not 'preceded by sam'.
translator Steps (translator's): sam + vas + sara → s → t (saḥ sy ārdhadhātuke, SK 2342, as TB says under uṇādi 351) → saṃ-vat-sara → saṃvatsara, with the m before v becoming anusvāra by mo 'nusvāraḥ (SK 122). The gloss '[a year]' is the translator's.
textual sk.90352.t1 continues with TB on uṇādi 353 onward (kṛdhūmadhibhyaḥ, pateḥ, tanyṛṣi, pīyukvaṇibhyām), for the following units.

उ353 · Uṇ 9.3.73

कृधूमधिभ्यः कित् ॥ उ३५३ ॥

kṛdhūmadhibhyaḥ kit

kṛdhūmadhibhyaḥ kit — After kṛ, dhū and madh [the affix sara — carried forward (anuvṛtti) from aśeḥ saraḥ, uṇādi 350, as TB states] comes, and it is kit.

Rule. After kṛ, dhū and madh (the Tattvabodhinī: mad), sara comes and is kit, so there is no guṇa. By bāhulaka the s does not become ṣ, which SK 212 would otherwise do.

Forms. kṛsara "rice cooked with sesame"; dhūsara; mad + sara → matsara (SK 121; madh gives the same); matsarā "a fly", also the bhambharālī.

Siddhānta-kaumudī

बाहुलकान्न षत्वम् । कृसरः स्यात्तिलौदनम् । धूसरः । मत्सरः । मत्सरा मक्षिका ज्ञेया भम्भराली च सा मता ।

[After kṛ (ḍukṛñ karaṇe, 'to do'), dhū (dhūñ kampane, 'to shake') and mad (madī harṣe, 'to rejoice'), sara comes, and it is kit.] By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — there is no substitution of ṣ (ṣatva) [for the s of sara]. kṛsaraḥ: "kṛsara is rice cooked with sesame (tilaudana)". dhūsaraḥ. matsaraḥ. "matsarā is to be understood as a fly (makṣikā); and she is also held to be the bhambharālī."

translator notes

textual The 1915 print numbers this uṇādi sūtra 360 (NSP p. 541, scan page-0551). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'kṛdhū—') is printed in sk.90352.t1, after TB on sapūrvāc cit (uṇādi 352).
commentary TB, printed under sk.90352.t1: 'ḍukṛñ karaṇe, dhūñ kampane, madī harṣe, ebhyaḥ saraḥ kit syāt' — from these three roots sara comes and is kit. Followed: sara is bracketed as anuvṛtti in sutra_en and the bracketed opening of the block, and the root senses are TB's.
commentary TB, printed under sk.90352.t1: 'kṛsara ityādi hārāvalīstham' — the line on kṛsara and what follows is from the Hārāvalī. TB then cites Medinī (dhūsarī a kind of kinnarī; dhūsara m. a donkey, in three genders 'pale'; matsarā a fly; matsara m. envy and anger, adjectivally 'unable to bear another's prosperity', 'miserly'), Amara and Viśva for matsara, and notes that in the Veda the word is used with its etymological sense madī harṣe in view ('indum indrāya matsaram'; the bhāṣya: 'that which causes joy'). Recorded; the English quotes only the kaumudī's own lines.
commentary TB glosses the third root as 'madī harṣe' (mad, 'to rejoice'), where the sūtra (ours = print) reads madhi. The English keeps the sūtra's madh and gives TB's root in the block; either root gives matsara (see translator note).
translator The steps are the translator's; the kaumudī states only that ṣatva is withheld by bāhulaka. kṛ + sara, dhū + sara: the kit blocks guṇa of the root vowel (kṅiti ca, SK 2217); since kṛ and dhū end in an iṇ vowel, ādeśapratyayayoḥ (SK 212) would otherwise turn the s of the affix into ṣ (*kṛṣara, *dhūṣara) — this is what bāhulaka sets aside. mad (or madh) + sara → matsara: the d (dh) becomes t before s by khari ca (SK 121). The quoted lines are kośa verses, translated as quotations.

उ354 · Uṇ 9.3.74

पते रश्च लः ॥ उ३५४ ॥

pate raśca laḥ

pate raś ca laḥ — After pat [the affix sara — carried forward (anuvṛtti) from aśeḥ saraḥ, uṇādi 350, as TB states] comes, and l replaces r.

Rule. After pat "to go", sara comes, and l replaces its r.

Forms. pat + sala → patsala "a path".

Siddhānta-kaumudī

पत्सलः पन्थाः ।

[After pat (patḷ gatau, 'to go'), sara comes, and l is substituted for its r:] patsalaḥ, a path (panthāḥ).

translator notes

textual The 1915 print numbers this uṇādi sūtra 361 (NSP p. 541, scan page-0551). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'pateḥ—') is printed in sk.90352.t1.
commentary TB, printed under sk.90352.t1: 'patḷ gatāv asmāt saraḥ syād rephasya laś ca' — from pat 'to go', sara comes, and l replaces the r [of the affix]. Followed: sara is bracketed as anuvṛtti, and the r of sutra_en is taken as the affix's r.
translator pat + sara → patsara → patsala (l for r by this sūtra). The kit of uṇādi 353 is not carried here by TB; pat has no vowel liable to guṇa in any case.

उ355 · Uṇ 9.3.75

तन्यृषिभ्यां क्सरन् ॥ उ३५५ ॥

tanyṛṣibhyāṃ ksaran

tanyṛṣibhyāṃ ksaran — After tan and ṛṣ, ksaran.

Rule. After tan and ṛṣ, the affix ksaran. The kit blocks guṇa, and tan loses its nasal (SK 2428).

Forms. ta + sara → tasara "a thread-winder"; ṛṣ + sara → ṛkṣara "an officiating priest" (SK 295, SK 212).

Siddhānta-kaumudī

तसरः सूत्रवेष्टने । ऋक्षरः ऋत्विक् ।

[After tan (tanu vistāre, 'to stretch') and ṛṣ (ṛṣī gatau, 'to go'), ksaran comes.] tasaraḥ, in the sense of a thread-winder (sūtraveṣṭana). ṛkṣaraḥ, an officiating priest (ṛtvij).

translator notes

textual The 1915 print numbers this uṇādi sūtra 362 (NSP p. 541, scan page-0551). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'tanyṛṣi—', OCR 'tanyūṣi') is printed in sk.90352.t1.
commentary TB, printed under sk.90352.t1: the roots are tanu vistāre and ṛṣī gatau; 'amaroktim āha — tasara iti': the kaumudī's 'tasaraḥ sūtraveṣṭane' gives Amara's statement; because the affix is kit, the nasal of tan is deleted by anudāttopadeśa… (SK 2428). Followed in the root senses and in rendering tasara.
commentary TB, printed under sk.90352.t1 (scan page-0552 head): Medinī — ṛkṣara n. a stream of water, ṛkṣara m. an officiating priest; in the Veda-bhāṣya on 'anṛkṣarā ṛjavaḥ santu panthāḥ', ṛkṣara is explained as 'a thorn'. Recorded; the English gives the kaumudī's meaning only.
translator Affix ksaran: k and n are it (laśakvataddhite SK 195, halantyam SK 1), leaving sara. The k-it blocks guṇa and occasions the nasal deletion; the n-it makes the word initial-udātta (ñnityādir nityam, SK 3686), an accent the kaumudī and TB do not mention here. tan + sara → ta + sara (nasal deleted before the kit affix, SK 2428, as TB says) → tasara. The ṛkṣara steps are the translator's: ṛṣ + sara, the kit blocking guṇa; ṣ → k before s by ṣaḍhoḥ kaḥ si (SK 295); the s of the affix → ṣ after k by ādeśapratyayayoḥ (SK 212) → ṛkṣara. 'sūtraveṣṭane' is a seventh-case word (saptamyanta) naming the sense; rendered 'in the sense of'.

उ356 · Uṇ 9.3.76

पीयुक्कणिभ्यां कालन् ह्रस्वः संप्रसारणं च ॥ उ३५६ ॥

pīyukkaṇibhyāṃ kālan hrasvaḥ saṃprasāraṇaṃ ca

pīyukkaṇibhyāṃ kālan hrasvaḥ saṃprasāraṇaṃ ca — After pīyu and kvaṇ [so TB; ours reads kkaṇi], kālan, and [respectively] shortening (hrasva) and saṃprasāraṇa.

Rule. After pīyu and kvaṇ, the affix kālan, with shortening and saṃprasāraṇa respectively. pīyu is a sautra root, one found only in the sūtras.

Forms. piy + āla → piyāla "a particular tree"; kvaṇ → kuṇ (SK 330) + āla → kuṇāla "a particular country".

Watch out. Our text reads "kkaṇi". The Tattvabodhinī's kvaṇi is followed here, which the saṃprasāraṇa requires. The loss of the u of pīyu is not explained.

Siddhānta-kaumudī

पीयुः सौत्रः । पियालो वृक्षभेदः । कुणालो देशभेदः ।

pīyu is a sautra root (one read only in the sūtras, not in the Dhātupāṭha). piyālaḥ, a particular kind of tree. kuṇālaḥ, a particular country.

translator notes

textual The 1915 print numbers this uṇādi sūtra 363 (NSP p. 542, scan page-0552). The print's kaumudī agrees with ours (collation batch06: clean).
textual Ours (= the TEI text) reads pīyukkaṇibhyāṃ (kkaṇi). TB names the second root kvaṇi (see commentary note), and the saṃprasāraṇa that gives kuṇāla needs a v in the root (kvaṇ → kuṇ). On the scan (page-0552) the conjunct in the sūtra and in TB's pratīka is small and could be kva rather than kka; the OCR reads the sūtra 'pīyukraṇi' and TB's root 'kvaṇiḥ'. sutra_en follows TB (kvaṇ); for the Print Check.
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'pīyukkaṇibhyām—') is printed at the end of sk.90352.t1.
commentary TB, printed under sk.90352.t1: 'aṇa raṇa iti daṇḍake kvaṇiḥ paṭhyate sa ca śabdārthakaḥ; ābhyāṃ kālan syād yathākramaṃ hrasvaḥ saṃprasāraṇaṃ ca' — kvaṇ is read in the aṇa raṇa… group of the Dhātupāṭha in the sense of sound; kālan comes after the two roots, with shortening and saṃprasāraṇa respectively. Followed: 'respectively' and the root kvaṇ in sutra_en.
commentary TB, printed under sk.90352.t1, cites Amara ('rājādanaḥ priyālaḥ syāt') and a dvirūpa-kośa giving priyāla alongside piyāla, for the tree; and adds that by bāhulaka kālan also comes after bhañj, with deletion of the nasal (because it is kit) and kutva (by membership of the nyaṅku class) → bhagāla 'a human skull', whence, with ini in the possessive sense, bhagālī, a name of Śiva (Rājaśekhara). Recorded; not in the kaumudī.
translator The steps are the translator's (the kaumudī gives only the forms): kālan has k and n as it, leaving āla; the kit blocks guṇa, and the n-it makes the word initial-udātta (ñnityādir nityam, SK 3686), which the kaumudī and TB do not mention. pīyu → piy (hrasva of ī) + āla → piyāla; the loss of pīyu's final u is not explained by the kaumudī or TB, and the translator takes the sautra root to be pīy with u as an it-letter (udit), which is an inference. kvaṇ → ku-a-ṇ (saṃprasāraṇa of v) → the following a merges into the u (saṃprasāraṇāc ca, SK 330) → kuṇ + āla → kuṇāla.

उ357 · Uṇ 9.3.77

कटिकुषिभ्यां ॥ उ३५७ ॥

kaṭikuṣibhyāṃ

kaṭikuṣibhyāṃ [kākuḥ] — After kaṭ and kuṣ, [kāku].

Rule. After kaṭ and kuṣ, the affix kāku. Being kit, it blocks guṇa.

Forms. kaṭāku "a bird"; kuṣāku "fire; the sun".

Watch out. Our text lacks the affix word kākuḥ. The print has it, and it is supplied here.

Siddhānta-kaumudī

कटाकुः पक्षी । कुषाकुरग्निः सूर्यश्च ।

kaṭākuḥ, a bird. kuṣākuḥ, fire, and the sun.

Tattvabodhinī

NSP p. 552

—कठिकुषि—कठ कृच्छ्रजीवने, कुष निष्कर्षे । ‘कुषाकुः कपिवह्न्यर्के ना परोत्तापिनि त्रिषु’ इति मेदिनी । उज्ज्वलदत्तस्तु कटिकषिभ्यामिति पठित्वा कषशिषेति दण्डके धातुमुपन्यस्य कषाकुरित्युदाजहार तत्कोशविरुद्धम् । मेदिनीकोशे ह्युकारप्रक्रमे पाठात्

translator notes

textual Ours lacks the affix word: the 1915 print reads 'kaṭikuṣibhyāṃ kākuḥ ||' (NSP p. 542, scan page-0552; collation batch06, class A). The affix kāku is supplied in brackets in sutra_en; mūla, for the Print Check.
textual The 1915 print numbers this uṇādi sūtra 364 (NSP p. 542, scan page-0552). The print's kaumudī agrees with ours.
commentary TB, sk.90357.t1 (pratīka on the scan 'kaṭhikuṣi—'): the roots are kaṭha kṛcchrajīvane ('to live in hardship') and kuṣa niṣkarṣe ('to extract'). The kaumudī's own form kaṭāku has ṭ; the English keeps the sūtra's kaṭ and records TB's kaṭha here.
commentary TB, sk.90357.t1: Medinī — kuṣāku m. a monkey, fire, the sun; in three genders 'one who torments others'. Ujjvaladatta reads kaṭikaṣibhyām, cites the root kaṣa of the kaṣa śiṣa… group and gives kaṣāku; TB rejects this as against the kośa, since Medinī lists the word in its u-section [i.e. as kuṣāku]. Followed: the English keeps kuṣ/kuṣāku.
translator kāku has k as it, leaving āku; the kit blocks guṇa: kuṣ + āku → kuṣāku, kaṭ + āku → kaṭāku. The steps are the translator's; the kaumudī gives the forms only.

उ358 · Uṇ 9.3.78

सर्तेर्दुक् च ॥ उ३५८ ॥

sarterduk ca

sarter duk ca — After sṛ [the affix kāku — carried forward (anuvṛtti) from kaṭikuṣibhyāṃ kākuḥ, uṇādi 357, as TB states] comes, and the root also takes the augment duk.

Rule. After sṛ, kāku comes, and the root takes the augment duk at its end.

Forms. sṛ-d + āku → sṛdāku "wind; a river".

Siddhānta-kaumudī

सृदाकुर्वातसरितोः ।

[After sṛ (sṛ gatau, 'to go'), kāku comes, and the root takes the augment duk:] sṛdākuḥ, for wind and for a river.

Tattvabodhinī

alignment inferredNSP p. 552

—सर्तेः—। सृ गतावस्मात्काकुः स्याद्धातोर्दुगागमश्च । ‘सृदाकुर्नानिले चक्रे ज्वलने प्रतिसूर्यके’ इति मेदिनी ॥—वृतेः—। वृतु वर्तने ‘वार्ताकुः प्रियवार्ताकी वृन्ताकोऽपि च दृश्यते’ इति द्विरूपे विश्वः । ‘वार्ताकी हिङ्गली सिंही भण्टाकी दुष्प्रधर्षणी’ इत्यमरः । ‘वार्ताकं पित्तलं किंचिदङ्गारपरिपाचितम्’ इति वैद्यशास्त्रम् ॥—पर्देः—। पर्द कुत्सिते शब्दे । अस्मात्काकुः स्यात्स च नित् । धातोः रेफस्य संप्रसारणमकारलोपश्च । विश्वकोशस्थमाह—पृदाकुरिति । ‘पृदाकुर्वृश्चिके व्याघ्रे सर्पचित्रकयोः पुमान्’ इति मेदिनी ॥—सृयु—। सृ गतौ, यु मिश्रणे, वच परिभाषणे । ‘सरण्युस्तु पुमान् वारिवाहे स्यान्मातरिश्वनि’ इति मेदिनी । ‘सरण्युरस्य सूनुरश्वः’ इति मन्त्रस्य भाष्ये सरण्युः शीघ्रगामीति व्याख्यातम् । ‘यवागूरुष्णिका श्राणा विलेपी तरला च सा’ इत्यमरः । ‘वचकुस्तु पुमान् विप्रे वावदूकेऽभिधेयवत्’ इति मेदिनी ॥—आनकः—। शीङ् स्वप्ने, ञिभी भये, बिभेत्यस्मादिति भयानको भयंकरः । ‘भयानकः स्मृतो व्याघ्रे रसे राहौ भयंकरे’ इति मेदिनी ॥—आणको—। लूञ् छेदने, धूञ् कम्पने, शिघि आघ्राणे, डुधाञ् धारणपोषणयोः । हारावलीस्थमाह—शिङ्घाणमिति । ‘शिङ्घाणं काचपात्रे स्याल्लोहनासिकयोर्मले’ इति विश्वः । शिङ्घाणः फेनडिण्डीरे नक्ररेतश्च पिच्छिले’ इति विक्रमादित्यकोशः

translator notes

textual The 1915 print numbers this uṇādi sūtra 365 (NSP p. 542, scan page-0552). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
commentary TB, sk.90358.t1: 'sṛ gatāv asmāt kākuḥ syād dhātor dugāgamaś ca' — from sṛ 'to go', kāku comes and the root takes the augment duk. Followed: kāku bracketed as anuvṛtti in sutra_en and in the block.
commentary TB, sk.90358.t1, cites Medinī for sṛdāku: masculine 'wind', and further senses (OCR 'cake jvalane pratisūryake' — apparently a wheel or disc, fire, a mock sun). Recorded; the English gives the kaumudī's two senses only.
textual sk.90358.t1 also carries TB on uṇādi 359 (vṛteḥ), 360 (parde), 361 (sṛyu…, OCR 'syu'), 362 (ānakaḥ) and 363 (āṇako); those units have no tattvabodhini layer of their own.
translator duk is a final augment (k-it, u for pronunciation), giving sṛd; the kit of kāku blocks guṇa: sṛd + āku → sṛdāku. The steps are the translator's.

उ359 · Uṇ 9.3.79

वृतेर्वृद्धिश्च ॥ उ३५९ ॥

vṛtervṛddhiśca

vṛter vṛddhiś ca — After vṛt [kāku comes — translator's supply, see note], and vṛddhi [of the root vowel] as well.

Rule. After vṛt, kāku comes, and the root vowel takes vṛddhi. The vṛddhi is presumably stated outright because the kit would otherwise block it; this is inferred, since neither the kaumudī nor the Tattvabodhinī says so. By bāhulaka, a replaces the u of the affix.

Forms. vārt + āku → vārtāku; vārtāka.

Watch out. Neither the kaumudī nor the Tattvabodhinī names the affix here. kāku is supplied here because the forms require it.

Siddhānta-kaumudī

वार्ताकुः । बाहुलकादुकारस्य अत्वम् । वार्ताकम् ।

[After vṛt (vṛtu vartane, 'to be, to turn'):] vārtākuḥ. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — a is substituted for the u [of the affix]: vārtākam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 366 (NSP p. 542, scan page-0552). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'vṛteḥ—', OCR 'vṛtteḥ') is printed in sk.90358.t1.
commentary TB, printed under sk.90358.t1: the root is vṛtu vartane (followed). TB cites Viśva's dvirūpa section ('vārtāku, priyavārtākī; vṛntāka is also seen'), Amara's synonyms of vārtākī (hiṅgulī, siṃhī, bhaṇṭākī, duṣpradharṣaṇī — the eggplant) and a medical text on vārtāka roasted over coals. Recorded; the kaumudī itself gives no meaning, and none is supplied.
translator Neither the kaumudī nor TB states which affix this sūtra takes; kāku (uṇādi 357, continued in uṇādi 358 per TB) is the translator's supply, required by the forms vārtāku/vārtāka. Steps (translator's): vṛt → vārt (vṛddhi of ṛ, which by itself would be blocked by the kit of kāku — hence the sūtra's express vṛddhi) + āku → vārtāku; with a for the affix's u by bāhulaka → vārtāka.

उ360 · Uṇ 9.3.80

पर्देर्नित्संप्रसारणमल्लोपश्च ॥ उ३६० ॥

pardernitsaṃprasāraṇamallopaśca

parder nit saṃprasāraṇam allopaś ca — After pard [the affix kāku — carried forward (anuvṛtti) from kaṭikuṣibhyāṃ kākuḥ, uṇādi 357, as TB states] comes and is nit; and there are saṃprasāraṇa [of the root's r] and deletion of a.

Rule. After pard, kāku comes and is nit. The root's r takes saṃprasāraṇa and its a is deleted (the Tattvabodhinī).

Forms. pṛdāku "a scorpion, a tiger, a leopard, a snake" (a line of the Viśva).

Siddhānta-kaumudī

पृदाकुर्वृश्चिके व्याघ्रे चित्रके च सरीसृपे ।

[After pard (parda kutsite śabde, 'to make a vile sound'):] "pṛdāku [is used] for a scorpion, a tiger, a leopard (citraka) and a snake (sarīsṛpa)."

translator notes

textual The 1915 print numbers this uṇādi sūtra 367 (NSP p. 542, scan page-0552). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'parde—') is printed in sk.90358.t1.
commentary TB, printed under sk.90358.t1: 'parda kutsite śabde; asmāt kākuḥ syāt sa ca nit; dhātoḥ rephasya saṃprasāraṇam akāralopaś ca' — kāku comes and is nit; saṃprasāraṇa is of the root's r, and the a is deleted. Followed in sutra_en (kāku as anuvṛtti; '[of the root's r]').
commentary TB, printed under sk.90358.t1: 'viśvakośastham āha — pṛdākur iti' — the kaumudī's line is quoted from the Viśvakośa; TB adds Medinī ('pṛdāku m. scorpion, tiger, snake, leopard'). Followed: the line is rendered as a quotation.
translator Steps (translator's, following TB's statement): pard → p-ṛ-a-d (saṃprasāraṇa of r) → pṛd (deletion of a) + āku → pṛdāku. 'A vile sound' (kutsita śabda) is traditionally understood as breaking wind; neither the kaumudī nor TB says so here, and the English keeps TB's gloss. The nit gives initial udātta (ñnityādir nityam, SK 3686); the accent is not mentioned by the kaumudī or TB here.

उ361 · Uṇ 9.3.81

सृयुवचिभ्योऽन्युजागूजक्नुचः ॥ उ३६१ ॥

sṛyuvacibhyo'nyujāgūjaknucaḥ

sṛyuvacibhyo 'nyujāgūjaknucaḥ — After sṛ, yu and vac, [respectively] anyuc, āgūc and aknuc.

Rule. After sṛ, yu and vac, the affixes anyuc, āgūc and aknuc respectively.

Forms. sar + anyu → saraṇyu "a cloud, wind" (SK 2168; ṇ by SK 235, SK 197); yav + āgū → yavāgū "rice-gruel" (SK 61); vacaknu "a brāhmaṇa, an eloquent man".

Siddhānta-kaumudī

अन्युच् आगूच् अक्नुच् एते क्रमात्स्युः सरण्युर्मेघवातयोः । यवागूः । वचक्नुर्विप्रवाग्मिनोः ।

anyuc, āgūc and aknuc — these come in that order [after sṛ (sṛ gatau, 'to go'), yu (yu miśraṇe, 'to mix') and vac (vaca paribhāṣaṇe, 'to speak')]. "saraṇyu, for a cloud and for wind." yavāgūḥ [rice-gruel]. "vacaknu, for a brāhmaṇa (vipra) and for an eloquent man (vāgmin)."

translator notes

textual The 1915 print numbers this uṇādi sūtra 368 (NSP p. 542, scan page-0552). The collation (batch06) found the print's sūtra and kaumudī clean against ours. At scan resolution, however, the conjunct the print uses for -knu- in the sūtra, the gloss and the form (and in TB's Medinī lemma, OCR 'vacaku') is not clearly kna; it could be read kka (OCR 'akkuc'). Ours (aknuc, vacaknu, = TEI) is kept; for the Print Check, unconfirmed.
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka OCR 'syu—', scan 'sṛyu—') is printed in sk.90358.t1.
commentary TB, printed under sk.90358.t1: the roots are sṛ gatau, yu miśraṇe and vaca paribhāṣaṇe. Followed in the bracketed root senses.
commentary TB, printed under sk.90358.t1: Medinī — saraṇyu m. a cloud, wind (mātariśvan); in the bhāṣya on the mantra 'saraṇyur asya sūnur aśvaḥ' saraṇyu is explained as 'swift-going'; Amara gives yavāgū's synonyms (uṣṇikā, śrāṇā, vilepī, taralā); Medinī — vacaknu m. a brāhmaṇa, adjectivally 'talkative'. Followed for the bracketed gloss of yavāgū; the rest recorded.
translator The steps are the translator's; the kaumudī gives only the forms. The c of each affix is it (accent: final udātta by citaḥ, SK 3710, not mentioned here). sṛ + anyu → guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → sar + anyu, n → ṇ after r, across the intervening vowel a (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with aṭkupvāṅnumvyavāye 'pi, SK 197) → saraṇyu. yu + āgū → yo → yav (eco 'yavāyāvaḥ, SK 61) → yavāgū. vac + aknu → vacaknu. The sense-lines for saraṇyu and vacaknu are kośa-style quotations.

उ362 · Uṇ 9.3.82

आनकः शीङ्भियः ॥ उ३६२ ॥

ānakaḥ śīṅbhiyaḥ

ānakaḥ śīṅbhiyaḥ — After śīṅ and bhī, ānaka.

Rule. After śī and bhī, the affix ānaka, with guṇa and ay before the vowel (SK 2168, SK 61).

Forms. śayānaka "a python"; bhayānaka ("terrifying", the Tattvabodhinī).

Siddhānta-kaumudī

शयानकोऽजगरः । भयानकः ।

[After śī (śīṅ svapne, 'to lie, to sleep') and bhī (ñibhī bhaye, 'to fear'):] śayānakaḥ, a python (ajagara). bhayānakaḥ [terrifying].

translator notes

textual The 1915 print numbers this uṇādi sūtra 369 (NSP p. 542, scan page-0552). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'ānakaḥ—') is printed in sk.90358.t1.
commentary TB, printed under sk.90358.t1: the roots are śīṅ svapne and ñibhī bhaye; 'bibhety asmād iti bhayānako bhayaṃkaraḥ' — bhayānaka is that from which one fears, i.e. terrifying (with Medinī: 'bhayānaka for a tiger, a rasa, Rāhu, and terrifying'). Followed in the root senses and the bracketed gloss of bhayānaka, which the kaumudī leaves unglossed.
translator Steps (translator's; ānaka has no it-letter): śī → śe (guṇa, SK 2168) → śay before the vowel (eco 'yavāyāvaḥ, SK 61) + ānaka → śayānaka; bhī → bhe → bhay + ānaka → bhayānaka.

उ363 · Uṇ 9.3.83

आणको लुधुशिघिधाञ्भ्यः ॥ उ३६३ ॥

āṇako ludhuśighidhāñbhyaḥ

āṇako ludhuśighidhāñbhyaḥ — After lū, dhū, śigh and dhāñ, āṇaka.

Rule. After lū, dhū, śigh and dhā, the affix āṇaka, with guṇa. śigh takes num (SK 2262). As a pṛṣodarādi word (SK 1034), śiṅghāṇaka optionally loses ka.

Forms. lavāṇaka "a sickle"; dhavānaka "wind"; śiṅghāṇaka "phlegm", śiṅghāṇa "nasal mucus"; dhāṇaka "a fraction of a dīnāra".

Watch out. All the texts print dhavānaka with dental n, where the affix leads one to expect dhavāṇaka. It is kept as transmitted.

Siddhānta-kaumudī

लवाणकं दात्रम् । धवानको वातः । शिङ्घाणकः श्लेष्मा । पृषोदरादित्वात्पक्षे कलोपः । शिङ्घाणं नासिकामले । धाणको दीनारभागः ।

[After lū (lūñ chedane, 'to cut'), dhū (dhūñ kampane, 'to shake'), śigh (śighi āghrāṇe, 'to smell') and dhā (ḍudhāñ dhāraṇapoṣaṇayoḥ, 'to hold, to nourish'):] lavāṇakam, a sickle (dātra). dhavānakaḥ, wind. śiṅghāṇakaḥ, phlegm (śleṣman). Optionally, by membership of the pṛṣodara class [pṛṣodarādīni yathopadiṣṭam, SK 1034], the ka is deleted: śiṅghāṇam, in the sense of nasal mucus. dhāṇakaḥ, a fraction of a dīnāra.

translator notes

textual The 1915 print numbers this uṇādi sūtra 370 (NSP p. 542, scan page-0552). The print's kaumudī agrees with ours (collation batch06: clean).
textual Ours and the print (scan page-0552) read short lu, dhu in the sūtra; TB glosses lūñ chedane and dhūñ kampane (long ū), as does the Wikisource text per the collation (batch06, class V). sutra_en gives lū, dhū after TB; mūla, for the Print Check.
textual The form 'dhavānako' (dhavānaka, dental n) stands in ours, the TEI text and the print (scan page-0552, line 'dātram | dhavānako vātaḥ'), but the affix āṇaka, and the sister forms lavāṇaka and śiṅghāṇaka, lead one to expect dhavāṇaka; no rule for ṇ → n applies. Kept as transmitted; possibly a shared slip, for the Print Check.
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'āṇako—') is printed at the end of sk.90358.t1.
commentary TB, printed under sk.90358.t1: the roots are lūñ chedane, dhūñ kampane, śighi āghrāṇe and ḍudhāñ dhāraṇapoṣaṇayoḥ (OCR garbles the first two as 'llū', 'dhūl'; the scan reads lūñ, dhūñ). Followed in the bracketed root list.
commentary TB, printed under sk.90358.t1: 'hārāvalīstham āha — śiṅghāṇam iti' — the kaumudī's 'śiṅghāṇaṃ nāsikāmale' is the Hārāvalī's; TB adds Viśva (śiṅghāṇa: a glass vessel, rust of iron, nasal mucus) and the Vikramāditya-kośa. Recorded.
translator The steps are the translator's (the kaumudī gives the forms and the optional ka-deletion only): āṇaka has no it-letter, so guṇa applies: lū → lo → lav + āṇaka → lavāṇaka; dhū → dho → dhav + āṇaka → dhavāṇaka (so expected; the text has dhavānaka); śigh is idit, so it takes num (idito num dhātoḥ, SK 2262) → śiṅgh + āṇaka → śiṅghāṇaka, and with ka deleted śiṅghāṇa; dhā + āṇaka → dhāṇaka (the two ā merging by savarṇadīrgha).

उ364 · Uṇ 9.3.84

उल्मुकदर्विहोमिनः ॥ उ३६४ ॥

ulmukadarvihominaḥ

ulmukadarvihominaḥ — ulmuka, darvi and homin [are stated as fixed forms (nipātana) — per TB].

Rule. Three finished forms, each with its own affix (the Tattvabodhinī: nipātana). uṣ takes l for ṣ and the affix muka; dṝ takes vi; hu takes mini, with guṇa.

Forms. ulmuka "a burning coal"; dar + vi → darvi; ho + min → homin → homī (SK 357, SK 236).

Siddhānta-kaumudī

उष दाहे । षस्य लः मुकप्रत्ययश्च । उल्मुकं ज्वलदङ्गारम् । दृणातेर्विः । दर्विः । जुहोतेर्मिनिः । होमी ।

[The root is] uṣa, 'to burn' (uṣa dāhe). l replaces the ṣ, and [there is] the affix muka: ulmukam, a burning coal (jvalad-aṅgāra). From dṝ (dṛṇāti) [comes the affix] vi: darviḥ. From hu (juhoti) [comes the affix] mini: homī.

Tattvabodhinī

NSP p. 552

—उल्मुक—एते निपात्यन्ते । निपातनप्रकारमेवाह—उष दाहे इत्यादि । हारावलीस्थमाह—उल्मुकमिति । ‘दर्विः कम्बिः खजाका च’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 371 (NSP p. 542, scan page-0552).
commentary TB, sk.90364.t1: 'ete nipātyante' — these three are fixed forms (nipātana), and 'uṣa dāhe' and the rest is the kaumudī stating just how the nipātana is made. Followed: nipātana bracketed in sutra_en, and the kaumudī's steps read as the content of the nipātana.
commentary TB, sk.90364.t1: the gloss of ulmuka (jvalad-aṅgāra) is taken from the Hārāvalī; Amara: 'darviḥ kambiḥ khajākā ca' — darvi is a ladle. Recorded; the kaumudī gives no sense for darvi or homin.
translator Steps beyond the kaumudī's own are the translator's. uṣ + muka with ṣ → l → ulmuka. dṝ (dṝ vidāraṇe, named by the kaumudī only through its present dṛṇāti) + vi → guṇa ar (sārvadhātukārdhadhātukayoḥ, SK 2168) → darvi. hu + mini → guṇa o → homin; first-case singular homī by sau ca (SK 357) and nalopaḥ prātipadikāntasya (SK 236).

उ365 · Uṇ 9.3.85

ह्रियः कुक् रश्च लो वा ॥ उ३६५ ॥

hriyaḥ kuk raśca lo vā

hriyaḥ kuk raś ca lo vā — After hrī, kuk [comes]; and l optionally replaces [its] r.

Rule. After hrī, the affix kuk; l optionally replaces the r. The k blocks guṇa (the Tattvabodhinī).

Forms. hlīku; hrīku "bashful".

Watch out. Our text reads "hrākuḥ" for the first form. The sūtra and the kit require hlīku, and that is read here.

Siddhānta-kaumudī

ह्राकुः । ह्रीकुर्लज्जावान् ।

hlīkuḥ. hrīkuḥ, one who is bashful (lajjāvat).

Tattvabodhinī

NSP p. 552

—ह्रियः—। ह्री लज्जायामस्मात्कुक्प्रत्ययः स्यात् । ककारो गुणनिषेधार्थः ॥—हसि—। हसे हसने, मृङ् प्राणत्यागे, गॄ निगरणे, इण् गतौ, वा गतिगन्धनयोः, अम गत्यादिषु, दमु उपशमे, लूञ् छेदने, पूञ् पवने, धुर्वी हिंसायाम् । ‘हस्तः करे करिकरे सप्रकोष्ठकरेऽपि च । ऋक्षे केशात्परो व्राते’ इति मेदिनी ॥ अत्रायमर्थः—केशवाचकात्परो यो हस्तशब्दः स समूहवाची । तथा च केशहस्तशब्दः केशसमूहशब्दपर्याय इति । मतौ भूलोकस्तत्र भवो मर्त्यः । दिगादेराकृतिगणत्वाद्यत् । ‘गर्तस्त्रिगर्तमेदे स्यादवटे च कुकुन्दरे’ इति मेदिनी ॥—एत इति । ‘एतः कर्बुर आगते । अन्तःस्वरूपे नाशे ना न स्त्रीशेषेऽन्तिके त्रिषु’ इति च । ‘दन्तोऽद्रिकटके कुञ्जे दशने चौषधौ स्त्रियाम्’ इति च मेदिनी । ‘लोतमश्रुणि चोरिते’ इति विश्वः । ‘क्तक्तवतू निष्ठा’ इति सूत्रे लोतो मेष इति कैयटः । ‘पोतः शिशौ वहित्रे च’ इति विश्वमेदिन्यौ ॥—धूर्त इति । ‘लोपो व्योर्वलि’ इति वलोपः । ‘राल्लोपः’ इत्यनेन लोपस्तु क्ङितीत्यननुवृत्तिपक्षे बोध्यः । ‘हलि च’ इति दीर्घः । ‘धूर्तं तु खण्डलवणे धत्तूरे ना शठे त्रिषु’ इति मेदिनी ॥—तूस्तमिति—तुस खण्डन इत्यस्मात्तन्

translator notes

textual The 1915 print numbers this uṇādi sūtra 372 (NSP p. 542, scan page-0552).
textual Ours reads 'hrākuḥ' as the first form. The print (NSP p. 542, scan page-0552) shows the same ā mark, and at this resolution hr cannot be told from hl. The sūtra's 'raś ca lo vā' requires one form with l, and kit kuk allows no guṇa or vṛddhi of the root vowel, so the expected form is hlīkuḥ; Wikisource reads 'hrīkuḥ hrīkuḥ'. The English gives hlīkuḥ. Mūla, for the Print Check.
commentary TB, sk.90365.t1: 'hrī lajjāyām, asmāt kukpratyayaḥ syāt; kakāro guṇaniṣedhārthaḥ' — the root is hrī 'to be ashamed'; the k of kuk serves to block guṇa. Followed in the translator's derivation.
translator hrī + kuk (k is it; the affix is kit, so guṇa is blocked by kṅiti ca, SK 2217) → hrīku; with l optionally replacing r → hlīku. The steps are the translator's, on TB's statement.
textual sk.90365.t1 also carries TB on uṇādi 366 (hasimṛ… tan), from '—hasi—' to the end; it belongs to the next unit.

उ366 · Uṇ 9.3.86

हसिमृग्रिणवाऽमिदमिलूपूधुर्विभ्यस्तन् ॥ उ३६६ ॥

hasimṛgriṇavā'midamilūpūdhurvibhyastan

hasimṛgriṇavā'midamilūpūdhurvibhyas tan — After has, mṛ, gṝ (gri), iṇ, vā, am, dam, lū, pū and dhurv, tan [comes].

Rule. After ten roots (has, mṛ, gṝ, iṇ, vā, am, dam, lū, pū, dhurv), the affix tan, with no iṭ (SK 3163). Guṇa applies. By bāhulaka, tan also comes after tus, with lengthening.

Forms. hasta; marta, garta; eta "variegated"; vāta; danta, anta (SK 123, SK 124); lota "a tear, a mark"; pota "a young one, a boat"; dhurv + ta → dhūrta (v lost, SK 873; lengthening, SK 354); tūsta "sin; dust; matted hair".

Watch out. The transmitted "kurbaraḥ" is read here as karbura "variegated", and "bāhulakāt tu seḥ" as tuseḥ, "after tus".

Siddhānta-kaumudī

दशभ्यस्तन् स्यात् । तितुत्र- {SK 3163} इति नेट् । हस्तः । मर्तः । गर्तः । एतः कुर्बरः । वातः । दन्तः । अन्तः । लोतः स्यादश्रुचिह्नयोः । पोतो बालवहित्रयोः । धूर्तः । बाहुलकात्तु सेर्दीर्घश्च । तूस्तं पापं । धूलिर्जटा च ।

tan comes after [these] ten. iṭ does not [come], by titutra… (SK 3163). hastaḥ. martaḥ. gartaḥ. etaḥ, variegated (karbura). vātaḥ. dantaḥ. antaḥ. lotaḥ is [a word] for a tear and a mark. potaḥ, a young one and a boat. dhūrtaḥ. But by bāhulaka — by the bahulam of SK 3169 (uṇādayo bahulam) — [tan comes] after tus as well, with lengthening: tūstam, sin; also dust (dhūli) and matted hair (jaṭā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 373 (NSP p. 542, scan page-0552).
textual Ours and the print (NSP p. 542, scan page-0552) both read '…mṛgriṇavā'midami…'. TB's root list has iṇ gatau and vā gatigandhanayoḥ here, so the pratīka divides gri-iṇ-vā-ami; the a after ṇ answers to nothing in the root list (the usual reading is …griṇvāmi…). sutra_en keeps the transmitted spelling and renders iṇ and vā.
textual Ours reads 'etaḥ kurbaraḥ'; the print agrees (NSP p. 542, scan page-0552, b/v unclear). TB on the same page quotes Medinī 'etaḥ karbura āgate' (OCR 'kardhura'), and Wikisource reads karburaḥ. The English follows karbura, 'variegated'. Mūla, for the Print Check.
commentary TB, printed under sk.90365.t1, gives the ten roots: hase hasane, mṛṅ prāṇatyāge (OCR 'mṛd'), gṝ nigaraṇe, iṇ gatau, vā gatigandhanayoḥ, am gatyādiṣu, damu upaśame, lūñ chedane, pūñ pavane, dhurvī hiṃsāyām. Followed for the root forms in sutra_en.
commentary TB, printed under sk.90365.t1, completed from the scan (NSP p. 542, scan page-0552; the OCR drops the line): 'dhūrta iti | lopo vyor vali iti valopaḥ | rāllopaḥ ity anena lopas tu kṅitīty ananuvṛttipakṣe bodhyaḥ | hali ca iti dīrghaḥ' — in dhūrta the v is deleted by lopo vyor vali (SK 873); deletion by rāllopaḥ (SK 2655) is to be understood only on the view that kṅiti is not carried forward into that rule; the lengthening is by hali ca (SK 354). Followed in the translator's derivation.
commentary TB, printed under sk.90365.t1, read on the scan (NSP p. 542, scan page-0552; OCR 'potaḥ śiśau vṛttipakṣe…', a line dropped): 'potaḥ śiśau vahitre ca' iti Viśvamedinyau — Viśva and Medinī give pota as a young one and a boat. Followed: this confirms the kaumudī's bāla / vahitra.
commentary TB, printed under sk.90365.t1: 'tūstam iti — tusa khaṇḍane ity asmāt tan' — tūsta is from tus 'to split' with tan. Followed in reading the transmitted 'bāhulakāttu ser dīrghaś ca' as bāhulakāt tuser dīrghaś ca (see translator note).
commentary TB, printed under sk.90365.t1, adds senses the kaumudī does not give. Medinī: hasta is the hand, an elephant's trunk, the forearm with the hand, the lunar mansion Hasta, and after a word for hair a mass (so keśahasta = a mass of hair). marta is the earth-world (bhūloka), and one born there is martya, with yat because the digādi group is an ākṛtigaṇa. Medinī: garta is a district of Trigarta, a pit, and the hollow of the loins. Medinī: eta is variegated (karbura) and arrived; anta is nature, destruction, end, and (adjectival) near; danta is a mountain flank, a bower, a tooth, and (feminine) a medicinal plant. Viśva: 'lotam aśruṇi corite' (tear, stolen goods), and Kaiyaṭa under ktaktavatū niṣṭhā takes lota as a ram. Medinī: dhūrta is rock-salt and the dhattūra plant (masculine) and a rogue (adjectival). Recorded.
translator Our text and the print both read 'bāhulakāttu ser dīrghaś ca'; no root 'si' fits tūsta, and TB derives it from tus. The translator reads the string as bāhulakāt tuseḥ, 'after tus'. The particle tu ('but') in the English is the translator's supplement for the contrast with the ten listed roots.
translator Derivations the kaumudī leaves implicit (translator's, beyond TB's remarks on dhūrta and tūsta): has + tan → hasta; mṛ, gṝ, iṇ, lū, pū + tan → guṇa (SK 2168, with r after a for ṛ/ṝ) → marta, garta, eta, lota, pota; vā + tan → vāta; dam, am + tan → m before the jhal t becomes anusvāra and then the homorganic n (naś cāpadāntasya jhali, SK 123; anusvārasya yayi parasavarṇaḥ, SK 124) → danta, anta; dhurv + tan → v deleted by lopo vyor vali (SK 873), per TB (scan page-0552; TB allows rāllopaḥ, SK 2655, only if kṅiti is not carried into it) → then the upadhā vowel lengthened by hali ca (SK 354, per TB) → dhūrta; tus + tan with the lengthening the kaumudī states → tūsta.

उ367 · Uṇ 9.3.87

नञ्याप इट् च ॥ उ३६७ ॥

nañyāpa iṭ ca

nañy āpa iṭ ca — After āp, when nañ is the upapada, [tan comes (carried forward (anuvṛtti) from uṇādi 366) — per TB], and also the augment iṭ.

Rule. After āp, with nañ as upapada, tan comes with the augment iṭ. By bāhulaka, the n of nañ is not lost (SK 757 does not apply; the Tattvabodhinī).

Forms. na + āp + i + ta → nāpita (SK 85).

Siddhānta-kaumudī

नापितः ।

nāpitaḥ.

Tattvabodhinī

NSP p. 552

—नञ्या—। आप्लृ व्याप्तौ अस्मान्नञ्युपपदे तन्स्यादिडागमश्च वाहुलकान्नञो नलोपाभावः ॥—तनि—। तनु विस्तारे, मृङ् प्राणत्यागे, आभ्यां तप्रत्ययः स्यात्स च कित् । कित्वादनुनासिकलोपः । ‘ततं वीणादिकं वाद्यम्’ इत्यमरः । ‘अंथ ततं व्याप्ते विस्तृते च त्रिलिङ्गकम् । क्लीवं वीणादिवाद्ये स्यात्पुंलिङ्गस्तु समीरणे’ इति मेदिनी । ‘मृतं तु याचिते मृत्यौ क्लीवं मृत्युमति त्रिषु’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 374 (NSP p. 542, scan page-0552).
commentary TB, sk.90367.t1: 'āpḷ vyāptau, asmān nañy upapade tan syād iḍāgamaś ca' — the root is āp 'to pervade'; after it, with nañ as upapada, tan comes, with the augment iṭ. Followed: tan bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90367.t1: 'bāhulakān nañaḥ nalopābhāvaḥ' — by bāhulaka the n of nañ is not deleted (nalopo nañaḥ, SK 757, does not apply). Followed in the translator's derivation.
translator na + āp + iṭ + tan → na-āp-i-ta → a + ā → ā (akaḥ savarṇe dīrghaḥ, SK 85) → nāpita. The kaumudī gives the form only, without a sense; the steps are the translator's on TB's statement.
textual sk.90367.t1 also carries TB on uṇādi 368 (tanimṛṅbhyāṃ kic ca), from '—tani—' to the end; it belongs to the next unit.

उ368 · Uṇ 9.3.88

तनिमृङ्भ्यां किच्च ॥ उ३६८ ॥

tanimṛṅbhyāṃ kicca

tanimṛṅbhyāṃ kic ca — After tan and mṛṅ also [tan comes (carried forward (anuvṛtti) from uṇādi 366) — per TB], and it is kit.

Rule. After tan and mṛṅ, tan comes and is kit. tan loses its nasal (SK 2428); mṛ takes no guṇa (SK 2217).

Forms. tata; mṛta.

Siddhānta-kaumudī

ततम् । मृतम् ।

tatam. mṛtam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 375 (NSP p. 542, scan page-0552).
commentary TB, printed under sk.90367.t1: 'tanu vistāre, mṛṅ prāṇatyāge (OCR mṛd), ābhyāṃ tapratyayaḥ syāt sa ca kit' — the roots are tan 'to stretch' and mṛ 'to die'; after them the affix ta (that is, tan) comes, and it is kit. Followed: tan bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90367.t1: 'kitvād anunāsikalopaḥ' — because the affix is kit, the nasal of tan is deleted (anudāttopadeśa…anunāsikalopo jhali kṅiti, SK 2428). Followed in the translator's derivation.
commentary TB, printed under sk.90367.t1: Amara 'tataṃ vīṇādikaṃ vādyam' — tata is a stringed instrument such as the vīṇā; Medinī: tata is adjectival for pervaded and spread, neuter for the vīṇā and other instruments, masculine for the wind; mṛta is neuter for what is begged and for death, adjectival for one who is dead. Recorded; the kaumudī gives the forms only.
translator tan + tan(kit) → n deleted before the kit jhal-initial affix (SK 2428, per TB) → ta-ta → tata. mṛ + ta (kit, so no guṇa: kṅiti ca, SK 2217) → mṛta. The steps beyond TB's 'kitvād anunāsikalopaḥ' are the translator's.

उ369 · Uṇ 9.3.89

अञ्जिघृसिभ्यः क्तः ॥ उ३६९ ॥

añjighṛsibhyaḥ ktaḥ

añjighṛsibhyaḥ ktaḥ — After añj, ghṛ and si, kta [comes].

Rule. After añj, ghṛ and si, the affix kta. añj loses its n before the kit affix (SK 415), and j becomes g and then k (SK 378, SK 121).

Forms. akta; ghṛta; sita.

Watch out. This kta is not niṣṭhā (the Tattvabodhinī). If it were, SK 3693 would make the words acute on the first syllable.

Siddhānta-kaumudī

अक्तम् । घृतम् । सितम् ।

aktam. ghṛtam. sitam.

Tattvabodhinī

NSP p. 552–553

—अञ्जि—। अञ्जू व्यक्तिम्रक्षणादौ, घृ क्षरणदीप्त्योः, षिञ् बन्धने, एभ्यः क्तः स्यात् । निष्ठासंज्ञत्वे तस्य नः भवति । उणादीनामव्युत्पन्नत्वाद्वाहुलकाद्वा । अन्यथा ‘निष्ठा च द्व्यजनात्’ इत्याद्युदात्तत्वं स्यादिति ‘क्तक्तवतू निष्ठा’ इति सूत्रे कैयटः । अक्तं परिच्छिन्नम् । अक्तः परिमाणवाचक इति भाष्यस्य कैयटेन तथा व्याख्यातत्वात् । ‘अक्तं व्याप्ते च संकुले’ इति विश्व इत्युज्ज्वलदत्तेनोक्तम् । तच्च लिपिभ्रमप्रयुक्तम् । विश्वकोशे हि ‘व्यस्तं व्याप्ते च संकुले’ इति स्थितत्वात् । मेदिन्यां वकारादिप्रक्रमे ‘व्यस्तं तु व्याकुले व्याप्ते’ इत्युक्तम् । ‘घृतमाज्ये जले क्लीवं प्रदीप्ते त्वभिधेयवत्’ । ‘सितमवसिते च वद्धे धवले त्रिषु शर्करायां स्त्री’ इति मेदिनी । वाहुलकात् ऋगतावित्यस्मात् क्तः । ‘ऋतमुञ्छशिले जले । सत्ये दीप्ते पूजिते स्यात्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 376 (NSP p. 542, scan page-0552; the sūtra begins at the foot of p. 542 and ends at the head of p. 543, scan page-0553).
commentary TB, sk.90369.t1: the roots are añjū vyakti-mrakṣaṇa… 'to make manifest, to smear' (OCR 'ab'), ghṛ kṣaraṇadīptyoḥ 'to drip, to shine' (OCR 'dhū'), and ṣiñ bandhane 'to bind' (OCR 'piñ'); 'ebhyaḥ ktaḥ syāt'. Followed: si in sutra_en is ṣiñ.
commentary TB, sk.90369.t1: this kta does not get the designation niṣṭhā, because uṇādi words are underived (avyutpanna), or by bāhulaka; otherwise niṣṭhā ca dvyajanāt (SK 3693) would make the words initial-acute — so Kaiyaṭa under ktaktavatū niṣṭhā (SK 3012). Recorded; the English simply calls the affix kta.
commentary TB, sk.90369.t1: akta means delimited (paricchinna), as Kaiyaṭa explains the Bhāṣya's 'aktaḥ parimāṇavācakaḥ'; Ujjvaladatta's citation of Viśva 'aktaṃ vyāpte ca saṃkule' is a scribal error, since Viśva reads 'vyastaṃ vyāpte ca saṃkule' and Medinī 'vyastaṃ tu vyākule vyāpte'. Medinī: ghṛta is neuter for ghee and water, adjectival for kindled; sita is adjectival for ended, bound and white, feminine for sugar. By bāhulaka kta also comes after ṛ gatau: ṛta (gleaning, water, truth, shining, honoured — Medinī). Recorded; the kaumudī gives the forms only.
textual TB (sk.90369.t1) reads 'niṣṭhāsaṃjñatve tasya naḥ bhavati' in the print (NSP p. 543, scan page-0553); the commentary note renders it as 'niṣṭhāsaṃjñā tv etasya na bhavati' (see translator note).
translator Read literally, TB's 'niṣṭhāsaṃjñatve tasya naḥ bhavati' would mean 'were it niṣṭhā, n would replace its t'; but none of akta, ghṛta, sita could take an n-substitute, and TB's argument concerns only the accent. The translator takes it as a press slip for 'niṣṭhāsaṃjñā tv etasya na bhavati' ('but the designation niṣṭhā does not apply to it').
translator Derivations (translator's; the kaumudī gives the forms only): añj + kta → the n is deleted before the kit affix (aniditāṃ hala upadhāyāḥ kṅiti, SK 415; añjū is not i-marked) → aj-ta → j → g (coḥ kuḥ, SK 378) → g → k (khari ca, SK 121) → akta. ghṛ + kta (kit, no guṇa, SK 2217) → ghṛta. ṣi → si (dhātvādeḥ ṣaḥ saḥ, SK 2264) + kta → sita.

उ370 · Uṇ 9.3.90

दुतनिभ्यां दीर्घश्च ॥ उ३७० ॥

dutanibhyāṃ dīrghaśca

dutanibhyāṃ dīrghaś ca — After du and tan [kta comes (carried forward (anuvṛtti) from uṇādi 369) — per TB], and [the root vowel] is lengthened.

Rule. After du and tan, kta comes, and the root vowel is lengthened. tan first loses its nasal (SK 2428).

Forms. dū + ta → dūta; tan → ta → tā + ta → tāta.

Siddhānta-kaumudī

दूतः । तातः ।

dūtaḥ. tātaḥ.

Tattvabodhinī

NSP p. 553

—दुतनि—। दु गतौ, तनु विस्तारे, आभ्यां क्तः स्याद्धातोर्दीर्घश्च । दूतः प्रेष्यः । गौरादित्वान्ङीष् । दूती । कथं तर्हि ‘तेन दूति विदितं निषेदुषा’ इति रघुरिति चेत् । अत्राहुः । दूङ् परितापे इत्यस्मात् क्तिनि दूतिरिति । ‘दूत्यां दूतिरपि स्मृता’ इति द्विरूपकोशः । ‘तातोऽनुकम्प्ये जनके’ इति विश्वमेदिन्यौ । वाहुलकात् शीङ् स्वप्ने इत्यस्मादपि क्तः । शीता लाङ्गलपद्धतिः । रामपत्नी च शीता । ‘शीता नभःसरिति लाङ्गलपद्धतौ च शीता दशाननरिपोः सहधर्मिणी च । शीतं स्मृतं हिमगुणे च तदन्विते च शीतोऽलसे च वहुवारतरौ च दृष्टः’ इति तालव्यादौ धरणिः । सीता दन्त्यादिरप्यस्ति । ‘सीता लाङ्गलपद्धतिः । वैदेहीस्वर्गगङ्गासु’ इति दन्त्यादौ मेदिनी । ‘सीतालाङ्गलरेखा स्याद्योमगङ्गा च जानकी’ इति दन्त्यादौ रभसकोशाच्च ॥—जेः—। जि जये, अस्मात् क्तप्रत्ययस्तस्योदात्तमूडागमः स्याद्दीर्घ इत्यनुवृत्त्या धातोर्दीर्घश्च स्यात् । इदं सूत्रमनार्षमिति केचित् । अत एव वृत्त्यादिग्रन्थे पृषोदरादिषु जीमूतशब्द उदाहृतः । ‘जीमूतोऽद्रौ भूतिकरे देवताडे पयोधरे’ इति मेदिनी । ‘वेणी खरागरी देवताडो जीमूतः’ इत्यमरः । ‘जीमूतः स्याद्वृत्तिकरे शक्रेऽद्रौ घोषके घने’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 377 (NSP p. 543, scan page-0553).
commentary TB, sk.90370.t1: 'du gatau (OCR dutātau; scan 'du gatau'), tanu vistāre, ābhyāṃ ktaḥ syād dhātor dīrghaś ca' — the roots are du 'to go' and tan 'to stretch'; after them kta comes and the root vowel is lengthened. Followed: kta bracketed as anuvṛtti, and dīrgha referred to the root, in sutra_en.
commentary TB, sk.90370.t1: dūta is a messenger (preṣya); the feminine is dūtī with ṅīṣ, the word being in the gaura group (ṣidgaurādibhyaś ca, SK 498). Objection: then how does Raghu have 'tena dūti viditaṃ niṣeduṣā'? Answer: some derive dūti from dūṅ paritāpe with ktin; the Dvirūpakośa says 'dūti is also used for dūtī'. Viśva and Medinī: 'tāta [is used] for one to be pitied and for a father'. Recorded; the kaumudī gives the forms only.
commentary TB, sk.90370.t1: by bāhulaka kta also comes after śīṅ svapne: śītā, the furrow, and Rāma's wife; Dharaṇi lists śītā among words with initial palatal ś, while Medinī and the Rabhasakośa give sītā with dental s for the furrow, Vaidehī and the heavenly Gaṅgā. Recorded.
translator du + kta → lengthening (the sūtra) → dūta. tan + kta → n deleted before the kit jhal-initial affix (SK 2428, as TB says for uṇādi 368) → ta-ta → lengthening → tāta. The identification of SK 2428 here is the translator's.
textual sk.90370.t1 also carries TB on uṇādi 371 (jer muṭ codāttaḥ), from '—jeḥ—' to the end; it belongs to the next unit.

उ371 · Uṇ 9.3.91

जेर्मुट् चोदात्तः ॥ उ३७१ ॥

jermuṭ codāttaḥ

jer muṭ codāttaḥ — After ji [kta comes (carried forward (anuvṛtti) from uṇādi 369)], with the augment muṭ, which is udātta; [and the root vowel is lengthened (dīrgha, carried forward (anuvṛtti) from uṇādi 370)] — per TB.

Rule. After ji, kta comes with the augment muṭ, which is udātta (acute). The lengthening of uṇādi 370 is carried on (the Tattvabodhinī). muṭ stands at the head of the affix (SK 36).

Forms. jī + mū + ta → jīmūta.

Watch out. The sūtra has muṭ with short u. The Tattvabodhinī writes mūṭ, which is what jīmūta needs.

Siddhānta-kaumudī

जीमूतः ।

jīmūtaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 378 (NSP p. 543, scan page-0553).
commentary TB, printed under sk.90370.t1: 'ji jaye, asmāt ktapratyayas tasyodāttamūḍāgamaḥ syād dīrgha ity anuvṛttyā dhātor dīrghaś ca syāt' — after ji 'to conquer' the affix kta comes, and it receives an udātta augment mūṭ; and by anuvṛtti of 'dīrgha' the root is lengthened. Followed: kta and dīrgha bracketed as anuvṛtti in sutra_en, and udātta referred to the augment.
textual The sūtra reads muṭ with short u in ours and in the print (NSP p. 543, scan page-0553). TB (same page, scan) writes the augment as mūṭ, with long ū, which is what jīmūta requires: ji → jī + mū + ta. sutra_en keeps the transmitted muṭ. Possible mūla slip, for the Print Check.
commentary TB, printed under sk.90370.t1: some hold that this sūtra is not ārṣa, and for that reason the Vṛtti and other works cite jīmūta among the pṛṣodarādi words (pṛṣodarādīni yathopadiṣṭam, SK 1034). Medinī: jīmūta is a mountain, one who provides livelihood, Indra, and a cloud; Amara gives it as a name of the devatāḍa plant; Viśva: one who provides livelihood, Indra, a mountain, a crier (ghoṣaka) and a cloud. Recorded; the kaumudī gives the form only.
translator ji → jī (dīrgha, by anuvṛtti per TB) + mū(ṭ) + ta: the ṭ-marked augment stands at the head of the affix (ādyantau ṭakitau, SK 36) → jī-mū-ta → jīmūta. The placement rule is the translator's identification.

उ372 · Uṇ 9.3.92

लोष्टपलितौ ॥ उ३७२ ॥

loṣṭapalitau

loṣṭapalitau — loṣṭa and palita [are stated as fixed forms (nipātana), ending in kta — per TB].

Rule. Two words ending in kta are given by nipātana. From lū, kta takes the augment suṭ, and the root takes guṇa.

Forms. lo + s + ta → loṣṭa (SK 212, SK 113); palita.

Siddhānta-kaumudī

लुनातेः क्तः तस्य सुट् धातोर्गुणः । लोष्टम् । पलितम् ।

From lū (lunāti) [comes] kta; it takes the augment suṭ, and the root takes guṇa: loṣṭam. palitam.

Tattvabodhinī

NSP p. 553

—लोष्ट—। लूञ् छेदने, पल गतौ, एतौ क्तान्तौ निपात्येते । ‘लोष्टानि लेष्टवः पुंसि’ इत्यमरः । अत्र पुंसीत्युभयान्वयि । तेन पुंनपुंसकलिङ्गो लोष्टशब्दः । तथाच ‘स्थानेऽन्तरतमः’ इति भाष्यम् । लोष्टः क्षिप्तो वाहुवेगं गत्वेत्यादि । अत एव ‘लोष्टः शण्डेऽपि लोष्टः स्यात्’ इति पुंलिङ्गकाण्डे वोपालितः । ‘पलितं शैलजे तापे केशपाके च कर्दमे’ इति मेदिनी ॥—हृश्या । हृञ् हरणे, श्यैङ् गतौ । ‘हरिता स्त्री च दूर्वायां हरिद्वर्णयुतेऽन्यवत्’ इति मेदिनी । ‘शुक्लशुभशुचिश्वेतविशदश्येतपाण्डराः’ इत्यमरः ॥—रुहेः—। रुह वीजजन्मनि प्रादुर्भावे च । अस्मादितन् । ‘रोहितं कुङ्कुमे रक्ते ऋजुशक्रशरासने । पुंसि स्यान्मीनमृगयोर्भेदे रोहितकद्रुमे’ इति मेदिनी । ‘लोहितं रक्तगोशीर्षकुङ्कुमाजिकुचन्दने । पुमान् नदान्तरे भौमे वर्णे च त्रिषु तद्वति’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 379 (NSP p. 543, scan page-0553).
commentary TB, sk.90372.t1: 'lūñ chedane, pala gatau, etau ktāntau nipātyete' — from lū 'to cut' and pal 'to go', these two words ending in kta are stated as fixed forms. Followed: nipātana and the roots in sutra_en and the translator's note.
commentary TB, sk.90372.t1: in Amara 'loṣṭāni leṣṭavaḥ puṃsi' the word 'puṃsi' attaches to both nouns, so loṣṭa is masculine and neuter; so the Bhāṣya under sthāne 'ntaratamaḥ has 'loṣṭaḥ kṣipto bāhuvegaṃ gatvā…', and Bopālita lists loṣṭa in the masculine section. Medinī: palita is bitumen (śailaja), heat, greying of the hair, and mud. Recorded; the kaumudī gives no senses.
translator lū + kta + suṭ (the ṭ-marked augment at the head of the affix, ādyantau ṭakitau, SK 36) → guṇa o (as the kaumudī says) → lo-s-ta → s → ṣ after o (ādeśapratyayayoḥ, SK 212) → t → ṭ after ṣ (ṣṭunā ṣṭuḥ, SK 113) → loṣṭa. The kaumudī gives no steps for palita; pala gatau is seṭ, so pal + iṭ (ārdhadhātukasyeḍ valādeḥ, SK 2184) + kta → palita is regular; the nipātana matters for loṣṭa (seṭ lū with no iṭ, with suṭ and guṇa). The rule identifications are the translator's.
textual sk.90372.t1 also carries TB on uṇādi 373 (hṛśyābhyām itan; OCR pratīka 'hṛdayā') and uṇādi 374 (ruhe raś ca lo vā); they belong to the next two units.

उ373 · Uṇ 9.3.93

हृश्याभ्यामितन् ॥ उ३७३ ॥

hṛśyābhyāmitan

hṛśyābhyām itan — After hṛ and śyai, itan [comes].

Rule. After hṛ and śyai, the affix itan. hṛ takes guṇa (SK 2168). śyai becomes śyā (SK 2370), and ā + i becomes e (SK 69).

Forms. harita and śyeta, both "particular colours".

Siddhānta-kaumudī

हरितश्येतौ वर्णभेदौ ।

harita and śyeta, particular colours (varṇabheda).

translator notes

textual The 1915 print numbers this uṇādi sūtra 380 (NSP p. 543, scan page-0553).
commentary TB, printed under sk.90372.t1: the roots are hṛñ haraṇe 'to carry off' (OCR 'hṛś') and śyaiṅ gatau 'to go' (OCR 'śaiṅ'). Followed for the root forms in sutra_en.
commentary TB, printed under sk.90372.t1: Medinī: haritā (feminine) is dūrvā grass, and harita is adjectival for what has the green colour; Amara lists śyeta among the words for white (śukla, śubhra, śuci, śveta, viśada, śyeta, pāṇḍara). Recorded.
translator hṛ + itan → guṇa ar (SK 2168) → harita. śyai → ā replaces the final ec (ādeca upadeśe 'śiti, SK 2370) → śyā + ita → ā + i → e (ādguṇaḥ, SK 69) → śyeta. The steps are the translator's; the kaumudī gives the forms and their sense only.

उ374 · Uṇ 9.3.94

रुहे रश्च लो वा ॥ उ३७४ ॥

ruhe raśca lo vā

ruhe raś ca lo vā — After ruh [itan comes (carried forward (anuvṛtti) from uṇādi 373) — per TB]; and l optionally replaces [its] r.

Rule. After ruh, itan comes with guṇa, and l optionally replaces the r.

Forms. rohita "a kind of deer, a kind of fish"; lohita "red".

Siddhānta-kaumudī

रोहितो मृगमत्स्ययोः । लोहितं रक्तम् ।

rohitaḥ, [a kind] of deer and of fish. lohitam, red.

translator notes

textual The 1915 print numbers this uṇādi sūtra 381 (NSP p. 543, scan page-0553).
commentary TB, printed under sk.90372.t1: 'ruha bījajanmani prādurbhāve ca, asmād itan' — the root is ruh 'to grow, to appear', and after it itan comes. Followed: itan bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90372.t1, cites Medinī: rohita is neuter for saffron, red, and the rainbow; masculine for a kind of fish and of deer, and for the rohitaka tree; lohita is neuter for red, gośīrṣa sandal, saffron, and other things, masculine for a particular river (nada), the planet Mars and the colour, adjectival for what has that colour. Recorded; the English keeps the kaumudī's senses.
translator ruh + itan → guṇa o (SK 2168) → rohita; with l optionally replacing r → lohita. The steps are the translator's.

उ375 · Uṇ 9.3.95

पिशेः किच्च ॥ उ३७५ ॥

piśeḥ kicca

piśeḥ kic ca — After piś, [the affix itan, carried forward (anuvṛtti) from uṇādi 373, hṛśyābhyām itan, comes], and it is kit.

Rule. After piś, itan comes and is kit, so there is no guṇa (not peśita).

Forms. piśita "flesh".

Watch out. The Tattvabodhinī names the affix as "inan", which cannot give piśita. itan is supplied here from uṇādi 373.

Siddhānta-kaumudī

पिशितं मांसम् ।

[From piś, 'to form, to be a part' (avayave):] piśitam — flesh (māṃsa).

Tattvabodhinī

NSP p. 553

—पिशेः—। पिश अवयवे । अयं दीपनायामपि । अस्मादिनन्स्यात्स च कित् । पिशितं मांसम् । ‘मांस्यां स्त्री’ इति मेदिनी । मांस्यां जटामांस्याम् । तथा च ‘जटा च पिशिता पेशी’ इति धन्वन्तरिः ॥—श्रुदक्षि—। श्रु श्रवणे, दक्ष वृद्धौ, स्पृह ईप्सायाम्, गृह ग्रहणे, चुरादावदन्तौ । ‘उद्यतः स्रुचे भवति श्रवाय्यः’ इति मन्त्रे श्रवाय्यो मन्त्रे श्रवणीय इति वेदभाष्यम् । ‘दक्षाय्यो यो दम आस नित्यः’ इत्यादिष्वपि यौगिकार्थ एव भाष्ये पुरस्कृतः

translator notes

textual The 1915 print numbers this uṇādi sūtra 382 (NSP p. 543, scan page-0553).
commentary TB (sk.90375.t1, '—piśeḥ—'): the root is piśa avayave, and it is also used in the sense of lighting (dīpanā). Followed for the root sense in the block.
commentary TB (sk.90375.t1) states the affix: 'asmād inan syāt sa ca kit' — after this [root] inan comes and it is kit. The scan (NSP p. 543, scan page-0553) reads inan, not an OCR error. Recorded, not followed for the affix (see translator note). TB's statement of kit is followed.
translator The bracketed affix itan, carried forward (anuvṛtti) from uṇādi 373 (hṛśyābhyām itan; TB also has 'asmād itan' on uṇādi 374, printed under sk.90372.t1), is the translator's supply: neither the kaumudī nor TB states it for this sūtra, and TB's inan cannot give piśita.
commentary TB (sk.90375.t1) adds lexicon support. Medinī has 'māṃsyāṃ strī': the feminine piśitā means māṃsī, which TB explains as jaṭāmāṃsī. Dhanvantari has 'jaṭā ca piśitā peśī'. Recorded; the kaumudī gives only the neuter 'flesh'.
translator Implicit steps (translator's): piś + itan → piśita. Because the affix is kit, the root vowel takes no guṇa (kṅiti ca, SK 2217), so piśita and not *peśita. The n of itan is the accent marker (first-syllable acute, SK 3686).

उ376 · Uṇ 9.3.96

श्रुदक्षिस्पृहिगृहिभ्य आय्यः ॥ उ३७६ ॥

śrudakṣispṛhigṛhibhya āyyaḥ

śrudakṣispṛhigṛhibhya āyyaḥ — After śru, dakṣ, spṛhi and gṛhi, the affix āyya [comes].

Rule. After śru, dakṣ, spṛhi and gṛhi, the affix āyya. The last two are curādi stems with ṇi; ay replaces the ṇi (SK 2311).

Forms. śrav + āyya → śravāyya "a sacrificial animal" (SK 2168, SK 61); dakṣāyya "Garuḍa, a vulture"; spṛhayāyya; gṛhayāyya "the master of the house".

Siddhānta-kaumudī

श्रवाय्यो यज्ञपशुः । दक्षाय्यो गरुडो गृध्रश्च । स्पृहयाय्यः । गृहयाय्यो गृहस्वामी ।

[From śru, 'to hear' (śravaṇe):] śravāyyaḥ — a sacrificial animal (yajñapaśu). [From dakṣ, 'to grow' (vṛddhau):] dakṣāyyaḥ — Garuḍa, and the vulture (gṛdhra). [From spṛh, 'to desire' (īpsāyām):] spṛhayāyyaḥ. [From gṛh, 'to take' (grahaṇe):] gṛhayāyyaḥ — the master of the house (gṛhasvāmin).

Tattvabodhinī

alignment inferredNSP p. 553

—स्पृहयाय्यः ।

translator notes

textual The 1915 print numbers this uṇādi sūtra 383 (NSP p. 543, scan page-0553).
commentary TB, printed under sk.90375.t1 ('—śrudakṣi—'; OCR 'śudakṣi', the scan reads śru): the roots are śru śravaṇe, dakṣa vṛddhau, spṛha īpsāyām and gṛha grahaṇe, the last two being a-final roots of the curādi class (curādāv adantau). Followed for the root senses and for reading spṛhi and gṛhi as the ṇic-stems spṛhaya-, gṛhaya-.
commentary TB (sk.90376.t1 carries only the pratīka '—spṛhayāyyaḥ'; the remark on it is printed under sk.90377.t1): ṇi is replaced by ay by ayāmantālvāyyetnviṣṇuṣu (SK 2311), and gṛhayāyya is formed the same way ('evaṃ gṛhayāyya iti'). Followed in the translator's note below.
commentary TB, printed under sk.90375.t1: in the mantra 'udyataḥ sruce bhavati śravāyyaḥ' the Vedabhāṣya explains śravāyya as 'to be heard' (śravaṇīya), and in passages such as 'dakṣāyyo yo dama āsa nityaḥ' the Bhāṣya likewise puts forward only the etymological sense. Recorded; the English keeps the kaumudī's glosses.
translator Implicit steps (translator's): śru + āyya → guṇa (SK 2168) śro → av before the vowel (SK 61) → śravāyya. dakṣ + āyya → dakṣāyya. spṛha + ṇic → spṛhi, and before āyya the ṇi becomes ay (SK 2311, per TB) → spṛhayāyya; gṛhi → gṛhayāyya in the same way. The kaumudī states none of these steps.
translator TB's remark on ṇi → ay is printed after the pratīka '—didhiṣāyya iti. ḍudhāñ dhāraṇapoṣaṇayoḥ' (scan page-0553, sk.90377.t1). Since dhā has no ṇi and the remark ends 'evaṃ gṛhayāyya iti', the translator takes it as belonging to spṛhayāyya and gṛhayāyya of this sūtra.

उ377 · Uṇ 9.3.97

दिधिषाय्यः ॥ उ३७७ ॥

didhiṣāyyaḥ

didhiṣāyyaḥ — didhiṣāyya [is formed by nipātana].

Rule. The word didhiṣāyya is stated as a finished form. For dhā there is reduplication, i, and the augment ṣuk. The kaumudī quotes the Veda: mitra iva yo didhiṣāyyaḥ.

Forms. dhā → didhi + ṣ + āyya → didhiṣāyya.

Watch out. The kaumudī names no affix; āyya is inferred here. It does not say which syllable takes the i.

Siddhānta-kaumudī

दधातेर्द्वित्वमित्वं षुक् च । मित्र इव यो दिधिषाय्यः ।

[From dhā (ḍudhāñ), 'to hold, to nourish' (dhāraṇapoṣaṇayoḥ):] for dadhāti there is reduplication (dvitva), substitution of i (itva), and the augment ṣuk. mitra iva yo didhiṣāyyaḥ — '[he] who, like Mitra, is didhiṣāyya.'

Tattvabodhinī

NSP p. 553

—दिधिषाय्य इति । डुधाञ् धारणपोषणयोः । ‘अयामन्ता—’ इति णेरयादेशः । एवं गृहयाय्य इति । उज्ज्वलदत्तस्तु दधिषाय्य इति सूत्रं पठित्वा दधिपूर्वात्स्यतेराय्यः षत्वं च । दधिषाय्यो घृतमिति व्याख्यत् । दशपादीवृत्तिकारस्तु धिषु शब्दे अस्य द्वित्वं गुणाभावः अत्वं चाभ्यासस्य निपात्यत इत्याह, प्रसादकारादयोऽप्येवमेवाहुस्तदेतत्सर्वं प्रामादिकम् । ‘मित्र इव यो दिधिषाय्योऽभूत्’ इति वैदिकप्रयोगादिधिषाय्य इत्येव सूत्रं युक्तमिति प्रामाणिकाः ।

translator notes

textual The 1915 print numbers this uṇādi sūtra 384 (NSP p. 543, scan page-0553). At preview resolution the scan's 'ṣuk ca' and 'didhiṣāyyaḥ' cannot be told apart from p (OCR 'puru ca', 'didhipāyyaḥ'); ours reads ṣ in both, which the form and the sūtra require. The collation (batch06) lists this unit as clean.
commentary TB (sk.90377.t1, '—didhiṣāyya iti'): the root is ḍudhāñ dhāraṇapoṣaṇayoḥ. Followed for the root sense.
commentary TB (sk.90377.t1) records rival readings. Ujjvaladatta reads the sūtra as dadhiṣāyyaḥ, derives it from syati (so) preceded by dadhi with āyya and ṣatva, and explains dadhiṣāyya as ghee. The author of the Daśapādī-vṛtti takes dhiṣu śabde, with reduplication, absence of guṇa and a for the abhyāsa, all by nipātana, and the Prasāda-kāra and others say the same. TB calls all this an error: from the Vedic usage 'mitra iva yo didhiṣāyyo 'bhūt' the authorities hold that the sūtra should read didhiṣāyyaḥ. Followed: sūtra and form as didhiṣāyya, root dhā.
translator The bracket '[is formed by nipātana]' in sutra_en is the translator's: the sūtra is the bare form, and the kaumudī lists the special operations (dvitva, itva, ṣuk) that no general rule supplies; neither the kaumudī nor TB uses the word nipātana for this reading (TB's 'nipātyate' reports the Daśapādī-vṛtti's rejected view). The kaumudī names no affix. The translator takes it to be āyya of uṇādi 376, which the word plainly contains: dhā → reduplicated, with i (didhi-), + ṣuk + āyya → didhiṣāyya. The kaumudī does not say whether the i replaces the vowel of the reduplicate, of the root, or of both; the English leaves 'itva' unspecified. 'mitra' may be the deity Mitra or 'a friend'.

उ378 · Uṇ 9.3.98

वृञ एण्यः ॥ उ३७८ ॥

vṛña eṇyaḥ

vṛña eṇyaḥ — After vṛñ, the affix eṇya [comes].

Rule. After vṛñ "to choose", the affix eṇya, with guṇa.

Forms. var + eṇya → vareṇya.

Siddhānta-kaumudī

वरेण्यः ।

[From vṛñ, 'to choose' (varaṇe):] vareṇyaḥ.

Tattvabodhinī

alignment inferredNSP p. 553

—वृञः—। वृञ्वरणे । वरेण्यः श्रेष्ठः

translator notes

textual The 1915 print numbers this uṇādi sūtra 385 (NSP p. 543, scan page-0553).
commentary TB (sk.90378.t1, '—vṛñaḥ—'): the root is vṛñ varaṇe, and vareṇya means best (śreṣṭha). Followed for the root sense; the meaning is recorded, since the kaumudī gives none.
translator Implicit step (translator's): vṛ + eṇya → guṇa (SK 2168) var + eṇya → vareṇya. The ṇ is part of the affix as taught.

उ379 · Uṇ 9.3.99

स्तुवः क्सेय्यश्छन्दसि ॥ उ३७९ ॥

stuvaḥ kseyyaśchandasi

stuvaḥ kseyyaś chandasi — After stu, the affix kseyya [comes] in the Veda (chandas).

Rule. After stu "to praise", the affix kseyya, in the Veda only. It is kit, so there is no guṇa; the s becomes ṣ after u (SK 212).

Forms. stuṣeyya, in stuṣeyyaṃ puruvarpasam, "him who is to be praised, of many forms".

Siddhānta-kaumudī

स्तुषेय्यं पुरुवर्पसम् ।

[From stu (ṣṭuñ), 'to praise' (stutau):] stuṣeyyaṃ puruvarpasam — '[him] who is to be praised (stuṣeyya), of many forms (puruvarpas).'

Tattvabodhinī

NSP p. 553

—स्तुवः—। ष्टुञ् स्तुतौ । स्तुषेय्यं स्तोतव्यम् । पुरुवर्पसं बहुरूपमिति वेदभाष्यम् । स्तुवः केय्य इति पठित्वा कित्त्वाद्गुणाभावे उवङि सति स्तुवेय्यः पुरन्दर इत्युदाहरन् उज्ज्वलदत्तस्तु उदाहृतश्रुतितद्भाष्यादिविरोधादुपेक्ष्यः । तस्मादिह क्सेय्यप्रत्ययं पठन् दशपादीवृत्तिकृदेवं ज्यायानित्याहुः

translator notes

textual The 1915 print numbers this uṇādi sūtra 386 (NSP p. 543, scan page-0553).
commentary TB (sk.90379.t1, '—stuvaḥ—'): the root is ṣṭuñ stutau; stuṣeyya means 'to be praised' (stotavya), and the Vedabhāṣya explains puruvarpas as 'of many forms' (bahurūpa). Followed in the English of the quotation (TB's OCR 'puruvarṣasam' is puruvarpasam on the scan).
commentary TB (sk.90379.t1): Ujjvaladatta reads 'stuvaḥ keyyaḥ' and gives stuveyyaḥ purandaraḥ, with no guṇa because the affix is kit and with uvaṅ; he is to be set aside, since he conflicts with the śruti quoted and its Bhāṣya. So the author of the Daśapādī-vṛtti, who reads the affix kseyya here, is the better authority. Followed: the affix is kseyya.
translator Implicit steps (translator's): stu + kseyya; the k is it and makes the affix kit, so there is no guṇa (SK 2217); the s of the affix becomes ṣ after u (ādeśapratyayayoḥ, SK 212) → stuṣeyya. The kaumudī gives only the Vedic quotation, here in the second-case singular (dvitīyānta) stuṣeyyam.

उ380 · Uṇ 9.3.100

राजेरन्यः ॥ उ३८० ॥

rājeranyaḥ

rājer anyaḥ — After rāj, the affix anya [comes].

Rule. After rāj "to shine", the affix anya.

Forms. rājanya "fire". The Tattvabodhinī notes that rājanya meaning the kṣatriya caste is made with yat (SK 1153).

Siddhānta-kaumudī

राजन्यो वह्निः ।

[From rāj (rājṛ), 'to shine' (dīptau):] rājanyaḥ — fire (vahni).

Tattvabodhinī

alignment inferredNSP p. 553

—राजेः—। राजृ दीप्तौ । क्षत्रियजातौ तु ‘राजश्वशुरात्—’ इति यत्प्रत्यये राजन्य इत्यन्तस्वरितः ॥—शॄरम्योः—। शॄ हिंसायाम्, रम क्रीडायाम् । आभ्यामन्यः स्यात् ॥—अर्तेः—। ऋ गतौ । अस्मादन्यः स च नित् । ‘अटव्यरण्यं विपिनम्’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 387 (NSP p. 543, scan page-0553).
commentary TB (sk.90380.t1, '—rājeḥ—'): the root is rājṛ dīptau. Followed for the root sense.
commentary TB (sk.90380.t1): in the sense of the kṣatriya caste, rājanya is formed with the affix yat by rājaśvaśurād yat (SK 1153), and is then accented svarita on the final. Recorded; it marks the uṇādi rājanya ('fire') off from the taddhita word.

उ381 · Uṇ 9.3.101

शॄरम्योश्च ॥ उ३८१ ॥

śṝramyośca

śṝramyoś ca — And after śṝ and ram, [the affix anya, carried forward (anuvṛtti) from uṇādi 380, rājer anyaḥ, comes].

Rule. After śṝ and ram, anya comes too. śṝ takes guṇa; n becomes ṇ (SK 235, SK 197).

Forms. śaraṇya; ramaṇya.

Siddhānta-kaumudī

शरण्यम् । रमण्यम् ।

[From śṝ, 'to injure' (hiṃsāyām), with anya:] śaraṇyam. [From ram, 'to sport' (krīḍāyām):] ramaṇyam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 388 (NSP p. 543, scan page-0553).
commentary TB, printed under sk.90380.t1 ('—śṝramyoḥ—'; OCR 'śṛṃkhyoḥ'): the roots are śṝ hiṃsāyām and rama krīḍāyām, and 'ābhyām anyaḥ syāt' — after these two anya comes. Followed: the anuvṛtti of anya is bracketed in sutra_en, and the root senses in the block.
translator Implicit steps (translator's): śṝ + anya → guṇa (SK 2168) śar + anya → n becomes ṇ after r with a intervening (SK 235 with SK 197) → śaraṇya. ram + anya → ṇ after r across a, m, a (SK 197) → ramaṇya. The kaumudī states none of these steps.

उ382 · Uṇ 9.3.102

अर्तेर्निच्च ॥ उ३८२ ॥

arternicca

arter nic ca — And after ṛ (arti), [the affix anya, carried forward (anuvṛtti) from uṇādi 380, rājer anyaḥ, comes], and it is nit.

Rule. After ṛ "to go", anya comes and is nit, so the word is acute on its first syllable (SK 3686). Guṇa and ṇ follow as in the group's derivation.

Forms. ar + anya → araṇya (the Tattvabodhinī, citing Amara: a forest).

Siddhānta-kaumudī

अरण्यम् ।

[From ṛ, 'to go' (gatau):] araṇyam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 389 (NSP p. 543, scan page-0553).
commentary TB, printed under sk.90380.t1 ('—arteḥ—'): the root is ṛ gatau, and 'asmād anyaḥ sa ca nit' — after this anya comes and it is nit. Followed: the anuvṛtti of anya is bracketed in sutra_en, and the root sense in the block.
commentary TB, printed under sk.90380.t1, cites Amara 'aṭavy araṇyaṃ vipinam': araṇya is a forest. Recorded; the kaumudī gives no meaning.
translator Implicit steps (translator's): ṛ + anya → guṇa (SK 2168) ar + anya → ṇ after r with a intervening (SK 235 with SK 197) → araṇya. The n-marker (nit) gives first-syllable acute (SK 3686).

उ383 · Uṇ 9.3.103

पर्जन्यः ॥ उ३८३ ॥

parjanyaḥ

parjanyaḥ — parjanya [is formed by nipātana].

Rule. The word parjanya is stated as a finished form. The root is pṛṣ "to sprinkle"; j replaces its ṣ. The affix is taken to be anya (an inference), with guṇa (SK 2189).

Forms. parṣ + anya → parjanya "Śakra; the cloud".

Siddhānta-kaumudī

पृषु सेचने । षस्य जः । पर्जन्यः शक्रमेघयोः ।

[The root is] pṛṣu, 'to sprinkle' (secane). j is substituted for ṣ. parjanyaḥ — [in the senses] Śakra and the cloud.

Tattvabodhinī

NSP p. 553

—पर्जन्यः । पृषु सेचने षस्य जः । ‘पर्जन्यो मेघशब्देऽपि ध्वनदम्बुदशक्रयोः’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 390 (NSP p. 543, scan page-0553).
commentary TB (sk.90383.t1, '—parjanyaḥ') repeats the kaumudī's analysis (pṛṣu secane, ṣ → j) and cites Medinī: 'parjanyo meghaśabde 'pi dhvanadambudaśakrayoḥ' — parjanya is also the sound of the cloud, and [is used] of the thundering cloud and of Śakra. Recorded.
translator The kaumudī names no affix. The translator takes it to be anya, running from uṇādi 380: pṛṣ + anya → guṇa of the light penultimate ṛ (pugantalaghūpadhasya ca, SK 2189) → parṣ + anya → ṣ → j by this nipātana → parjanya.

उ384 · Uṇ 9.3.104

वदेरान्यः ॥ उ३८४ ॥

vaderānyaḥ

vader ānyaḥ — After vad, the affix ānya [comes].

Rule. After vad "to speak", the affix ānya.

Forms. vadānya "a liberal giver, an eloquent speaker".

Siddhānta-kaumudī

वदान्यस्त्यागिवाग्मिनोः ।

[From vad, 'to speak articulately' (vyaktāyāṃ vāci):] vadānyaḥ — [in the senses] a liberal giver (tyāgin) and an eloquent speaker (vāgmin).

Tattvabodhinī

alignment inferredNSP p. 553–554

—वदेः—। वद व्यक्तायां वाचि । अजयकोशस्थमाह—वदान्य इति ॥—अमिनक्षि—। अम गत्यादिषु, नक्ष गतौ, यज देवपूजादौ, वध हिंसायाम्, पत्लृ गतौ ॥—नक्षत्रमिति । ‘नभ्राण्नपात्—’ इति सूत्रे नञः प्रकृतिभावेन नक्षत्रमिति साधितं तत्तु व्युत्पत्त्यन्तरमिति बोध्यम् । यजत्रमग्निहोत्रमिति प्राञ्चः । वस्तुतस्तु यजत्रो यष्टव्यदेवता । ‘सन्ते वायुर्वातेन गच्छतां संयजत्रैरङ्गानि’ इति मन्त्रे तथैव व्याख्यातत्वात् । अमरकोशस्थमाह—पतत्रं चेति ॥—गडेः—। गड सेचने, अस्मादत्रन्स्याद्गकारस्य ककारादेशश्च । ‘कलत्रं श्रोणिभार्ययोः’ इत्यमरः ॥—वृञः—। वृञ् वरणे अस्मादत्रन् चित्स्यात् चित्त्वादन्तोदात्तः । ‘नध्री वध्री वरत्रा स्यात्’ इत्यमरः । ‘वरत्रायां दार्वानह्यमानः’ इत्यादौ चित्स्वरः स्पष्टः

translator notes

textual The 1915 print numbers this uṇādi sūtra 391 (NSP p. 543, scan page-0553).
commentary TB (sk.90384.t1, '—vadeḥ—'): the root is vada vyaktāyāṃ vāci, and with 'vadānya' [Bhaṭṭoji] states what is found in the Ajaya-kośa, Ajayapāla's nānārtha lexicon (OCR 'ajayakāśastham'; the scan, NSP p. 544, scan page-0554, first line of the TB column, reads 'ajayakośastham'; TB's 'amarakośastham' three lines later belongs to uṇādi 385). Followed for the root sense and in taking the gloss as a two-sense kośa entry.

उ385 · Uṇ 9.3.105

अमिनक्षियजिवधिपतिभ्योऽत्रन् ॥ उ३८५ ॥

aminakṣiyajivadhipatibhyo'tran

aminakṣiyajivadhipatibhyo 'tran — After am, nakṣ, yaj, vadh and pat, the affix atran [comes].

Rule. After am, nakṣ, yaj, vadh and pat, the affix atran. The roots do not change.

Forms. amatra "a vessel"; nakṣatra; yajatra; vadhatra "a weapon"; patatra, in the Amarakośa line patatraṃ ca tanūruham (words for a feather).

Siddhānta-kaumudī

अमत्रं भाजनम् । नक्षत्रम् । यजत्रः । वधत्रमायुधम् । पतत्रं च तनूरुहम् ।

[From am, 'to go' (gatyādiṣu):] amatram — a vessel (bhājana). [From nakṣ, 'to go' (gatau):] nakṣatram. [From yaj, 'to worship' (devapūjādau):] yajatraḥ. [From vadh, 'to kill' (hiṃsāyām):] vadhatram — a weapon (āyudha). [From pat, 'to go' (gatau):] patatraṃ ca tanūruham — 'patatra and tanūruha' [words for a feather].

translator notes

textual The 1915 print numbers this uṇādi sūtra 392 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90384.t1 ('—aminakṣi—'; OCR 'abhinakṣi'): the roots are ama gatyādiṣu, nakṣa gatau, yaja devapūjādau, vadha hiṃsāyām and patḷ gatau. Followed for the root senses.
commentary TB, printed under sk.90384.t1, on 'nakṣatram': under nabhrāṇnapān… (SK 759) nakṣatra is obtained with na (nañ) keeping its original form, but that is a different derivation (vyutpatty-antara). Recorded.
commentary TB, printed under sk.90384.t1: earlier writers (prāñcaḥ) explain yajatra as the agnihotra; in fact yajatra is a deity to be worshipped (yaṣṭavyadevatā), as the mantra 'saṃ te vāyur vātena gacchatāṃ saṃ yajatrair aṅgāni' is explained. Recorded; the kaumudī gives no meaning, and the English leaves yajatraḥ unglossed.
commentary TB, printed under sk.90384.t1: with 'patatraṃ ca' [Bhaṭṭoji] states what is found in the Amarakośa ('amarakośastham āha—patatraṃ ceti'). Followed in setting the phrase as a quoted kośa line.
translator 'patatraṃ ca tanūruham' is a quarter-verse of the Amarakośa, which lists patatra and tanūruha among the words for a wing or feather. The bracketed '[words for a feather]' is the translator's supplement; TB names the source but not the line's sense. The forms need no operation: am + atra → amatra, likewise nakṣatra, yajatra, vadhatra, patatra; the n of atran marks first-syllable acute (SK 3686).

उ386 · Uṇ 9.3.106

गडेरादेश्च कः ॥ उ३८६ ॥

gaḍerādeśca kaḥ

gaḍer ādeś ca kaḥ — After gaḍ [atran comes (carried forward (anuvṛtti) from uṇādi 385) — per TB], and k replaces its initial.

Rule. After gaḍ, atran comes, and k replaces the initial.

Forms. kaḍatra; kalatra (the Tattvabodhinī: the hips, a wife).

Siddhānta-kaumudī

कडत्रम् । डलयोरेकत्वस्मरणात् कलत्रम् ।

[From gaḍ, 'to sprinkle' (secane):] kaḍatram. Because ḍ and l are traditionally held to be one (ḍalayor ekatvasmaraṇāt), [it is also] kalatram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 393 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90384.t1 (OCR pratīka '—gaṅeḥ—' and 'gaṅa secane'; the scan reads '—gaḍeḥ—. gaḍa secane'): 'asmād atran syād gakārasya kakārādeśaś ca' — after gaḍ 'to sprinkle' atran comes, and k is substituted for the g. Followed: atran bracketed in sutra_en, the initial taken as the g of the root, and the root sense given in the block.
commentary TB, printed under sk.90384.t1, quotes Amara: 'kalatraṃ śroṇibhāryayoḥ' — kalatra means the hips and a wife. Recorded; the kaumudī itself gives no sense.
translator gaḍ + atran → k for the initial g → kaḍ-atra → kaḍatra; with l for ḍ (by the identity of ḍ and l) → kalatra. The n of atran is it (halantyam). The kaumudī states the forms only; the step-by-step sequence is the translator's, on the basis of the sūtra and TB.

उ387 · Uṇ 9.3.107

वृञश्चित् ॥ उ३८७ ॥

vṛñaścit

vṛñaś cit — After vṛñ [atran comes (carried forward (anuvṛtti) from uṇādi 385) — per TB], and it is cit.

Rule. After vṛñ, atran comes and is cit. So the word is acute on its last syllable (SK 3710), not its first. Guṇa applies, and the feminine takes ṭāp.

Forms. var + atra → varatrā "a leather rope".

Siddhānta-kaumudī

वरत्रा चर्ममयी रज्जुः ।

[From vṛ (vṛñ), 'to choose / to cover' (varaṇe):] varatrā: a rope made of leather.

translator notes

textual The 1915 print numbers this uṇādi sūtra 394 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90384.t1: 'vṛñ varaṇe, asmād atran cit syāt, cittvād antodāttaḥ' — after vṛñ 'to choose / cover' atran comes and is cit; being cit, the word is accented on its final (antodātta). Followed: atran bracketed in sutra_en, cit taken as a property of the affix, and the root sense given in the block.
commentary TB, printed under sk.90384.t1, quotes Amara 'naddhrī vadhrī varatrā syāt' (OCR 'nabhī vabhī'; read on the scan, NSP p. 544, scan page-0554) — naddhrī, vadhrī and varatrā are synonyms (a leather strap); and says the cit accent is plain in the mantra 'varatrāyāṃ dārv ānahyamānaḥ'. Recorded.
translator vṛ + atran → guṇa ar (sārvadhātukārdhadhātukayoḥ, SK 2168) → var-atra → varatra → feminine with ṭāp (ajādyataṣṭāp, SK 454) → varatrā. The cit of the sūtra makes the word antodātta (citaḥ, SK 3710) where the n-it of atran alone would make it ādyudātta (ñnityādir nityam, SK 3686). The steps and rule numbers are the translator's; the kaumudī gives the form and sense only.

उ388 · Uṇ 9.3.108

सुविदेः कत्रः ॥ उ३८८ ॥

suvideḥ katraḥ

suvideḥ katraḥ — After vid preceded by su, the affix katra comes.

Rule. After vid "to know" with su, the affix katra. It is kit, so there is no guṇa.

Forms. suvidatra "a household".

Watch out. The Tattvabodhinī rejects a reading katran, because the Vedic accent shows no nit.

Siddhānta-kaumudī

सुविदत्रं कुटुम्बकम् ।

[From vid, 'to know' (jñāne), with su:] suvidatram: a household (kuṭumbaka).

Tattvabodhinī

NSP p. 554

—सुविदेः कत्रः । विद ज्ञाने । इह कत्रन्निति नितं केचित्पठन्ति तत्प्रामादिकम् । ‘वृहस्पते सुविदत्राणि राध्या’ इत्यादौ नित्स्वरादर्शनात् । कृदुत्तरपदप्रकृतिस्वरेण प्रत्ययस्वरस्यैव दर्शनाच्चेत्याहुः ॥—कृतेः—। कृती छेदने, अस्मात्कत्रः स्याद्धातोर्नुमागमश्च । ‘धन्व च यत्कृन्तत्रं च’ इति मन्त्रे कृन्तत्रं कर्तनीयमरण्यमिति वेदभाष्यम् ॥—भृमृ—। भृञ् भरणे, मृङ् प्राणत्यागे, दृशिर् प्रेक्षणे, यज देवपूजादौ, पर्व पूरणे, डुपचप् पाके, अम गतौ, तमु काङ्क्षायाम्, णम प्रह्वत्वे शब्दे च, हर्य गतिः कान्त्योः । दशपाद्यां तु भृदृशीङिति पठित्वा दृङ् आदरे द्रियते दरतः शेते शयतः इत्युदाहृतम् । तन्न । ‘रुशन्तमग्निं दर्शतं वृहन्तम्’, ‘तरणिर्विश्वदर्शतः’ ‘दैव्यो दर्शतो रथः’ इत्यादिमन्त्रैस्तद्भाष्येण च विरोधात् । ‘भरतो नाट्यशास्त्रे मुनौ नटे । रामानुजे च दौष्यन्तौ’ इति मेदिनी ॥—यजतः ऋत्विगिति । उज्ज्वलदत्ताद्यनुरोधेनैवमुक्तम् । वेदभाष्ये तु ‘हिरण्यशम्यं यजतो वृहन्तम्’ इत्यादिषु यजतशब्दो यष्टव्यपरतया व्याख्यातः । ‘पर्वतः पादपे पुंसि शाकमत्स्यप्रभेदयोः । देवमुन्यन्तरे शैले’ इति मेदिनी ॥—हर्यतोऽश्व इति । ‘परित्यं हर्यतं हरिम्’ ‘आहर्यताय धृष्णवे’ इत्यादिमन्त्रेषु हर्यतः सर्वैः स्पृहणीय इति वेदभाष्यम् ॥—पृषि—। पृषु सेचने, रञ्ज रागे, आभ्यामतच्च कित्स्यात् । ‘पृषन् मृगे पुमान् विन्दौ न द्वयोः पृषतोऽपि ना । अनयोश्च त्रिषु श्वेतविन्दुयुक्तेऽप्युभाविमौ’ इति मेदिनी । ‘रजतं त्रिषु शुक्ले स्यात् क्लीवे हारे च दुर्वर्णे’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 395 (NSP p. 544, scan page-0554).
commentary TB, sk.90388.t1: the root is vida jñāne ('to know'); followed for the root sense in the block. Some read the affix as katran, with n-it; TB calls that a mistake, because in 'bṛhaspate suvidatrāṇi rādhyā' and similar mantras no nit accent is seen, and what is seen is the affix's own accent, retained by the rule for a kṛt as final member (OCR 'kruddhatarapada-', scan 'kṛduttarapadaprakṛtisvareṇa'; cf. gatikārakopapadāt kṛt, SK 3873). Followed: the affix is rendered katra, without n.
translator su + vid + katra → the k is it, so vid takes no guṇa (kṅiti ca, SK 2217) → su-vid-atra → suvidatra. The step is the translator's; the kaumudī gives the form and sense only.

उ389 · Uṇ 9.3.109

कृतेर्नुम् च ॥ उ३८९ ॥

kṛternum ca

kṛter num ca — After kṛt [katra comes (carried forward (anuvṛtti) from uṇādi 388) — per TB], and [the root] also takes the augment num.

Rule. After kṛt "to cut", katra comes, and the root takes the augment num.

Forms. kṛ-n-t + atra → kṛntatra "a plough".

Siddhānta-kaumudī

कृन्तत्रं लाङ्लम् ।

[From kṛt (kṛtī), 'to cut' (chedane):] kṛntatram: a plough (lāṅgala).

translator notes

textual The 1915 print numbers this uṇādi sūtra 396 (NSP p. 544, scan page-0554).
textual Our text reads 'lāṅlam'; the print (NSP p. 544, scan page-0554) has 'lāṅgalam'. The English follows the print.
commentary TB, printed under sk.90388.t1: 'kṛtī chedane, asmāt katraḥ syād dhātor num āgamaś ca' — after kṛt 'to cut' katra comes, and the root takes the augment num. Followed: katra bracketed in sutra_en, num taken as an augment of the root, and the root sense given in the block.
commentary TB, printed under sk.90388.t1: in the mantra 'dhanva ca yat kṛntatraṃ ca' the Vedabhāṣya explains kṛntatra as 'a forest to be cut down' (kartanīyam araṇyam). Recorded; the English gives the kaumudī's sense.
translator kṛt + num + katra → num is placed after the last vowel → kṛ-n-t → kit katra, so no guṇa (kṅiti ca, SK 2217) → kṛnt-atra → kṛntatra. The steps are the translator's; the kaumudī gives the form and sense only.

उ390 · Uṇ 9.3.110

भृमृदृशियजिपर्विपच्यमितमिनमिहर्येभ्योऽतच् ॥ उ३९० ॥

bhṛmṛdṛśiyajiparvipacyamitaminamiharyebhyo'tac

bhṛmṛdṛśiyajiparvipacyamitaminamiharyebhyo 'tac — The affix atac comes after bhṛ, mṛ, dṛś, yaj, parv, pac, am, tam, nam and hary.

Rule. After ten roots, the affix atac. bhṛ, mṛ and dṛś take guṇa; the rest are unchanged.

Forms. bharata; marata "death"; darśata "the moon, the sun"; yajata "an officiating priest"; parvata; pacata "fire"; amata "disease"; tamata "one given over to craving"; namata "one who bows"; haryata "a horse".

Watch out. The print has a daṇḍa after parvataḥ, which ours lacks. So "fire" is the sense of pacata alone.

Siddhānta-kaumudī

दशभ्योऽतच् स्यात् । भरतः । मरतो मृत्युः । दर्शतः सोमसूर्ययोः । यजतः ऋत्विक् । पर्वतः पचतोऽग्निः । अमतो रोगः । तमतस्तृष्णापरः । नमतः प्रह्वः । हर्यतोऽश्वः ।

After [these] ten, atac comes. bharata. marata: death (mṛtyu). darśata: the moon (soma) and the sun (sūrya). yajata: an officiating priest (ṛtvij). parvata. pacata: fire (agni). amata: disease (roga). tamata: one given over to craving (tṛṣṇāpara). namata: one who bows (prahva). haryata: a horse (aśva).

translator notes

textual The 1915 print numbers this uṇādi sūtra 397 (NSP p. 544, scan page-0554).
textual Our text runs 'parvataḥ pacato 'gniḥ' with no daṇḍa; the print (NSP p. 544, scan page-0554) has 'parvataḥ | pacato 'gniḥ' (daṇḍa after parvataḥ). The English follows the print: parvata is given without a sense, and 'fire' is the sense of pacata only.
commentary TB, printed under sk.90388.t1, gives the roots: bhṛñ bharaṇe ('to bear'), mṛṅ prāṇatyāge ('to die'), dṛśir prekṣaṇe ('to see'; OCR 'haśir'), yaja devapūjādau ('to worship'), parva pūraṇe ('to fill'), ḍupacaṣ pāke ('to cook'), ama gatau ('to go'), tamu kāṅkṣāyām ('to desire'), ṇama prahvatve śabde ca ('to bow, to sound'), harya gatikāntyoḥ ('to go, to desire'). Followed for the root forms in sutra_en.
commentary TB, printed under sk.90388.t1: the Daśapādī reads 'bhṛdṛśīṅ' (scan; OCR 'bhṛdaśīṅ') and illustrates with dṛṅ ādare 'to respect' → darata (driyate) and śete → śayata. TB rejects this, as contrary to mantras such as 'ruśantam agniṃ darśataṃ bṛhantam', 'taraṇir viśvadarśataḥ', 'daivyo darśato rathaḥ' and to the Vedabhāṣya on them. Followed: the English keeps dṛś → darśata, as the kaumudī has it.
commentary TB, printed under sk.90388.t1: the gloss 'yajata = ṛtvij' is given in deference to Ujjvaladatta and others; in the Vedabhāṣya (e.g. on 'hiraṇyaśamyaṃ yajato bṛhantam') yajata is explained as 'one to be worshipped'. Likewise in 'pari tyaṃ haryataṃ harim', 'ā haryatāya dhṛṣṇave' the Vedabhāṣya takes haryata as 'desired by all'. Recorded; the English gives the kaumudī's senses.
commentary TB, printed under sk.90388.t1, quotes Medinī: bharata = the sage of the Nāṭyaśāstra, an actor, Rāma's younger brother, and the son of Duṣyanta; parvata (masculine) = a tree, a kind of vegetable and of fish, a certain divine sage, and a mountain. Recorded; the kaumudī gives no sense for either word.
translator bhṛ + atac → guṇa ar (sārvadhātukārdhadhātukayoḥ, SK 2168) → bhar-ata → bharata; so mṛ → marata. dṛś + atac → guṇa of the light penultimate (pugantalaghūpadhasya ca, SK 2189) → darś-ata → darśata. yaj, parv, pac, am, tam, nam, hary + atac → yajata, parvata, pacata, amata, tamata, namata, haryata, with no change in the root. The c of atac is it (halantyam); by citaḥ (SK 3710) it would make the words antodātta. All these steps are the translator's; the kaumudī gives the forms and senses only.

उ391 · Uṇ 9.3.111

पृषिरञ्जिभ्यां कित् ॥ उ३९१ ॥

pṛṣirañjibhyāṃ kit

pṛṣirañjibhyāṃ kit — After pṛṣ and rañj [atac comes (carried forward (anuvṛtti) from uṇādi 390) — per TB], and it is kit.

Rule. After pṛṣ and rañj, atac comes and is kit. pṛṣ takes no guṇa; rañj loses its n (SK 415).

Forms. pṛṣata "a deer, a drop"; rajata.

Siddhānta-kaumudī

पृषतो मृगो बिन्दुश्च । रजतम् ।

pṛṣata: a deer, and a drop (bindu). rajata.

translator notes

textual The 1915 print numbers this uṇādi sūtra 398 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90388.t1: 'pṛṣu secane, rañja rāge, ābhyām atac kit syāt' — after pṛṣ 'to sprinkle' and rañj 'to colour' atac comes and is kit. Followed: atac bracketed in sutra_en.
commentary TB, printed under sk.90388.t1, quotes Medinī: pṛṣat and pṛṣata are given for 'deer' and 'drop', and both are also adjectives meaning 'marked with white spots'; and 'rajataṃ triṣu śukle syāt, klībe hāre ca durvarṇe' — rajata as an adjective means 'white', in the neuter a necklace and silver (durvarṇa; OCR 'durvraṇe'). Recorded; the kaumudī gives no sense for rajata. The kośa's gender notations for pṛṣat ('na dvayoḥ' etc.) are not translated here.
translator pṛṣ + atac (kit) → no guṇa (kṅiti ca, SK 2217) → pṛṣ-ata → pṛṣata. rañj + atac (kit) → the n of the anidit root is lost before a kit affix (aniditāṃ hala upadhāyāḥ kṅiti, SK 415) → raj-ata → rajata. The steps are the translator's; the kaumudī gives the forms only.

उ392 · Uṇ 9.3.112

खलतिः ॥ उ३९२ ॥

khalatiḥ

khalatiḥ — khalati [is formed from skhal with atac (carried forward (anuvṛtti) from uṇādi 390, as the kaumudī's 'atacpratyayāntasya' shows), with loss of s and i for the final a].

Rule. khalati is stated as a finished form. From skhal with atac, the s is lost and i replaces the final a.

Forms. skhal + ata → khalata → khalati "bald".

Watch out. Our text and the print read "khalateḥ". The loss of s presupposes skhal, the root the Tattvabodhinī gives.

Siddhānta-kaumudī

खलतेः सलोपः अतच्प्रत्ययान्तस्य इत्वं च । खलतिर्निष्केशशिराः ।

From khal [i.e. skhal]: loss of s, and i in place of [the final a] of [the form] ending in the affix atac. khalati: one whose head is hairless (niṣkeśaśiras), [i.e. bald].

Tattvabodhinī

NSP p. 554

—खलतिः । स्खल संचलने ॥—शीङ्शापि—। शीङ् स्वप्ने, शप आक्रोशे, रु शब्दे, गम्लृ गतौ, वञ्चु गतौ भ्वादिः, वञ्चु प्रलम्भने चुरादिः, जीव प्राणधारणे, अन प्राणने प्रपूर्वः । उज्ज्वलदत्तेन वञ्चिजीविति पठ्यते । अन्यैस्तु वञ्चिस्थाने वन्दिः पठ्यते । वञ्चथवन्दथयोरन्यतरं वेदादुपलभ्यते बहुश्रुतैः पाठो निर्णेयः ॥—वन्दथ इति । कर्मणि कर्तरि वा प्रत्ययः ॥—प्राणथ इति । ‘अनितेः’ इति णत्वम् ॥—शमिदमिभ्यामिति । शम उपशमे, दमु उपशमे । ‘शमथः शान्तिमन्त्रिणोः’ इति मेदिनी । ‘दमथस्तु पुमान् दण्डे दमे च परिकीर्तितः’ इति च ॥—भृञः—। डुभृञ् धारणपोषणयोः । अस्मादथः स्यात्स च चित् ॥—रुदि—। रुदिर् अश्रुविमोचने, विद ज्ञाने, आभ्यामतः स्यात्स च ङित् । ‘विदिथो योगिकृत्तिनोः’ इति मेदिनी । अत्रोज्ज्वलदत्तः रुविदिभ्यां किदिति पठित्वा रौतीति रुवथः श्वेत्युदाजहार । दशपादीवृत्तिकारस्तु रुदिविदिभ्यां किदिति पपाठ । इह तु भाष्यानुरोधेन ङिदिति पठितम् । तथाहि ‘गाङ् कुटादि—’ सूत्रे के पुनश्चङादयः चङ्अङ्नजिङ्अथङ्नङ् इति भाष्यम् । किदिति पठतां तु अथ-ङिति भाष्यं न सङ्गच्छेतेति दिक् ॥—उप—। वस निवासे, अस्मादुपसर्गे अथः स्यात् । उज्ज्वलदत्तेन तु सोपसर्गाद्वसेरिति पठितमन्यैस्तु आङि वसेरिति पठितम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 399 (NSP p. 544, scan page-0554).
textual Our text and the print (NSP p. 544, scan page-0554) both read 'khalateḥ salopaḥ'. A loss of s presupposes the root skhal, which is the root TB gives; 'skhalateḥ' would be expected. The English supplies [i.e. skhal] in brackets. Mūla, shared by the print: for the Print Check (class B/V).
commentary TB, sk.90392.t1: 'skhala saṃcalane' — the root is skhal 'to stumble, to waver'. Followed: the s that is lost is taken as the initial of skhal.
translator skhal + atac → skhalata → loss of s → khalata → i for the final a → khalati. The kaumudī states the s-lopa and the i; the ordering of the steps is the translator's.

उ393 · Uṇ 9.3.113

शीङ्शपिरुगमिवञ्चिजीविप्राणिभ्योऽथः ॥ उ३९३ ॥

śīṅśapirugamivañcijīviprāṇibhyo'thaḥ

śīṅśapirugamivañcijīviprāṇibhyo 'thaḥ — The affix atha comes after śīṅ, śap, ru, gam, vañc, jīv and prāṇ (an with pra).

Rule. After seven roots, the affix atha, with guṇa where possible. By bāhulaka, also after śam and dam.

Forms. śayatha "a python"; śapatha; ravatha "a cuckoo"; gamatha "a traveller, a road"; vañcatha "a rogue", or on the reading vandi, vandatha "a praiser, one praised"; jīvatha "long-lived"; prāṇatha "strong" (ṇ by SK 2478); śamatha, damatha.

Watch out. The kaumudī's "or one who is praised" lacks its first member. "One who praises" is supplied here.

Siddhānta-kaumudī

सप्तभ्योऽथः स्यात् । शयथोऽजगरः । शपथः । रवथः कोकिलः । गमथः पथिकः पन्थाश्च । वञ्चथो धूर्तः । वन्दीति पाठे वन्द्यते वा वन्दथः स्तोता स्तुत्यश्च । जीवथ आयुष्मान् । प्राणथो बलवान् । बाहुलकाच्छमिदमिभ्याम् । शमथस्तु शमः शान्तिर्दान्तिस्तु दमथो दमः ।

After [these] seven, atha comes. śayatha: a python (ajagara). śapatha. ravatha: a cuckoo (kokila). gamatha: a traveller (pathika), and a road (panthan). vañcatha: a rogue (dhūrta). On the reading vandi [in place of vañci]: vandatha — [one who praises,] or one who is praised (vandyate) — a praiser (stotṛ) and one to be praised (stutya). jīvatha: one who is long-lived (āyuṣmat). prāṇatha: one who is strong (balavat). By bāhulaka (the bahulam of SK 3169, uṇādayo bahulam) [atha comes] after śam and dam too: "śamatha, śama and śānti [are tranquillity]; dānti, damatha and dama [are self-restraint]."

translator notes

textual The 1915 print numbers this uṇādi sūtra 400 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90392.t1, gives the roots: śīṅ svapne ('to lie down'), śapa ākrośe ('to curse'), ru śabde ('to sound'), gamḷ gatau ('to go'), vañcu gatau (bhvādi) and vañcu pralambhane ('to deceive', curādi), jīva prāṇadhāraṇe ('to live'), ana prāṇane ('to breathe') preceded by pra (OCR 'vaścu' for vañcu). Followed for the root forms in sutra_en.
commentary TB, printed under sk.90392.t1: Ujjvaladatta reads 'vañcijīvi'; others read vandi in place of vañci. One of vañcatha and vandatha is found in the Veda; the reading is to be settled by the very learned. Recorded; the English keeps the kaumudī's sūtra reading and its alternative.
commentary TB, printed under sk.90392.t1, on 'vandatha': 'karmaṇi kartari vā pratyayaḥ' — the affix is in the object sense or the agent sense. Followed: the agent sense '[one who praises]' is supplied in brackets beside the kaumudī's 'vandyate', matching its pair stotṛ / stutya.
commentary TB, printed under sk.90392.t1, on 'prāṇatha': ṇatva by 'aniteḥ' (SK 2478). On śam and dam: śama upaśame, damu upaśame ('to be calm', 'to be tamed'); Medinī: 'śamathaḥ śāntimantriṇoḥ' (tranquillity, and a minister) and 'damathas tu pumān daṇḍe dame ca' (masculine: punishment, and self-restraint). Recorded.
translator śī + atha → guṇa e (sārvadhātukārdhadhātukayoḥ, SK 2168) → ay (eco 'yavāyāvaḥ, SK 61) → śayatha; ru → ro → rav-atha → ravatha. śap, gam, vañc, jīv, vand + atha → śapatha, gamatha, vañcatha, jīvatha, vandatha. pra + an + atha → n → ṇ after the r of pra (aniteḥ, SK 2478, per TB) → prāṇatha. The steps other than the ṇatva are the translator's; the kaumudī gives the forms and senses only. The closing line reads as a lexicon half-verse (it is found in the Amarakośa); the kaumudī does not name its source.
textual The kaumudī's 'vandyate vā' has 'or' with only the object-sense gloss; the matching agent-sense gloss (presumably 'vandate') is not in our text or in the print (NSP p. 544, scan page-0554). The English supplies '[one who praises,]' in brackets on the strength of TB and of 'stotā stutyaś ca'. Possible lacuna shared by the print (class C); mūla, for the Print Check.

उ394 · Uṇ 9.3.114

भृञश्चित् ॥ उ३९४ ॥

bhṛñaścit

bhṛñaś cit — After bhṛñ [atha comes (carried forward (anuvṛtti) from uṇādi 393) — per TB], and it is cit.

Rule. After bhṛñ, atha comes and is cit. Guṇa applies.

Forms. bhar + atha → bharatha "a guardian of the world".

Siddhānta-kaumudī

भरथो लोकपालः ।

bharatha: a guardian of the world (lokapāla).

translator notes

textual The 1915 print numbers this uṇādi sūtra 401 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90392.t1: 'ḍubhṛñ dhāraṇapoṣaṇayoḥ, asmād athaḥ syāt sa ca cit' — after bhṛ 'to bear, to nourish' atha comes, and it is cit. Followed: atha bracketed in sutra_en.
translator bhṛ + atha → guṇa ar (sārvadhātukārdhadhātukayoḥ, SK 2168) → bhar-atha → bharatha. The cit would make the word antodātta (citaḥ, SK 3710). The steps are the translator's; the kaumudī gives the form and sense only.

उ395 · Uṇ 9.3.115

रुदिविदिभ्यां ङित् ॥ उ३९५ ॥

rudividibhyāṃ ṅit

rudividibhyāṃ ṅit — After rud and vid [atha comes (carried forward (anuvṛtti) from uṇādi 393) — per TB, read as athaḥ; see note], and it is ṅit.

Rule. After rud and vid, atha comes and is ṅit, so there is no guṇa.

Forms. rudatha "a child", because it cries (roditi); vidatha "one who knows".

Watch out. Other commentators read kit: the Daśapādī-vṛtti reads rudividibhyāṃ kit, and Ujjvaladatta even has ru for rud (ruvatha "a dog"). The Tattvabodhinī keeps ṅit, because the Bhāṣya lists an affix athaṅ.

Siddhānta-kaumudī

रोदितीति रुदथः शिशुः । वेत्तीति विदथः ।

rudatha: a child (śiśu), [so called] because it cries (roditi). vidatha: [one who knows,] because he knows (vetti).

translator notes

textual The 1915 print numbers this uṇādi sūtra 402 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90392.t1: 'rudir aśruvimocane, vida jñāne, ābhyām ataḥ syāt sa ca ṅit' — rud 'to weep', vid 'to know'; the affix is printed 'ataḥ' (scan, NSP p. 544, scan page-0554; OCR also 'ataḥ', and 'ḍit' for ṅit). The forms rudatha and vidatha need atha, so 'ataḥ' looks like a slip for 'athaḥ'. Recorded; the English follows the kaumudī's forms and brackets atha.
commentary TB, printed under sk.90392.t1: Ujjvaladatta reads 'ruvidibhyāṃ kit' and gives ruvatha 'a dog' (rauti, 'it howls'); the author of the Daśapādī-vṛtti reads 'rudividibhyāṃ kit'. Here ṅit is read in deference to the Bhāṣya: under 'gāṅkuṭādi—' (SK 2461) the Bhāṣya asks which are caṅ etc., and lists caṅ, aṅ, najiṅ, athaṅ, naṅ; for those who read kit, that Bhāṣya's 'athaṅ' would not fit. Followed: the sūtra is rendered with ṅit.
commentary TB, printed under sk.90392.t1, quotes Medinī, printed 'viditho yogikṛttinoḥ' (scan, NSP p. 544, scan page-0554; the OCR has the same), a TB-print slip for 'vidatho yogikṛtinoḥ' — vidatha is a yogin and a learned man. Recorded; the kaumudī gives only 'one who knows'.
translator rud + atha (ṅit) → no guṇa (kṅiti ca, SK 2217) → rudatha; vid + atha → vidatha. The steps are the translator's; the kaumudī gives the forms and their etymological glosses only.

उ396 · Uṇ 9.3.116

उपसर्गे वसेः ॥ उ३९६ ॥

upasarge vaseḥ

upasarge vaseḥ — After vas, when an upasarga [precedes, atha comes (carried forward (anuvṛtti) from uṇādi 393) — per TB].

Rule. After vas, when an upasarga (a prefix) precedes, atha comes.

Forms. āvasatha "a house"; saṃvasatha "a village".

Siddhānta-kaumudī

आवसथो गृहम् । संवसथो ग्रामः ।

āvasatha: a house (gṛha). saṃvasatha: a village (grāma).

translator notes

textual The 1915 print numbers this uṇādi sūtra 403 (NSP p. 544, scan page-0554).
commentary TB, printed under sk.90392.t1: 'vasa nivāse, asmād upasarge athaḥ syāt' — after vas 'to dwell', when an upasarga precedes, atha comes. Followed: atha bracketed in sutra_en.
commentary TB, printed under sk.90392.t1: Ujjvaladatta reads the sūtra as 'sopasargād vaseḥ'; others read 'āṅi vaseḥ'. Recorded; the English follows the kaumudī's reading.
translator ā + vas + atha → āvasatha; sam + vas + atha → saṃvasatha. The analysis is the translator's; the kaumudī gives the forms and senses only.

उ397 · Uṇ 9.3.117

अत्यविचमितमिरभिलभिनभितपिपतिपनिपणिमहिभ्योऽसच् ॥ उ३९७ ॥

atyavicamitamirabhilabhinabhitapipatipanipaṇimahibhyo'sac

aty-avi-cami-tami-[nami-]rabhi-labhi-nabhi-tapi-pati-pani-paṇi-mahibhyo 'sac — After at, av, cam, tam, [nam,] rabh, labh, nabh, tap, pat, pan, paṇ and mah, the affix asac.

Rule. After thirteen roots, the affix asac. The roots do not change.

Forms. atasa "wind, the self"; avasa "a king, the sun"; camasa "the soma-cup"; tamasa "darkness"; namasa "favourable"; rabhasa "speed, joy"; labhasa "wealth, a beggar"; nabhasa "the sky"; tapasa "a bird, the moon"; patasa "a bird"; panasa "the tree with thorny fruit"; paṇasa "merchandise"; mahasa "knowledge".

Watch out. The sūtra names only twelve roots, but the kaumudī says thirteen and gives namasa. nami is supplied here.

Siddhānta-kaumudī

त्रयोदशभ्योऽसच् स्यात् । अततीत्यतसो वायुरात्मा च । अवतीत्यवसो राजा भानुश्च । चमत्यस्मिन् चमसः सोमपानपात्रम् । ताम्यत्यस्मिन् तमसोऽन्धकारः । नमसः अनुकूलः । रभसो वेगहर्षयोः । लभसो धनं याचकश्च । नभति नभ्यति वा नभस आकाशः । तपसः पक्षी चन्द्रश्च । पतसः पक्षी । पनसः कन्टकिफलः । पणसः पण्यद्रव्यम् । महसं ज्ञानम् ।

After [these] thirteen [roots] asac comes. atasaḥ, 'that which goes (atati)': wind, and the self (ātman). avasaḥ, 'that which protects (avati)': a king, and the sun. camasaḥ, 'that in which one eats (camati)': the vessel for drinking soma. tamasaḥ, 'that in which one is distressed (tāmyati)': darkness. namasaḥ: favourable. rabhasaḥ: in the senses of speed and joy. labhasaḥ: wealth, and a beggar. nabhasaḥ, from nabhati or nabhyati: the sky. tapasaḥ: a bird, and the moon. patasaḥ: a bird. panasaḥ: the tree with thorny fruit. paṇasaḥ: merchandise. mahasam: knowledge.

Tattvabodhinī

NSP p. 554–555

—अत्यवि—। अत सातत्यगमने, अव रक्षणादौ, चमु अदने, तमु काङ्क्षायाम्, णमु प्रह्वत्वे शब्दे च, रभ राभस्ये, डुलभष् प्राप्तौ, णभ तुभ हिंसायाम्, भ्वादौ क्र्यादौ चायम् । तप सन्तापे, पत्लृ गतौ, पण व्यवहारे स्तुतौ च, पन च, मह पूजायाम् । गौरादित्वात् ङीष् । ‘अतसी स्यादुमा क्षुमा’ इत्यमरः । ‘चमसो यज्ञपात्रस्य भेदेऽस्त्री पिष्टके स्त्रियाम्’ इति मेदिनी । ‘पनसः कण्टकिफले कन्दके वानरान्तरे । स्त्रियां रोगप्रभेदे स्यात्’ इति च ॥—वेञः—। वेञ् तन्तुसन्ताने, अस्मादसच् स्यात्तस्य तुट् । दशपादीवृत्तौ तु ‘वियस्तुट् च’ इति पठित्वा वी गतिप्रजनकान्त्यादिष्विति धातुरुदाहृतः ॥—वहि—। वह प्रापणे, यु मिश्रणादौ, ‘अजगरे शयुर्वाहस इत्युभौ’ इत्यमरः । ‘वा तु क्लीवे दिवसवासरौ’ इति च ॥—यावस इति । असचो णित्त्वाद्वृद्धिः ॥—दिवः—। दिवु क्रीडादौ ॥ —कॄशॄ—। कॄ विक्षेपे, शॄ हिंसायाम्, शल गतौ, कल विलेखने, गर्द शब्दे । ‘करभो मणिवन्धादिकनिष्ठान्तोष्ट्रतत्सुते’ इति मेदिनी । ‘मणिवन्धादाकनिष्ठं करस्य करभो वहिः’ इत्यमरः । ‘शरभस्तु पशोर्भिदि’ । ‘करभो वानरभिदि’ इति मेदिनी । ‘समौ पतङ्गशलभौ’ इत्यमरः । ‘कलभः करिपोतकः’ इति च । ‘गर्दभं श्वेतकुमुदे गर्दभो गन्धभिद्यपि । रासभे गर्दभी क्षुद्रजन्तुरोगप्रभेदयोः’ इति मेदिनी ॥—ऋषि—। ऋषी गतौ, वृषु सेचने, आभ्यां अभच् स्यात्स च कित् । ‘ऋषभस्त्वौषधान्तरे । स्वरभिद्वृषयोः कर्णरन्ध्रगर्दभपुच्छयोः । उत्तरस्थः स्मृतः श्रेष्ठे स्त्रीनराकारयोषिति । शूकशिम्ब्यां शिरालायां विधवायां क्वचिन्मता’ इति मेदिनी । ‘वृषभः श्रेष्ठवृषयोः’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 404 (NSP p. 544, scan page-0554; the kaumudī runs onto p. 545, scan page-0555).
textual The sūtra in ours and in the print (scan page-0554) names only twelve roots (…camitamirabhi…), but the kaumudī says 'trayodaśabhyaḥ', 'after thirteen', and derives namasaḥ, and TB's root list includes 'ṇamu prahvatve śabde ca'. A nami is evidently missing after tami (…tami-nami-rabhi…). The English supplies [nam] in brackets. Mūla, shared by the print: for the Print Check.
textual Ours reads 'avatīty avasaḥ'; the print (scan page-0554) reads 'avatīty atasaḥ', repeating atasaḥ from the sentence before, which looks like a misprint. Ours fits the root av and is followed (collation batch06, class V).
textual Ours reads 'kanṭakiphalaḥ' with dental n; the print (scan page-0554, last line) and TB's Medinī quotation have 'kaṇṭakiphala-'. Rendered as kaṇṭakiphala (collation batch06, class A).
commentary TB, sk.90397.t1: the roots are ata sātatyagamane ('to go constantly'), ava rakṣaṇādau ('to protect'), camu adane ('to eat'), tamu kāṅkṣāyām, ṇamu prahvatve śabde ca, rabha rābhasye, ḍulabhaṣ prāptau, ṇabha tubha hiṃsāyām (in both bhvādi and kryādi), tapa santāpe, patḷ gatau, paṇa vyavahāre stutau ca, pana [stutau], maha pūjāyām. Followed for the root forms; the glossing verbs atati / avati / camati in the block are the kaumudī's own (TB's sense of ata, 'to go constantly', is not carried into the English).
translator panasa, 'the tree with thorny fruit', is the jack-tree; the identification is the translator's, not the kaumudī's.
commentary TB, sk.90397.t1: by gaurādi (SK 498) the feminine takes ṅīṣ, atasī, as in Amara 'atasī syād umā kṣumā' (flax). TB also quotes Medinī: camasa is masculine/neuter (astrī) for a kind of sacrificial vessel, feminine for a cake (piṣṭaka); panasa means the tree with thorny fruit, a bulb (kandaka) and a kind of monkey, and in the feminine a kind of disease. Recorded; the English gives the kaumudī's meanings only.
commentary TB says the root ṇabha is in bhvādi and kryādi, while the kaumudī glosses with nabhati or nabhyati (the latter a divādi-type present). Recorded; the English keeps the kaumudī's two verbs.
textual TB layer only, no mūla issue: the OCR of sk.90397.t1 garbles the page join ('…patla hantā || 19 | kṛṣṇādiviṣayā || …'). The scan (page-0554 foot, page-0555 head) reads 'patḷ gatau, paṇa vyavahāre stutau ca, pana ca, maha pūjāyām | gaurāditvāt ṅīṣ | atasī syād umā kṣumā ity amaraḥ'.
translator Affix asac: c is it (halantyam, SK 1), leaving asa; a cit affix makes the word acute on its last syllable (citaḥ, SK 3710). The roots take asa with no change: at-asa → atasa, cam-asa → camasa, mah-asa → mahasa, etc.; tāmyati and nabhyati are only the glossing verbs. The forms are given in the first-case singular, mahasam as neuter.
translator sk.90397.t1 also carries TB on uṇādi 398–403 (veñaḥ, vahi-, yāvasa, divaḥ, kṝśṝ-, ṛṣi-); those units cite it from there.

उ398 · Uṇ 9.3.118

वेञस्तुट् च ॥ उ३९८ ॥

veñastuṭ ca

veñas tuṭ ca — After veñ [the affix asac, carried forward (anuvṛtti) from uṇādi 397], and it takes the augment tuṭ.

Rule. After veñ "to weave", asac comes with the augment tuṭ at its head (SK 36). By bāhulaka the e is not replaced by ā (SK 2370).

Forms. ve + t-asa → vetasa.

Siddhānta-kaumudī

बाहुलकादात्वाभावः । वेतसः ।

By the bahulam of SK 3169 (uṇādayo bahulam) [the substitution of] ā [for the root's e] does not take place. vetasaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 405 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'veñaḥ—') is printed in sk.90397.t1.
commentary TB, printed under sk.90397.t1: 'veñ tantusantāne, asmād asac syāt tasya tuṭ' — from veñ, 'to weave', asac comes, and it takes tuṭ. Followed: asac is bracketed as anuvṛtti and tuṭ is taken as an augment of the affix.
commentary TB, same place: the Daśapādī-vṛtti reads the sūtra 'viyas tuṭ ca' and cites the root vī (gati-prajana-kānti…). Recorded.
translator The ā that bāhulaka sets aside is the one due by ādeca upadeśe 'śiti (SK 2370) for a root ending in e in the dhātupāṭha. tuṭ: ṭ and u are it, leaving t, placed at the head of the affix because it is ṭit (ādyantau ṭakitau, SK 36): ve + t-asa → vetasa, first-case singular vetasaḥ. The kaumudī gives no sense (the word is the cane or reed).

उ399 · Uṇ 9.3.119

वहियुभ्यां णित् ॥ उ३९९ ॥

vahiyubhyāṃ ṇit

vahi-yubhyāṃ ṇit — After vah and yu, [the affix asac, carried forward (anuvṛtti) from uṇādi 397,] is ṇit.

Rule. After vah and yu, asac comes and is ṇit, so the root takes vṛddhi.

Forms. vāh + asa → vāhasa "a python" (SK 2282); yau → yāv + asa → yāvasa "a heap of grass" (SK 254, SK 61).

Siddhānta-kaumudī

वाहसोऽजगरः । यावसस्तृणसङ्घातः ।

vāhasaḥ: the python (ajagara). yāvasaḥ: a heap of grass.

translator notes

textual The 1915 print numbers this uṇādi sūtra 406 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean; the OCR's 'thāvasaḥ' is yāvasaḥ on the scan).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīkas 'vahi—' and 'yāvasa iti') is printed in sk.90397.t1.
commentary TB, printed under sk.90397.t1: the roots are vaha prāpaṇe ('to carry') and yu miśraṇādau ('to mix'); on yāvasa, 'asaco ṇittvād vṛddhiḥ' — vṛddhi because asac is ṇit. Followed: asac is bracketed as anuvṛtti and the vṛddhi is ascribed to the ṇit. TB quotes Amara 'ajagare śayur vāhasa ity ubhau' (śayu and vāhasa both mean the python), matching the kaumudī.
translator vah + asa: vṛddhi of the penultimate a (ata upadhāyāḥ, SK 2282) → vāhasa. yu + asa: vṛddhi of the final vowel (aco ñṇiti, SK 254) → yau-asa → yāv-asa (eco 'yavāyāvaḥ, SK 61) → yāvasa.

उ400 · Uṇ 9.3.120

वयश्च ॥ उ४०० ॥

vayaśca

vayaś ca — And after vay [the same affix].

Rule. After vay "to go", the same affix comes. The long ā shows it is ṇit asac.

Forms. vāy + asa → vāyasa "a crow" (SK 2282).

Watch out. Neither the kaumudī nor the Tattvabodhinī names the affix, and there is no Tattvabodhinī here. asac with the ṇit is inferred.

Siddhānta-kaumudī

वय गतौ । वायसः काकः ।

vay, 'to go' (vaya gatau). vāyasaḥ: the crow.

translator notes

textual The 1915 print numbers this uṇādi sūtra 407 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual No TB on this sūtra anywhere: in sk.90397.t1 (and on scan page-0555) TB passes from 'yāvasa iti' (uṇādi 399) straight to 'divaḥ' (uṇādi 401).
translator Neither the kaumudī nor TB names the affix. That 'ca' carries asac (uṇādi 397) together with the ṇit of uṇādi 399 is the translator's inference, shown by the long ā of vāyasa: vay + asa → vṛddhi of the penultimate a by ata upadhāyāḥ (SK 2282), which needs a ñit or ṇit affix → vāyasa.

उ401 · Uṇ 9.3.121

दिवः कित् ॥ उ४०१ ॥

divaḥ kit

divaḥ kit — After div, [the same affix] is kit.

Rule. After div, the same affix comes and is kit, so there is no guṇa (not devasa).

Forms. divasa, neuter and masculine.

Siddhānta-kaumudī

दिवसम् । दिवसः ।

divasam [neuter]. divasaḥ [masculine].

translator notes

textual The 1915 print numbers this uṇādi sūtra 408 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka 'divaḥ—') is printed in sk.90397.t1.
commentary TB, printed under sk.90397.t1: the root is divu krīḍādau ('to play' etc.). In its comment on uṇādi 399 TB also quotes Amara 'vā tu klībe divasavāsarau' — divasa and vāsara are optionally neuter — which accounts for the kaumudī's two genders. Followed in bracketing the genders.
translator The affix (asac, uṇādi 397) is not named here by the kaumudī or TB; its continuation is the translator's inference. Being kit it blocks guṇa of the light penultimate i (kṅiti ca, SK 2217): div + asa → divasa, not devasa. Whether the ṇit of uṇādi 399 is also meant to continue is not shown; it would have no effect on i.

उ402 · Uṇ 9.3.122

कॄशॄशलिकलिगर्दिभ्योऽभच् ॥ उ४०२ ॥

kṝśṝśalikaligardibhyo'bhac

kṝ-śṝ-śali-kali-gardibhyo 'bhac — After kṝ, śṝ, śal, kal and gard, the affix abhac.

Rule. After kṝ, śṝ, śal, kal and gard, the affix abhac. kṝ and śṝ take guṇa (SK 2168, SK 70).

Forms. karabha, śarabha, śalabha, kalabha, gardabha.

Siddhānta-kaumudī

करभः । शरभः । शलभः । कलभः । गर्दभः ।

karabhaḥ. śarabhaḥ. śalabhaḥ. kalabhaḥ. gardabhaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 409 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka '—kṝśṝ—', OCR 'kṛś') is printed in sk.90397.t1.
commentary TB, printed under sk.90397.t1: the roots are kṝ vikṣepe ('to scatter'), śṝ hiṃsāyām ('to injure'), śala gatau ('to go'), kala vilekhane ('to scratch, to furrow') and garda śabde ('to sound'). Followed for the root forms; the kaumudī itself gives no root senses and no meanings.
commentary TB's kośa lines (sk.90397.t1, scan page-0555): karabha = the outer edge of the hand from the wrist to the little finger, and a young camel (Medinī, Amara); śarabha = a kind of animal; 'karabho vānarabhidi' (so printed) = a kind of monkey; śalabha = pataṅga, a locust/moth (Amara); kalabha = a young elephant; gardabha = neuter, the white water-lily; masculine, a kind of perfume and the ass; feminine gardabhī, a kind of small insect and a kind of disease (Medinī). Recorded only; the kaumudī gives the forms bare.
translator Affix abhac: c is it (SK 1), leaving abha; as cit it makes the word acute on its last syllable (SK 3710). kṝ, śṝ: guṇa of the final ṝ (sārvadhātukārdhadhātukayoḥ, SK 2168) → ar (uraṇ raparaḥ, SK 70) → kar-abha, śar-abha. śal, kal, gard take abha unchanged → śalabha, kalabha, gardabha.

उ403 · Uṇ 9.3.123

ऋषिवृषिभ्यां कित् ॥ उ४०३ ॥

ṛṣivṛṣibhyāṃ kit

ṛṣi-vṛṣibhyāṃ kit — After ṛṣ and vṛṣ, [the affix abhac, carried forward (anuvṛtti) from uṇādi 402,] is kit.

Rule. After ṛṣ and vṛṣ, abhac comes and is kit, so there is no guṇa.

Forms. ṛṣabha, vṛṣabha.

Siddhānta-kaumudī

ऋषभः । वृषभः ।

ṛṣabhaḥ. vṛṣabhaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 410 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
textual This unit has no tattvabodhini layer of its own: TB on this sūtra (pratīka '—ṛṣi—') is printed in sk.90397.t1 (its last item).
commentary TB, printed under sk.90397.t1: 'ṛṣī gatau, vṛṣu secane, ābhyām abhac syāt sa ca kit' — from ṛṣ 'to go' and vṛṣ 'to sprinkle', abhac comes, and it is kit. Followed: abhac is bracketed as anuvṛtti.
commentary TB, same place, quotes Medinī: ṛṣabha is a certain medicinal plant, a musical note (svara), a bull, the ear-cavity and an ass's tail; standing last [in a compound] it means 'best'; in the feminine, a woman of mannish form, the plants śūkaśimbī and śirālā, and in some views a widow. Also 'vṛṣabhaḥ śreṣṭhavṛṣayoḥ' — vṛṣabha: best, and a bull. Recorded; the kaumudī gives no meaning.
translator Because abhac is kit here, the guṇa of the light penultimate ṛ is blocked (kṅiti ca, SK 2217): ṛṣ + abha → ṛṣabha, vṛṣ + abha → vṛṣabha (not arṣabha, varṣabha).

उ404 · Uṇ 9.3.124

रुषेर्निलुष् च ॥ उ४०४ ॥

ruṣerniluṣ ca

ruṣer niluṣ ca — After ruṣ, [abhac, which is kit,] is also nit, and luṣ [replaces the root].

Rule. After ruṣ, abhac comes, nit and kit, and luṣ replaces the root. The kit blocks guṇa; the nit makes the word acute on its first syllable (SK 3686).

Forms. luṣabha "a rutting elephant".

Watch out. The kaumudī analyses niluṣ as nit + luṣ; the expected spelling would be nilluṣ. There is no Tattvabodhinī here.

Siddhānta-kaumudī

रुष हिंसायाम् । अस्मादभच् नित्कित्स्यात लुषादेशश्च । लुषभो मत्तदन्तिनि ।

ruṣ, 'to injure' (ruṣa hiṃsāyām). After it abhac, nit [and] kit, comes, and luṣ is its substitute. luṣabhaḥ, in [the sense of] a rutting elephant.

translator notes

textual The 1915 print numbers this uṇādi sūtra 411 (NSP p. 545, scan page-0555).
textual Ours reads 'nitkit syāta' without the virāma; the print (scan page-0555) has 'syāt' (collation batch06, class A). Rendered with syāt.
textual No TB on this sūtra anywhere: in sk.90397.t1 (and on scan page-0555) TB passes from '—ṛṣi—' (uṇādi 403) to '—rāsivalli—' (uṇādi 405).
textual Ours reads 'ruṣer niluṣ ca' with a single l, and so does the print (NSP p. 545, scan page-0555, read at zoom). The kaumudī analyses 'niluṣ' as nit + luṣ ('nit … luṣādeśaś ca'); with t before l (tor li, SK 117) the expected spelling is nilluṣ. The English follows the kaumudī's analysis (nit + luṣ). Orthographic only; mūla, for the Print Check (class V, low priority).
translator abhac and kit are both stated by the kaumudī ('asmād abhac nit kit syāt'), the kit evidently continuing from uṇādi 403; they are bracketed in sutra_en on that authority.
translator ruṣ → luṣ (substitute) + abha. The kit blocks guṇa of the light penultimate u (SK 2217), giving luṣabha rather than loṣabha; the nit makes the word acute on its first syllable (ñnity ādir nityam, SK 3686). 'mattadantini' is a seventh-case word (saptamyanta) naming the sense; rendered 'in [the sense of]'.

उ405 · Uṇ 9.3.125

रासिवल्लिभ्यां च ॥ उ४०५ ॥

rāsivallibhyāṃ ca

rāsi-vallibhyāṃ ca — And after rās and vall [the same affix].

Rule. After rās and vall, the same affix comes. abhac is inferred from the forms.

Forms. rāsabha; vallabha.

Siddhānta-kaumudī

रासभः । वल्लभः ।

rāsabhaḥ. vallabhaḥ.

Tattvabodhinī

NSP p. 555

—रासिवल्लि—। रास शब्दे, वल्ल संवरणे । ‘वल्लभो दयितेऽध्यक्षे सुलक्षणतुरङ्गमे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 412 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean; the OCR's 'valibhyāṃ', 'balabhaḥ' are vallibhyāṃ, vallabhaḥ on the scan).
commentary TB, sk.90405.t1: the roots are rāsa śabde ('to sound') and valla saṃvaraṇe ('to cover'). It quotes Medinī: 'vallabho dayite 'dhyakṣe sulakṣaṇaturaṅgame' — vallabha means a beloved, a superintendent, and a horse with good marks. Followed for the roots; the meanings are recorded (the kaumudī gives none).
translator Neither the kaumudī nor TB names the affix. That 'ca' carries abhac (uṇādi 402) is the translator's inference from the forms: rās + abha → rāsabha (the ass), vall + abha → vallabha. Whether the kit or nit of uṇādi 403–404 continues is not shown; neither root has a vowel liable to guṇa.

उ406 · Uṇ 9.3.126

जॄविशिभ्यां झच् ॥ उ४०६ ॥

jṝviśibhyāṃ jhac

jṝ-viśibhyāṃ jhac — After jṝ and viś, the affix jhac.

Rule. After jṝ and viś, the affix jhac, with guṇa.

Forms. jar + anta → jaranta "the buffalo"; veśanta "a pond".

Siddhānta-kaumudī

जरन्तो महिषः । वेशन्तः पल्वलम् ।

jarantaḥ: the buffalo. veśantaḥ: a pond.

Tattvabodhinī

NSP p. 555

—जृविशि—। जृ वयोहानौ, विश प्रवेशने । ‘वेशन्तः पल्वलं चाल्पसरः’ इत्यमरः । बाहुलकादर्हतेरपि झच् । ‘अर्हन्तः क्षपणको जिनः’ इति विक्रमादित्यकोशः ॥—रुहि—। रुह बीजजन्मनि प्रादुर्भावे च, टुनदि समृद्धौ, जीव प्राणधारणे, अन प्राणने प्रपूर्वः । एभ्य आशिषि झच् स च षिद्भवति

translator notes

textual The 1915 print numbers this uṇādi sūtra 413 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean; the OCR's 'patvalam' is palvalam on the scan).
commentary TB, sk.90406.t1: the roots are jṛ vayohānau ('to age', printed with short ṛ) and viśa praveśane ('to enter'). TB quotes Amara 'veśantaḥ palvalaṃ cālpasaraḥ' — veśanta, palvala and alpasaras are synonyms (a small pond). Followed in rendering palvala as 'pond'.
commentary TB, same place: by bāhulaka [the bahulam of SK 3169] jhac also comes after arh, giving arhanta, as in the Vikramāditya-kośa 'arhantaḥ kṣapaṇako jinaḥ' (arhanta = a Jaina mendicant, a Jina). Recorded; not in the kaumudī.
translator Affix jhac: c is it (SK 1), leaving jh; jh is replaced by ant (jho 'ntaḥ, SK 2169), and as cit the word is acute on its last syllable (SK 3710). jṝ: guṇa of the final vowel (SK 2168) → jar (SK 70) → jar-anta. viś: guṇa of the light penultimate i (pugantalaghūpadhasya ca, SK 2189) → veś-anta.
translator sk.90406.t1 ends with TB on uṇādi 407 (pratīka '—ruhi—'); that unit cites it from there.

उ407 · Uṇ 9.3.127

रुहिनन्दिजीविप्राणिभ्यः षिदाशिषि ॥ उ४०७ ॥

ruhinandijīviprāṇibhyaḥ ṣidāśiṣi

ruhi-nandi-jīvi-prāṇibhyaḥ ṣid āśiṣi — After ruh, nand, jīv and prāṇ, [the affix jhac, carried forward (anuvṛtti) from uṇādi 406,] is ṣit, in the sense of a blessing (āśiṣi).

Rule. After ruh, nand, jīv and prāṇ, jhac comes in the sense of a blessing, and is ṣit. ruh takes guṇa (SK 2189). The ṣit brings ṅīṣ in the feminine (SK 498).

Forms. rohanta "a kind of tree"; nandanta "a son"; jīvanta "a medicinal herb"; prāṇanta "the wind" (ṇ by SK 2478); feminine rohantī.

Siddhānta-kaumudī

रोहन्तो वृक्षभेदः । नन्दन्तः पुत्रः । जीवन्त औषधम् । प्राणन्तो वायुः । षित्वान्ङीष् । रोहन्ती ।

rohantaḥ: a kind of tree. nandantaḥ: a son. jīvantaḥ: a medicinal herb. prāṇantaḥ: the wind. Because [the affix] is ṣit, ṅīṣ [comes in the feminine]: rohantī.

Tattvabodhinī

alignment inferredNSP p. 555

—प्राणन्त इति । ‘अनितेः’ इति णत्वम् ॥—तृभू—। तॄ प्लवनतरणयोः, भू सत्तायाम्, वह प्रापणे, वस निवासे, भासृ दीप्तौ, साध संसिद्धौ, गड सेचने, मडि भूषायाम्, उभौ ण्यन्तौ । जि जये, टुनदि समृद्धौ, ण्यन्तः

translator notes

textual The 1915 print numbers this uṇādi sūtra 414 (NSP p. 545, scan page-0555). The print's sūtra and kaumudī agree with ours (collation batch06: clean).
commentary TB, printed at the end of sk.90406.t1 ('—ruhi—'): the roots are ruha bījajanmani prādurbhāve ca ('to grow from seed, to come forth'), ṭunadi samṛddhau ('to prosper'), jīva prāṇadhāraṇe ('to live'), and ana prāṇane ('to breathe') with pra; 'ebhya āśiṣi jhac sa ca ṣid bhavati' — after these, in the sense of a blessing, jhac comes and it is ṣit. Followed: jhac is bracketed as anuvṛtti and āśiṣi rendered as the sense condition.
commentary TB, sk.90407.t1 ('prāṇanta iti'): the ṇ of prāṇanta is by 'aniteḥ' (SK 2478). Followed in the translator note below.
translator jh → ant (jho 'ntaḥ, SK 2169). ruh: guṇa of the light penultimate (SK 2189) → roh-anta. nand (ṭunadi, idit, hence with n) → nand-anta; jīv → jīv-anta; pra-an → prāṇ-anta, n → ṇ after the r of pra by SK 2478. ṣit: ṅīṣ in the feminine by ṣidgaurādibhyaś ca (SK 498) → rohantī.
translator sk.90407.t1 continues after 'prāṇanta iti' with TB on uṇādi 408 (pratīka '—tṝbhū—'), for the next unit.

उ408 · Uṇ 9.3.128

तॄभूवहिवसिभासिसाधिगडिमण्डिजिनन्दिभ्यश्च ॥ उ४०८ ॥

tṝbhūvahivasibhāsisādhigaḍimaṇḍijinandibhyaśca

tṝbhūvahivasibhāsisādhigaḍimaṇḍijinandibhyaś ca — And after tṝ, bhū, vahi, vasi, bhāsi, sādhi, gaḍi, maṇḍi, ji and nandi, [jhac (anuvṛtti from uṇādi 406, jṝviśibhyāṃ jhac), which is ṣit (anuvṛtti from uṇādi 407)] [comes].

Rule. After ten roots, jhac comes and is ṣit. gaḍ, maṇḍ and nand take ṇic here (the Tattvabodhinī). gaḍ belongs to the ghaṭa-group, so it is mit: the vowel lengthened before ṇic (SK 2282) is shortened again (SK 2568). ay then replaces the ṇi (SK 2311).

Forms. taranta "the ocean", tarantī "a boat"; bhavanta "time"; vahanta "the wind"; vasanta "a season"; bhāsanta "the sun"; sādhanta "a mendicant"; gaṇḍayanta "a rain-cloud"; maṇḍayanta "an ornament"; jayanta "the son of Śakra"; nandayanta.

Watch out. Our text and the print read gaṇḍayanta. The kaumudī's own mit step fits gaḍayanta. The text is kept as transmitted.

Siddhānta-kaumudī

दशभ्यो झच् स्यात्स च षित् । तरन्तः समुद्रः । तरन्ती नौक । भवन्तः कालः । वहन्तो वायुः । वसन्तः ऋतुः । भासन्तः सूर्यः । साधन्तो भिक्षुः । गडेर्घटादित्वान्मित्त्वं ह्रस्वः । अयामन्ता- {SK 2311} इति णेरयः । गण्डयन्तो जलदः । मण्डयन्तो भूषणम् । जयन्तः शक्रपुत्रः । नन्दयन्तो नन्दकः ।

After [these] ten, jhac comes, and it is ṣit. tarantaḥ, the ocean (samudra); tarantī, a boat (naukā). bhavantaḥ, time (kāla). vahantaḥ, the wind. vasantaḥ, a season (ṛtu). bhāsantaḥ, the sun. sādhantaḥ, a mendicant (bhikṣu). Because gaḍ belongs to the ghaṭa-group (ghaṭādi), it is mit, [and so] its vowel is short [mitāṃ hrasvaḥ, SK 2568]; by ayāmanta… (SK 2311) ay replaces ṇi: gaṇḍayantaḥ, a rain-cloud (jalada). maṇḍayantaḥ, an ornament (bhūṣaṇa). jayantaḥ, the son of Śakra. nandayantaḥ, nandaka.

Tattvabodhinī

alignment inferredNSP p. 555

— नन्दयन्त इति । उज्ज्वलदत्तस्तु नन्दन्त इत्युदाहृत्य पूर्वसूत्रेण गतार्थतामाशङ्क्य अनाशीरर्थं नन्दिग्रहणमित्याह तच्चिन्त्यम् । इहाप्याशिषीत्यस्य स्वयमेवानुवर्तितत्वात् ॥—हन्तेः—। हन हिंसागत्योरस्मात् झच् प्रत्ययः स्यात्तस्य मुडागमः धातोर्हिशब्दादेशश्च ॥—भन्देः—। भदि कल्याणे सुखे च । अस्मात् झच् स्याद्धातोर्नकारलोपश्च

translator notes

textual The 1915 print numbers this uṇādi sūtra 415 (NSP p. 545, scan page-0555). The sūtra begins at the foot of the left column and is completed at the head of the right.
textual Ours reads 'tarantī nauka'; the print reads 'tarantī naukā' (NSP p. 545, scan page-0555; collation class A). Rendered naukā.
textual 'gaṇḍayanto jaladaḥ': the print agrees with ours (NSP p. 545, scan page-0555), and so does the Wikisource text. But the kaumudī's own step (gaḍ is ghaṭādi, hence mit, hence a short vowel after ṇic) fits the nasal-less root gaḍa secane, which gives gaḍayanta. gaṇḍ- would need the i-marked gaḍi with num, where mit-shortening has no work to do. A passage printed in the Wikisource edition (p. 662, on the 'mistakes of the earlier [authors]' in the uṇādi) rejects a reading 'gaṇḍi…' with the example 'gaṇḍayanta' as an error and says the uṇādi vṛttis read gaḍi, glossed 'gaḍa secane'. Expected: gaḍayanto (class V). Not emended; mūla, for Ajai.
commentary TB, printed under sk.90407.t1 ('—tṛbhū—'), gives the roots: tṝ plavanataraṇayoḥ (printed tṛ), bhū sattāyām, vaha prāpaṇe, vasa nivāse, bhāsa dīptau, sādha saṃsiddhau, gaḍa secane, maḍi bhūṣāyām — 'ubhau ṇyantau', both of these taking ṇic — ji jaye, and ṭunadi samṛddhau, also taking ṇic. Followed: gaḍi, maṇḍi and nandi are treated as causatives in the translator's derivation, and gaḍ is gaḍa secane.
commentary TB, sk.90408.t1, on 'nandayanta iti': Ujjvaladatta gives nandanta as the example, raises the doubt that this is already covered by the preceding sūtra (uṇādi 407, which also names nandi), and says nandi is named here for the sense without a wish (anāśīr-artham). TB calls this questionable, because Ujjvaladatta himself carries 'āśiṣi' ('in the sense of a blessing', uṇādi 407) into this sūtra too. Recorded: TB is pointing out Ujjvaladatta's inconsistency, not asserting the anuvṛtti for the kaumudī; the kaumudī's own paraphrase ('daśabhyo jhac syāt sa ca ṣit') carries only jhac and ṣit, and its examples are not names given in blessing, so āśiṣi is not bracketed in sutra_en. The example stays the kaumudī's causative nandayanta.
translator Steps the kaumudī leaves implicit (translator's): the jh of jhac is replaced by ant (jho 'ntaḥ, SK 2169), giving -anta. tṝ → tar by guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): taranta; bhū → bhav: bhavanta; ji → je → jay: jayanta. The ṣit marker gives ṅīṣ in the feminine (ṣidgaurādibhyaś ca, SK 498): tarantī. gaḍ + ṇic → gāḍi (ata upadhāyāḥ, SK 2282) → gaḍi (SK 2568) → gaḍay-anta (SK 2311, which here sets aside the deletion of ṇi by ṇer aniṭi, SK 2313). maḍi is i-marked, so maṇḍ (idito num dhātoḥ, SK 2262): maṇḍi → maṇḍay-anta. nand + ṇic → nanday-anta. nandaka is left as the kaumudī gives it.

उ409 · Uṇ 9.3.129

हन्तेर्मुट् हि च ॥ उ४०९ ॥

hantermuṭ hi ca

hanter muṭ hi ca — After han, [jhac (anuvṛtti from uṇādi 406, jṝviśibhyāṃ jhac), as TB states] [comes], with the augment muṭ [to the affix], and hi [replaces the root].

Rule. After han, jhac comes with the augment muṭ, and hi replaces the root. muṭ stands at the head of the affix (SK 36); hi takes guṇa (SK 2168).

Forms. he + manta → hemanta.

Siddhānta-kaumudī

हेमन्तः ।

hemantaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 416 (NSP p. 545, scan page-0555).
textual This unit has no TB of its own. TB on this sūtra ('—hanteḥ—') is printed under sk.90408.t1.
commentary TB, printed under sk.90408.t1: 'hana hiṃsāgatyoḥ; asmāt jhac pratyayaḥ syāt, tasya muḍāgamaḥ, dhātor hiśabdādeśaś ca'. After han ('to strike, to go') comes the affix jhac; the augment muṭ is added to it, and hi is substituted for the root. Followed: jhac is bracketed in sutra_en, muṭ is attached to the affix, and hi is a substitute for the root.
translator The derivation is the translator's, on TB's statement: han → hi; jhac → anta (jho 'ntaḥ, SK 2169); muṭ is ṭit, so it stands at the start of the affix (ādyantau ṭakitau, SK 36): manta; hi + manta → he-manta by guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → hemanta. The kaumudī gives no meaning (the word names the cool season), and none is supplied in the block.

उ410 · Uṇ 9.3.130

भन्देर्नलोपश्च ॥ उ४१० ॥

bhandernalopaśca

bhander nalopaś ca — After bhand, [jhac (anuvṛtti from uṇādi 406, jṝviśibhyāṃ jhac), as TB states] [comes], and the n [of the root] is deleted.

Rule. After bhand, jhac comes, and the n of the root is deleted.

Forms. bhad + anta → bhadanta "one who has gone forth into renunciation".

Siddhānta-kaumudī

भदन्तः प्रव्रजितः ।

bhadantaḥ, one who has gone forth [into renunciation] (pravrajita).

translator notes

textual The 1915 print numbers this uṇādi sūtra 417 (NSP p. 545, scan page-0555).
textual This unit has no TB of its own. TB on this sūtra ('—bhandeḥ—') is printed under sk.90408.t1.
commentary TB, printed under sk.90408.t1: 'bhadi kalyāṇe sukhe ca. asmāt jhac syād dhātor nakāralopaś ca' (the scan reads sukhe; our OCR has mukhe). The root is bhadi 'to be auspicious, to be happy'; after it comes jhac, and the n of the root is deleted. Followed: jhac is bracketed in sutra_en, and the n deleted is the root's.
translator The derivation is the translator's, on TB's statement: bhadi is i-marked, so it takes num (idito num dhātoḥ, SK 2262): bhand; jhac → anta (jho 'ntaḥ, SK 2169); by this sūtra the n is deleted: bhad-anta → bhadanta.

उ411 · Uṇ 9.3.131

ऋच्छेररः ॥ उ४११ ॥

ṛccheraraḥ

ṛccher araḥ — After ṛcch, ara [comes].

Rule. After ṛcch "to go", the affix ara. By bāhulaka it gives other words too.

Forms. ṛccharā "a courtesan" (ṭāp); jarjara, jharjhara and the like.

Siddhānta-kaumudī

ऋच्छरा वेश्या । बाहुलकाज्जर्जरझर्झरादयः ।

ṛccharā, a courtesan (veśyā). By the bahulam of SK 3169 (uṇādayo bahulam), jarjara, jharjhara and the like [are also formed].

Tattvabodhinī

NSP p. 555

—ऋच्छेः—। ऋच्छ गतौ ॥—बाहुलकादिति । जर्ज चर्च झर्झ परिभाषणहिंसातर्जनेषु । परिभाषणभर्त्सनयोरिति तुदादौ । ‘जर्जरं शैवले शक्रध्वजे त्रिषु जरत्तरे । झर्झरः स्यात्कलियुगे वाद्यभेदे नदान्तरे’ इति च मेदिनी । बाहुलकादेव झस्य जादेशे जर्झर इत्युज्ज्वलदत्तः

translator notes

textual The 1915 print numbers this uṇādi sūtra 418 (NSP p. 545, scan page-0555).
commentary TB, sk.90411.t1: the root is ṛccha gatau 'to go'. On 'bāhulakāt': the roots are jarja, carca and jharjha, 'paribhāṣaṇa-hiṃsā-tarjaneṣu' (to revile, to hurt, to threaten), and in the tudādi list 'paribhāṣaṇa-bhartsanayoḥ'. Medinī: jarjara is moss (śaivala) and Indra's banner (śakradhvaja), and in all three genders 'very old' (jarattara); jharjhara is the Kali age, a kind of musical instrument, and a particular river. Ujjvaladatta: by bāhulaka itself jh is replaced by j, giving jarjhara. Recorded; the English gives the forms only, as the kaumudī does.
translator ṛccharā is the feminine with ṭāp (ajādyataṣ ṭāp, SK 454); that step is the translator's. jarjara and jharjhara are taken, after TB, from jarj and jharjh with ara.

उ412 · Uṇ 9.3.132

अर्तिकमिभ्रमिचमिदेविवासिभ्यश्चित् ॥ उ४१२ ॥

artikamibhramicamidevivāsibhyaścit

artikamibhramicamidevivāsibhyaś cit — After ṛ (arti), kami, bhrami, cami, devi and vāsi, [ara (anuvṛtti from uṇādi 411, ṛccher araḥ)] [comes, and it] is cit.

Rule. After ṛ, kam, bhram, cam, devi and vāsi, ara comes and is cit. ṛ takes guṇa. devi and vāsi are causatives, and their ṇi is lost (SK 2313).

Forms. arara "a door-panel"; kamara "a lustful man"; bhramara; camara; devara; vāsara.

Siddhānta-kaumudī

षड्भ्योऽरश्चित् स्यात् । अररं कपाटम् । कमरः कामुकः । भ्रमरः । चमरः । देवरः । वासरः ।

After [these] six, ara comes, and it is cit. araram, a door-panel (kapāṭa). kamaraḥ, a lustful man (kāmuka). bhramaraḥ. camaraḥ. devaraḥ. vāsaraḥ.

Tattvabodhinī

NSP p. 555

—अर्तिकमि—। ऋ गतौ, कमु कान्तौ, भ्रमु अनवस्थाने, चमु अदने, दिवु क्रीडादौ, वस निवासे, उभावपि ण्यन्तौ । ‘अररं छदकपाटयोः’ इति मेदिनी । ‘कपाटमररं तुल्ये’ इत्यमरः । ‘भ्रमरः कामुके भृङ्गे’ इति मेदिनी । ‘चमरं चामरे स्त्री तु मञ्जरीमृगभेदयोः’ इति च । चमरो मृगभेदः । देवरः पत्युः कनिष्ठभ्राता ॥— वासर इति । केचित्तु सूत्रे वाशिभ्य इति तालव्यं पठित्वा वाश शब्द इत्यस्मादरप्रत्ययो वाश्यत इति वाशरः कोकिल इत्याहुः

translator notes

textual The 1915 print numbers this uṇādi sūtra 419 (NSP p. 545, scan page-0555).
commentary TB, sk.90412.t1, gives the roots: ṛ gatau, kamu kāntau, bhramu anavasthāne, camu adane, divu krīḍādau, vasa nivāse, and says 'ubhāv api ṇyantau': devi and vāsi are both causatives (ṇic). Followed in the translator's derivation of devara and vāsara.
commentary TB, sk.90412.t1, kośa lines: Medinī, arara is a covering (chada) and a door-panel; Amara, kapāṭa and arara are synonyms; Medinī, bhramara is a lustful man and a bee; camara (neuter) is a chowrie (cāmara), and the feminine is a flower-cluster (mañjarī) and a kind of deer. TB adds that camara is a kind of deer and that devara is the husband's younger brother. Recorded; the kaumudī gives meanings only for arara and kamara, and no others are supplied.
commentary TB, sk.90412.t1, on 'vāsara iti': some read vāśi with the palatal ś in the sūtra and derive, from vāśṛ śabde with ara, vāśara, 'that which is called', the cuckoo. Recorded; the English keeps the kaumudī's vāsi and vāsara.
translator Steps the kaumudī leaves implicit (translator's): ṛ + ara → ar-ara by guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): arara. div + ṇic → devi (pugantalaghūpadhasya ca, SK 2189); vas + ṇic → vāsi (ata upadhāyāḥ, SK 2282); ṇi is deleted before ara (ṇer aniṭi, SK 2313): devara, vāsara. The cit marker gives the acute on the final syllable (citaḥ, SK 3710); compare the kaumudī under uṇādi 418.

उ413 · Uṇ 9.3.133

कुवः क्ररन् ॥ उ४१३ ॥

kuvaḥ kraran

kuvaḥ kraran — After ku, kraran [comes].

Rule. After ku "to sound", the affix kraran. It is kit, so there is no guṇa.

Forms. ku + rara → kurara "a kind of bird".

Siddhānta-kaumudī

कुररः पक्षिभेदः ।

kuraraḥ, a kind of bird (pakṣibheda).

Tattvabodhinī

alignment inferredNSP p. 555

—कुवः—। कु शब्दे

translator notes

textual The 1915 print numbers this uṇādi sūtra 420 (NSP p. 545, scan page-0555). The OCR page text reads 'kuvaḥ karan'; the scan has kraran, as ours.
commentary TB, sk.90413.t1: 'ku śabde' — the root is ku 'to sound'. Followed in the translator's note.
translator kraran has the it-letters k and n, leaving -rara. Because it is kit, the u of ku takes no guṇa: ku + rara → kurara. The n marker gives the acute on the first syllable (ñnity ādir nityam, SK 3686). Both remarks are the translator's.

उ414 · Uṇ 9.3.134

अङ्गिमदिमन्दिभ्य आरन् ॥ उ४१४ ॥

aṅgimadimandibhya āran

aṅgimadimandibhya āran — After aṅgi, madi and mandi, āran [comes].

Rule. After aṅgi, madi and mandi, the affix āran. agi and the root behind the sūtra's mandi (madi "to praise") are i-marked and take num (SK 2262). The sūtra's madi (madī "to rejoice") does not.

Forms. aṅgāra; madāra "a boar"; mandāra.

Siddhānta-kaumudī

अङ्गारः । मदारो वराहः । मन्दारः ।

aṅgāraḥ. madāraḥ, a boar (varāha). mandāraḥ.

Tattvabodhinī

NSP p. 555

—अङ्गि—। अगिर्गत्यर्थः, मदी हर्षे, मदि स्तुत्यादौ । ‘अङ्गार उल्मुके न स्त्री पुंलिङ्गस्तु महीसुते’ इति मेदिनी । ‘मन्दारः स्यात्सुरद्रुमे । पारिभद्रेऽर्कपर्णे च मन्दारो हस्तिधूर्तयोः’ इति च । मदि स्तुत्यादावित्यस्माद्बाहुलकादारुरपि । ‘पारिभद्रे तु मन्दारुर्मन्दारः पारिजातकः’ इति शब्दार्णवः

translator notes

textual The 1915 print numbers this uṇādi sūtra 421 (NSP p. 545, scan page-0555).
commentary TB, sk.90414.t1, gives the roots: agi, a root meaning 'to go'; madī harṣe for madi; madi stutyādau for mandi. Followed in the translator's note: madāra is from madī, mandāra from madi (= mand).
commentary TB, sk.90414.t1, kośa lines: Medinī, aṅgāra is a firebrand (ulmuka), not feminine, and as a masculine the son of Mahī [the planet Mars]; mandāra is the celestial tree, the coral tree (pāribhadra) and the arka-leaf, and mandāra is also an elephant and the dhūrta. TB adds that by bāhulaka āru also comes after madi stutyādau: Śabdārṇava, 'mandāru and mandāra are the pāribhadra, the pārijātaka'. Recorded; the kaumudī gives no meaning for aṅgāra or mandāra, and none is supplied.
translator Translator's: āran has the it-letter n, leaving -āra (with initial acute by ñnity ādir nityam, SK 3686). agi and madi stutyādau (the sūtra's mandi) are i-marked and take num (idito num dhātoḥ, SK 2262): aṅg + āra → aṅgāra; mand + āra → mandāra. madī harṣe (the sūtra's madi) is ī-marked, takes no num, and gives mad + āra → madāra.

उ415 · Uṇ 9.3.135

गडेः कड च ॥ उ४१५ ॥

gaḍeḥ kaḍa ca

gaḍeḥ kaḍa ca — After gaḍi, [āran (anuvṛtti from uṇādi 414, aṅgimadimandibhya āran), as TB states] [comes], and kaḍa [replaces the root].

Rule. After gaḍ, āran comes, and kaḍa replaces the root.

Forms. kaḍa + āra → kaḍāra (SK 85).

Siddhānta-kaumudī

कडारः ।

kaḍāraḥ.

Tattvabodhinī

NSP p. 555–556

—गडेः—। गडि वदनैकदेशे, गड सेचने, अस्मादारन्प्रत्ययः स्यात्कडादेशश्च । ‘कडारः कपिले दासे’ इति मेदिनी । ‘कडारः कपिलः पिङ्गः’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 422 (NSP p. 545, scan page-0555). Its last word 'ca' and the example kaḍāraḥ run onto the head of p. 546 (scan page-0556).
commentary TB, sk.90415.t1: 'gaḍi vadanaikadeśe, gaḍa secane; asmād āran pratyayaḥ syāt kaḍādeśaś ca'. TB names two candidate roots, gaḍi 'part of the face' and gaḍa 'to sprinkle', without choosing; after it comes āran, and kaḍa is substituted. Medinī: kaḍāra is tawny (kapila) and a slave; Amara: kaḍāra, kapila and piṅga are synonyms. Followed for āran and for kaḍa as a substitute; the kośa meanings are recorded, since the kaumudī gives none.
translator Translator's: kaḍa + āra → kaḍāra by lengthening of like vowels (akaḥ savarṇe dīrghaḥ, SK 85).

उ416 · Uṇ 9.3.136

शृङ्गारभृङ्गारौ ॥ उ४१६ ॥

śṛṅgārabhṛṅgārau

śṛṅgārabhṛṅgārau — śṛṅgāra and bhṛṅgāra [are obtained by nipātana].

Rule. Two words are given by nipātana. After śṝ and bhṛñ, āran comes with num, guk and a short vowel. num goes after the last vowel (SK 37); guk goes at the end of the root (SK 36).

Forms. śṛ + n + g + āra → śṛṅgāra "the erotic sentiment (rasa)"; bhṛṅgāra "a golden ewer".

Siddhānta-kaumudī

शॄभृञ्भ्यामारन्नुम् गुक् ह्रस्वश्च । शृङ्गारो रसः । भृङ्गारः कनकालुका ।

After śṝ and bhṛñ, āran [comes], with num, guk and shortening [of the root vowel]. śṛṅgāraḥ, the [erotic] sentiment (rasa). bhṛṅgāraḥ, a golden ewer (kanakālukā).

Tattvabodhinī

NSP p. 556

—शृङ्गार—। शॄ हिंसायाम्, डुभृञ् धारणपोषणयोः, एतौ निपात्येते । आभ्यामारन्नुम् गुग् ह्रस्वश्च । ‘शृङ्गारः सुरते नाट्ये रसे च गजमण्डने । नपुंसकं च वङ्गेऽपि नामसंभवचूर्णयोः’ इति मेदिनी । भृङ्गारी झिल्लिकायां स्यात्कनकालौ पुनः पुमान्’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 423 (NSP p. 546, scan page-0556).
commentary TB, sk.90416.t1: the roots are śṝ hiṃsāyām (our OCR 'śṛṅgisāyām') and ḍubhṛñ dhāraṇapoṣaṇayoḥ (OCR 'kumṛñ'), both read from scan page-0556; 'etau nipātyete' — the two words are obtained by nipātana; 'ābhyām āran num guk hrasvaś ca'. Followed: nipātana is bracketed in sutra_en.
commentary TB, sk.90416.t1, kośa lines from Medinī: śṛṅgāra is love-making (surata), drama (nāṭya; the scan reads nāṭye, our OCR nāśve), the sentiment (rasa) and an elephant's ornament, and as a neuter also tin (vaṅga), and [in the two senses] nāmasaṃbhava and a powder (cūrṇa) ('napuṃsakaṃ ca vaṅge 'pi nāmasaṃbhavacūrṇayoḥ', so printed, scan page-0556 = OCR; the standard Medinī text probably reads 'lavaṅge … nāgasaṃbhava', i.e. clove and red lead — unverified, and the print's reading is kept); bhṛṅgārī (feminine) is the cricket (jhillikā), and the masculine is a golden ewer (kanakālu). Recorded; the English keeps the kaumudī's two meanings.
translator Translator's: num is mit and stands after the last vowel (mid aco 'ntyāt paraḥ, SK 37); guk is kit and stands at the end (ādyantau ṭakitau, SK 36). śṝ → śṛ (shortened) + n + g + āra → śṛṅgāra, the n becoming ṅ before g; bhṛ + n + g + āra → bhṛṅgāra. The shortening has work to do only for śṝ.

उ417 · Uṇ 9.3.137

कञ्जिमृजिभ्यां चित् ॥ उ४१७ ॥

kañjimṛjibhyāṃ cit

kañjimṛjibhyāṃ cit — After kañji and mṛji, [āran (anuvṛtti from uṇādi 414, aṅgimadimandibhya āran), as TB states] [comes, and it] is cit.

Rule. After kañji and mṛj, āran comes and is cit (final acute). kañji is a sautra root. mṛj takes vṛddhi (SK 2473).

Forms. kañjāra "a peacock"; mārjāra.

Siddhānta-kaumudī

कञ्जिः सौत्रो धातुः । कञ्जारो मयूरः । मार्जारः ।

kañji is a sautra root [one taught only in the sūtras]. kañjāraḥ, a peacock (mayūra). mārjāraḥ.

Tattvabodhinī

NSP p. 556

—कञ्जि—। मृजू शुद्धौ, चित्त्वादारन्प्रत्यय अन्तोदात्तः । ‘कञ्जारो जठरे सूर्ये विरञ्चौ वारणे मुनौ’ इति विश्वमेदिन्यौ । ‘मार्जार ओतौ खट्वाङ्गे’ इति च ‘ओतुर्विडालो मार्जारः’ इत्यमरः ॥— कमेः—। कमु कान्तौ, अस्मादारन्कित्स्यात् । ‘कुमारः स्याच्छुके स्कन्दे युवराजेऽश्ववारके । वालके वरुणाद्रौ ना न द्वयोजात्यकाञ्चने । कुमारी शैलतनयावनकाल्योर्नदीभिदि । सहापराजिताकन्याजम्बुद्वीपेषु च स्त्रियाम्’ इति मेदिनी । विश्वप्रकाशे तु ‘कुमारी रामतरणी’ इति पाठः । रामतरणी लताविशेषः । सहेति प्रसिद्धः । ‘तरणी रामतरणी कर्णिका चारुकेसरा । सहा कुमारी गन्धाढ्या’ इति धन्वन्तरिनिघण्टुः । ‘जम्बूद्वीपसहा कन्याः कुमार्योऽथाश्ववारके । वालके कार्तिकेये च कुमारो भर्तृदारके’ इति त्रिकाण्डशेषः

translator notes

textual The 1915 print numbers this uṇādi sūtra 424 (NSP p. 546, scan page-0556).
commentary TB, sk.90417.t1: the root is mṛjū śuddhau 'to cleanse'; 'citvād āran-pratyaya antodāttaḥ' — because the affix āran is cit, [the word] has the acute on its final syllable. Followed: āran is bracketed in sutra_en; the accent purpose of cit is in the translator's note.
commentary TB, sk.90417.t1, kośa lines: Viśva and Medinī, kañjāra is the belly (jaṭhara), the sun, Viriñci [Brahmā], an elephant and a sage; Medinī, mārjāra is the cat (otu) and the khaṭvāṅga; Amara, otu, biḍāla and mārjāra are synonyms. Recorded; the English keeps the kaumudī's 'peacock' for kañjāra, which these lines do not list, and supplies no meaning for mārjāra.
translator Translator's: kañj + āra → kañjāra; mṛj + āra → mārj-āra by mṛjer vṛddhiḥ (SK 2473) → mārjāra. The cit marker gives the final acute (citaḥ, SK 3710), as TB says.

उ418 · Uṇ 9.3.138

कमेः किदुच्चोपधायाः ॥ उ४१८ ॥

kameḥ kiduccopadhāyāḥ

kameḥ kid uc copadhāyāḥ — After kam, [āran (anuvṛtti from uṇādi 414), as TB states, which is cit (anuvṛtti from uṇādi 417, as the kaumudī states)], [comes, and it] is kit, and u replaces the penultimate (upadhā) [vowel].

Rule. After kam, āran comes and is kit, and u replaces the penultimate a. The kaumudī says cit is carried on, so the word is acute on its last syllable.

Forms. kumāra.

Siddhānta-kaumudī

चिदित्यनुवृत्तेरन्तोदात्तः । कुमारः ।

Because cit is carried forward (anuvṛtti) [from uṇādi 417], [the word] has the acute on its final syllable (antodātta). kumāraḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 425 (NSP p. 546, scan page-0556).
textual This unit has no TB of its own. TB on this sūtra ('—kameḥ—') is printed under sk.90417.t1.
commentary TB, printed under sk.90417.t1: 'kamu kāntau, asmād āran kit syāt' — the root is kamu 'to desire'; after it comes āran, and it is kit. Followed: āran is bracketed in sutra_en.
commentary TB, printed under sk.90417.t1, kośa lines on kumāra and kumārī from Medinī (kumāra: parrot, Skanda, crown prince, horseman, boy, the varuṇa tree; neuter: pure gold; kumārī: the mountain's daughter, a river, sahā, aparājitā, a maiden, Jambudvīpa and others), with the Viśvaprakāśa reading 'kumārī rāmataraṇī' (a creeper, commonly called sahā), a Dhanvantari-nighaṇṭu line and a Trikāṇḍaśeṣa line. Recorded; the kaumudī gives no meaning for kumāra, and none is supplied.
translator Translator's: kam with u for the penultimate a → kum; + āra → kumāra. The kit marker keeps the new short u from guṇa (pugantalaghūpadhasya ca, SK 2189), which would otherwise give komāra. That purpose of kit is the translator's inference; the kaumudī states only the accent purpose of cit.

उ419 · Uṇ 9.3.139

तुषारादयश्च ॥ उ४१९ ॥

tuṣārādayaśca

tuṣārādayaś ca — And tuṣāra and the rest [are irregularly formed (nipātana), with the affix āran carried forward (anuvṛtti) from uṇādi 414].

Rule. tuṣāra and the rest are given by nipātana, with āran (the Tattvabodhinī).

Forms. tuṣāra; kāsāra; sahāra "a kind of mango tree".

Watch out. āran is not kit, so tuṣ would be expected to take guṇa. The kept u is taken here as part of the nipātana.

Siddhānta-kaumudī

तुषारः । कासारः । सहार आम्रभेदः ।

tuṣāraḥ; kāsāraḥ; sahāraḥ, a kind of mango tree (āmra).

Tattvabodhinī

NSP p. 556

—तुषारा—। एते निपात्यन्ते । तुष तुष्टौ आरन् । ‘तुषारस्तुहिनं हिमम्’ इत्यमरः । कासृ शब्दकुत्सायाम् । ‘कासारः सरसी सरः’ इत्यमरः ॥—सहार इति । षह मर्षणे ॥—दीङो— दीङ् क्षये, अस्मादारन् तस्य नुडागमश्च ॥—सर्तेः—। सृ गतौ अस्मादपः स्याद्धातोः षुगागमश्च ॥—उषि—। उष दाहे, कुट कौटिल्ये, दल विदारणे, कच वन्धने, खज मन्थे ॥—क्वणेः—। क्वण शब्दे । अस्मात्कपन् धातुवकारस्य संप्रसारणं च । ‘कुणपः पूतिगन्धे शवेऽपि च’ इति मेदिनी । ‘कुणपः शवमस्त्रियाम्’ इत्यमरः ॥—विटप—। ‘विटपो न स्त्रियां स्तम्बशाखाविस्तारपल्लवे । विटाधिपे ना’ इति मेदिनी ॥—विशतेरिति । विश प्रवेशने ॥—आदेः प इति । एतच्च उज्ज्वलदत्तरीत्योक्तम् । अन्ये तु सूत्रे विष्टपेति दन्त्यौष्ठ्यादिमेव पठन्ति । युक्तं चैतत् । ‘यत्र ब्रध्नस्य विष्टपम्’ इत्यादौ तथा दर्शनात् । अमरकोशेऽपि ‘विष्टपं भुवनं जगत्’ इति प्रचुरपाठाच्च ॥—वलतेः—। वल वल्ल संवरणे संचरणे च, ‘उलपो न स्त्री गुल्मिन्यां ना तृणान्तरे’ इति मेदिनी ॥—वृतेः—। वृतु वर्तने

translator notes

textual The 1915 print numbers this uṇādi sūtra 426 (NSP p. 546, scan page-0556).
commentary TB (own t1): 'ete nipātyante. tuṣa tuṣṭau āran'. These words are formed by nipātana, and from tuṣa 'to be pleased' comes āran. Followed: nipātana and āran are bracketed in sutra_en. TB gives the other roots as kāsṛ śabdakutsāyām 'to make a bad sound' (OCR 'kāmra', scan page-0556 reads kāsṛ) and ṣaha marṣaṇe 'to endure' (for sahāra). Followed for the root forms.
commentary TB cites Amara twice: 'tuṣāras tuhinaṃ himam', where tuṣāra means frost or snow, and 'kāsāraḥ sarasī saraḥ', where kāsāra means a lake or pond. Recorded. The kaumudī gives a sense only for sahāra.
textual TB filing: sk.90419.t1 also carries TB on uṇādi 420–426 (dīṅo nuṭ ca … vṛtes tikan). Those units cite it as 'TB, printed under sk.90419.t1'.
translator The splits tuṣ-āra, kās-āra and sah-āra are the translator's, made from TB's roots and its āran. āran is not kit, so tuṣ would be expected to take guṇa of its light penultimate u (pugantalaghūpadhasya ca, SK 2189). tuṣāra keeps the u, and the translator takes that to be covered by the nipātana.

उ420 · Uṇ 9.3.140

दीङो नुट् च ॥ उ४२० ॥

dīṅo nuṭ ca

dīṅo nuṭ ca — After dīṅ, [the affix āran (anuvṛtti from uṇādi 414)], and the augment nuṭ.

Rule. After dīṅ, āran comes with the augment nuṭ at its head (SK 36).

Forms. dī + n-āra → dīnāra "a gold ornament".

Watch out. Neither the kaumudī nor the Tattvabodhinī explains why ī takes no guṇa before a non-kit affix. The question is left open.

Siddhānta-kaumudī

दीनारः सुवर्णाभरणम् ।

dīnāraḥ, a gold ornament.

translator notes

textual The 1915 print numbers this uṇādi sūtra 427 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90419.t1: 'dīṅ kṣaye, asmād āran tasya nuḍāgamaś ca' (OCR 'dīḍ'; the scan has dīṅ). From dīṅ 'to waste away' comes āran, and nuṭ is added to it as an augment. Followed: āran is bracketed as anuvṛtti in sutra_en, and nuṭ is treated as the affix's augment.
translator nuṭ is ṭit, so it stands at the beginning of what it is added to (ādyantau ṭakitau, SK 36): dī + n-āra → dīnāra. Neither the kaumudī nor TB explains why the root's ī takes no guṇa before the non-kit affix. That question is left open here.

उ421 · Uṇ 9.3.141

सर्तेरपः षुक् च ॥ उ४२१ ॥

sarterapaḥ ṣuk ca

sarter apaḥ ṣuk ca — After sṛ (sarti), the affix apa, and the augment ṣuk [to the root].

Rule. After sṛ, the affix apa, and the root takes the augment ṣuk at its end (SK 36). Guṇa applies (SK 2168, SK 70).

Forms. sar-ṣ-apa → sarṣapa.

Siddhānta-kaumudī

सर्षपः ।

sarṣapaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 428 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90419.t1: 'sṛ gatau asmād apaḥ syād dhātoḥ ṣugāgamaś ca' (OCR 'pugāgamaś ca'; the scan reads ṣug-). From sṛ 'to go' comes apa, and the root takes the augment ṣuk. Followed: sutra_en attaches ṣuk to the root.
translator The derivation is the translator's. Before the ārdhadhātuka affix apa, ṛ takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168, with uraṇ raparaḥ, SK 70), giving sar. ṣuk is kit, so it stands at the end of the root (ādyantau ṭakitau, SK 36): sar-ṣ-apa → sarṣapa. The kaumudī gives no sense for the word.

उ422 · Uṇ 9.3.142

उषिकुटिदलिकचिखजिभ्यः कपन् ॥ उ४२२ ॥

uṣikuṭidalikacikhajibhyaḥ kapan

uṣikuṭidalikacikhajibhyaḥ kapan — After uṣ, kuṭ, dal, kac and khaj, the affix kapan.

Rule. After uṣ, kuṭ, dal, kac and khaj, the affix kapan. Being kit, it blocks guṇa of uṣ and kuṭ.

Forms. uṣapa "fire, the sun"; kuṭapa "a measuring vessel"; dalapa "a weapon"; kacapa "a vegetable leaf"; khajapa "ghee".

Siddhānta-kaumudī

उषपो वह्निसूर्ययोः । कुटपो मानभाण्डम् । दलपः प्रहरणम् । कचपं शाकपत्रम् । खजपं घृतम् ।

uṣapaḥ, in [the senses of] fire and the sun. kuṭapaḥ, a measuring vessel (mānabhāṇḍa). dalapaḥ, a weapon (praharaṇa). kacapam, a vegetable leaf (śākapatra). khajapam, ghee.

translator notes

textual The 1915 print numbers this uṇādi sūtra 429 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90419.t1, gives the roots: uṣa dāhe 'to burn', kuṭa kauṭilye 'to be crooked', dala vidāraṇe 'to split', kaca bandhane 'to bind' (OCR 'vandhane') and khaja manthe 'to churn'. Followed for the root forms.
translator The k of kapan is an it-letter, so the affix is kit. That blocks guṇa of the light penultimate vowel (kṅiti ca, SK 2217, against pugantalaghūpadhasya ca, SK 2189), so uṣ-apa → uṣapa and kuṭ-apa → kuṭapa. dal, kac and khaj have a, so no guṇa arises for them. The n-it bears on the accent. These steps are the translator's.

उ423 · Uṇ 9.3.143

क्वणेः संप्रसारणं च ॥ उ४२३ ॥

kvaṇeḥ saṃprasāraṇaṃ ca

kvaṇeḥ saṃprasāraṇaṃ ca — After kvaṇ, [the affix kapan (anuvṛtti from uṇādi 422)], and saṃprasāraṇa [of the root's v].

Rule. After kvaṇ, kapan comes, and the v of the root takes saṃprasāraṇa.

Forms. kuṇapa.

Siddhānta-kaumudī

कुणपम् ।

kuṇapam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 430 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90419.t1: 'kvaṇa śabde. asmāt kapan dhātuvakārasya saṃprasāraṇaṃ ca'. From kvaṇa 'to sound' comes kapan, and the v of the root takes saṃprasāraṇa. Followed: kapan is bracketed as anuvṛtti, and saṃprasāraṇa is applied to the v. Our OCR prints the pratīka and the root as kaṇ-. On the scan they have the same kv- ligature as the sūtra, and TB's 'v of the root' requires kvaṇ.
commentary TB cites Medinī, 'kuṇapaḥ pūtigandhe śave 'pi ca', where kuṇapa means a putrid smell and also a corpse. It also cites Amara, 'kuṇapaḥ śavam astriyām', where kuṇapa means a corpse and is not feminine. Recorded. The kaumudī gives the form only.
translator The steps are the translator's. kvaṇ → ku-aṇ by saṃprasāraṇa (v → u). The following a then takes the form of the preceding vowel (saṃprasāraṇāc ca, SK 330), giving kuṇ. kuṇ + apa → kuṇapa, and the kaumudī cites it as a neuter, kuṇapam.

उ424 · Uṇ 9.3.144

कपश्चाक्रवर्मणस्य ॥ उ४२४ ॥

kapaścākravarmaṇasya

kapaś cākravarmaṇasya — kapa [too], in the view of Cākravarmaṇa.

Rule. In Cākravarmaṇa's view the affix is kapa, without the n. The kaumudī says only, "the difference is in the accent". On one reading, not stated by Bhaṭṭoji or the Tattvabodhinī, kapan makes the word acute on its first syllable (SK 3686), while kapa keeps its own accent (SK 3708).

Forms. The same forms as with kapan. There is no Tattvabodhinī here.

Siddhānta-kaumudī

स्वरे भेदः ।

The difference is in the accent.

translator notes

textual The 1915 print numbers this uṇādi sūtra 431 (NSP p. 546, scan page-0556).
textual TB has no comment on this sūtra. In its column (sk.90419.t1, scan page-0556) the gloss on kvaṇeḥ (uṇādi 423) is followed directly by viṭapa (uṇādi 425).
translator kapaś cākravarmaṇasya resolves as kapaḥ + cākravarmaṇasya (as in 'ī3 cākravarmaṇasya', SK 99); the sūtra has no ca, so '[too]' is bracketed. The translator reads the sixth-case word (ṣaṣṭhyanta) cākravarmaṇasya as 'in the view of Cākravarmaṇa': for him the affix is kapa, without the n-it of kapan. The sūtra and kaumudī do not say whether this covers all of uṇādi 422–423 or only uṇādi 423. 'svare bhedaḥ' presumably means the following, and this explanation is the translator's: with kapan (nit) the word is ādyudātta (ñnityādir nityam, SK 3686), while with kapa the affix keeps its own accent (ādyudāttaś ca, SK 3708). The form is the same either way.

उ425 · Uṇ 9.3.145

विटपपिष्टपविशिपोलपाः ॥ उ४२५ ॥

viṭapapiṣṭapaviśipolapāḥ

viṭapapiṣṭapaviśipolapāḥ — viṭapa, piṣṭapa, viśipa and ulapa [are formed with the affix kapan (anuvṛtti from uṇādi 422)].

Rule. Four words end in kapan. For viś, p replaces the initial and the affix takes tuṭ, with ṣ following. For viś again, i replaces the first vowel of the affix. For val, saṃprasāraṇa (SK 330).

Forms. viṭapa (from viṭ "to make a sound"); piś + t-apa → piṣṭapa "the world" (SK 294, SK 113); viśipa "a dwelling"; ul + apa → ulapa "soft grass".

Watch out. The print sets "valateḥ saṃprasāraṇam" as a separate sūtra (print 433). From the next sūtra its numbers run eight ahead of ours, not seven.

Siddhānta-kaumudī

चत्वारोऽमी कपन् प्रत्ययान्ताः । विट शब्दे । विटपः । विशतेरादेः पः । प्रत्ययस्य तुट् । षत्वम् । पिष्टपं भुवनम् । विशतेः प्रत्ययादेरित्वम् । विशिपं मन्दिरम् । वलतेः संप्रसारणम् । उलपं कोमलं तृणम् ।

These four end in the affix kapan. viṭa śabde, 'to make a sound': viṭapaḥ. For viś, p [is substituted] for the initial; the affix takes the augment tuṭ; ṣatva [follows]: piṣṭapam, the world (bhuvana). For viś, i [is substituted] for the initial of the affix: viśipam, a dwelling (mandira). For val, saṃprasāraṇa: ulapam, soft grass.

translator notes

textual The 1915 print numbers this uṇādi sūtra 432 (NSP p. 546, scan page-0556). The print sets 'valateḥ saṃprasāraṇam' in sūtra type as a separate uṇādi sūtra, numbered 433. Ours (and Wikisource) has it inside this kaumudī block as prose. The English follows our text.
commentary TB, printed under sk.90419.t1, cites Medinī on viṭapa: 'viṭapo na striyāṃ stamba-śākhā-vistāra-pallave | viṭādhipe nā'. viṭapa is not feminine in the senses of a clump, a branch, an expanse and a shoot, and is masculine in the sense of a chief of rakes (viṭādhipa). For viśateḥ TB gives viśa praveśane 'to enter'. Recorded; the kaumudī gives no sense for viṭapa.
commentary TB on 'ādeḥ paḥ' says this is stated in Ujjvaladatta's way. Others read viṣṭapa in the sūtra, with the dentilabial v as its initial. TB calls that correct, because the word is found so in 'yatra bradhnasya viṣṭapam' and elsewhere (OCR 'vadhrasya'; the scan reads bradhnasya), and because 'viṣṭapaṃ bhuvanaṃ jagat' is the prevalent reading in the Amarakośa. Recorded. The English keeps the kaumudī's piṣṭapa and its p-substitution.
commentary For valateḥ TB gives 'vala valla saṃvaraṇe saṃcaraṇe ca', to cover and to move about. It cites Medinī, 'ulapo na strī gulminyāṃ nā tṛṇāntare': ulapa is not feminine in the sense of a spreading creeper (gulminī), and is masculine in the sense of a kind of grass. Followed for the root; the senses are recorded.
translator The rule references are the translator's; the kaumudī says only 'ṣatvam'. viṭ + apa → viṭapa: kapan is kit, so there is no guṇa (SK 2217). viś → piś, and tuṭ, being ṭit, stands at the beginning of the affix (SK 36): piś + t-apa. Then ś → ṣ before t (vraścabhrasja…, SK 294) and t → ṭ after ṣ (ṣṭunā ṣṭuḥ, SK 113), giving piṣṭapa. viś + ipa → viśipa. val → u-al by saṃprasāraṇa → ul (saṃprasāraṇāc ca, SK 330), and ul + apa → ulapa.

उ426 · Uṇ 9.3.146

वृतेस्तिकन् ॥ उ४२६ ॥

vṛtestikan

vṛtes tikan — After vṛt, the affix tikan.

Rule. After vṛt, the affix tikan, with guṇa (SK 2189, SK 70). One of the two *t*s is optionally lost (SK 71). The feminine takes ṭāp.

Forms. vart + tika → vartika → vartikā.

Siddhānta-kaumudī

वर्तिका ।

vartikā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 434 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90419.t1: 'vṛtu vartane', the root vṛt 'to turn, to be'. Followed for the root form.
translator The steps are the translator's. tikan has the it-letter n (halantyam, SK 1), leaving tika; it is not kit, so the light penultimate ṛ takes guṇa (pugantalaghūpadhasya ca, SK 2189, with uraṇ raparaḥ, SK 70): vart + tika → varttika. After the hal r, the root's t before the savarṇa t of the affix is optionally elided by jharo jhari savarṇe (SK 71) → vartika (the print reads vartikā with one t, NSP p. 546, scan page-0556; varttikā is the unelided option). The feminine takes ṭāp (ajādyataṣṭāp, SK 454), giving vartikā. The kaumudī gives no sense.

उ427 · Uṇ 9.3.147

कृतिभिदिलतिभ्यः कित् ॥ उ४२७ ॥

kṛtibhidilatibhyaḥ kit

kṛtibhidilatibhyaḥ kit — After kṛt, bhid and lat, [the affix] is kit.

Rule. After kṛt, bhid and lat, the affix is kit, so there is no guṇa. tikan is inferred from the forms.

Forms. kṛttikā; bhid + tikā → bhittikā "a wall" (SK 121); lattikā "a lizard".

Siddhānta-kaumudī

कृत्तिका भित्तिका भित्तिः । लत्तिका गोधा ।

kṛttikā; bhittikā, [that is,] a wall (bhitti); lattikā, a lizard (godhā).

Tattvabodhinī

NSP p. 556

—कृतिभिदि—। कृती छेदने, भिदिर् विदारणे, लतिः सौत्रो धातुः

translator notes

textual The 1915 print numbers this uṇādi sūtra 435 (NSP p. 546, scan page-0556).
commentary TB (own t1): 'kṛtī chedane, bhidir vidāraṇe, latiḥ sautro dhātuḥ'. kṛt means 'to cut' and bhid 'to split'; lat is a root found only in the sūtras (sautra). Followed for the root forms.
translator Neither the kaumudī nor TB names the affix. The forms show that it is tikan, carried forward from uṇādi 426 (vṛtes tikan); that is the translator's inference. Because the affix is kit there is no guṇa (kṅiti ca, SK 2217): kṛt-tika → kṛttika; bhid-tika → bhit-tika by khari ca (SK 121) → bhittika; lat-tika → lattika. The feminine takes ṭāp (SK 454). The kaumudī's 'bhittikā bhittiḥ' is read as a word and its sense, matching 'lattikā godhā', rather than as two separate forms. This construal is the translator's.

उ428 · Uṇ 9.3.148

इष्यशिभ्यां तकन् ॥ उ४२८ ॥

iṣyaśibhyāṃ takan

iṣyaśibhyāṃ takan — After iṣ and aś, the affix takan, [which is kit (anuvṛtti from uṇādi 427)].

Rule. After iṣ and aś, the affix takan, which is kit. aś takes ṣ (SK 294), and t becomes ṭ (SK 113).

Forms. iṣṭakā; aṣṭakā. The Tattvabodhinī explains why SK 463 does not give i for the a before ka here.

Siddhānta-kaumudī

इष्टका । अष्टका ।

iṣṭakā; aṣṭakā.

Tattvabodhinī

NSP p. 556

—इष्यशि—। इष इच्छायाम्, अशू व्याप्तौ, आभ्यां तकन् कित्स्यात् ॥—इष्टकेति । ‘इष्टकेषीकामालानाम्—’ इति निर्देशात् ‘प्रत्ययस्थात्—’ इति नेत्वम् । केचित्तु प्रत्ययस्थादितीत्वमिह न भवत्यनित्यत्वात्, तज्ज्ञापकं तु ‘मृदस्तिकन्’ इति इकारोच्चारणमित्याहुः

translator notes

textual The 1915 print numbers this uṇādi sūtra 436 (NSP p. 546, scan page-0556).
commentary TB (own t1): 'iṣa icchāyām, aślū vyāptau, ābhyāṃ takan kit syāt'. The roots are iṣa 'to wish' and aślū 'to pervade', and from these two comes takan, which is kit. Followed: kit is bracketed as anuvṛtti in sutra_en.
commentary On iṣṭakā TB says the following. Because of the wording of 'iṣṭakeṣīkāmālānāṃ…' (SK 1006), where iṣṭakā appears with its a, 'pratyayasthāt…' (SK 463) does not substitute i here. Some say instead that the i of pratyayasthāt fails here because that rule is anitya (not obligatory), and that the pronunciation of i in 'mṛdas tikan' (SK 2107) is the jñāpaka (indicator) of this. Recorded; the English gives the kaumudī's iṣṭakā either way.
translator The steps are the translator's. Because the affix is kit, iṣ takes no guṇa (SK 2217). iṣ + taka → iṣṭaka, with t → ṭ after ṣ (ṣṭunā ṣṭuḥ, SK 113). aś + taka → aṣ-taka, with ś → ṣ (vraścabhrasja…, SK 294), then → aṣṭaka (SK 113). The feminine takes ṭāp (SK 454), giving iṣṭakā and aṣṭakā.

उ429 · Uṇ 9.3.149

इणस्तशन्तशसुनौ ॥ उ४२९ ॥

iṇastaśantaśasunau

iṇas taśantaśasunau — After iṇ, the affixes taśan and taśasun.

Rule. After iṇ, the affixes taśan and taśasun, with guṇa.

Forms. etaśa "a brāhmaṇa"; with taśasun, the same word as an -as stem, etaśāḥ (SK 425, SK 252).

Siddhānta-kaumudī

एतशो ब्राह्मणः । स एव एतशाः ।

etaśaḥ, a brāhmaṇa. The same [word, in the same sense, with taśasun]: etaśāḥ.

Tattvabodhinī

NSP p. 556

—इणस्त—॥—एतशा इति । ‘अत्वसन्तस्य—’ इति दीर्घः । एतशसौ । एतशसः

translator notes

textual The 1915 print numbers this uṇādi sūtra 437 (NSP p. 546, scan page-0556). Our OCR page text reads the sūtra as '…taśastunau'; the scan has taśasunau, as ours does.
commentary TB (own t1), on etaśāḥ: the long vowel comes from 'atvasantasya…' (SK 425; our OCR reads 'alasantasya'). TB adds the dual etaśasau and the plural etaśasaḥ. Followed: the English takes etaśāḥ as the first-case singular (prathamānta) of the -as stem etaśas, formed with taśasun.
translator The steps other than TB's SK 425 are the translator's. iṇ ('to go') is i, which takes guṇa e before the non-kit affix (SK 2168). e + taśa → etaśa (taśan, with n-it). e + taśas → etaśas (taśasun: u and n are it-letters). Its first-case singular: etaśas + su → the penultimate vowel is lengthened (SK 425) → etaśās + s → su is deleted after the consonant-final stem (halṅyābbhyo dīrghāt…, SK 252) → the final s of the stem → ru → visarga (SK 162, SK 76) → etaśāḥ. 'sa eva' is read as 'the same word in the same sense, a brāhmaṇa'.

उ430 · Uṇ 9.3.150

वीपतिभ्यां तनन् ॥ उ४३० ॥

vīpatibhyāṃ tanan

vīpatibhyāṃ tanan — After vī and pat, the affix tanan [comes].

Rule. After vī and pat, the affix tanan. vī takes guṇa; the word is acute on its first syllable (SK 3686).

Forms. vetana; pattana.

Siddhānta-kaumudī

वी गत्यादौ । वेतनम् । पत्तनम् ।

vī [is the root] in the sense of going and so on (gatyādau). vetana. pattana.

Tattvabodhinī

NSP p. 556

—वीपति—। पत्लृ गतौ । ‘पत्तनं पुटभेदनम्’ इति पुरीपर्यायेष्वमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 438 (NSP p. 546, scan page-0556).
commentary TB: 'patḷ gatau' — the second root is pat 'to go'. It cites Amara, who lists pattana and puṭabhedana among the words for a city (purī). Followed in naming the root; the meaning is recorded only, since the kaumudī gives none for either form.
translator tanan is tana with the it-letter n; it is not kit, so vī takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): vī + tana → vetana. pat + tana → pattana with no change. The n-it makes the word initially acute (ñnityādir nityam, SK 3686). These steps are the translator's; the kaumudī gives the forms only.

उ431 · Uṇ 9.3.151

दॄदलिभ्यां भः ॥ उ४३१ ॥

dṝdalibhyāṃ bhaḥ

dṝdalibhyāṃ bhaḥ — After dṝ and dal, the affix bha [comes].

Rule. After dṝ and dal, the affix bha. dṝ takes guṇa.

Forms. darbha; dalbha "a sage, a wheel".

Siddhānta-kaumudī

दर्भः । ’दल्भः स्यादृषिचक्रयोः’ ।

darbha. 'dalbha is [a word] for a sage (ṛṣi) and a wheel (cakra).'

Tattvabodhinī

alignment inferredNSP p. 556

—दॄदलि—। दॄ विदारणे, दल विकसने ॥—अर्तिगृ—। ऋ गतौ, इयर्तीति अर्भः शिशुः । संज्ञायां कनि अर्भकः । ‘गर्भो भ्रूणेऽर्भके कुक्षौ सन्धौ पनसकण्टके’ इति मेदिनी ॥—इणः—। इण् गतौ, अस्माद्भन् कित्स्यात् । ‘इभः स्तम्बेरमः पद्मी’ इत्यमरः ॥— असि—। असु क्षेपणे, षञ्ज सङ्गे । ‘कीकसं कुल्यमस्थि च’ इत्यमरः । ‘सक्थि क्लीबे पुमानूरुः’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 439 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90431.t1 (which also carries TB on uṇādi 432, 433 and 434): 'dṝ vidāraṇe, dala vikasane' — the roots are dṝ 'to tear' and dal 'to burst open'. Followed in naming the roots.
translator bha has no it-letter, so dṝ takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168; ṝ → ar): dṝ + bha → darbha. dal + bha → dalbha with no change. The kaumudī gives no meaning for darbha; the half-line on dalbha is an unattributed lexicon quotation. These steps are the translator's.

उ432 · Uṇ 9.3.152

अर्तिगॄभ्यां भन् ॥ उ४३२ ॥

artigṝbhyāṃ bhan

artigṝbhyāṃ bhan — After ṛ (arti) and gṝ, the affix bhan [comes].

Rule. After ṛ and gṝ, the affix bhan, with guṇa (SK 2168). Its n makes the word acute on its first syllable (SK 3686); that accent is what separates it from the bha of uṇādi 431.

Forms. ar + bha → arbha; gar + bha → garbha.

Siddhānta-kaumudī

अर्भः । गर्भः ।

arbha. garbha.

translator notes

textual The 1915 print numbers this uṇādi sūtra 440 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90431.t1: 'ṛ gatau, iyartīti arbhaḥ śiśuḥ' — arti is the root ṛ 'to go'; arbha is the one who goes (iyarti), a child (śiśu). With kan in the sense of a name (saṃjñāyām) it gives arbhaka. Followed in reading 'arti' as the root ṛ; the senses are recorded only, since the kaumudī gives none.
commentary TB, same place, cites Medinī: garbha means an embryo (bhrūṇa), a child (arbhaka), the belly (kukṣi), a joint (sandhi), and the thorn of the jack-fruit (panasakaṇṭaka). Recorded.
translator bhan is bha with the it-letter n; it is not kit, so both roots take guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): ṛ + bha → arbha; gṝ + bha → garbha. The n-it makes the words initially acute (ñnityādir nityam, SK 3686), which is what separates bhan from the bha of uṇādi 431. Neither the kaumudī nor TB gives a sense for gṝ. These steps are the translator's.

उ433 · Uṇ 9.3.153

इणः कित् ॥ उ४३३ ॥

iṇaḥ kit

iṇaḥ kit — After iṇ, [bhan (carried forward (anuvṛtti) from uṇādi 432) comes, and it is] k-marked (kit).

Rule. After iṇ, bhan comes and is kit, so there is no guṇa.

Forms. i + bha → ibha.

Siddhānta-kaumudī

इभः ।

ibha.

translator notes

textual The 1915 print numbers this uṇādi sūtra 441 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90431.t1: 'iṇ gatau, asmād bhan kit syāt' — after iṇ 'to go', bhan comes and is kit. Followed: bhan is bracketed as anuvṛtti in sutra_en.
commentary TB, same place, cites Amara: 'ibhaḥ stamberamaḥ padmī' — ibha, stamberama and padmin are words for the elephant. Recorded; the kaumudī gives no sense.
translator Because the affix is kit, the i of iṇ takes no guṇa (kṅiti ca, SK 2217): i + bha → ibha. These steps are the translator's.

उ434 · Uṇ 9.3.154

असिसञ्जिभ्यां क्थिन् ॥ उ४३४ ॥

asisañjibhyāṃ kthin

asisañjibhyāṃ kthin — After as and sañj, the affix kthin [comes].

Rule. After as and sañj, the affix kthin. ṣañj takes s for ṣ (SK 2264), loses its nasal before the kit affix (SK 415), and j becomes g and then k (SK 378, SK 121).

Forms. asthi; sak + thi → sakthi.

Siddhānta-kaumudī

अस्थि । सक्थि ।

asthi. sakthi.

translator notes

textual The 1915 print numbers this uṇādi sūtra 442 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90431.t1: 'asu kṣepaṇe, ṣañja saṅge' (our OCR 'ṣajja saṅge'; the scan, page-0556, has ṣañja) — the roots are as 'to throw' and ṣañj 'to cling'. It cites Amara 'kīkasaṃ kulyam asthi ca' (kīkasa, kulya and asthi are words for bone) and 'sakthi klībe pumān ūruḥ' (sakthi, neuter, and ūru, masculine, [are words for the thigh]). Followed in naming the roots; the senses are recorded only.
translator kthin is thi with the it-letters k and n. as + thi → asthi. ṣañj has its initial ṣ replaced by s (dhātvādeḥ ṣaḥ saḥ, SK 2264). Before the kit affix its penultimate nasal is dropped (aniditāṃ hala upadhāyāḥ kṅiti, SK 415): saj + thi; j → g before the jhal th (coḥ kuḥ, SK 378); g → k before the khar th (khari ca, SK 121) → sakthi. The n-it makes the words initially acute (ñnityādir nityam, SK 3686). These steps are the translator's; the kaumudī gives the forms only.

उ435 · Uṇ 9.3.155

प्लुषिकुषिशुषिभ्यः । क्सिः ॥ उ४३५ ॥

pluṣikuṣiśuṣibhyaḥ . ksiḥ

pluṣikuṣiśuṣibhyaḥ ksiḥ — After pluṣ, kuṣ and śuṣ, the affix ksi [comes].

Rule. After pluṣ, kuṣ and śuṣ, the affix ksi. Being kit, it blocks guṇa. ṣ becomes k before s, and s becomes ṣ after k (SK 295, SK 212).

Forms. plukṣi "fire"; kukṣi; śukṣi "wind".

Siddhānta-kaumudī

प्लुक्षिर्वह्निः । कुक्षिः । शुक्षिर्वातः ।

plukṣi: fire (vahni). kukṣi. śukṣi: wind (vāta).

Tattvabodhinī

NSP p. 556–557

—प्लुषि—। प्लुष दाहे, कुष निष्कर्षे, शुष शोषणे ॥—अशेः—। अशू व्याप्तौ, अस्मात् विसन्नित्स्यात् । अक्षि नयनम् ॥—इषेः—। इष इच्छायाम् । ‘रसाल इक्षुः’ इत्यमरः ॥—अवि—। अव रक्षणादौ, तॄ प्लवनतरणयोः, स्तृञ् आच्छादने, तत्रि कुटुम्बधारणे, चुरादिण्यन्तः ॥—तरीरिति । ‘स्त्रियां नौस्तरणिस्तरिः’ इत्यमरः ॥—यापोः—। या प्रापणे, पा पाने, आभ्यामीः कित्स्यात् द्वित्वं च धातोः ॥—लक्षेः-। लक्ष दर्शनाङ्कनयोश्चुरादिण्यन्तः । अस्मादीप्रत्ययः स्यात्तस्य मुडागमो णिलो-पश्च । ‘लक्ष्मीः पद्मा विभूतिश्च’ । ‘कृदिकारात्’- इति ङीषि लक्ष्मी इत्यपि भवतीति रक्षितः । ‘लक्ष्मीः संपत्तिशोभयोः । ऋद्ध्योषधौ च पद्मायाम्’ इति मेदिनी ॥ इत्युणादिषु तृतीयः पादः ॥ माधातोरिति । मा माने, कित्वात् ‘आतो धातोः’ इत्यालोपः । ‘वातप्रमीर्वातमृगः’ इत्यमरः ॥—अयमिति-। ‘द्विचतुःषट्पदोरगाः’ इत्यमरेण चतुष्पाद्वाचिनामुभयलिङ्गतोक्तेः । सुभूतिचन्द्रादिभिरपि वातप्रमीशब्दस्य द्विलिङ्गतोक्ते-श्चेति भावः । तत्र ‘कृदिकारात्’- इति पाक्षिको ङीष् कैश्चिदिष्यते । न च ह्रस्वादेव ‘कृदिकारात्’- इति ङीष् भवति न तु दीर्घादिति शङ्क्यम् । वर्णनिर्देशे कारप्रत्ययस्य विधानेन दीर्घादपि ‘कृदिकारात्’- इति ङीषः संभवात् । अत एव वातप्रमीश्रीलक्ष्मीति पक्षे ङ्यन्ताः सुसाधव इति रक्षितः । एतच्च दुर्घटग्रन्थे स्पष्टम् । ‘आशीराह्यहिदंष्ट्रंयां लक्ष्मी-लक्ष्मी हरिस्त्रियां’ इति द्विरूपकोशः । अत एव ‘आशीविषो विषधरः’ इत्यमरकोशः संगच्छते । अश भोजन इत्यस्मात् ‘इणजादिभ्यः’ इति इण्प्रत्यये उपधावृद्धौ ‘कृदिकारात्’- इति ङीषः स्वीकारात् ‘आशीमिव कलामिन्दोः’ इति राजशेखरः । ‘आशीर्हिताशंसाहिदंष्ट्रयोः’ इति सान्तेऽमरात्सान्तोऽप्याशीःशब्दोऽस्तीत्यन्यदेतत् ॥—ऋतनि-। ऋ गतौ, तनु विस्तारे, अञ्जू व्यक्त्यादौ, वनु याचने, अञ्जू स एव, ऋ गतौ ण्यन्तः, मदी हर्षे, अत सातत्यगमने, अगि गत्यर्थः, कु शब्दे, यु मिश्रणे, कृश तनूकरणे । प्रसङ्गादाह—अरत्निरिति । न रत्निः अरत्निरिति नञ्समासः । प्रसृताङ्गुलिः स हस्तः अरत्निरित्यर्थः । दशपादीवृत्तौ तु कत्निजित्यत्र ककारमपठित्वा अर्तेरत्निचमकितं विधाय अरत्निः साधितः । उज्ज्वलदत्तानुसारेणाह—वायू रात्रिश्चेति । तन्यतुः शब्दो मेघः अशनिश्चेत्यपि बोध्यम् । ‘आविष्कृणोमि तन्यतुर्न वृष्टिम्’ इति मन्त्रे तन्यतुर्गर्जितमिति ‘सृजा वृष्टिं न तन्यतुः’ इति मन्त्रे तन्यतुर्मेघ इति ‘उतस्मास्य तन्यतोरिव द्योः’ इति मन्त्रे ‘दिवश्चित्रं न तन्यतुम्’ इति मन्त्रे च तन्यतुरशनिरिति वेदभाष्ये व्याख्यातत्वात् । ‘अञ्जलिस्तु पुमान् हस्तसंपुटे कुडवेऽपि च’ इति मेदिनी ॥—स्थवि-रान्त्रमिति । ‘वनिष्ठोर्हृदयादधि’ इति मन्त्रस्य भाष्ये तथोक्तत्वात् ॥—अञ्जिष्ठ इति । केचिदञ्जेरिष्णुचमिच्छन्ति तेषा-मञ्जिष्णुरुदाहरणम् ॥—अर्पिस इति । ‘अर्तिह्री’- इत्यादिना पुक् । ‘णेरनिटि’ इति णिलोपः ॥—मदेरिति । ‘मत्स्यो मीनेऽथ पुंभूम्नि देशे’ इति मेदिनी । ‘अतिथिः कुशपुत्रे स्यात्पुमानागन्तुके त्रिषु’ इति च । ‘अङ्गुलिः करशाखायां कर्णि-कायां गजस्य च’ इति च । कवसः सन्नाहः कंकटजातिश्च ॥—अच इति । ‘कवचो गर्दभाण्डे च संनाहे पर्पटेऽपि च’ इति मेदिनी ॥—यौतेरिति । ‘दुरालभा कटुस्पर्शा यासो धन्वयवासकः’ इति धन्वन्तरिनिघण्टुः । ‘कृशातुः पाव-कोऽनलः’ इत्यमरः ॥—श्रः-। शॄ हिंसायाम् । ‘शर्करा खण्डविकृतौ उपलाकर्परांशयोः । शर्करान्वितदेशे च रुग्भेदे शकले-ऽपि च’ इति मेदिनी ॥—पुषः-। पुष पुष्टौ, अस्मात्करन्स्यात्स च कित् । ‘पुष्करं खेऽम्बुपद्मयोः । तूर्यवक्त्रे खड्गफले हस्तिहस्ताग्रकाण्डयोः । कुष्ठौषधिद्वीपतीर्थभेदयोश्च नपुंसकम् । ना रोगनागविहगनृपभेदेषु वारुणौ’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 443 (NSP p. 546, scan page-0556).
textual Our sūtra text carries a stray daṇḍa, 'pluṣikuṣiśuṣibhyaḥ | ksiḥ' (a daṇḍa between the two words). The print reads 'pluṣikuṣiśuṣibhyaḥ ksiḥ' without it (NSP p. 546, scan page-0556), as does Wikisource. Punctuation only; the English reads one sūtra. Collation batch07, class M; mūla, for the Print Check.
commentary TB, sk.90435.t1: 'pluṣa dāhe, kuṣa niṣkarṣe, śuṣa śoṣaṇe' — the roots are pluṣ 'to burn', kuṣ 'to draw out' and śuṣ 'to dry'. Followed in naming the roots.
commentary Filing: sk.90435.t1 also carries TB on uṇādi 436–440 (aśeḥ, iṣeḥ, avi-, yāpoḥ, lakṣeḥ), TB's own colophon of the third pāda ('ity uṇādiṣu tṛtīyaḥ pādaḥ'), and TB on uṇādi 441 onward (mādhātoḥ, ṛtani-, śṝ, puṣaḥ), which belong to the next units.
translator ksi is si with the it-letter k. The kit blocks guṇa of the light penultimate u (pugantalaghūpadhasya ca, SK 2189, set aside by kṅiti ca, SK 2217). The root-final ṣ becomes k before s (ṣaḍhoḥ kaḥ si, SK 295), and the affix's s then becomes ṣ after k (ādeśapratyayayoḥ, SK 212): pluṣ + si → pluk + si → plukṣi; likewise kukṣi and śukṣi. The kaumudī gives no sense for kukṣi. These steps are the translator's.

उ436 · Uṇ 9.3.156

अशेर्नित् ॥ उ४३६ ॥

aśernit

aśer nit — After aś, [ksi (carried forward (anuvṛtti) from uṇādi 435) comes, and it is] n-marked (nit).

Rule. After aś, ksi comes and is nit (first-syllable acute).

Forms. aś + si → akṣi (SK 294, SK 295, SK 212).

Siddhānta-kaumudī

अक्षि ।

akṣi.

translator notes

textual The 1915 print numbers this uṇādi sūtra 444 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90435.t1: 'aśū vyāptau, asmāt ksir nit syāt. akṣi nayanam' — after aś 'to pervade', ksi comes and is nit; akṣi is the eye. TB as printed reads '…kvisan nit syāt' (scan page-0556, TB foot, read at zoom; our OCR 'visan nit syāt'), apparently a misprint; it is read as 'ksir nit syāt', since akṣi needs ks. Followed: ksi is bracketed as anuvṛtti in sutra_en.
translator aś + si: ś → ṣ (vraścabhrasja…, SK 294), ṣ → k before s (ṣaḍhoḥ kaḥ si, SK 295), and s → ṣ after k (ādeśapratyayayoḥ, SK 212) → akṣi. The added n-it makes the word initially acute (ñnityādir nityam, SK 3686); ksi of uṇādi 435 alone would leave it with the affix accent. These steps are the translator's.

उ437 · Uṇ 9.3.157

इषेः क्सुः ॥ उ४३७ ॥

iṣeḥ ksuḥ

iṣeḥ ksuḥ — After iṣ, the affix ksu [comes].

Rule. After iṣ, the affix ksu. Being kit, it blocks guṇa.

Forms. ik + ṣu → ikṣu (SK 295, SK 212).

Siddhānta-kaumudī

इक्षुः ।

ikṣu.

translator notes

textual The 1915 print numbers this uṇādi sūtra 445 (NSP p. 546, scan page-0556; the number itself is blurred on the scan, but 444 and 446 flank it).
commentary TB, printed under sk.90435.t1: 'iṣa icchāyām' — the root is iṣ 'to wish'. It cites Amara 'rasāla ikṣuḥ' (rasāla and ikṣu are words for sugar-cane). Followed in naming the root; the sense is recorded only.
translator ksu is su with the it-letter k, so the light penultimate i takes no guṇa (kṅiti ca, SK 2217). ṣ → k before s (ṣaḍhoḥ kaḥ si, SK 295) and s → ṣ after k (ādeśapratyayayoḥ, SK 212): iṣ + su → ik + su → ikṣu. These steps are the translator's.

उ438 · Uṇ 9.3.158

अवितॄस्तॄतन्त्रिभ्यः ईः ॥ उ४३८ ॥

avitṝstṝtantribhyaḥ īḥ

avitṝstṝtantribhyaḥ īḥ — After av, tṝ, stṝ and tantri, the affix ī [comes].

Rule. After av, tṝ, stṝ and tantri, the affix ī. tṝ and stṝ take guṇa; tantri loses its ṇi (SK 2313).

Forms. avīḥ "a woman in her courses"; tarīḥ "a boat"; starīḥ "smoke"; tantrīḥ "the string of a vīṇā".

Watch out. These words keep the ending -ḥ in the nominative. This ī is not the feminine ṅī, so SK 252 does not delete su.

Siddhānta-kaumudī

अवीर्नारी रजस्वला । तरीर्नौः । स्तरीर्धूमः । तन्त्रीर्वीणादेर्गुणः ।

avīḥ: a woman in her courses (nārī rajasvalā). tarīḥ: a boat (nau). starīḥ: smoke (dhūma). tantrīḥ: the string (guṇa) of a vīṇā and the like.

translator notes

textual The 1915 print numbers this uṇādi sūtra 446 (NSP p. 546, scan page-0556).
commentary TB, printed under sk.90435.t1: 'ava rakṣaṇādau, tṝ plavanataraṇayoḥ, stṝñ ācchādane, tantri kuṭumbadhāraṇe, curādir ṇyantaḥ' — the roots are av 'to protect, etc.', tṝ 'to float, to cross', stṝ 'to cover', and tantri 'to support a household', a curādi root taken with ṇic. Followed in naming the roots and in taking tantri as ṇyanta.
commentary TB, same place, on tarī cites Amara 'striyāṃ naus taraṇis tariḥ' (nau, taraṇi and tari, feminine, are words for a boat). Amara's word is tari with short i, beside the kaumudī's tarī. Recorded.
translator The kaumudī gives the forms with their first-case singular ending, and the block keeps it: avīḥ, tarīḥ, starīḥ, tantrīḥ. The su is kept because this ī is the uṇādi affix, not the feminine ṅī, so halṅyābbhyo dīrghāt… (SK 252) does not delete it. tṝ and stṝ take guṇa before the non-kit ī (sārvadhātukārdhadhātukayoḥ, SK 2168; ṝ → ar): tarī, starī. tantri + ṇic + ī: ṇi is deleted (ṇer aniṭi, SK 2313) → tantrī. av + ī → avī. These steps are the translator's.

उ439 · Uṇ 9.3.159

यापोः किद्द्वे च ॥ उ४३९ ॥

yāpoḥ kiddve ca

yāpoḥ kid dve ca — After yā and pā, [ī (carried forward (anuvṛtti) from uṇādi 438) comes and is] k-marked (kit), and [the root] is doubled.

Rule. After yā and pā, ī comes and is kit, and the root is doubled. The first syllable is shortened (SK 2180), and the root's ā is lost before the kit affix (SK 2372).

Forms. yā-yā → ya-y + ī → yayīḥ "a horse"; papīḥ "soma, the sun".

Siddhānta-kaumudī

ययीरश्वः । पपीः स्यात्सोमसूर्ययोः ।

yayīḥ: a horse (aśva). 'papīḥ is [a word] for soma and the sun (sūrya).'

translator notes

textual The 1915 print numbers this uṇādi sūtra 447, but the figure is misprinted as '477' (NSP p. 546, scan page-0556; the sūtra stands at the foot of p. 546 and its gloss heads p. 547, scan page-0557). The print's next number is 448 (sk.90440). Collation batch07 notes the misnumbering.
commentary TB, printed under sk.90435.t1: 'yā prāpaṇe, pā pāne, ābhyām īḥ kit syāt dvitvaṃ ca dhātoḥ' — after yā 'to reach' (prāpaṇe) and pā 'to drink', ī comes and is kit, and the root is doubled. Our OCR garbles the roots as 'yāmo prasaṅge, asmād apāne' and the affix as 'mīḥ'; the scan (pages 0556 foot and 0557) reads as given. Followed: ī is bracketed as anuvṛtti, and 'dve' is taken as doubling of the root.
translator The kaumudī gives yayīḥ and papīḥ with the first-case singular ending, kept in the block because ī is not the feminine ṅī (see sk.90438). yā + ī with the root doubled: yā-yā + ī; the abhyāsa's vowel is shortened (hrasvaḥ, SK 2180) → ya-yā + ī; the root's ā is dropped before the vowel-initial kit ārdhadhātuka affix (āto lopa iṭi ca, SK 2372) → yayī. pā likewise → papī. These steps are the translator's.

उ440 · Uṇ 9.3.160

लक्षेर्मुट् च ॥ उ४४० ॥

lakṣermuṭ ca

lakṣer muṭ ca — After lakṣ, [ī (carried forward (anuvṛtti) from uṇādi 438) comes], and [it takes] the augment muṭ.

Rule. After lakṣ (a curādi root with ṇic), ī comes with the augment muṭ, and the ṇi is lost. The third pāda ends here.

Forms. lakṣmīḥ.

Siddhānta-kaumudī

लक्ष्मीः ।

lakṣmīḥ. [Thus ends the third pāda in the uṇādis.]

translator notes

textual The 1915 print numbers this uṇādi sūtra 448 (NSP p. 547, scan page-0557).
textual The pāda colophon 'iti uṇādiṣu tṛtīyaḥ pādaḥ' is printed in kaumudī type right after 'lakṣmīḥ' (NSP p. 547, scan page-0557 read), followed by a rule and the heading 'caturthaḥ pādaḥ' above uṇādi 441. Our kaumudī lacks the colophon; it is supplied in brackets (collation batch07, class M; Wikisource has it). The heading belongs to sk.90441. TB closes its own third pāda with the same words at the same point (sk.90435.t1).
commentary TB, printed under sk.90435.t1: 'lakṣa darśanāṅkanayoś curādir ṇyantaḥ. asmād īpratyayaḥ syāt tasya muḍāgamo ṇilopaś ca' — lakṣ 'to see, to mark' is a curādi root taken with ṇic; after it the affix ī comes, the affix takes the augment muṭ, and ṇi is deleted. Followed: ī is bracketed as anuvṛtti, and muṭ is taken as an augment of the affix.
commentary TB, same place: 'lakṣmīḥ padmā vibhūtiś ca' (unattributed); by kṛdikārād aktinaḥ (a gaṇa-sūtra of the bahvādi list, SK 503), with ṅīp, the form lakṣmī [without the ending] also comes about — so Rakṣita. It cites Medinī: lakṣmī means prosperity (saṃpatti) and splendour (śobhā), the herb ṛddhi, and Padmā. Our OCR reads 'ṛccoṣadhau'; the scan has 'ṛddhyoṣadhau'. Recorded.
translator The kaumudī gives lakṣmīḥ with the first-case singular ending, kept in the block (see sk.90438). lakṣ + ṇic + ī: muṭ, being ṭ-marked, stands at the head of the affix (ādyantau ṭakitau, SK 36) → lakṣi + mī; ṇi is deleted (ṇer aniṭi, SK 2313) → lakṣmī. The rule numbers are the translator's; TB states the operations.

उ441 · Uṇ 9.4.1

वातप्रमीः ॥ उ४४१ ॥

vātapramīḥ

vātapramīḥ — vātapramī [is given as a finished form: the affix ī, which is kit, after mā with vāta as upapada].

Rule. With vāta as upapada, the affix ī comes after mā "to measure", and it is kit. So the root's ā is lost (SK 2372).

Forms. vātapramīḥ, used in the masculine and the feminine. The Tattvabodhinī cites Amara: the vātamṛga, a kind of antelope.

Watch out. Neither the kaumudī nor the Tattvabodhinī accounts for the pra; it is simply part of the nipātana. The Tattvabodhinī cites SK 240 for the loss of ā, but SK 2372 is taken here as the rule at work.

Siddhānta-kaumudī

वातशब्दे उपपदे माधातोरीप्रत्ययः स च कित् । वातप्रमीः ॥ अयं स्त्रीपुंसयोः ।

[caturthaḥ pādaḥ — The fourth pāda.] When the word vāta stands as upapada, after the root mā [comes] the affix ī, and it is kit: vātapramīḥ. This [word is used] in the feminine and in the masculine.

translator notes

textual The 1915 print numbers this uṇādi sūtra 449 (NSP p. 547, scan page-0557).
textual The heading 'caturthaḥ pādaḥ', printed in heading type above this sūtra in the left column of NSP p. 547 (scan page-0557 read), directly after the third-pāda colophon that closes uṇādi 440, is missing from our kaumudī; supplied in brackets (collation batch07, class M; mūla, for the Print Check).
commentary TB, printed under sk.90435.t1 (after TB's own colophon 'ity uṇādiṣu tṛtīyaḥ pādaḥ'; OCR 'mādhrātor iti' = scan 'mādhātor iti'). The root is mā māne 'to measure'; because the affix is kit, the ā [of mā] is deleted (TB cites 'āto dhātoḥ', SK 240). Amara: vātapramī means the vātamṛga (a kind of antelope). The English follows the ā-deletion; the rule TB names is recorded as printed. But āto dhātoḥ (SK 240) is a rule for bha-stems; the deletion that TB motivates by the kit-ness of the affix is the one by āto lopa iṭi ca (SK 2372), the rule TB itself uses on the same page for parameṣṭhī ('kittvād āto lopaḥ') and the one used in sk.90439. TB's citation looks loose; SK 2372 is taken as the operative rule.
commentary TB, printed under sk.90435.t1, on 'ayam': Amara's 'dvicatuṣpāt-ṣaṭpadoragāḥ' states that words for quadrupeds are of both genders, and Subhūticandra and others also give vātapramī as of two genders. Some accept an optional ṅīp by 'kṛdikārāt' even after the long ī, since a varṇa-nirdeśa with kāra covers the long vowel too; hence vātapramī, śrī and lakṣmī are correct also as ṅī-final forms (Rakṣita; clear in the Durghaṭa work). A digression on āśī/āśīḥ (Dvirūpakośa, Amara, Rājaśekhara) follows. The English follows TB in taking 'ayam' as the word vātapramī; the rest is recorded.
translator The sūtra is the finished word itself (nipātana). Neither the kaumudī nor TB accounts for the pra in vātapramī; it is taken as given by the nipātana. The construal vāta + pra + mā + ī → [ā-lopa] → vātapramī is the translator's statement of what the kaumudī implies.

उ442 · Uṇ 9.4.2

ऋतन्यञ्जिवन्यञ्ज्यर्पिमद्यत्यङ्गिकुयुकृशिभ्यः कत्निच्यतुजलिजिष्ठुजिष्ठजिसन्स्यनिथिनुल्यसासानुकः ॥ उ४४२ ॥

ṛtanyañjivanyañjyarpimadyatyaṅgikuyukṛśibhyaḥ katnicyatujalijiṣṭhujiṣṭhajisansyanithinulyasāsānukaḥ

ṛtanyañjivanyañjyarpimadyatyaṅgikuyukṛśibhyaḥ katnicyatujalijiṣṭhujiṣṭhajisansyanithinulyasāsānukaḥ — After ṛ, tan, añj, van, añj, arpi, mad, at, aṅg, ku, yu and kṛś, the affixes katnic, yatuc, alic, iṣṭhuc, iṣṭhac, isan, syan, ithin, uli, asa, āsa and ānuk [respectively].

Rule. Twelve roots take twelve affixes, respectively. The roots are those the Tattvabodhinī names: arpi is the causative of ṛ, and the second añj is the same root again.

Forms.

ṛ + katnic → ratni: the k blocks guṇa and ṛ becomes r (SK 47). A quoted line: a hand with closed fist is a ratni; with the fingers stretched out, an aratni.

tan + yatuc → tanyatu, wind and night. añj + alic → añjali. van + iṣṭhuc → vaniṣṭhu, the thick intestine. añj + iṣṭhac → añjiṣṭha, the sun.

arpi + isan → arpisa, the heart-flesh. Here arpi is ṛ with ṇic and the augment puk (SK 2570), and the ṇi is lost (SK 2313).

mad + syan → matsya. at + ithin → atithi. aṅg + uli → aṅguli.

ku + asa → kavasa, with guṇa and av (SK 2168, SK 61). Some read the affix as aca: kavaca.

yu + āsa → yavāsa, the plant durālabhā. kṛś + ānuk → kṛśānu; the k keeps ṛ from guṇa.

Watch out. Ours (and apparently the print) writes "iṣṭuc, vaniṣṭu". The sūtra's affix list has iṣṭhuc, and that is followed here.

Siddhānta-kaumudī

द्वादशभ्यः क्रमात्स्युः । अर्तेः कत्निच् यण् । बद्धमुष्टिः करो रत्निः सोऽरत्निः प्रसृताङ्गुलिः । तनोतेर्यतुच् । तन्यतुर्वायू रात्रिश्च अञ्जेरलिच् । अञ्जलिः । वनेरिष्टुच् । वनिष्टु स्थविरान्त्रम् । अञ्जेरिष्टुच् । अञ्जिष्ठो भानुः । अर्पयतेरिसन् । अर्पिसोऽग्रमांसम् । मदेः स्यन् । मत्स्यः । अतेरिथिन् । अतिथिः । अङ्गेरुलिः । अङ्गुलिः । कौतेरसः । कवसः । अच इत्येके । कवचम् । यौतेरासः । यवासो दुरालभा । कृशेरानुक् । कृशानुः ।

[These affixes] come after the twelve [roots] in order. After ṛ (arteḥ), katnic, [with] yaṇ [for the ṛ]: ratni. "A hand with closed fist is a ratni; that [hand] with the fingers stretched out is an aratni." After tan, yatuc: tanyatuḥ, wind and night. After añj, alic: añjaliḥ. After van, iṣṭhuc: vaniṣṭhu, the thick intestine (sthavirāntra). After añj, iṣṭhac: añjiṣṭhaḥ, the sun. After arpi (arpayateḥ), isan: arpisaḥ, the heart-flesh (agramāṃsa). After mad, syan: matsyaḥ. After at, ithin: atithiḥ. After aṅg, uli: aṅguliḥ. After ku (kauteḥ), asa: kavasaḥ. Some [read the affix as] aca: kavacam. After yu (yauteḥ), āsa: yavāsaḥ, the plant durālabhā. After kṛś, ānuk: kṛśānuḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 450 (NSP p. 547, scan page-0557).
textual Ours reads 'vaner iṣṭuc. vaniṣṭu' and also 'añjer iṣṭuc. añjiṣṭhaḥ'; the print appears the same (NSP p. 547, scan page-0557; ṭ and ṭh are hard to tell apart in this type, and the collation counts the unit clean). The sūtra's affix list has iṣṭhuc and iṣṭhac, TB quotes the mantra as 'vaniṣṭhor hṛdayād adhi' (ṣṭh clear on the scan), and the form añjiṣṭha needs iṣṭhac. The English reads iṣṭhuc → vaniṣṭhu and iṣṭhac → añjiṣṭha (class V/C; mūla, for the Print Check).
textual Ours reads 'tanyatur vāyū rātriś ca añjer alic' with no daṇḍa; the print (NSP p. 547, scan page-0557, read at zoom) has 'tanyatur vāyū rātriś ca | añjer alic'. The English follows the print, ending the tanyatu entry before 'añjer alic'. Punctuation only (class A); mūla, for the Print Check (not in the collation).
commentary TB, printed under sk.90435.t1, gives the twelve roots: ṛ gatau, tanu vistāre, añjū vyaktyādau, vanu yācane, añjū again, ṛ gatau in the causative (ṇyanta), madī harṣe, ata sātatyagamane, agi gatyarthaḥ, ku śabde, yu miśraṇe, kṛśa tanūkaraṇe. The English follows this in taking arpi as the causative of ṛ and the second añj as the same root.
commentary TB, printed under sk.90435.t1 (OCR 'aralir iti' = scan 'aratnir iti'): the aratni line is quoted incidentally; aratni is a nañ-compound, 'not a ratni', i.e. the hand with fingers stretched out. The Daśapādī-vṛtti instead reads katnic without the k, prescribes an akit atnic after ṛ and derives aratni from that. The English follows TB's construal of the verse; the Daśapādī reading is recorded.
commentary TB, printed under sk.90435.t1: Bhaṭṭoji's 'wind and night' for tanyatu follows Ujjvaladatta. tanyatu also means sound, cloud and thunderbolt, as the Vedabhāṣya explains in four mantras ('āviṣkṛṇomi tanyatur na vṛṣṭim' = thundering; 'sṛjā vṛṣṭiṃ na tanyatuḥ' = cloud; 'utasmāsya tanyator iva dyoḥ' and 'divaś citraṃ na tanyatum' = thunderbolt). Medinī: añjali, masculine, is the cupped hands and also the measure kuḍava. Recorded; the English gives the kaumudī's senses only.
commentary TB, printed under sk.90435.t1 (OCR 'sthavirājñam iti' = scan 'sthavirāntram iti'): vaniṣṭhu is glossed sthavirāntra because the bhāṣya on the mantra 'vaniṣṭhor hṛdayād adhi' says so. On 'añjiṣṭhaḥ': some want iṣṇuc after añj, and for them añjiṣṇu is the example. Recorded.
commentary TB, printed under sk.90435.t1 (OCR 'arpita iti' = scan 'arpisa iti'): in arpi the augment puk comes by artihrīvlī… (SK 2570), and the ṇi is deleted [before isan] by ṇer aniṭi (SK 2313). The English follows TB in reading arpi as ṛ + ṇic with puk. TB then cites Medinī on matsya (fish; in the masculine plural, a country), on atithi (a son of Kuśa; as an adjective, a guest) and on aṅguli (a finger; the tip of an elephant's trunk); kavasa is armour, a kind of mail-coat; Medinī on kavaca (gardabhāṇḍa tree, armour, parpaṭa); Dhanvantari-nighaṇṭu: durālabhā = yavāsa (dhanvayavāsaka); Amara: kṛśānu = fire (OCR 'kṛśātuḥ'). Recorded.
translator Steps not stated by the kaumudī (translator's): katnic is kit, so ṛ takes no guṇa (kṅiti ca, SK 2217) and ṛ → r by iko yaṇ aci (SK 47): ṛ + atni → ratni. mad + sya → d → t by khari ca (SK 121) → matsya. ku + asa and yu + āsa take guṇa (SK 2168) with av for o (eco 'yavāyāvaḥ, SK 61) → kavasa, yavāsa. ānuk is kit, which keeps the upadhā ṛ of kṛś from guṇa (SK 2189) → kṛśānu. The final c of katnic, yatuc, alic, iṣṭhuc and iṣṭhac and the final n of isan, syan and ithin are it-letters (halantyam, SK 1); c makes the word end-accented (citaḥ, SK 3710), n initial-accented (ñnityādir nityam, SK 3686). The kaumudī does not mention the accents.
translator 'aca ity eke' is read as acaḥ iti eke, the visarga lost before i: some [teachers] give the affix as aca (not asa) after ku, so that ku + aca with guṇa and av (SK 2168, SK 61) → kavaca. TB's pratīka 'aca iti' and its Medinī line on kavaca support the reading. The construal is the translator's.

उ443 · Uṇ 9.4.3

श्रः करन् ॥ उ४४३ ॥

śraḥ karan

śraḥ karan — After śṝ, the affix karan.

Rule. After śṝ "to injure", the affix karan comes. Because uṇādi 444 states "kit", the k of karan is not an it-letter here. So the root takes guṇa (SK 2168).

Forms. śṝ + karan → śarkarā. The Tattvabodhinī cites the Medinī: a product of sugar, gravel, a potsherd, gravelly ground, a disease.

Siddhānta-kaumudī

उत्तरसूत्रे किद्ग्रहणादिह ककारस्य नेत्वम् । शर्करा ।

Because 'kit' is stated in the next sūtra, the k here does not have the status of an it: śarkarā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 451 (NSP p. 547, scan page-0557).
commentary TB, printed under sk.90435.t1 (OCR pratīka 'bhraḥ' = scan 'śraḥ'): the root is śṝ hiṃsāyām 'to injure', which the English follows for śraḥ. Medinī: śarkarā means a product of sugar (khaṇḍavikṛti), gravel, a potsherd fragment, ground full of gravel, a disease, and a fragment. Recorded.
translator 'na itvam' is taken as 'not it-hood': the initial k of an affix would be an it by laśakv ataddhite (SK 195), but then 'kit' in the next sūtra (puṣaḥ kit) would be needless; so the k of karan is part of the affix. Steps not stated (translator's): karan is not kit, so śṝ takes guṇa (SK 2168) → śar-kara; the n is an it (SK 1); the feminine śarkarā takes ṭāp (ajādyataṣ ṭāp, SK 454).

उ444 · Uṇ 9.4.4

पुषः कित् ॥ उ४४४ ॥

puṣaḥ kit

puṣaḥ kit — After puṣ, [the affix karan (anuvṛtti from uṇādi 443)], and it is kit.

Rule. After puṣ "to nourish", karan (carried from 443) comes, and it is kit. So the penultimate u takes no guṇa (SK 2217).

Forms. puṣ + kara → puṣkaram. The Tattvabodhinī's Medinī gives many senses: the sky, water, the lotus, the mouth of a drum, and more.

Siddhānta-kaumudī

पुष्करम् ।

puṣkaram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 452 (NSP p. 547, scan page-0557).
commentary TB, printed under sk.90435.t1 (the last item before TB on uṇādi 445 begins in sk.90445.t1): the root is puṣa puṣṭau 'to nourish'; 'from it karan comes, and it is kit' — followed as the anuvṛtti in sutra_en. TB cites Medinī: puṣkara, neuter, is the sky, water, the lotus, the mouth of a drum, the blade of a sword, the tip of an elephant's trunk, a kāṇḍa (shaft), the kuṣṭha herb, a particular island and a particular tīrtha; masculine ('nā roganāgavihaganṛpabhedeṣu vāruṇau'), kinds of disease, serpent, bird and king, and Vāruṇi (a son of Varuṇa, i.e. the proper name Puṣkara), taking 'vāruṇau' as the seventh-case word (saptamyanta) of vāruṇi — a probable construal. Recorded.
translator Because karan is kit here, the upadhā u of puṣ takes no guṇa (kṅiti ca, SK 2217; pugantalaghūpadhasya ca, SK 2189, is blocked): puṣ + kara → puṣkara. The step is the translator's.

उ445 · Uṇ 9.4.5

कलश्च ॥ उ४४५ ॥

kalaśca

kalaś ca — And [after puṣ (anuvṛtti from uṇādi 444)] the affix kala[n], [which is kit (anuvṛtti from uṇādi 444)].

Rule. After puṣ, the affix kalan also comes, and it too is kit (the Tattvabodhinī). No guṇa.

Forms. puṣ + kala → puṣkalam, "full, excellent" (Hemacandra, cited by the Tattvabodhinī).

Siddhānta-kaumudī

पुष्कलम् ।

puṣkalam.

Tattvabodhinī

NSP p. 557

—कलश्च । पुष्यतेः कलन् स च कित् । ‘पुष्कलस्तु पूर्णे श्रेष्ठे’ इति हेमचन्द्रः

translator notes

textual The 1915 print numbers this uṇādi sūtra 453 (NSP p. 547, scan page-0557).
commentary TB: 'after puṣyati (puṣ) kalan, and it is kit'. Followed: the root, the affix's n-it and kit are bracketed as anuvṛtti in sutra_en. Hemacandra: puṣkala means full and excellent. Recorded.
translator kit blocks guṇa of the upadhā u (SK 2217): puṣ + kala → puṣkala. The step is the translator's.

उ446 · Uṇ 9.4.6

गमेरिनिः ॥ उ४४६ ॥

gameriniḥ

gamer iniḥ — After gam, the affix ini.

Rule. After gam "to go", the affix ini comes. Bhaṭṭoji glosses with the future, "he will go", following SK 3171.

Forms. gam + in → gamin → gamī "he will go" (nominative by SK 357, SK 236).

Siddhānta-kaumudī

गमिष्यतीति गमी ।

'He will go (gamiṣyati)': gamī.

Tattvabodhinī

alignment inferredNSP p. 557

—गमेः-। गम्लृ गतौ । ‘भविष्यति गम्यादयः’ इत्या-शयेनाह—गमिष्यतीति ॥—आगामीति । इनिप्रत्ययस्य णित्त्वादुपधावृद्धिः । आगमिष्यतीत्यर्थः

translator notes

textual The 1915 print numbers this uṇādi sūtra 454 (NSP p. 547, scan page-0557).
commentary TB: the root is gamḷ gatau; Bhaṭṭoji glosses with the future 'gamiṣyati' with bhaviṣyati gamyādayaḥ (SK 3171) in mind, by which gamī and the rest denote the future. Followed: the gloss is rendered as a future.
translator gam + in(i) → gamin; first-case singular gamī by upadhā-lengthening (sau ca, SK 357) and n-lopa (nalopaḥ prātipadikāntasya, SK 236). The steps are the translator's. TB's further remark here ('āgāmīti …') is on uṇādi 447 and is recorded there.

उ447 · Uṇ 9.4.7

आङि णित् ॥ उ४४७ ॥

āṅi ṇit

āṅi ṇit — When āṅ stands as upapada, [the affix ini (anuvṛtti from uṇādi 446) after gam (anuvṛtti from uṇādi 446)] is ṇit.

Rule. With āṅ (the prefix ā) as upapada, the affix ini after gam is ṇit. So the penultimate a takes vṛddhi (SK 2282).

Forms. ā + gam + in → āgāmin → āgāmī "he will come".

Siddhānta-kaumudī

आगामी ।

āgāmī.

translator notes

textual The 1915 print numbers this uṇādi sūtra 455 (NSP p. 547, scan page-0557).
commentary TB, printed under sk.90446.t1 ('āgāmīti'): because the affix ini is ṇit, the upadhā takes vṛddhi [ata upadhāyāḥ, SK 2282]; the meaning is 'he will come' (āgamiṣyati). Followed: ini and gam are bracketed as anuvṛtti in sutra_en.
translator ā + gam + in(i) → ṇit: a → ā (SK 2282) → āgāmin → first-case singular āgāmī (SK 357, SK 236). The case-form steps are the translator's.

उ448 · Uṇ 9.4.8

भुवश्च ॥ उ४४८ ॥

bhuvaśca

bhuvaś ca — And after bhū [the affix ini (anuvṛtti from uṇādi 446), which is ṇit (anuvṛtti from uṇādi 447)].

Rule. After bhū also, ini comes, and it is ṇit. The final ū takes vṛddhi (SK 254), and au becomes āv before the vowel (SK 61).

Forms. bhū + in → bhāvin → bhāvī "he will be".

Siddhānta-kaumudī

भावी ।

bhāvī.

Tattvabodhinī

NSP p. 557

—भुवश्च । भू सत्तायामस्मादिनिः स च णित्स्यात् । भविष्यतीति भावी

translator notes

textual The 1915 print numbers this uṇādi sūtra 456 (NSP p. 547, scan page-0557).
commentary TB: bhū sattāyām; 'from it ini, and it is ṇit'; 'he will be (bhaviṣyati)': bhāvī. Followed: ini and ṇit are bracketed as anuvṛtti in sutra_en.
translator ṇit gives vṛddhi of the final ū (aco ñṇiti, SK 254): bhau + in → āv (eco 'yavāyāvaḥ, SK 61) → bhāvin → first-case singular bhāvī (SK 357, SK 236). The steps are the translator's.

उ449 · Uṇ 9.4.9

प्रे स्थः ॥ उ४४९ ॥

pre sthaḥ

pre sthaḥ — When pra stands as upapada, after sthā [the affix ini (anuvṛtti from uṇādi 446), which is ṇit (anuvṛtti from uṇādi 447)].

Rule. With pra as upapada, ini comes after sthā, and it is ṇit. Because it is ṇit, the root takes the augment yuk (y) by SK 2761 (the Tattvabodhinī).

Forms. pra + sthā + y + in → prasthāyin → prasthāyī, one about to set out (gantukāma).

Siddhānta-kaumudī

प्रस्थायी ।

prasthāyī.

Tattvabodhinī

NSP p. 557

—प्रे स्थः । ष्ठा गतिनिवृत्तौ, प्रपूर्वादस्मादिनिः स च णित् । णित्त्वात् ‘आतो युक्’- इति युक् । प्रस्थायी गन्तुकामः

translator notes

textual The 1915 print numbers this uṇādi sūtra 457 (NSP p. 547, scan page-0557).
commentary TB: ṣṭhā gatinivṛttau 'to stand'; after it, preceded by pra, ini, and it is ṇit; because it is ṇit, yuk comes by āto yuk [ciṇkṛtoḥ] (SK 2761). prasthāyī = one wishing to go (gantukāma). Followed: ini and ṇit are bracketed as anuvṛtti, and the yuk is TB's.
translator pra + sthā + y (yuk) + in → prasthāyin → first-case singular prasthāyī (SK 357, SK 236). The case-form steps are the translator's.

उ450 · Uṇ 9.4.10

परमे कित् ॥ उ४५० ॥

parame kit

parame kit — When parame stands as upapada, [after sthā (anuvṛtti from uṇādi 449) the affix ini (anuvṛtti from uṇādi 446)] is kit.

Rule. With parame as upapada, ini after sthā is kit. So the root's ā is lost (SK 2372). The seventh-case ending of parame is kept (aluk, SK 966).

Forms. parame + sth + in; s becomes ṣ after parame (SK 2918), and th becomes ṭh (SK 113) → parameṣṭhin → parameṣṭhī, Brahmā (Amara).

Siddhānta-kaumudī

परमेष्ठी ।

parameṣṭhī.

Tattvabodhinī

alignment inferredNSP p. 557

—परमे । परमशब्दे उपपदे तिष्ठतेरिनिः कित्स्यात् । कित्वा-दातो लोपः ‘हलदन्तात्’- इत्यलुक् । ‘परमेष्ठी पितामहः’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 458 (NSP p. 547, scan page-0557).
commentary TB: 'when the word parama is upapada, after tiṣṭhati (sthā), ini, and it is kit'; because it is kit, the ā is deleted [āto lopa iṭi ca, SK 2372]; the seventh-case ending (saptamī) is not elided (aluk) by haladantāt [saptamyāḥ saṃjñāyām] (SK 966). Amara: parameṣṭhī = Pitāmaha (Brahmā). Followed: sthā and ini bracketed as anuvṛtti; the ā-lopa and aluk are TB's.
translator parame + sthā + in(i) → ā-lopa → parame-sth-in → s → ṣ after parame (ambāmbago… parame… sthaḥ, SK 2918, which names parame) and th → ṭh (ṣṭunā ṣṭuḥ, SK 113) → parameṣṭhin → first-case singular parameṣṭhī (SK 357, SK 236). The ṣatva and case-form steps are the translator's.

उ451 · Uṇ 9.4.11

मन्थः ॥ उ४५१ ॥

manthaḥ

manthaḥ — After manth, [the affix ini (anuvṛtti from uṇādi 446), which is kit (anuvṛtti from uṇādi 450)].

Rule. After manth "to churn", ini comes, and it is kit. Because it is kit, the n is lost (SK 415): the stem is mathin.

Forms. manthāḥ, manthānau, manthānaḥ (nominative singular, dual, plural), the churning-stick. In these forms nth returns for th (SK 367), ā replaces the final (SK 365), and a replaces the i (SK 366).

Watch out. The n is lost in the stem but comes back in the strong case-forms that Bhaṭṭoji quotes.

Siddhānta-kaumudī

मन्थतेरिनिः कित्स्यात् । कित्त्वान्नकारलोपः मन्थाः । मन्थानौ । मन्थानः ।

After manth, ini, and it is kit. Because it is kit, the n is deleted: manthāḥ, manthānau, manthānaḥ.

Tattvabodhinī

NSP p. 557

—मन्थः । मन्थ विलोडने ॥—मन्था इति । ‘पथिमथि’- इत्यात्वम् । ‘इतोऽत्सर्वनामस्थाने’ । ‘मन्था मन्थनदण्डे च वज्रे चापेऽपि च स्मृतः’

translator notes

textual The 1915 print numbers this uṇādi sūtra 459 (NSP p. 547, scan page-0557).
textual Ours reads 'kittvān nakāralopaḥ manthāḥ' with no daṇḍa; the print (NSP p. 547, scan page-0557, read at zoom) has 'kittvān nakāralopaḥ | manthāḥ |'. The English follows the print, ending the sentence before the forms. Punctuation only (class A); mūla, for the Print Check (not in the collation).
commentary TB: mantha viloḍane 'to churn'. On 'manthā iti': ā [for the final] comes by pathimathyṛbhukṣām āt (SK 365), and [i → a] by ito 't sarvanāmasthāne (SK 366). Kośa: manthā means the churning-stick, the thunderbolt and also the bow. The English does not change; TB's rules are used in the translator note.
translator The n-deletion before kit is by aniditāṃ hala upadhāyāḥ kṅiti (SK 415): manth + in → mathin. In the paradigm forms the n reappears by tho nthaḥ (SK 367), with ā for the final in the first-case singular (SK 365, per TB), a for the i (SK 366, per TB) and upadhā-lengthening before the other strong endings (sarvanāmasthāne cāsambuddhau, SK 250): manthāḥ, manthānau, manthānaḥ (first-case singular, dual, plural). SK 415, 367 and 250 are the translator's identifications.

उ452 · Uṇ 9.4.12

पतः स्थ च ॥ उ४५२ ॥

pataḥ stha ca

pataḥ stha ca — After pat, [ini comes (carried forward (anuvṛtti) from uṇādi 446, gamer iniḥ) — per TB], and stha [read as tha] replaces [the final of the root].

Rule. After pat "to go", ini comes (the Tattvabodhinī), and a substitute replaces the root's final t. The stem is pathin. It inflects like mathin (SK 365–367).

Forms. panthāḥ, panthānau, the path.

Watch out. The sūtra and the Tattvabodhinī both transmit the substitute as stha. It is read here as tha, because pathin needs th. This reading is not stated by Bhaṭṭoji or the Tattvabodhinī; it is inferred.

Siddhānta-kaumudī

पन्थाः । पन्थानौ ।

panthāḥ [the first-case singular]. panthānau [the first-case dual].

Tattvabodhinī

alignment inferredNSP p. 557–558

—पतः-। पत्लृ गतावित्यस्मादिनिः स्थश्चान्तादेशः । पथे गतावित्यस्मात्पचायचि आकारान्तोऽप्यस्ति । ‘वाटः पथश्च मार्गश्च’ इति सुभू- तिचन्द्रः । ‘लचि लचः किरोऽपि स्यात्किरौ प्रोक्तः पथः पथि’ इति द्विरूपेषु विश्वः । इह ऋभवो देवाः क्षयन्त्यस्मिन् निति विग्रहे ‘अन्येभ्योऽपि दृश्यते’ इति डः । ‘ऋभुक्षः स्वर्गवज्रयोः’ इति विश्वः । ततो मत्वर्थीयेनिः ऋभुक्षिनिति नान्तं प्रातिपदिकम् । ‘पतिमथि—’ इत्यात्वे ‘इतोऽत्—’ इत्यत्वे च ऋभुक्षा इन्द्रः ऋभुक्षाणौ ऋभुक्षाण इत्युज्ज्वलदत्तः । दशपाद्यां तु ‘अर्तेः भुक्षिनक्’ इति सूत्रमुपन्यस्य तस्य ऋभुक्षिनित्युदाहृतम् । ‘ऋभुक्षिणमिन्द्रमाहुव ऊतये’ इति मन्त्रस्य वेदभाष्ये तत्सूत्रमुदाहृतम् । अत्रायं विवेकः । इनिप्रत्ययान्ता इति मते अन्तोदात्तत्वं न्याय्यं प्रत्ययस्वरेण इनेरिकारस्योदात्तत्वात् । अवग्रहाभावो बाहुलकात् । द्वितीयमते त्ववग्रहाभावो न्याय्यः । परन्तु प्रत्ययस्वरेणोकारस्योदात्ततया भुक्षिनक्प्रत्ययान्तस्य मध्योदात्तत्वे प्रसक्ते बाहुलकादन्तोदात्तः स्वीकर्तव्य इति

translator notes

textual The 1915 print numbers this uṇādi sūtra 460 (NSP p. 547, scan page-0557); its examples continue at the head of p. 548 (scan page-0558).
commentary TB, own t1 ('—pataḥ—'): 'patḷ gatāv ity asmād iniḥ sthaś cāntādeśaḥ' — after pat 'to go' comes ini, and the substitute replaces the final [of the root]. Followed: ini bracketed as anuvṛtti, and the substitute taken as a replacement of the root-final.
commentary TB adds that from pathe gatau there is also an a-final stem (patha) by the pacādi ac, citing Subhūticandra ('vāṭaḥ pathaś ca mārgaś ca') and a Viśva line among two-form words that gives pathaḥ beside pathiḥ. Recorded; the kaumudī gives only the in-stem.
commentary TB then discusses ṛbhukṣin, the third stem of pathimathyṛbhukṣām āt (SK 365), which the uṇādi list does not derive. Ujjvaladatta: on the analysis 'the Ṛbhus, the gods, dwell (kṣi) in it', ḍa by anyebhyo 'pi dṛśyate (SK 3158) gives ṛbhukṣa (Viśva: 'ṛbhukṣaḥ svargavajrayoḥ'); then the matvarthīya ini gives the n-final prātipadika ṛbhukṣin, and with ā (pathimathi-) and a (ito 't) → ṛbhukṣā 'Indra', ṛbhukṣāṇau, ṛbhukṣāṇaḥ. The Daśapādī instead cites a sūtra 'arteḥ bhukṣinak' (after ṛ, the affix bhukṣinak), and the Vedabhāṣya on 'ṛbhukṣiṇam indram āhuva ūtaye' quotes that sūtra. TB's judgment: on the ini view, final acute is proper by pratyayasvara (the i of ini is udātta), and the absence of avagraha is by bāhulaka; on the second view the absence of avagraha is proper, but pratyayasvara would make the u of bhukṣinak udātta and the word medial-acute, so final acute must be accepted by bāhulaka. Recorded (scan page-0558 read).
translator The sūtra ('pataḥ stha ca', visarga kept before s) and TB ('iniḥ sthaś cāntādeśaḥ') both transmit the substitute as stha. The translator reads it as tha, i.e. th replacing the t of pat (alo 'ntyasya, SK 42), because pathin / panthāḥ requires th: pat + ini → path-in → pathin. This reading is the translator's inference; neither the kaumudī nor TB states it.
translator The kaumudī gives the forms only. The steps are the translator's (TB cites pathimathi- and ito 't- for manthāḥ under uṇādi 451): pathin + su → ā for the final n (pathimathyṛbhukṣām āt, SK 365), a for the i (ito 't sarvanāmasthāne, SK 366), nth for th (tho nthaḥ, SK 367) → panthāḥ; pathin + au → ito 't, tho nthaḥ, lengthening of the penultimate (sarvanāmasthāne cāsambuddhau, SK 250) → panthānau.

उ453 · Uṇ 9.4.13

खजेराकः ॥ उ४५३ ॥

khajerākaḥ

khajer ākaḥ — After khaj, [the affix] āka.

Rule. After khaj "to churn", the affix āka comes.

Forms. khaj + āka → khajākaḥ, a bird.

Siddhānta-kaumudī

खजाकः पक्षी ।

khajākaḥ: a bird.

Tattvabodhinī

NSP p. 558

—खजेः—। खज मन्थे ॥—वलाका—। वल प्राणने, शल गतौ, पत्लृ गतौ, एते आकप्रत्ययान्ता निपात्यन्ते ‘वलाका बकपङ्क्तिः स्याद्वलाका बिसकण्ठिका । वलाका कामुकी प्रोक्ता वलाकश्च वको मतः’ इति विश्वशाश्वतौ । ‘शलाकाञ्जनयष्टिका । पताका वैजयन्त्यां च सौभाग्येऽङ्के ध्वजेऽपि च’ इति विश्वः । ‘पताका वैजयन्त्यां च सौभाग्ये नाटकाङ्कयोः’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 461 (NSP p. 548, scan page-0558).
commentary TB, own t1 ('—khajeḥ—'): 'khaja manthe' — the root is khaj 'to churn'. Followed in the translator note. The same t1 also carries TB on uṇādi 454 (balākādayaś ca).
translator khaj + āka → khajāka; khajākaḥ is the first-case singular. The kaumudī gives the form and its meaning only.

उ454 · Uṇ 9.4.14

बलाकादयश्च ॥ उ४५४ ॥

balākādayaśca

balākādayaś ca — And balākā and the rest [are formed with āka (carried forward (anuvṛtti) from uṇādi 453, khajer ākaḥ) — per TB, as nipātanas].

Rule. balākā and the rest are nipātanas ending in āka (the Tattvabodhinī). The roots are bal "to breathe", śal "to go" and pat "to go". Each feminine takes ṭāp.

Forms. balākā, śalākā, patākā. The kaumudī gives no meanings. The Tattvabodhinī's lexica give a line of cranes, a collyrium stick, and a banner.

Siddhānta-kaumudī

बलाका । शलाका । पताका ।

balākā. śalākā. patākā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 462 (NSP p. 548, scan page-0558).
commentary TB, printed under sk.90453.t1 ('—balākā—', print spelling valākā): 'vala prāṇane, śala gatau, patḷ gatau, ete ākapratyayāntā nipātyante' — the roots are bal 'to breathe', śal 'to go' and pat 'to go', and these words ending in the affix āka are given by nipātana. Followed: āka bracketed as anuvṛtti in sutra_en.
commentary TB's kośas (sk.90453.t1): Viśva and Śāśvata — balākā is a line of cranes, a [bird] with a lotus-fibre neck, and an amorous woman, and balāka is a crane; Viśva — śalākā is a collyrium stick; patākā is a banner (vaijayantī), auspiciousness (saubhāgya), an aṅka and a flag; Medinī — patākā is a banner, auspiciousness (saubhāgya), and [a term] in nāṭaka and aṅka. Recorded; the kaumudī gives no meanings.
translator On TB's roots: bal + āka → balāka, śal + āka → śalāka, pat + āka → patāka, each with the feminine ṭāp (ajādyataṣ ṭāp, SK 454) → balākā, śalākā, patākā. The feminine step is the translator's.

उ455 · Uṇ 9.4.15

पिनाकादयश्च ॥ उ४५५ ॥

pinākādayaśca

pinākādayaś ca — And pināka and the rest [are formed with āka (carried forward (anuvṛtti) from uṇādi 453) — per TB, as nipātanas].

Rule. pināka and the rest are nipātanas ending in āka. In pināka the root is pā "to protect": i replaces its ā, and it takes the augment num. A num is placed after the root's last vowel (SK 37).

Forms. pā + āka → pi-n-āka → pināka. A quoted line: neuter or masculine, a trident and Śaṅkara's bow. From taḍ "to strike": taḍākaḥ, given without a meaning.

Siddhānta-kaumudī

पातेरित्वम् नुम् च । क्लीबपुंसोः पिनाकः स्याच्छूलशङ्करधन्वनोः । तड आघाते । तडाकः ।

[In pināka,] i [replaces the ā] of pā, and [the augment] num [is added]. "In the neuter and the masculine, pināka is a trident and Śaṅkara's bow." taḍa 'to strike' (taḍa āghāte): taḍākaḥ.

Tattvabodhinī

NSP p. 558

—पिनाका—। एते आकप्रत्ययान्ता निपात्यन्ते । पा रक्षणे, ‘पिनाकोऽस्त्री रुद्रचापे पांशुवर्षत्रिशूलयोः’ इति मेदिनी । अमरोक्तिमाह—क्लीव-पुंसोरिति । किंच पिष्ल संचूर्णने, षकारस्य णत्वं धातोर्यगागमः । ‘पिण्याकोऽस्त्री तिलकल्के हिङ्गुवाहीकसिहके’ इति मेदिनी ॥—कषि—। कषखषेति दण्डके हिंसार्थकः । दुष वैकृत्ये ण्यन्तः । ‘दोषो णौ’ इत्युपधाया ऊकारः । अमरोक्तिमाह—दूषिकेति । किंच अकृतेऽपि ईकनि दूषयते ‘अच इः’ इति इप्रत्यये दूषिः । ‘कृदिकारात्—’ इति ङीषि दूषी । उभाभ्यामपि स्वार्थं कनि दूषिका ह्रस्वमध्यैव । ‘केऽणः’ इति ङीषोऽपि ह्रस्वादेशात् । ‘पिचण्डी दूषिका दूषी पिचाटं च दृशोर्मलम्’ इति विक्रमादित्यकोशः । ‘दूषिका तूलिकायां च मले स्याल्लोचनस्य च’ इति मेदिनी ॥—अनिहृषि—। अन प्राणने, हृष तुष्टौ, आभ्यामीकन्स्यात् स च कित् । ‘अनीकोऽस्त्री रणे सैन्येऽपि’ इति मेदिनी । ‘हृषीकं विषयीन्द्रियम्’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 463 (NSP p. 548, scan page-0558).
commentary TB, own t1 ('—pinākā—'): 'ete ākapratyayāntā nipātyante. pā rakṣaṇe' — these words ending in āka are given by nipātana; the root of pināka is pā 'to protect'. Followed: āka bracketed as anuvṛtti, pā read as pā rakṣaṇe.
commentary TB: 'amaroktim āha — klībapuṃsor iti' — the verse-line the kaumudī quotes is Amara's. TB also cites Medinī: pināka (not feminine) is Rudra's bow, a shower of dust, and a trident (print 'rudracāpe', OCR 'rakṣacāpe'; scan page-0558). It adds a further word of the class: from piṣḷ saṃcūrṇane, with ṇ for the ṣ and the augment yak to the root, piṇyāka, which Medinī glosses as oil-cake, asafoetida and other things. Recorded; the quotation is marked as quoted in the English.
translator pā + āka, with i for the root's ā and num (m-it, placed after the last vowel, midaco 'ntyāt paraḥ, SK 37) → pi-n-āka → pināka. taḍ + āka → taḍāka; the kaumudī gives no meaning for taḍāka. The rule number is the translator's.
translator The TB under this unit also carries TB on uṇādi 456 (kaṣidūṣibhyām īkan) and uṇādi 457 (anihṛṣibhyāṃ kic ca).

उ456 · Uṇ 9.4.16

कषिदूषिभ्यामीकन् ॥ उ४५६ ॥

kaṣidūṣibhyāmīkan

kaṣidūṣibhyām īkan — After kaṣ and dūṣi, [the affix] īkan.

Rule. After kaṣ "to injure" and dūṣi, the affix īkan comes. dūṣi is duṣ with ṇic, whose u becomes ū (SK 2604); the ṇi is lost (SK 2313). The feminine takes ṭāp.

Forms. kaṣikā, a species of bird. dūṣikā, the dirt of the eyes.

Watch out. Ours and the 1915 print read short i. The affix īkan would give kaṣīkā, dūṣīkā, as Wikisource reads. The transmitted forms are kept.

Siddhānta-kaumudī

कषिका पक्षिजातिः । दूषिका नेत्रयोर्मलम् ।

kaṣikā: a species of bird. dūṣikā: the dirt of the eyes.

translator notes

textual The 1915 print numbers this uṇādi sūtra 464 (NSP p. 548, scan page-0558).
textual Ours and the 1915 print both read kaṣikā and dūṣikā with short i (scan page-0558; collation batch07, class V); Wikisource reads kaṣīkā and dūṣīkā, which is what the affix īkan gives. Kept as transmitted; for the Print Check.
commentary TB, printed under sk.90455.t1 ('—kaṣi—', OCR 'kapi'): kaṣ is the root of the daṇḍaka 'kaṣa khaṣa…', in the sense of injuring; 'duṣa vaikṛtye ṇyantaḥ' — dūṣi is duṣ 'to be spoiled' in its ṇic form, whose penultimate becomes ū by doṣo ṇau (SK 2604). Followed: the sūtra's dūṣi is rendered as the ṇic stem.
commentary TB, sk.90455.t1: 'amaroktim āha — dūṣiketi' — dūṣikā is Amara's word. Moreover, even without īkan: from dūṣayati, i by aca iḥ (uṇādi 578) gives dūṣi; ṅīṣ by kṛdikārāt gives dūṣī; from both, svārthika kan gives dūṣikā with a short medial vowel, since by ke 'ṇaḥ (SK 834) the ī of ṅīṣ too is shortened. Kośas: Vikramāditya — picaṇḍī (so the print, scan page-0558), dūṣikā, dūṣī and picāṭa are the dirt of the eyes; Medinī — dūṣikā is a painter's brush and the dirt of the eye. Recorded; this accounts for the short i of dūṣikā, not of kaṣikā.
translator By the sūtra: kaṣ + īkan → kaṣīka; dūṣi (duṣ + ṇic, ū by SK 2604) + īkan, with loss of ṇi (ṇer aniṭi, SK 2313) → dūṣīka; feminine ṭāp (SK 454) → kaṣīkā, dūṣīkā. The steps are the translator's; the transmitted short-i forms are discussed in the textual and commentary notes.

उ457 · Uṇ 9.4.17

अनिहृषिभ्याम् किच्च ॥ उ४५७ ॥

anihṛṣibhyām kicca

anihṛṣibhyāṃ kic ca — After an and hṛṣ, [īkan comes (carried forward (anuvṛtti) from uṇādi 456) — per TB], and it is k-marked (kit).

Rule. After an "to breathe" and hṛṣ "to be pleased", īkan comes, and it is kit. So hṛṣ takes no guṇa (SK 2217).

Forms. an + īka → anīkam; hṛṣ + īka → hṛṣīkam. The Tattvabodhinī's lexica: an army or battle; a sense-organ.

Siddhānta-kaumudī

अनीकम् । हृषीकम् ।

anīkam. hṛṣīkam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 465 (NSP p. 548, scan page-0558).
commentary TB, printed under sk.90455.t1 ('—anihṛṣi—'): 'ana prāṇane, hṛṣa tuṣṭau, ābhyām īkan syāt sa ca kit' — after an 'to breathe' and hṛṣ 'to be pleased', īkan comes, and it is kit. Followed: īkan bracketed as anuvṛtti in sutra_en.
commentary TB's kośas (sk.90455.t1): Medinī — anīka (not feminine) is a battle and an army; Amara — hṛṣīka is a sense-organ (viṣayī, indriya). Recorded; the kaumudī gives no meanings.
translator an + īkan → anīka; hṛṣ + īkan, where the kit blocks guṇa of the penultimate ṛ (kṅiti ca, SK 2217) → hṛṣīka. The rule number is the translator's.

उ458 · Uṇ 9.4.18

चङ्कणः कङ्कणश्च ॥ उ४५८ ॥

caṅkaṇaḥ kaṅkaṇaśca

caṅkaṇaḥ kaṅkaṇaś ca — After caṅkaṇ [(kaṇ with yaṅ-luk), īkan comes (carried forward (anuvṛtti) from uṇādi 456)], and kaṅkaṇa [replaces the root].

Rule. The root is kaṇ "to sound" in yaṅ-luk: the intensive, with its affix yaṅ deleted. That stem is caṅkaṇ. After it īkan comes, and kaṅkaṇa replaces the stem.

Forms. kaṅkaṇa + īka → kaṅkaṇīkā, a little bell. A quoted line adds that the same is also called pratisarā.

Siddhānta-kaumudī

कण शब्दे । अस्माद्यङ्लुगन्तादीकन् धातोः कङ्कणादेशश्च । घन्टिकायां कङ्कणीका सैव प्रतिसरापि च ।

kaṇa 'to sound' (kaṇa śabde). From this, when it ends in yaṅ-luk, [comes] īkan, and kaṅkaṇa is substituted for the root. "In the sense of a little bell (ghaṇṭikā), kaṅkaṇīkā; the same is also [called] pratisarā."

Tattvabodhinī

NSP p. 558

—चङ्कणः । कणधातोर्यङ्लुकि प्रत्ययलक्षणन्यायेन ‘सन्यङो’ इति द्वित्वे ‘कुहोश्चु’ इत्यभ्यासस्य चुत्वे ‘नुगतो-ऽनुनासिकान्तस्य’ इति नुकि चङ्कण् । ङसिङसोस्तु चङ्कणः ॥—धातोरिति । चङ्कणित्यस्य ॥—शॄपॄ—। शॄ हिंसायाम्, पॄ पालनादौ, वृञ् वरणे, एभ्य ईकन् एषां द्विर्वचनमभ्यासस्य रुगागमश्च ॥—शर्करीक इत्यादि । उरदत्त्वे रपरत्वम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 466 (NSP p. 548, scan page-0558).
textual Ours reads 'ghanṭikāyāṃ' with the dental nasal; the 1915 print has 'ghaṇṭikāyāṃ' (scan page-0558; collation batch07, class A). The English follows the print.
commentary TB, own t1 ('—caṅkaṇaḥ—'): with yaṅ-luk of the root kaṇ, by the principle of pratyayalakṣaṇa (SK 262), reduplication by sanyaṅoḥ (SK 2395), the palatal for the abhyāsa's k by kuhoś cuḥ (SK 2245) and nuk by nugato 'nunāsikāntasya (SK 2643) give caṅkaṇ; 'ṅasiṅasos tu caṅkaṇaḥ' — the sūtra's caṅkaṇaḥ is its fifth-case or sixth-case singular. Followed: caṅkaṇ glossed as the yaṅ-luk stem in sutra_en.
commentary TB on 'dhātoḥ': 'caṅkaṇ ity asya' — 'for the root' means 'for caṅkaṇ'. Followed: kaṅkaṇa replaces the yaṅ-luk stem caṅkaṇ.
translator The anuvṛtti of īkan is the translator's: the kaumudī states īkan in its gloss, and TB names it for uṇādi 457 and 459 on either side.
translator caṅkaṇ + īkan, with kaṅkaṇa for caṅkaṇ → kaṅkaṇīka; feminine ṭāp (SK 454) → kaṅkaṇīkā. The quoted line is an unidentified kośa verse; the kaumudī does not name its source.

उ459 · Uṇ 9.4.19

शॄपॄवृञां द्वेरुक् चाभ्यासश्च ॥ उ४५९ ॥

śṝpṝvṛñāṃ dveruk cābhyāsaśca

śṝpṝvṛñāṃ dve ruk cābhyāsasya — After śṝ, pṝ and vṛñ, [īkan comes (carried forward (anuvṛtti) from uṇādi 456) — per TB]; [the root is] doubled, and the abhyāsa takes [the augment] ruk.

Rule. After śṝ "to injure", pṝ "to protect" and vṛñ "to choose", īkan comes. The root is doubled, and the abhyāsa takes ruk.

Forms. śarkarīkaḥ, injurious. parparīkaḥ, the sun. varvarīkaḥ, one with curly hair.

Watch out. The 1915 print reads the sūtra "dve ruk cābhyāsasya", ours "dveruk cābhyāsaś ca"; the print's reading is followed here. Doubling with ruk predicts śarśarīka (so Wikisource), but ours and the print read śarkarīka.

Siddhānta-kaumudī

शर्करीको हिंस्रः । पर्परीको दिवाकरः । वर्वरीकः कुटिलकेशः ।

śarkarīkaḥ: injurious. parparīkaḥ: the sun. varvarīkaḥ: one with curly hair.

translator notes

textual The 1915 print numbers this uṇādi sūtra 467 (NSP p. 548, scan page-0558).
textual Ours reads the sūtra '…dveruk cābhyāsaś ca'; the 1915 print reads '…dve ruk cābhyāsasya' (scan page-0558; collation batch07, class A), as do Wikisource and TB's gloss 'abhyāsasya rugāgamaś ca'. sutra_en follows the print. Mūla → for Ajai's printed copy.
textual Ours and the 1915 print read śarkarīkaḥ (scan page-0558; TB's pratīka is also 'śarkarīka'), but the reduplication with ruk prescribed here would give śarśarīka, which Wikisource reads (collation batch07, class V). Kept as transmitted; for the Print Check.
commentary TB, printed under sk.90458.t1 ('—śṝpṝ—'): 'śṝ hiṃsāyām, pṝ pālanādau, vṛñ varaṇe, ebhya īkan eṣāṃ dvirvacanam abhyāsasya rugāgamaś ca' — after śṝ 'to injure', pṝ 'to protect' and vṛñ 'to choose', īkan comes; they are reduplicated, and the abhyāsa takes the augment ruk. Followed: īkan bracketed as anuvṛtti; 'dve' read as reduplication, ruk as an augment of the abhyāsa.
commentary TB on 'śarkarīka ityādi': 'uradattve raparatvam' — when the abhyāsa's ṛ becomes a (urat, SK 2244), it is followed by r (uraṇ raparaḥ, SK 70). Followed in the translator note.
translator On TB's account, e.g. pṝ: doubled pṝ-pṝ; the abhyāsa's vowel shortened (hrasvaḥ) → pṛ; its ṛ → a with r (urat, SK 2244; raparatva, SK 70) → par; the r removed by halādiḥ śeṣaḥ → pa; ruk → par-; the second member with guṇa and raparatva → par- (TB states the second-member guṇa under uṇādi 460 for dardarīka) → par-par-īka → parparīka; likewise varvarīka from vṛñ. The shortening, halādiḥ śeṣaḥ, the guṇa step and the ordering are the translator's reading of TB, not given by the kaumudī.

उ460 · Uṇ 9.4.20

पर्फरीकादयश्च ॥ उ४६० ॥

parpharīkādayaśca

parpharīkādayaś ca — And parpharīka and the rest [are formed with īkan (carried forward (anuvṛtti) from uṇādi 456) — per TB, as nipātanas].

Rule. parpharīka and the rest are nipātanas ending in īkan (the Tattvabodhinī). In the first, parphara replaces the root sphur "to throb". A gaṇasūtra, a rule-line inside the list, says carer num ca: after car, the same, but the abhyāsa takes num instead of ruk.

Forms. parpharīkam, a young shoot. dardarīkam, a musical instrument. jharjharīkam, the body. tittiḍīkaḥ, a kind of bull. By the gaṇasūtra: cañcarīkaḥ, a bee. marmarīkaḥ, a low person, and karkarīkā, a pot with a hole; the Tattvabodhinī gives these ruk. From puṇ, with ḍ for ṇ and the augment ruṭ: puṇḍarīkam, a musical instrument; puṇḍarīkaḥ, a tiger, fire, a quarter-elephant.

Watch out. The 1915 print reads the gaṇasūtra "carer nuṃ ca" (ours "nu ca"); the print's reading is followed here. For tittiḍīko vṛṣabhedaḥ Wikisource has tintiḍīko vṛkṣabhedaḥ, the tamarind.

Siddhānta-kaumudī

स्फुर स्फुरणे अस्मादीकन् धातोः पर्फरादेशः । पर्फरीकं किसलयम् । दर्दरीकं वादित्रम् । झर्झरीकं शरीरम् । तित्तिडीको वृषभेदः (ग) चरेर्नु च । चञ्चरीको भ्रमरः । मर्मरीको हीनजनः । कर्करीका गलन्तिका । पुणतेः । पुन्डरीकं वादित्रम् । पुन्डरीको व्याघ्रोऽग्निर्दिग्गजश्च ।

sphura 'to throb' (sphura sphuraṇe): from this [comes] īkan, and parphara is substituted for the root. parpharīkam: a young shoot (kisalaya). dardarīkam: a musical instrument. jharjharīkam: the body. tittiḍīkaḥ: a kind of bull (vṛṣabheda). (Gaṇasūtra:) carer num ca — "and after car, [with the same operations, but] num [as the augment of the abhyāsa]": cañcarīkaḥ: a bee. marmarīkaḥ: a low person. karkarīkā: a water-pot with a hole (galantikā). From puṇ (puṇateḥ): puṇḍarīkam: a musical instrument; puṇḍarīkaḥ: a tiger, fire, and a quarter-elephant (diggaja).

Tattvabodhinī

NSP p. 558–559

—पर्फरीका—। ईकनन्ता एते निपात्यन्ते ॥—पर्फरादेश इति । एतच्चोज्ज्वलदत्तरीत्योक्तं, वस्तुतस्तु धातोर्द्वित्व-मुकारस्याकारः सलोपः रुक् चाभ्यासस्येति दशपाद्यां यदुक्तं तदेव न्याय्यम् । चरेर्नुम् चेत्युत्तरग्रन्थानुरोधेन द्वे रुक् चे-त्याद्यनुवृत्तेर्न्याय्यत्वात् ॥—किसलयमिति । ‘नैतोशेव तुर्फरी पर्फरीका’ इति मन्त्रस्य वेदभाष्ये तु ञिफला विशरणे, पॄ पालनपूरणयोः, पर्व पुर्व पूरणे, एषामन्यतमस्य निपातनमिदमित्याश्रित्य शत्रूणां विदारयितारौ स्तोतॄणां पालकौ इष्टार्थस्य पूरयितारौ चेति व्याख्यातम् ॥—दर्दरीकमिति । दॄ विदारणे, अस्मादीकन्धातोर्दर्दरादेशः ॥—झर्झरीक-मिति । झॄष् वयोहानौ अस्मादीकन्धातोर्झर्झरादेशः । वस्तुतस्तु दर्दरीकझर्झरीकावपि पर्फरीकवद्धातोर्द्वित्वं रुक् चाभ्या-सस्येति व्याख्येयौ । उत्तरखण्डे ऋकारस्य गुणे रपरत्वम् ॥—तित्तिडीक इति । तिम ष्टीम आर्द्रीभावे मकारस्योकारः अभ्यासस्य तुक् च । ‘तित्तिडी चिच्चाम्लिका’ इत्यमरे तु शब्दान्तरम् । तथा च ‘तित्तिडी लम्लिका चिच्चा तित्तिडीका कपिप्रिया’ इति वाचस्पतिः । ‘अम्लीका चाम्लिका चिच्चा तित्तिडीका च तित्तिडा’ इति चन्द्रः । ‘अम्लीका चुक्किका चुका साम्ला शुक्राथ शुक्लिका । अम्लिका चिच्चिका चिच्चा तिन्तिडीका सुतित्तिडा’ इति धन्वन्तरिनिघण्टुः ॥—चरेरिति । चर गतिभक्षणयोरस्मादीकन् द्विर्वचनमभ्यासस्य नुमागमश्च । भ्रमरश्चञ्चरीकः स्याद्रोलम्बो मधुसूदनः । इन्दिन्दिरः पुष्पकीटो मधुद्रो मधुके शटः’ इति त्रिकाण्डशेषः ॥—मर्मरीक इत्यादि । मृङ् प्राणत्यागे, डुकृञ् करणे, आभ्यामीकन् धातो-द्वित्वम् । अभ्यासस्य रुक् ‘कर्कर्यालुर्गलन्तिका’ इत्यमरः । पुण कर्मणि शुभे, णस्य डः प्रत्ययस्य रुडागमश्च । ‘पुण्डरीकं सिताम्भोजे सितच्छत्रे च भेषजे । पुंसि व्याघ्रेऽग्निदिङ्नागे कोशकारान्तरेऽपि च’ इति मेदिनी ॥—इषेः—। ईषं गतावस्मादीकन् ह्रस्वश्च कित्त्वाद्गुणाभावः । ह्रस्वविधानसामर्थ्यादेव गुणाभावे सिद्धेऽप्युत्तरार्थं कित्त्वमित्याहुः । ‘इषीका स्यादीषिकापि वानायुजवनायुजौ’ इति द्विरूपकोशः ॥—ऋजेः-। ऋज गतौ ॥ सर्तेः-। सृ गतावस्मादीकन्कित्स्याद्धातोर्नुमागमश्च । ‘सृणिका स्यन्दिनी लाला’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 468 (NSP p. 548, scan page-0558). The gaṇasūtra carer num ca inside it is marked '(ga)' in the print as in ours and is not numbered.
textual Ours reads 'carer nu ca'; the 1915 print reads 'carer nuṃ ca', i.e. num (scan page-0558; collation batch07, class A), as do Wikisource and TB ('carer num ca', 'numāgamaś ca'). Ours also twice has the dental nasal in 'punḍarīkaṃ' / 'punḍarīko', where the print has puṇḍarīkaṃ / puṇḍarīko (class A). The English follows the print. Mūla → for Ajai's printed copy.
textual Ours and the 1915 print read 'tittiḍīko vṛṣabhedaḥ' (scan page-0558); Wikisource reads 'tintiḍīko vṛkṣabhedaḥ' ('a kind of tree', the tamarind), and TB's kośa citations on this word all concern the tamarind (collation batch07, class V). Kept as transmitted; for the Print Check.
commentary TB, own t1 ('—parpharīkā—'): 'īkanantā ete nipātyante' — these words ending in īkan are given by nipātana. Followed: īkan bracketed as anuvṛtti in sutra_en.
commentary TB on 'parpharādeśa iti': this substitute is stated after Ujjvaladatta's method; in fact the Daśapādī's account — reduplication of the root, a for its u, loss of the s, and ruk for the abhyāsa — is alone proper, because, in keeping with the following gaṇasūtra 'carer num ca', the anuvṛtti of 'dve ruk ca…' from uṇādi 459 is proper. Recorded; the English keeps the kaumudī's parphara substitution.
commentary TB on 'kisalayam iti': in the Vedabhāṣya on the mantra 'naitośeva turpharī parpharīkā', the word is taken as a nipātana from one of ñiphalā viśaraṇe, pṝ pālanapūraṇayoḥ, parva / purva pūraṇe, and explained as 'tearers of enemies, protectors of praisers, fulfillers of what is desired'. Recorded.
commentary TB on dardarīka and jharjharīka: dṝ vidāraṇe, with īkan and dardara for the root; jhṝṣ vayohānau, with īkan and jharjhara for the root; but in fact both should be explained like parpharīka, as reduplication of the root with ruk for the abhyāsa, and in the second member guṇa of the ṛ with r following (raparatva). Recorded.
commentary TB on 'tittiḍīka iti': tima / ṣṭīma ārdrībhāve, with 'makārasyokāraḥ' (so the print, scan page-0558) and tuk for the abhyāsa; Amara's 'tittiḍī ciñcāmlikā' is a different word; it cites Vācaspati, Candra and the Dhanvantarinighaṇṭu, all listing tittiḍīkā / tintiḍīkā among names of the tamarind. Recorded; the printed 'u for m' does not by itself yield the ḍ of tittiḍīka (translator's observation).
commentary TB on 'carer iti': 'cara gatibhakṣaṇayoḥ, asmād īkan dvirvacanam abhyāsasya numāgamaś ca' — after car 'to move, to eat', īkan, reduplication, and the augment num for the abhyāsa; Trikāṇḍaśeṣa lists cañcarīka among names of the bee. Followed: the gaṇasūtra is rendered as reduplication with num in place of ruk.
commentary TB on 'marmarīka ityādi': mṛṅ prāṇatyāge and ḍukṛñ karaṇe take īkan, the root is reduplicated, and the abhyāsa takes ruk (Amara: 'karkary ālur galantikā'). On puṇ: 'puṇa karmaṇi śubhe, ṇasya ḍaḥ pratyayasya ruḍāgamaś ca' — ḍ for the ṇ, and the augment ruṭ for the affix; Medinī: puṇḍarīka (neuter) is a white lotus, a white parasol, a medicine, and (masculine) a tiger, fire, a quarter-elephant and a kind of silkworm. Followed for the roots of marmarīka and karkarīkā; recorded otherwise.
translator The kaumudī's 'puṇḍarīkaṃ vāditram' repeats the meaning just given for dardarīka; TB's Medinī line gives the neuter puṇḍarīka other senses (white lotus etc.) and no musical instrument. Print = ours; noted only.
textual Ours has no daṇḍa between 'tittiḍīko vṛṣabhedaḥ' and the gaṇasūtra '(ga) carer nu ca'; the 1915 print has one ('…vṛṣabhedaḥ | (ga) carer nuṃ ca |', scan page-0558). Punctuation only (class A); the English separates the two. Mūla → for Ajai's printed copy.
translator Only cañcarīka is an example of the gaṇasūtra carer num ca. marmarīka and karkarīkā, set on their own line, are further items of the main sūtra (parpharīkādayaś ca): TB derives them from mṛṅ and ḍukṛñ with ruk for the abhyāsa, not num.
translator The TB under this unit also carries TB on uṇādi 461 (īṣaḥ), 462 (ṛjeś ca) and 463 (sarter num ca).

उ461 · Uṇ 9.4.21

ईषः किद्ध्रस्वश्च ॥ उ४६१ ॥

īṣaḥ kiddhrasvaśca

īṣaḥ kid dhrasvaś ca — After īṣ, [īkan comes (carried forward (anuvṛtti) from uṇādi 456) — per TB]; it is k-marked (kit), and [the root vowel] is shortened.

Rule. After īṣ "to go", īkan comes; it is kit, and the root vowel is shortened. The Tattvabodhinī says the kit serves the following sūtras.

Forms. īṣ → iṣ + īka → iṣīkā, a reed-stalk.

Siddhānta-kaumudī

इषीका शलाका ।

iṣīkā: a reed-stalk (śalākā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 469 (number and 'īṣaḥ' at the foot of NSP p. 548, scan page-0558; 'kid dhrasvaś ca' and the gloss at the head of p. 549, scan page-0559).
commentary TB, printed under sk.90460.t1 ('—iṣeḥ—'): 'īṣa gatāv asmād īkan hrasvaś ca, kittvād guṇābhāvaḥ' — after īṣ 'to go' comes īkan, with shortening, and because it is kit there is no guṇa. Followed: īkan bracketed as anuvṛtti.
commentary TB continues: since the absence of guṇa is already secured by the very prescription of shortening, 'they say' the kit is for the sake of the following sūtras. The scan (page-0558, last line) is overprinted by the library watermark at this point and the OCR has 'siddhe 'ścuttatārthaṃ kitvabam'; the reading 'uttarārthaṃ kittvam' is the translator's. Recorded; it bears on uṇādi 462 (ṛjeś ca) and 463 (sarter num ca), where TB again has kit.
commentary TB cites a two-form lexicon: 'iṣīkā syād īṣikāpi vānāyujavanāyujau' — iṣīkā also appears as īṣikā. Recorded.
translator īṣ → iṣ (shortening) + īkan → iṣīka; feminine ṭāp (SK 454) → iṣīkā. The feminine step is the translator's.

उ462 · Uṇ 9.4.22

ऋजेश्च ॥ उ४६२ ॥

ṛjeśca

ṛjeś ca — And after ṛj, [īkan comes, and it is kit (carried forward (anuvṛtti) from uṇādi 456 and 461)].

Rule. After ṛj "to go", īkan comes, and it is kit (carried from 461). So there is no guṇa.

Forms. ṛjikaḥ, one who is struck.

Watch out. Ours and the print read short i; īkan would give ṛjīka.

Siddhānta-kaumudī

ऋजिकः उपहतः ।

ṛjikaḥ: one who is struck (upahata).

translator notes

textual The 1915 print numbers this uṇādi sūtra 470 (NSP p. 549, scan page-0559).
textual Ours and the 1915 print read ṛjikaḥ with short i (scan page-0559); the affix īkan carried from uṇādi 456 would give ṛjīka. Kept as transmitted; flagged for the Print Check (no Wikisource check made).
commentary TB, printed under sk.90460.t1 ('—ṛjeḥ—', OCR 'ṛjuḥ'): 'ṛja gatau' — the root is ṛj 'to go'. TB says no more here; under uṇādi 461 it says the kit is for the following sūtras, and under uṇādi 463 it has 'īkan kit syāt'. Recorded.
translator The anuvṛtti of īkan and kit is the translator's, from TB's 'uttarārthaṃ kittvam' under uṇādi 461 (partly obscured on the scan) and its 'īkan kit' under uṇādi 463. With kit, ṛj takes no guṇa (kṅiti ca, SK 2217): ṛj + īkan → ṛjīka.

उ463 · Uṇ 9.4.23

सर्तेर्नुम् च ॥ उ४६३ ॥

sarternum ca

sarter num ca — After sṛ 'to go' [the affix īkan comes (carried forward (anuvṛtti) from uṇādi 456), and it is kit (carried forward (anuvṛtti) from uṇādi 461) — per TB], and [the root] also takes the augment num.

Rule. After sṛ "to go", īkan comes, kit, and the root takes the augment num (after its vowel, SK 37). The n becomes ṇ after ṛ (the vārttika under SK 282).

Forms. sṛ-n-īka → sṛṇikā, saliva (Amara, cited by the Tattvabodhinī).

Watch out. Again the transmitted form has short i; neither the kaumudī nor the Tattvabodhinī accounts for it.

Siddhānta-kaumudī

सृणिका लाला ।

sṛṇikā, 'saliva' (lālā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 471 (NSP p. 549, scan page-0559).
commentary TB, printed at the tail of sk.90460.t1 (pratīka 'sarteḥ'): 'sṛ gatau, asmād īkan kit syād dhātor num āgamaś ca' — the root is sṛ 'to go'; after it īkan comes and is kit, and the root takes the augment num. Followed: īkan and kit bracketed as anuvṛtti in sutra_en. (The OCR reads the augment as 'jum'; the scan has num.)
commentary TB, sk.90460.t1, cites Amara: 'sṛṇikā syandinī lālā' — sṛṇikā, syandinī and lālā are synonyms (saliva). Followed for the gloss.
translator sṛ + īkan (kit, so no guṇa: kṅiti ca, SK 2217), with num placed after the root's last vowel (midaco 'ntyāt paraḥ, SK 37) → sṛ-n-īka → ṇatva of the n after ṛ (raṣābhyāṃ no ṇaḥ samānapade, SK 235, extended to ṛ by the vārttika under SK 282) → sṛṇīka-. The kaumudī, the print and TB's Amara line all have short i (sṛṇikā, as with ṛjika at uṇādi 462); neither the kaumudī nor TB accounts for the short vowel or for the feminine ending. The steps are the translator's.

उ464 · Uṇ 9.4.24

मृडः कीकच्कङ्कणौ ॥ उ४६४ ॥

mṛḍaḥ kīkackaṅkaṇau

mṛḍaḥ kīkac-kaṅkaṇau — After mṛḍ 'to gladden' come the affixes kīkac and kaṅkaṇa.

Rule. After mṛḍ "to gladden", the affixes kīkac and kaṅkaṇa come. Both are kit, so no guṇa.

Forms. mṛḍ + īka → mṛḍīkaḥ, a deer. mṛḍ + aṅkaṇa → mṛḍaṅkaṇaḥ, a child.

Watch out. The Tattvabodhinī rejects the reading kīkan (Ujjvaladatta and others) on grounds of accent.

Siddhānta-kaumudī

मृडीको मृगः । मृडङ्कणः शिशुः ।

mṛḍīkaḥ, 'a deer'. mṛḍaṅkaṇaḥ, 'a child'.

Tattvabodhinī

NSP p. 559

—मृडः कीकच्-। मृड सुखने । मृडः कीकन्नित्युज्ज्वलदत्तादिपाठः प्रामादिकः । मृडीकशब्दस्य चित्स्वरेणान्तोदात्तत्वात् । ‘मृडीके अस्य सुमतौ स्याम’ इत्यादौ चित्स्वरस्यैव दर्शनात्

translator notes

textual The 1915 print numbers this uṇādi sūtra 472 (NSP p. 549, scan page-0559).
commentary TB, sk.90464.t1: 'mṛḍa sukhane' — the root is mṛḍ 'to gladden'. The reading 'mṛḍaḥ kīkan' of Ujjvaladatta and others is a slip, because mṛḍīka is end-acute by the accent of a c-it affix (citaḥ, SK 3710), and in mantras such as 'mṛḍīke asya sumatau syāma' it is precisely the c-it accent that is seen. Followed: the affix is rendered kīkac, with c as it-letter.
translator mṛḍ + kīkac (k and c it-letters) → the k-it blocks guṇa of the light penultimate ṛ (pugantalaghūpadhasya ca, SK 2189, barred by kṅiti ca, SK 2217) → mṛḍ-īka → mṛḍīka, end-acute (SK 3710). mṛḍ + kaṅkaṇa (k it-letter; no guṇa) → mṛḍ-aṅkaṇa → mṛḍaṅkaṇa. The kaumudī gives the forms only; the steps are the translator's.

उ465 · Uṇ 9.4.25

अलीकादयश्च ॥ उ४६५ ॥

alīkādayaśca

alīkādayaś ca — Also alīka and the rest [are given by nipātana, ending in kīkac (carried forward (anuvṛtti) from uṇādi 464) — so the kaumudī].

Rule. alīka and the rest are nipātanas ending in kīkac, as the kaumudī says.

Forms. From al "to adorn": alīkam, falsehood. With vi, the i becoming y (SK 47): vyalīkam, something displeasing, distress. valīkam, the edge of a thatch. "And so on": the list is open, and the Tattvabodhinī adds more.

Siddhānta-kaumudī

कीकजन्ता निपात्यन्ते । अल भूषणादौ । अलीकं मिथ्या । विपूर्वाद्व्यलीकं विप्रियं खेदश्च । वलीकं पटलप्रान्ते इत्यादि ।

[Words] ending in kīkac are given by nipātana. al 'to adorn, etc.' (al bhūṣaṇādau): alīkam, 'falsehood'. From [al] preceded by vi: vyalīkam, 'something displeasing' and 'distress'. valīkam, [in the sense of] 'at the edge of a thatch' (paṭalaprānte), and so on.

Tattvabodhinī

NSP p. 559–560

— अलीकाद्-। ‘अलीकमप्रियेऽपि स्याद्दिव्यसत्ये नपुंसकम्’ इति मेदिनी । ‘अलीकमप्रिये प्रोक्तमलीकमनृते दिवि’ इति विश्वः । ‘अलीकमप्रिये भाले वितथे’ इति हेमचन्द्रः । तथा चाभियुक्तैः प्रयुज्यते । ‘ते दृष्टिमात्रपतिता अपि कस्य नात्र क्षोभाय पक्ष्मलदृशामलकाः खलाश्च । नीचाः सदैव सविलासमलीकलग्ना ये कालतां कुटिलतां च न संत्यजन्ति’ इति । इहालीकलग्नाः भाललग्नाः अप्रिये लग्ना इत्याद्यर्थो यथायोग्यं बोध्यः । ‘व्यलीकमप्रियाकार्यवैलक्ष्येष्वपि पीडने । ना नागरे’ इति मेदिनी । वल संवरणे, ‘वलीकनीघ्रे पटलप्रान्ते’ इत्यमरः । वलतेर्मुमागमे वल्मीकम् । ‘वामल्लरश्च नाकुश्च वल्मीकं पुंनपुंसकम्’ इत्यमरः । वहतेर्वृद्धिश्च । वाहीको गौरश्वश्च । सुप्रपूर्वादिणस्तुट् च । सुप्रतीकः । शाम्यतेः शमीकः ऋषिः । एवमन्येऽप्यूह्या इत्याशयेनाह—इत्यादीति ॥—कृतृ-। कृ विक्षेपे, तॄ प्लवनतरणयोः ॥—शॄपॄ-। शॄ हिंसायाम्, पॄ पालनादौ, आभ्यामीषन् कित्स्यात् । ‘ऋत इद्धातोः’ इति इत्वे रपरत्वम् । शिरीषो वृक्षभेदः । ‘उदोष्ठ्यपूर्वस्य’ इत्युत्वं ‘पुरीषं गूथं वर्चस्कमस्त्री विष्टाविशौ स्त्रियाम्’ इत्यमरः ॥—अर्जेः-। अर्ज षर्ज अर्जने, अस्मादीषन् कित्स्यात् धातोर्ऋजादेशश्च । अमरोक्तिमाह—ऋजीषमिति । किंच उद्धृतरसः सोमलतायाः शेषोऽपि ऋजीषम् । एतच्च ‘ऋजीषिणं वृषणसश्चत श्रिये’ ‘आसत्यो यातु मधवाँऋजीषी’ इत्यादिमन्त्रे भाष्ये स्पष्टम् ॥—अयमिति । ईषन् प्रत्ययस्तस्य अरुडागमश्चेत्यर्थः । बोपालितोक्तिमाह—अम्बरीषमिति । ‘क्लीवेऽम्बरीषं भ्राष्ट्रः’ इत्यमरः । ‘अम्बरीषो रणे भ्राष्ट्रे क्लीवं पुंसि नृपान्तरे । नरकस्य प्रभेदे च किशोरे भास्करेऽपि च । आम्रातकेऽनुपाते च’ इति मेदिनी ॥—कॄशॄपॄ । कॄ विक्षेपे, शॄ हिंसायाम्, पॄ पालनपूरणयोः, कटे वर्षावरणयोः, इट किट कटी गतौ, चुरादौ पट पुटेति दण्डके भाषार्थः, शौटृ गर्वे । ‘वंशाङ्कुरे करीरोऽस्त्री वृक्षभिद्घटयोः पुमान् । करीरा चीरिकायां च दन्तमूले च दन्तिनाम्’ इति मेदिनी । शीर्यत इति शरीरम् । ‘शरीरं वर्ष्म विग्रहः’ इत्यमरः । अर्धर्चादित्वाच्छरीर इति पुंलिङ्गोऽपि ।—परीरमिति । पूर्यतेऽनेनेति विग्रहः । बाहुलकात् हिडि गत्यनादरयोः, हिण्डते इतस्ततो गच्छतीति हिण्डीरः । ‘डिण्डीरोऽब्धिकफः फेनः’ इत्यमरः । ‘डिण्डीरोपि च हिण्डीरः’ इति द्विरूपकोशः । किर्मीरजम्बीरतूणीरादयोऽपि बाहुलकादेव बोध्याः । किर्मीरो नागरङ्गे च कर्बुरे राक्षसान्तरे’ इति मेदिनी । ‘जम्बीरः प्रस्थपुष्पे स्यात्तथा दन्तशठद्रुमे’ इति च ॥—वशेः-। वश कान्तौ, अस्मादीरन्कित्स्यात् । कित्वात्संप्रसारणादि । उशीरं वीरणमूलमुशीरोऽपि । ‘मूलेऽस्योशीरमस्त्रियाम् । अभयं नलदं सेव्यम्’ इत्यमरः ॥—कशेः-। कश इति सौत्रो धातुः अस्मादीरन् तस्य मुडागमश्च । पृषोदरादित्वात्काश्मीरः ॥ —कृञः-। डुकृञ् करणे अस्मादीरन् धातोरन्त्यस्य उदादेशो रपरः ॥—घसेः-। घस्लृ अदने अस्मादीरन् कित्स्यात् । ‘गमहन-’ इत्युपधालोपे कत्वं षत्वं च । ‘क्षीरं दुग्धे च नीरे च’ इति विश्वः ॥—गभीर-। गम्लृ गतौ अस्मादीरन् भकारोऽन्तादेशः पक्षे नुमागमश्च निपात्यते । ‘निम्नं गभीरं गम्भीरम्’ इत्यमरः ॥—विषा-। षोऽन्तकर्मणि, ओहाक् त्यागे ‘आभ्यां विपूर्वाभ्यामाप्रत्ययो निपात्यते ॥—पचः-। डुपचष् पाके, अस्मादेलिमच् स्यात् । कर्तरि अयम् । कृत्यप्रत्ययेषु तु केलिमर उपसंख्यातः ॥—शीङः-। शीङ् स्वप्ने, शेरतेऽनेनेति शीधुर्मद्यविशेषः । ‘मैरेयमासवः शीधुः’ इत्यमरः । अर्धर्चादिपाठात् क्लीवं च ‘पुंनपुंसकयोर्दारुजीवातुस्थाणुशीधवः’ इति त्रिकाण्डशेषः । ‘शीलं स्वभावे सद्वृत्ते’ इति मेदिनी । ‘जलनीली तु शैवालम्’ इत्यमरः । ‘शैवलं पद्मकाष्ठे स्यात् शैवाले तु पुमानयम्’ इति मेदिनी । शब्दार्णवोक्ति- माह—शेवालं शैवल इति

translator notes

textual The 1915 print numbers this uṇādi sūtra 473 (NSP p. 549, scan page-0559).
commentary TB, sk.90465.t1, on alīka: Medinī — alīka, neuter, 'displeasing', 'sky', 'untrue'; Viśva — 'displeasing', 'untruth', 'sky'; Hemacandra — 'displeasing', 'forehead' (bhāla), 'false'. TB adds that the learned use it so, and cites a verse in which alīkalamāḥ is to be taken in both senses as fits (clinging to the forehead, said of curls; clinging to what is displeasing, said of the wicked). On vyalīka it cites Medinī: 'displeasing', 'improper act', 'embarrassment', 'pain', and masculine for a city-dweller (nāgara). Recorded; the kaumudī gives one sense for alīka and two for vyalīka.
commentary TB, sk.90465.t1, on 'ityādi': valīka is from val 'to cover' (vala saṃvaraṇe), with Amara 'valīkanīdhre paṭalaprānte' (valīka and nīdhra = the edge of a thatch); with the augment mum it gives valmīka 'ant-hill' (Amara: masculine and neuter); from vah, with vṛddhi, vāhīka 'an ox' and 'a horse'; from iṇ preceded by su and pra, with tuṭ, supratīka; from śam, śamīka, the name of a ṛṣi. 'Others too are to be inferred in this way: with that intent he says ityādi.' Followed: 'and so on' is rendered as an open list, and valīka is taken from val.
translator al + kīkac → al-īka → alīka (the root's a is not subject to guṇa in any case). vi + alīka → yaṇ of i before a vowel (iko yaṇ aci, SK 47) → vyalīka. The kaumudī gives no root for valīka; TB supplies val. The steps are the translator's.
textual sk.90465.t1 carries TB not only on this sūtra but on uṇādi 466–473 (kṛtṛ-, śṛpṛ-, arjeḥ, ayam iti, kṛśṛpṛ-, vaśeḥ, kaśeḥ, kṛñaḥ) and on uṇādi 474–478 (ghaseḥ, gabhīra-, viṣā-, pacaḥ, śīṅaḥ); sk.90466–sk.90473 have no t1 of their own.

उ466 · Uṇ 9.4.26

कॄतॄभ्यामीषन् ॥ उ४६६ ॥

kṝtṝbhyāmīṣan

kṝtṝbhyām īṣan — After kṝ 'to scatter' and tṝ 'to float, to cross' comes the affix īṣan.

Rule. After kṝ "to scatter" and tṝ "to cross", the affix īṣan comes. The root takes guṇa with r (SK 2168, SK 70).

Forms. kar + īṣa → karīṣa, dried cow-dung; not feminine. tar + īṣa → tarīṣaḥ, one who crosses.

Watch out. Ours and the print read "karīṣaḥ tarītā". The second form is read here as tarīṣaḥ, as Wikisource does, since tṝ must give it.

Siddhānta-kaumudī

करीषोऽस्त्री शुष्कगोमये । करीषः तरीता ।

karīṣa, not feminine, [in the sense of] 'dried cow-dung'. tarīṣaḥ, 'one who crosses' (tarītā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 474 (NSP p. 549, scan page-0559).
textual Our text and the print (scan page-0559) both read 'karīṣaḥ tarītā' for the second example. The sūtra's tṝ requires tarīṣa (Wikisource: tarīṣaḥ taritā); a second karīṣa glossed 'one who crosses' cannot come from kṝ. The English reads tarīṣaḥ. Mūla, for the Print Check (collation batch07, class V).
commentary TB, printed under sk.90465.t1 (pratīka 'kṛtṛ-'): 'kṝ vikṣepe, tṝ plavanataraṇayoḥ' (OCR 'mravana', scan 'plavana') — kṝ 'to scatter', tṝ 'to float, to cross'. Followed for the root senses in sutra_en.
translator kṝ + īṣan → guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) ṝ → ar, with r (uraṇ raparaḥ, SK 70) → kar-īṣa → karīṣa; likewise tṝ → tar-īṣa → tarīṣa. The n it-letter bears on the accent (initial acute, ñnity ādir nityam, SK 3686). tarītā is the agent noun of tṝ, with the optionally long iṭ (vṝto vā, SK 2391). The first line has the shape of a lexicon entry but is not attributed. The kaumudī gives the forms only; the steps are the translator's.

उ467 · Uṇ 9.4.27

शॄपॄभ्यां किच्च ॥ उ४६७ ॥

śṝpṝbhyāṃ kicca

śṝpṝbhyāṃ kic ca — After śṝ 'to injure' and pṝ 'to protect, etc.' [īṣan comes (carried forward (anuvṛtti) from uṇādi 466) — per TB], and it is kit.

Rule. After śṝ "to injure" and pṝ "to protect", īṣan comes, and it is kit. śṝ gets i for ṝ (SK 2390). pṝ gets u after the labial (SK 2494). Both take r (SK 70).

Forms. śirīṣaḥ, a kind of tree. purīṣam, excrement. The meanings are the Tattvabodhinī's.

Siddhānta-kaumudī

शिरीषः । पुरीषम् ।

śirīṣaḥ. purīṣam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 475 (NSP p. 549, scan page-0559).
commentary TB, printed under sk.90465.t1 (pratīka 'śṛpṛ-'): 'śṝ hiṃsāyām, pṝ pālanādau, ābhyām īṣan kit syāt' — śṝ 'to injure', pṝ 'to protect, etc.'; after these īṣan comes and is kit. Followed: īṣan bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90465.t1: by 'ṝta id dhātoḥ' (SK 2390) i [replaces ṝ], with r (raparatva): śirīṣa, a kind of tree; by 'ud oṣṭhyapūrvasya' (SK 2494) u [replaces ṝ after a labial]: purīṣa, with Amara 'purīṣaṃ gūthaṃ varcaskam astrī viṣṭhāviśau striyām' (purīṣa, gūtha, varcaska — not feminine — and viṣṭhā, viś — feminine: excrement). Followed for the derivation; the senses are recorded, the kaumudī gives none.
translator Following TB: śṝ + īṣan (kit, so no guṇa: kṅiti ca, SK 2217) → ṝ → i (SK 2390), with r (uraṇ raparaḥ, SK 70) → śir-īṣa → śirīṣa; pṝ + īṣan → ṝ → u after the labial p (SK 2494), with r → pur-īṣa → purīṣa.

उ468 · Uṇ 9.4.28

अर्जेर्ऋज च ॥ उ४६८ ॥

arjerṛja ca

arjer ṛja ca — After arj 'to earn' [īṣan comes, and it is kit (carried forward (anuvṛtti) from uṇādi 466–467) — per TB], and ṛja [replaces the root].

Rule. After arj "to earn", īṣan comes, kit, and ṛja replaces the root (the Tattvabodhinī).

Forms. ṛja + īṣa → ṛjīṣam, a pan for cooking meal (a line of Amara). The Tattvabodhinī adds: the residue of pressed soma.

Siddhānta-kaumudī

ऋजीषं पिष्टपचनम् ।

ṛjīṣam, 'a pan for cooking meal' (piṣṭapacana).

translator notes

textual The 1915 print numbers this uṇādi sūtra 476 (NSP p. 549, scan page-0559).
commentary TB, printed under sk.90465.t1 (pratīka 'arjeḥ'): 'arja ṣarja arjane, asmād īṣan kit syāt dhātor ṛjādeśaś ca' — arj 'to earn'; after it īṣan comes and is kit, and ṛja is substituted for the root. Followed: īṣan and kit bracketed as anuvṛtti, and ṛja taken as the substitute for the whole root.
commentary TB, sk.90465.t1: 'He gives Amara's statement — ṛjīṣam iti', i.e. the kaumudī's line is Amara's. TB adds that the residue of the soma plant whose juice has been pressed out is also ṛjīṣa, as is clear in the [Veda-]bhāṣya on mantras such as 'ṛjīṣiṇaṃ vṛṣaṇasaścata śriye' and 'ā satyo yātu maghavāṃ ṛjīṣī'. Recorded.
translator ṛja + īṣan → ṛja-īṣa → ṛjīṣa. The loss of the a of ṛja before the affix (presumably ato lopaḥ, SK 2308) is the translator's inference; the kaumudī and TB give only the substitute and the form.

उ469 · Uṇ 9.4.29

अम्बरीषः ॥ उ४६९ ॥

ambarīṣaḥ

ambarīṣaḥ — ambarīṣa [is given by nipātana: the affix īṣan (carried forward (anuvṛtti) from uṇādi 466) with the augment aruṭ — per TB].

Rule. A nipātana. The root is abi "to sound". Being marked with i, it takes num (SK 2262) → amb. The Tattvabodhinī says the affix is īṣan with the augment aruṭ. A ṭ-marked augment stands at the head of the affix (SK 36).

Forms. amb + ar + īṣa → ambarīṣaḥ, masculine, a frying-pan.

Watch out. Ours reads the gloss "bhāṣṭram"; the print has bhrāṣṭram, which is followed here.

Siddhānta-kaumudī

अयं निपात्यते । अबि शब्दे । अम्बरीषः पुमान् भाष्ट्रम् ।

This is given by nipātana. abi 'to sound' (abi śabde). ambarīṣaḥ, masculine: 'a frying-pan' (bhrāṣṭra).

translator notes

textual The 1915 print numbers this uṇādi sūtra 477 (NSP p. 549, scan page-0559).
textual Our text reads 'bhāṣṭram'; the print (scan page-0559, NSP p. 549) has 'bhrāṣṭram', matching TB's Amara and Medinī lines (bhrāṣṭra). The English reads bhrāṣṭra. Mūla, for the Print Check (collation batch07, class A).
commentary TB, printed under sk.90465.t1: '—ayam iti. īṣan pratyayas tasya aruḍāgamaś cety arthaḥ' — 'this' [of 'ayaṃ nipātyate'] means the affix īṣan, and it takes the augment aruṭ. Followed: bracketed in sutra_en.
commentary TB, sk.90465.t1, introduces the kaumudī's last line as Bopālita's statement, with the pratīka 'ambarīṣam iti' (our text has ambarīṣaḥ). It then cites Amara 'klībe 'mbarīṣaṃ bhrāṣṭraḥ' (neuter ambarīṣa = bhrāṣṭra, frying-pan) and Medinī: ambarīṣa is neuter for 'battle' and 'frying-pan', masculine for a certain king, a division of hell, a colt, the sun, the āmrātaka tree and remorse. Recorded; the English keeps the kaumudī's 'masculine'.
translator abi has the it-letter i, so it takes num (idito num dhātoḥ, SK 2262) → amb; amb + aruṭ (ṭ it-letter, so placed at the head of the affix, ādyantau ṭakitau, SK 36) + īṣan → amb-ar-īṣa → ambarīṣa. TB gives the affix and the augment; num and the placement are the translator's.

उ470 · Uṇ 9.4.30

कॄशॄपॄकटिपटिशौटिभ्य ईरन् ॥ उ४७० ॥

kṝśṝpṝkaṭipaṭiśauṭibhya īran

kṝśṝpṝkaṭipaṭiśauṭibhya īran — After kṝ, śṝ, pṝ, kaṭ, paṭ and śauṭ comes the affix īran.

Rule. After kṝ, śṝ, pṝ, kaṭ, paṭ and śauṭ, the affix īran comes. The three ṝ-roots take guṇa with r.

Forms. karīraḥ, a bamboo shoot. śarīram. parīram, fruit. kaṭīraḥ, a glen and the region of the hips. paṭīraḥ, sandal, a thorn, and Kāma. śauṭīraḥ, liberal, a hero. śauṭīra is in the brāhmaṇādi list, so it takes ṣyañ (SK 1788): śauṭīryam.

Siddhānta-kaumudī

करीरो वंशाङ्कुरः । शरीरम् । परीरम् । फलम् । कटीरः कन्दरो जघनप्रदेशश्च । पटीरश्चन्दनः कन्टकः कामश्च । शौटीरस्त्यागिवीरयोः ब्राह्म्णादित्वात् ष्यञ् । शौटीर्यम् ।

karīraḥ, 'a bamboo shoot'. śarīram. parīram, 'fruit'. kaṭīraḥ, 'a glen' (kandara) and 'the region of the hips' (jaghanapradeśa). paṭīraḥ, 'sandal', 'a thorn' (kaṇṭaka) and 'Kāma'. śauṭīraḥ, [in the senses of] 'liberal' (tyāgin) and 'hero' (vīra). Because it belongs to the brāhmaṇādi group, ṣyañ [comes after it] (SK 1788): śauṭīryam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 478 (NSP p. 549, scan page-0559).
textual Our text reads 'kanṭakaḥ' and 'śauṭīras tyāgivīrayoḥ brāhm-ṇāditvāt' (with a dental n before ṭ and a virāma on m); the print (scan page-0559) has 'kaṇṭakaḥ' and 'śauṭīras tyāgivīrayoḥ | brāhmaṇāditvāt' (wrong nasal; stray virāma and a missing daṇḍa in ours). The English follows the print. Mūla, for the Print Check (collation batch07, class A).
commentary TB, printed under sk.90465.t1 (pratīka 'kṛśṛpṛ'): kṝ vikṣepe 'to scatter', śṝ hiṃsāyām 'to injure', pṝ pālanapūraṇayoḥ 'to protect, to fill', kaṭe varṣāvaraṇayoḥ 'to rain, to cover' (also kaṭī in 'iṭa kiṭa kaṭī gatau', 'to go'), paṭ in the curādi daṇḍaka 'paṭa puṭa…' in the sense of speaking (bhāṣārtha), śauṭṛ garve 'to be proud'. Recorded; sutra_en names the roots only.
commentary TB, sk.90465.t1: Medinī on karīra — not feminine for 'bamboo shoot', masculine for a kind of tree and for 'pot'; feminine karīrā for 'cricket' (cīrikā) and 'the root of an elephant's tusk'. śarīra is 'what wastes away' (śīryate), with Amara 'śarīraṃ varṣma vigrahaḥ', and, being in the ardharcādi group, also masculine. On parīram TB gives the analysis 'pūryate 'nena' ('that by which [one] is filled'). Recorded; the kaumudī gives no sense for śarīram.
commentary TB, sk.90465.t1, adds forms by the bahulam of SK 3169 (uṇādayo bahulam): hiṇḍīra from hiḍi gatyanādarayoḥ ('one who wanders here and there'), with Amara's ḍiṇḍīra 'sea-foam' and the Dvirūpakośa's doublet ḍiṇḍīra/hiṇḍīra; kirmīra, jambīra, tūṇīra and the like are also by bāhulaka (Medinī: kirmīra 'orange tree', 'variegated', 'a certain rākṣasa'; jambīra 'prasthapuṣpa', 'citron tree'). Recorded; the kaumudī gives none of these.
translator kṝ, śṝ, pṝ + īran → guṇa ṝ → ar (sārvadhātukārdhadhātukayoḥ, SK 2168), with r (uraṇ raparaḥ, SK 70) → karīra, śarīra, parīra. kaṭ, paṭ, śauṭ + īran → kaṭīra, paṭīra, śauṭīra (the i of kaṭi, paṭi, śauṭi in the sūtra is the citation vowel). śauṭīra + ṣyañ (ṣ and ñ it-letters) → ya; vṛddhi of the first vowel (already au); loss of the final a (yasyeti ca, SK 311) → śauṭīrya. 'phalam' after 'parīram' is taken as its gloss, not as a further example. The steps are the translator's; the kaumudī gives the forms and the ṣyañ only.

उ471 · Uṇ 9.4.31

वशेः कित् ॥ उ४७१ ॥

vaśeḥ kit

vaśeḥ kit — After vaś 'to desire' [īran comes (carried forward (anuvṛtti) from uṇādi 470) — per TB], and it is kit.

Rule. After vaś "to desire", īran comes, and it is kit. So the v becomes u (saṃprasāraṇa, SK 2412), and the following a merges into it (SK 330).

Forms. vaś → uś + īra → uśīram, the root of vīraṇa grass.

Watch out. Ours and the print kaumudī read "vaśīram". It is read here as uśīram, with the print's own Tattvabodhinī.

Siddhānta-kaumudī

वशीरम् ।

uśīram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 479 (NSP p. 549, scan page-0559).
textual Our text and the print kaumudī (scan page-0559) both read 'vaśīram'. The kit of the sūtra brings saṃprasāraṇa of vaś, and the print's own TB says 'kittvāt saṃprasāraṇādi. uśīraṃ…' (Wikisource: uśīram). The English reads uśīram. Mūla, for the Print Check (collation batch07, class V).
commentary TB, printed under sk.90465.t1 (pratīka 'vaśeḥ'): 'vaśa kāntau, asmād īran kit syāt. kittvāt saṃprasāraṇādi. uśīraṃ vīraṇamūlam, uśīro 'pi', with Amara 'mūle 'syośīram astriyām, abhayaṃ naladaṃ sevyam' — vaś 'to desire'; īran after it is kit; because it is kit, saṃprasāraṇa and the rest follow; uśīra (neuter, also masculine) is the root of vīraṇa grass. Followed: īran bracketed as anuvṛtti, and the form read uśīram.
translator vaś + īran (kit) → saṃprasāraṇa v → u (grahijyāvayi…vaṣṭi… ṅiti ca, SK 2412, which by ca also holds before a kit affix) → u-a-ś → the a merges into u (saṃprasāraṇāc ca, SK 330) → uś-īra → uśīra. TB says only 'saṃprasāraṇa and the rest'; the specific rules are the translator's.

उ472 · Uṇ 9.4.32

कशेर्मुट् च ॥ उ४७२ ॥

kaśermuṭ ca

kaśer muṭ ca — After kaś [īran comes (carried forward (anuvṛtti) from uṇādi 470) — per TB], and [the affix] takes the augment muṭ.

Rule. After kaś, a sautra root (one known only from the sūtras), īran comes, and it takes the augment muṭ. Being ṭ-marked, muṭ stands at the head of the affix (SK 36).

Forms. kaś + m + īra → kaśmīra → kāśmīraḥ, the country. The long ā is by the pṛṣodarādi list (SK 1034), says the Tattvabodhinī.

Siddhānta-kaumudī

काश्मीरो देशः ।

kāśmīraḥ, a country (deśa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 480 (NSP p. 549, scan page-0559).
commentary TB, printed under sk.90465.t1 (pratīka 'kaśeḥ'): 'kaśa iti sautro dhātuḥ asmād īran tasya muḍāgamaś ca. pṛṣodarāditvāt kāśmīraḥ' — kaś is a root found only in the sūtras (sautra); after it īran comes, and it (the affix, tasya) takes the augment muṭ; kāśmīra [with long ā] is by the pṛṣodarādi group (SK 1034). Followed: īran bracketed as anuvṛtti, muṭ attached to the affix, and the long ā left as transmitted.
textual Our text = the print (scan page-0559): 'kāśmīro'. Wikisource reads kaśmīro, which is what the sūtra alone yields; TB accounts for the long ā by pṛṣodarādi, so the reading is not treated as a slip (collation batch07, class V).
translator kaś + muṭ + īran: muṭ has the it-letter ṭ and so stands at the head of the affix (ādyantau ṭakitau, SK 36) → kaś-m-īra → kaśmīra → long ā by pṛṣodarādi (SK 1034, per TB) → kāśmīra. The kaumudī gives the form only.

उ473 · Uṇ 9.4.33

कृञ उच्च ॥ उ४७३ ॥

kṛña ucca

kṛña uc ca — After kṛ (kṛñ) 'to do' [īran comes (carried forward (anuvṛtti) from uṇādi 470) — per TB], and u [replaces the final of the root].

Rule. After kṛ "to do", īran comes, and u replaces the root's final ṛ, with r after it (SK 70).

Forms. kur + īra → kurīram, sexual union.

Siddhānta-kaumudī

कुरीरं मैथुनम् ।

kurīram, 'sexual union' (maithuna).

translator notes

textual The 1915 print numbers this uṇādi sūtra 481 (NSP p. 549, scan page-0559).
commentary TB, printed under sk.90465.t1 (pratīka 'kṛñaḥ'): 'ḍukṛñ karaṇe asmād īran dhātor antyasya ud ādeśo raparaḥ' — kṛ 'to do'; after it īran comes, and u, followed by r, is substituted for the final of the root. Followed: īran bracketed as anuvṛtti, and u taken as the substitute for the root's final ṛ.
translator Following TB: kṛ + īran → final ṛ → u, with r (uraṇ raparaḥ, SK 70) → kur-īra → kurīra. The kaumudī gives the form only.

उ474 · Uṇ 9.4.34

घसेः किश्च ॥ उ४७४ ॥

ghaseḥ kiśca

ghaseḥ kiś ca — After ghas [the affix īran, carried forward (anuvṛtti) from uṇādi 470, kṝśṝpṝkaṭipaṭiśauṭibhya īran], and it is k-marked (kit).

Rule. After ghas "to eat", īran comes, and it is kit. So the penultimate a is lost (SK 2363). Then gh becomes k before s (SK 121), and s becomes ṣ (SK 2410).

Forms. ghs + īra → ks + īra → kṣīram, milk, and also water (the Tattvabodhinī).

Watch out. The sūtra reads "kiś ca" in ours and the print. It is read here as "kit ca", as the Tattvabodhinī's gloss and the loss of a require.

Siddhānta-kaumudī

क्षीरम् ।

kṣīram [from ghas 'to eat'; the affix being kit, the penultimate a is deleted, then k and ṣ are substituted. TB, citing Viśva: milk, and also water].

translator notes

textual The 1915 print numbers this uṇādi sūtra 482 (NSP p. 549, scan page-0559).
textual The sūtra reads 'kiś ca' in ours, in the 1915 print (NSP p. 549, scan page-0559: the conjunct is śc, unlike the cc of 'kṛña uc ca' a line above) and in the TEI text; Wikisource has 'kiñca'. TB's 'asmād īran kit syāt' and the deletion of the penultimate that it reports require kit ca (kic ca). sutra_en renders 'it is kit'. Class V (print = ours), mūla, for Ajai's print check.
commentary TB, printed under sk.90465.t1 (NSP p. 549, scan page-0559): the root is ghasḷ adane 'to eat'; 'from this, īran, and it is kit' (asmād īran kit syāt); after deletion of the penultimate by gamahana… (SK 2363), k-substitution and ṣ-substitution (katvaṃ ṣatvaṃ ca). It cites Viśva: 'kṣīraṃ dugdhe ca nīre ca' (kṣīra for milk and for water). Followed: īran bracketed as anuvṛtti, kit in sutra_en, the steps and the root sense in the block.
translator ghas + īra → (kit affix) penultimate a deleted by gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi (SK 2363) → ghs + īra → gh to k before s (khari ca, SK 121) → ks + īra → s to ṣ (śāsivasighasīnāṃ ca, SK 2410) → kṣīra. TB names only the deletion rule; the rules for the k- and ṣ-steps are the translator's identification. The kaumudī gives only the form; the senses 'milk' and 'water' are from TB's Viśva line.

उ475 · Uṇ 9.4.35

गभीरगम्भीरौ ॥ उ४७५ ॥

gabhīragambhīrau

gabhīragambhīrau — gabhīra and gambhīra [are given as ready-made forms (nipātana), with the affix īran, carried forward (anuvṛtti) from uṇādi 470].

Rule. A nipātana. The root is gam "to go", with īran. bh replaces the final m, and optionally the root also takes num.

Forms. gabhīra and gambhīra, deep (Amara).

Watch out. Ours reads the gloss "gabher bhaḥ"; the print reads gamer bhaḥ, which is followed here.

Siddhānta-kaumudī

गभेर्भः पक्षे नुम् च ।

[From gam 'to go':] bh [comes] in place of [the final of] gam; and, as an alternative (pakṣe), [the augment] num as well [gabhīra, gambhīra].

translator notes

textual The 1915 print numbers this uṇādi sūtra 483 (NSP p. 549, scan page-0559).
textual Ours reads 'gabher bhaḥ'; the 1915 print reads 'gamer bhaḥ' (NSP p. 549, scan page-0559, clear at zoom; collation batch07, class A). TB's root gamḷ gatau and Wikisource agree with the print. The English follows the print. Mūla, for Ajai's print check.
commentary TB, printed under sk.90465.t1 (scan page-0559): the root is gamḷ gatau; 'from this, īran; bh as substitute for the final (bhakāro 'ntādeśaḥ), and optionally the augment num, are given as a nipātana (nipātyate)'. It cites Amara: 'nimnaṃ gabhīraṃ gambhīram' ('deep'). Followed: īran and nipātana bracketed in sutra_en, '[the final of]' supplied in the block.
translator gam + īra → m replaced by bh → gabhīra. With num: gabh → gambh (n placed after the root vowel, appearing as m before bh) → gambhīra. Neither the kaumudī nor TB states where num is placed or how its n becomes m; those steps are the translator's.

उ476 · Uṇ 9.4.36

विषा विहा ॥ उ४७६ ॥

viṣā vihā

viṣā vihā — viṣā and vihā [are given as ready-made forms (nipātana)].

Rule. A nipātana. After so "to end" and hā "to abandon", each with vi, the affix ā comes. How the forms are reached is left to the nipātana.

Forms. viṣā, the intellect. vihā, heaven. Both are indeclinables (avyaya).

Siddhānta-kaumudī

स्यतेर्जहातेश्च विपूर्वाभ्यामाप्रत्यः । विषा बुद्धिः । विहा स्वर्गः । अव्यये इमे ।

After syati [so 'to end'] and jahāti [hā 'to abandon'], each preceded by vi, the affix ā. viṣā: the intellect (buddhi). vihā: heaven (svarga). These two are indeclinables (avyaya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 484 (NSP p. 549, scan page-0559).
textual Ours reads 'āpratyaḥ'; the 1915 print reads 'āpratyayaḥ' (NSP p. 549, scan page-0559; collation batch07, class A; Wikisource agrees with the print). The English reads 'the affix ā'. Mūla, for Ajai's print check.
commentary TB, printed under sk.90465.t1 (scan page-0559): the roots are ṣo antakarmaṇi 'to end' and ohāk tyāge 'to abandon'; 'after these two, preceded by vi, the affix ā is given as a nipātana' (āpratyayo nipātyate). Followed: nipātana in sutra_en and the root senses in the block.
translator The kaumudī and TB give no steps. How vi + so + ā and vi + hā + ā reach viṣā and vihā (loss of the root's final vowel before ā, ṣ for s in viṣā) is left to the nipātana; the translator supplies no rule for them.

उ477 · Uṇ 9.4.37

पच एलिमच् ॥ उ४७७ ॥

paca elimac

paca elimac — After pac, the affix elimac.

Rule. After pac "to cook", the affix elimac comes; its c is an it-letter. The Tattvabodhinī says this elimac denotes the agent.

Forms. pac + elima → pacelima, fire and the sun.

Watch out. Do not confuse it with the kṛtya affix (an affix meaning "to be done") kelimar (SK 2834). There pacelima means "to be cooked", the object.

Siddhānta-kaumudī

पचेलिमो वह्निरव्योः ।

pacelima [from pac 'to cook']: fire (vahni) and the sun (ravi).

translator notes

textual The 1915 print numbers this uṇādi sūtra 485 (NSP p. 549, scan page-0559).
commentary TB, printed under sk.90465.t1 (scan page-0559): the root is ḍupacaṣ pāke 'to cook'; 'from this, elimac'; 'this is in the sense of the agent (kartari ayam); among the kṛtya affixes, by contrast, kelimar is additionally stated' (the vārttika kelimara upasaṃkhyānam, SK 2834, where pacelimāḥ is an object form, 'to be cooked'). Followed: the root sense is given; the agent sense fits the meanings fire and sun (the ones that cook or ripen), which the English leaves unexpanded.
translator The c of elimac is an it-letter; pac + elima → pacelima. The kaumudī gives only the form and its meanings.

उ478 · Uṇ 9.4.38

शीङो धुक्लक्वलञ्वालनः ॥ उ४७८ ॥

śīṅo dhuklakvalañvālanaḥ

śīṅo dhuklakvalañvālanaḥ — After śīṅ, the affixes dhuk, lak, valañ and vālan.

Rule. After śīṅ "to lie down", four affixes come. dhuk and lak are kit, so no guṇa (SK 2217). valañ is ñit, so vṛddhi (SK 254). vālan has no k, so guṇa (SK 2168).

Forms. śī + dhu → śīdhu, liquor. śī + la → śīla, disposition. śai + vala → śaivalaḥ (masculine). śe + vāla → śevālam (neuter). By bāhulaka p replaces v: śepāla. A quoted line: śevāla, śaivala (not feminine) and śepāla are water-weed.

Siddhānta-kaumudī

चत्वारः प्रत्ययाः स्युः । शीधु मद्यम् । शीलं स्वभावः । शैवलः शेवालम् । बाहुलकाद्वस्य पोऽपि । शेवालं शैवलो न स्त्री शेपालो जलनीलिका ।

Four affixes come [after śīṅ 'to lie down']. śīdhu [+ dhuk]: liquor (madya). śīla [+ lak]: disposition (svabhāva). śaivalaḥ (masculine) [+ valañ], śevālam (neuter) [+ vālan]. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — p also [comes] in place of v [: śepāla]. 'śevāla and śaivala — not feminine — and śepāla: water-weed (jalanīlikā).'

translator notes

textual The 1915 print numbers this uṇādi sūtra 486 (NSP p. 549, scan page-0559; the last half-line of the gloss, 'na strī śepālo jalanīlikā', runs onto p. 550, scan page-0560).
commentary TB, printed under sk.90465.t1 (scans page-0559 to page-0560): the root is śīṅ svapne 'to lie down, sleep'; 'people lie down by it (śerate 'nena)' — śīdhu, a kind of liquor; Amara 'maireyam āsavaḥ śīdhuḥ'; by its place in the ardharcādi list it is also neuter (Trikāṇḍaśeṣa). Medinī gives śīla for nature and good conduct; Amara 'jalanīlī tu śaivālam'; Medinī: śaivala neuter for padmakāṣṭha, masculine in the sense of śaivāla. TB says the closing line is Śabdārṇava's (śabdārṇavoktim āha). Followed: the root sense is given and the line is treated as a quotation; its attribution is recorded here only.
translator Steps, which the kaumudī does not give (the rules are the translator's): dhuk and lak are k-marked, so no guṇa (kṅiti ca, SK 2217): śī + dhu → śīdhu; śī + la → śīla. valañ is ñ-marked, so vṛddhi (aco ñṇiti, SK 254): śai + vala → śaivala. vālan carries no k, so guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): śe + vāla → śevāla; with p for v by bāhulaka, śepāla.

उ479 · Uṇ 9.4.39

मॄकणिभ्यामूकोकणौ ॥ उ४७९ ॥

mṝkaṇibhyāmūkokaṇau

mṛkaṇibhyām ūkokaṇau — After mṛ (mṛṅ) 'to die' and kaṇ, respectively, the affixes ūka and ukaṇ (or ūkaṇ).

Rule. After mṛ "to die" and kaṇ "to sound", respectively, the affixes ūka and ukaṇ or ūkaṇ. mṛ takes guṇa with r. The ṇ-marked affix gives kaṇ vṛddhi (SK 2282).

Forms. mar + ūka → marūkaḥ, a deer. kāṇ + ūka → kāṇūkaḥ, a crow.

Watch out. ūkokaṇau splits either as ūka + ukaṇ or as ūka + ūkaṇ. The Tattvabodhinī takes ukaṇ; the long ū of kāṇūka fits ūkaṇ. Both are kept here.

Siddhānta-kaumudī

मरूंको मृगः । काणूकः काकः ।

marūka [from mṛ 'to die' + ūka]: a deer (mṛga). kāṇūka [from kaṇ 'to sound']: a crow (kāka).

Tattvabodhinī

NSP p. 560

—मृकणि—मृङ् प्राणत्यागे, कण शब्दार्थः ऊकश्च उकण् च ऊकोकणौ एतौ प्रत्ययौ यथाक्रमं भवतः ॥—वलेः—वल संवरणे । ‘उलूकः पुंसि काकादाविन्द्रे भारतयोधिनि’ इति मेदिनी वदे-र्यङ्लुगन्तादूकः । ‘वाचोयुक्तिपटुर्वाग्मी वावदूकोऽतिवक्तरि’ इत्यमरः ॥—भल्लूक इति । भल्ल परिभाषणे इत्यस्मादूकः ॥—शमेः—शम उपशमे अस्मादूकः धातोर्मुगागमश्च । ‘शम्बूको गजकुम्भान्ते घोंघे च शूद्रतापसे’ इति मेदिनी । बाहुलकादूकप्रत्यये ह्रस्वमध्योऽपि । ‘जम्बूकं जम्बुकं प्राहुः शम्बूकमपि शम्बुकम्’ इति द्विरूपकोशः । जम्बूकवधूकादयोऽप्यत्रैव द्रष्टव्याः । ‘जम्बूकः फेरवे नीचे पश्चिमाशापतावपि’ इति मेदिनी—विश्वप्रकाशौ । ‘बन्धूकं बन्धुजीवे स्याद्बन्धूकः पीतसारके’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 487 (NSP p. 550, scan page-0560).
textual Ours reads 'marūṃko' with a stray anusvāra; the 1915 print reads 'marūko' (NSP p. 550, scan page-0560; collation batch07, class A; Wikisource agrees). The English reads marūka. Mūla, for Ajai's print check.
commentary TB, sk.90479.t1 (scan page-0560): the roots are mṛṅ prāṇatyāge 'to die' and kaṇa śabdārthaḥ 'to sound'; 'ūka and ukaṇ — these two affixes come respectively (yathākramam)' (the scan reads 'ūkaś ca ukaṇ ca'). Followed for 'respectively' and the root senses; ukaṇ recorded in sutra_en beside ūkaṇ (see translator note).
translator The compound ūkokaṇau splits as ūka + ukaṇau or ūka + ūkaṇau equally (a + u and a + ū both give o). TB takes ukaṇ, but the kaumudī's (and the print's) kāṇūka has long ū, which ūkaṇ would give; sutra_en therefore keeps both. mṛ + ūka → guṇa ar (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) → marūka. kaṇ + the ṇ-marked affix → vṛddhi of the penultimate a (ata upadhāyāḥ, SK 2282) → kāṇūka. The steps and rules are the translator's.
textual Ours reads the sūtra 'mṝkaṇibhyām…' with long ṝ; the 1915 print reads 'mṛkaṇibhyām…' with short ṛ (NSP p. 550, scan page-0560), as do TB's pratīka '—mṛkaṇi—', TB's root mṛṅ prāṇatyāge and Wikisource. Not in the collation (class A). sutra_en and the block follow the print. Mūla → for Ajai's printed copy.

उ480 · Uṇ 9.4.40

वलेरूकः ॥ उ४८० ॥

valerūkaḥ

valer ūkaḥ — After val, the affix ūka.

Rule. After val "to cover", the affix ūka comes. No other operation.

Forms. val + ūka → valūkaḥ, a bird, and the root of the water-lily (utpala).

Siddhānta-kaumudī

वलूकः पक्षी उत्पलमूलं च ।

valūka [from val 'to cover']: a bird; and the root of the utpala (water-lily).

translator notes

textual The 1915 print numbers this uṇādi sūtra 488 (NSP p. 550, scan page-0560).
commentary TB, sk.90479.t1 (scan page-0560), at the pratīka '—valeḥ—': the root is vala saṃvaraṇe 'to cover'. TB then goes straight on to ulūka and vāvadūka (uṇādi 481) under the same pratīka. Followed for the root sense.
translator val + ūka → valūka; the kaumudī states no other operation.

उ481 · Uṇ 9.4.41

उलूकादयश्च ॥ उ४८१ ॥

ulūkādayaśca

ulūkādayaś ca — And ulūka and the rest [are formed with the affix ūka, carried forward (anuvṛtti) from uṇādi 480, valer ūkaḥ, as the gloss states (ūkaś ca)].

Rule. ulūka and the rest are nipātanas in ūka. For ulūka, val undergoes saṃprasāraṇa: va becomes u → ul. A gaṇasūtra adds śamer buk ca: after śam, ūka with the augment buk (b).

Forms. ul + ūka → ulūkaḥ, Indra and the owl. vāvadūkaḥ, a speaker. bhallūkaḥ. By the gaṇasūtra: śam + b + ūka → śambūkaḥ, a freshwater shell.

Watch out. The 1915 print numbers śamer buk ca as uṇādi 490 of its own.

Siddhānta-kaumudī

वलेः संप्रसारणमूकश्च । उलूकाविन्द्रपेचकौ । वावदूको वक्ता । भल्लूकः । (ग) शमेर्बुक्‌ च ॥ शम्बूको जलशुक्तिः ।

After val, saṃprasāraṇa and [the affix] ūka. ulūkau: Indra and the owl (pecaka) [ulūka in both senses]. vāvadūka: a speaker. bhallūka. (gaṇa-sūtra) śamer buk ca — After śam, [ūka,] with the augment buk: śambūka, a freshwater shell (jalaśukti).

translator notes

textual The 1915 print numbers this uṇādi sūtra 489 and prints 'śamer buk ca' as its own numbered sūtra, 490, in sūtra type and with no gaṇa-sūtra mark (NSP p. 550, scan page-0560; collation batch07, class M). Ours, like Wikisource, has it as a gaṇa-sūtra marked '(ga)' inside this unit; the label '(gaṇa-sūtra)' in the English follows ours.
commentary TB, sk.90479.t1 (scan page-0560): under '—valeḥ—' (vala saṃvaraṇe) it cites Medinī 'ulūkaḥ puṃsi kākādāv indre bhāratayodhini' (masculine, for kākādi as printed, Indra, and a warrior of the Bhārata war); vāvadūka is from vad in yaṅ-luk with ūka, with Amara 'vāvadūko 'tivaktari' ('one who talks too much'); bhallūka is from bhalla paribhāṣaṇe with ūka. Followed: the kaumudī's meanings stand; TB's roots recorded.
commentary TB, sk.90479.t1, '—śameḥ—': śama upaśame; 'from this, ūka, and an augment to the root' (the OCR and the scan, at its resolution, read mugāgamaḥ, where the kaumudī's buk is what śambūka needs); Medinī gives śambūka for the edge of an elephant's frontal globe, a snail-shell (ghoṅgha) and the Śūdra ascetic. By bāhulaka a form with short middle vowel also occurs, as the Dvirūpakośa has 'jambūkaṃ jambukaṃ prāhuḥ śambūkam api śambukam'; jambūka, vadhūka and the like are to be seen here too (with Medinī, Viśva and Prakāśa lines on jambūka and bandhūka). Recorded; the English follows the kaumudī's buk.
translator val → saṃprasāraṇa ul → ul + ūka → ulūka. śam + b (buk, placed after the root) + ūka → śambūka. vāvadūka and bhallūka: the kaumudī gives no derivation; TB's roots are recorded in the commentary note. Medinī's 'kākādau' (print = OCR) may stand for kākārau, 'the enemy of crows', i.e. the owl; translator's conjecture only. The steps are the translator's reading of the kaumudī's 'saṃprasāraṇam ūkaś ca' and 'buk'.

उ482 · Uṇ 9.4.42

शलिमन्डिभ्यामूकण् ॥ उ४८२ ॥

śalimanḍibhyāmūkaṇ

śalimaṇḍibhyām ūkaṇ — After śal and maḍi, the affix ūkaṇ.

Rule. After śal "to go" and maḍi "to adorn", the affix ūkaṇ comes. śal takes vṛddhi (SK 2282). maḍi, marked with i, takes num (SK 2262) → maṇḍ. Its penultimate is now the nasal, so there is no vṛddhi.

Forms. śālūkam, a kind of bulb. maṇḍūkaḥ, the frog (the Tattvabodhinī's gloss).

Siddhānta-kaumudī

शालूकं कन्दविशेषः । मण्डूकः ।

śālūka [from śal 'to go']: a kind of bulb (kanda). maṇḍūka [from maḍi 'to adorn']: [the frog].

Tattvabodhinī

NSP p. 560

—शलिमण्डि—शल गतौ, मडि भूषायां हर्षे च । ‘सौगन्धिकं तु कह्लारम्’ इत्याद्युपक्रम्य ‘शालूकमेषां कन्दः स्यात्’ इत्यमरः । एषां च सौगन्धिकादीनां कुमुदकैरवान्तानां कन्दो मूलं शालूकमित्यर्थः । मण्डते वर्षासमयमिति मण्डूको भेकः

translator notes

textual The 1915 print numbers this uṇādi sūtra 491 (NSP p. 550, scan page-0560); the print's 490 is 'śamer buk ca', inside our uṇādi 481.
textual Our sūtra reads 'śalimanḍi-' with dental n before ḍ; the 1915 print reads 'śalimaṇḍibhyām' (NSP p. 550, scan page-0560; collation batch07, class A; the root is maḍi, and Wikisource agrees). sutra_en follows the print (śalimaṇḍibhyām); the rendering reads maḍi. Mūla, for Ajai's print check.
commentary TB, sk.90482.t1 (scan page-0560; the OCR pratīka 'śāli-' is 'śali-' on the scan): the roots are śala gatau 'to go' and maḍi bhūṣāyāṃ harṣe ca 'to adorn, to rejoice'. Amara, after beginning 'saugandhikaṃ tu kahlāram', says 'śālūkam eṣāṃ kandaḥ syāt': the bulb, i.e. root, of these water-lilies from saugandhika to kumuda and kairava is śālūka. 'It adorns (maṇḍate) the rainy season': maṇḍūka, the frog (bheka). Followed: root senses, and 'the frog' supplied in brackets for maṇḍūka, which the kaumudī leaves unglossed.
translator Steps, which neither the kaumudī nor TB gives (the rules are the translator's): ūkaṇ is ṇ-marked, so śal + ūka → vṛddhi of the penultimate a (ata upadhāyāḥ, SK 2282) → śālūka. maḍi is i-marked, so it takes num (idito num dhātoḥ, SK 2262) → maṇḍ; its penultimate is now the nasal, so there is no vṛddhi → maṇḍūka.

उ483 · Uṇ 9.4.43

नियो मिः ॥ उ४८३ ॥

niyo miḥ

niyo miḥ — After nī, the affix mi.

Rule. After nī "to lead", the affix mi comes. The root takes guṇa (SK 2168).

Forms. ne + mi → nemi, the rim of a wheel (the Tattvabodhinī: "it leads the wheel").

Siddhānta-kaumudī

नेमिः ।

nemi [from nī 'to lead'].

Tattvabodhinī

NSP p. 560

—नियो मिः । णीञ् प्रापणे । नयति चक्रमिति नेमिश्चक्रावयवः । ‘नेमिर्ना तिनिशे कूपत्रिकाचक्रान्तयोः स्त्रियाम्’ इति मेदिनी । बाहुलकादन्यतोऽपि । या प्रापणे, ‘यामिः स्वसृकुलस्त्रियोः’ इत्यन्तस्यादौ रभसः । ‘जामिः स्वसृकुलस्त्रियोः’ इति चवर्गतृतीयादावजयकोशः । ‘चवर्गादिरपि प्रोक्तो जामिः स्वसृकुलस्त्रियोः’ इति द्विरूपेषु विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 492 (NSP p. 550, scan page-0560).
commentary TB, sk.90483.t1 (scan page-0560): the root is ṇīñ prāpaṇe 'to lead'; 'it leads the wheel (nayati cakram)': nemi, a part of the wheel; Medinī: masculine for the tiniśa tree, feminine for the frame over a well (kūpatrikā) and the rim of a wheel. By bāhulaka [mi comes] after other roots too: from yā prāpaṇe, yāmi 'sister, and a woman of the family', in Rabhasa's list of y-initial words; Ajayakośa reads jāmi with initial j, and Viśva in its dvirūpa section allows both. Followed for the root sense; the rest recorded.
translator nī + mi → guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → ne + mi → nemi. The kaumudī gives only the form; the step and rule are the translator's.

उ484 · Uṇ 9.4.44

अर्तेरूच्च ॥ उ४८४ ॥

arterūcca

arter ūc ca — After ṛ (arti) [the affix mi, carried forward (anuvṛtti) from uṇādi 483, niyo miḥ], and ū (ūt) in place of the root [vowel].

Rule. After ṛ "to go", mi comes, and ū replaces the root vowel, with r after it (SK 70).

Forms. ūr + mi → ūrmi, a wave (the Tattvabodhinī's Medinī). The Tattvabodhinī remarks that short u would have sufficed in the sūtra, since the vowel is lengthened before r in any case (SK 354).

Siddhānta-kaumudī

ऊर्मिः ।

ūrmi [from ṛ 'to go'].

Tattvabodhinī

NSP p. 560

—अर्तेरूच्च । ऋ गतावित्यस्मान्मिः धातोरूकारादेशश्च । उच्चेति वक्तुमुचितम् । रपरत्वे ‘हलि च’ इति दीर्घसंभवात् ॥ ‘ऊर्मिः’ स्त्रीपुंसयोर्वीच्यां प्रकाशे वेगभङ्गयोः । वस्त्रसंकोचरेखायां वेदनापीडयोरपि’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 493 (NSP p. 550, scan page-0560).
commentary TB, sk.90484.t1 (scan page-0560; the OCR pratīka 'artair uc ca' reads 'arter ūc ca' on the scan): the root is ṛ gatau; 'from this, mi, and ū as substitute for the root' (asmān miḥ dhātor ūkārādeśaś ca). TB adds that it would have been proper to say 'uc ca' (short u), since once the substitute takes r after it (raparatva), lengthening by hali ca (SK 354) is available anyway. Followed: mi bracketed as anuvṛtti; TB's remark on the sūtra's wording recorded, the sūtra rendered as transmitted.
commentary TB, sk.90484.t1: Medinī gives ūrmi, feminine and masculine, for a wave (vīci; the OCR has 'vācyām', the scan page-0560 reads 'vīcyām'), light, speed, breaking, a fold-line in cloth, and pain and affliction. Recorded; the kaumudī gives no meaning.
translator ṛ → ū, which takes r after it (uraṇ raparaḥ, SK 70) → ūr + mi → ūrmi. The rule for raparatva is the translator's; TB names it only as raparatva.

उ485 · Uṇ 9.4.45

भुवः कित् ॥ उ४८५ ॥

bhuvaḥ kit

bhuvaḥ kit — After bhū, [the affix mi, carried forward (anuvṛtti) from uṇādi 483, niyo miḥ,] is kit.

Rule. After bhū, mi comes, and it is kit. So no guṇa.

Forms. bhūmiḥ, the earth: "beings come to be in it" (the Tattvabodhinī).

Siddhānta-kaumudī

भूमिः ।

bhūmiḥ [bhū (bhū sattāyām, "to be") + mi; because mi is kit, the ū takes no guṇa → bhūmi, "the earth"].

Tattvabodhinī

NSP p. 560

—भुवः—भवतेर्मिः कित्स्यात् । भवन्ति भूतान्यस्यामिति भूमिः । ‘भूमिर्वसुन्धरायां स्यात्स्थानमात्रेऽपि च स्त्रियाम्’ इति मेदिनी । ‘भूर्भूमिरचलानन्ता’ इत्यादिस्त्वमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 494 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
commentary TB, sk.90485.t1: 'bhavater miḥ kit syāt' — after bhū, mi is kit; 'beings come to be (bhavanti) in it', hence bhūmi. Medinī: bhūmi (feminine) for the earth (vasundharā) and also for a mere place; Amara lists bhūḥ, bhūmiḥ, acalā, anantā… Followed: mi supplied in sutra_en, the root and the sense 'earth'.
translator The step 'kit, so no guṇa' (kṅiti ca, SK 2217, blocking sārvadhātukārdhadhātukayoḥ, SK 2168) is the translator's; neither the kaumudī nor TB names it.

उ486 · Uṇ 9.4.46

अश्नोते रश् च ॥ उ४८६ ॥

aśnote raś ca

aśnote raś ca — After aś (aśnoti) [the affix mi, carried forward (anuvṛtti) from uṇādi 483, comes], and raś replaces [the root].

Rule. After aś "to pervade", mi comes, and raś replaces the root.

Forms. raś + mi → raśmiḥ, a ray, and a rope. The Tattvabodhinī's Medinī adds a rein.

Siddhānta-kaumudī

रश्मिः किरणो रज्जुश्च ।

raśmiḥ [aś (aśū vyāptau, "to pervade") + mi, with raś in place of the root → raśmi]: a ray, and a rope [TB, citing Medinī: a rein (pragraha)].

Tattvabodhinī

alignment inferredNSP p. 560

—अश्नोतेः—अशू व्याप्तौ, अस्मान्मिः धातो रशादेशश्च । ‘रश्मिः पुमान् दीधितौ स्यात्पक्ष्मप्रग्रहयोरपि’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 495 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
commentary TB, sk.90486.t1 (OCR 'aślū vyāsau'; the scan reads aśū vyāptau): from aśū 'to pervade', mi, and raś as the substitute for the root (dhāto raśādeśaḥ). Medinī: raśmi is masculine, for a ray (dīdhiti) and also for an eyelash and a rein (pragraha). Followed: mi supplied, raś taken as replacing the whole root, and 'a rein' added in brackets beside the kaumudī's 'rope'.

उ487 · Uṇ 9.4.47

दल्मिः ॥ उ४८७ ॥

dalmiḥ

dalmiḥ — dalmi [is formed: dal with the affix mi].

Rule. A nipātana: dal "to split" with mi. The kaumudī gives only the root and the meaning.

Forms. dalmiḥ, Indra's weapon (indrāyudha). There is no Tattvabodhinī here.

Siddhānta-kaumudī

दल विशरणे । दल्मिरिन्द्रायुधम् ।

dala viśaraṇe ("to burst, split"). dalmiḥ: Indra's weapon (indrāyudha).

translator notes

textual The 1915 print numbers this uṇādi sūtra 496 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
textual No TB on this sūtra: the TB column on scan page-0560 runs from aśnoteḥ (uṇādi 486) straight to vījyā (uṇādi 488); neighbours sk.90486.t1 and sk.90488.t1 carry nothing on dalmi.
translator The sūtra states the finished word. The analysis dal + mi (mi carried on from uṇādi 483, niyo miḥ, through uṇādi 486) is the translator's; the kaumudī gives only the root and the meaning.
translator indrāyudha is left unspecified: in Amara it names the rainbow ('indrāyudhaṃ śakradhanuḥ'), while later lexica gloss dalmi as Indra's thunderbolt. With no TB here, the English does not choose.

उ488 · Uṇ 9.4.48

वीज्याज्यरिभ्यो निः ॥ उ४८८ ॥

vījyājyaribhyo niḥ

vījyājvaribhyo niḥ — After vī, jyā and jvar, the affix ni [comes].

Rule. After vī "to go", jyā "to grow old" and jvar "to be ill", the affix ni comes. vī takes guṇa, and its n becomes ṇ by bāhulaka, with no r before it. In jvar, ū replaces the a and the v (SK 2654), and then ṇ follows (SK 235).

Forms. veṇiḥ; a quoted line: veṇi and praveṇī (both feminine) are an arrangement of the hair. jyāniḥ. jūrṇiḥ.

Watch out. Ours reads the sūtra "vījyājyaribhyo". The print's vījyājvaribhyo is needed for jūrṇi, and is followed here.

Siddhānta-kaumudī

बाहुलकाण्णत्वम् । वेणिः स्यात्केशविन्यासः प्रवेणी च स्त्रियामुभे । ज्यानिः । जूर्णिः ।

By bāhulaka — by the bahulam of SK 3169 (uṇādayo bahulam) — the n becomes ṇ (ṇatva) [in vī + ni → (guṇa) ve + ni → veṇi, though no r or ṣ precedes it]. "veṇi is an arrangement of the hair (keśavinyāsa), and so is praveṇī; both are feminine." jyāniḥ [jyā + ni]. jūrṇiḥ [jvar + ni].

Tattvabodhinī

NSP p. 560

—वीज्या—वी गतौ, ज्या वयोहानौ, ज्वर रोगे । अमरोक्तमाह—वेणिः स्यादित्यादि । ‘कृदिकारात्—’ इति ङीष् । ‘वेणी केशस्य वन्धने । नद्यादेरन्तरे देवताडे’ इति मेदिनी । ‘वेणी खरागरी देवताडो जीमूत इत्यपि’ इत्यमरः । ‘ज्यानिर्हानौ स्रवन्त्यां च’ इति विश्वः । ‘ज्वरत्वर—’ इत्युपधाया वकारस्य च ऊट् । जूर्णिः स्त्रीरोगः

translator notes

textual Our sūtra reads 'vījyājyaribhyo' (vījyājyaribhyo); the 1915 print has vījyājvaribhyo (vījyājvaribhyo), NSP p. 550, scan page-0560. TB glosses 'jvara roge' and the kaumudī's jūrṇiḥ needs jvar. The English follows the print; mūla correction for Ajai (collation batch07, class A).
textual The 1915 print numbers this uṇādi sūtra 497 (NSP p. 550, scan page-0560). Kaumudī = print.
commentary TB, sk.90488.t1: the roots are vī gatau ('to go'), jyā vayohānau ('to grow old'), jvara roge ('to be ill'); 'veṇiḥ syāt…' is Amara's line, quoted by the kaumudī; veṇī by ṅīṣ under kṛdikārād aktinaḥ (gaṇasūtra under SK 503). Medinī: veṇī for binding the hair, for a channel within a river, and the devatāḍa plant; Amara: veṇī = kharā, garī, devatāḍa, jīmūta. Viśva: jyāni for loss (hāni) and a river. On jūrṇi: by jvaratvarasrivyavimavām upadhāyāś ca (SK 2654) ūṭh replaces the penultimate and the v; 'jūrṇiḥ strīrogaḥ' (either 'feminine; a disease' or 'a women's disease'). Followed: the roots, praveṇī as the ṅīṣ form, and the jūrṇi step in the translator note.
translator The bracketed steps are the translator's, with TB: vī + ni → guṇa (ni is not kit; sārvadhātukārdhadhātukayoḥ, SK 2168) → veni → ṇ by bāhulaka → veṇi. jyā + ni → jyāni. jvar + ni → ūṭh for the a and the v (SK 2654, before an affix beginning with a nasal) → j-ū-r → jūr + ni → ṇ by raṣābhyāṃ no ṇaḥ samānapade (SK 235) → jūrṇi. The kaumudī gives no meanings for jyāni and jūrṇi.

उ489 · Uṇ 9.4.49

सृवृषिभ्यां कित् ॥ उ४८९ ॥

sṛvṛṣibhyāṃ kit

sṛvṛṣibhyāṃ kit — After sṛ and vṛṣ, [the affix ni, carried forward (anuvṛtti) from uṇādi 488,] is kit.

Rule. After sṛ "to go" and vṛṣ "to sprinkle", ni comes, and it is kit. So neither root takes guṇa. The ṇ is by the vārttika under SK 282 after ṛ, and by SK 235 after ṣ.

Forms. sṛṇiḥ, an elephant-goad. vṛṣṇiḥ, used of a kṣatriya and of a ram.

Siddhānta-kaumudī

सृणिरङ्कुशः । वृष्णिः क्षत्रियमेषयोः ।

sṛṇiḥ: an elephant-goad (aṅkuśa) [sṛ + ni]. vṛṣṇiḥ: [used] of a kṣatriya and of a ram [vṛṣ + ni]. [Because ni is kit, neither root takes guṇa.]

Tattvabodhinī

alignment inferredNSP p. 560

—सृवृषि—सृ गतौ, वृषु सेचने, आभ्यां निः कित्स्यात् । ‘अङ्कुशोऽस्त्री सृणिः स्त्रियाम्’ इत्यमरः । ‘सृणिः स्यादङ्कुशे पुमान्’ इति कोशान्तरम् । अत एव ‘आरक्षमग्नमवमत्य सृणिं शिताग्रम्’ इति माघे पुंलिङ्गप्रयोगः । ‘वृष्णिस्तु यादवे मेषे वृष्णिः पाखण्डमेषयोः’ इति विश्वः । ‘ऐन्द्रे वृष्णिं षोडशिनि तृतीयम्’ इति श्रुतौ वृष्णिं मेषमित्यर्थः

translator notes

textual The 1915 print numbers this uṇādi sūtra 498 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
commentary TB, sk.90489.t1 (OCR 'sru'; read sṛ): 'sṛ gatau, vṛṣu secane, ābhyāṃ niḥ kit syāt' — ni is kit after sṛ 'to go' and vṛṣ 'to sprinkle'. Followed: ni supplied in sutra_en and the blocks. Amara makes sṛṇi feminine; another kośa masculine, hence Māgha's masculine use ('… sṛṇiṃ śitāgram'). Viśva: vṛṣṇi = a Yādava, a ram, a heretic; in the śruti 'aindre vṛṣṇi ṣoḍaśini tṛtīyam' vṛṣṇi means a ram. Recorded.
translator No guṇa because ni is kit (kṅiti ca, SK 2217). ṇ in sṛṇi is by the vārttika ṛvarṇān nasya ṇatvaṃ vācyam (under SK 282); in vṛṣṇi by raṣābhyāṃ no ṇaḥ samānapade (SK 235). These steps are the translator's.

उ490 · Uṇ 9.4.50

अङ्गेर्नलोपश्च ॥ उ४९० ॥

aṅgernalopaśca

aṅger nalopaś ca — After aṅg (agi) [the affix ni comes], and its n is elided (nalopa).

Rule. The root is agi "to go". Marked with i, it takes num (SK 2262) → aṅg. The affix ni comes (this is inferred; the text does not name it), and the n of the root is lost.

Forms. aṅg + ni → ag + ni → agniḥ, fire (the Tattvabodhinī's Medinī).

Siddhānta-kaumudī

अग्निः ।

agniḥ ["fire": aṅg + ni → with loss of the n → ag + ni → agni].

Tattvabodhinī

NSP p. 560

—अङ्गेः—अगिर्गत्यर्थः । ‘अग्निर्वैश्वानरेऽपि स्याच्चित्रकाख्यौषधौ पुमान्’ इति मेदिनी ॥—वहि—वह प्रापणे, श्रिञ् सेवायाम्, श्रु श्रवणे, यु मिश्रणे, द्रु गतौ, ग्लै म्लै हर्षक्षये, ओहाक् त्यागे, ञित्वरा संभ्रमे, एभ्यो निः प्रत्ययः स्यात्स च नित् । ‘वह्निर्वैश्वानरेऽपि स्याच्चित्रकाख्यौषधौ पुमान्’ इति मेदिनी । ‘श्रोणिः पङ्क्तिर्निःश्रेणिस्त्वधिरोहिणी । श्रेणिः स्त्रीपुंसयोः पङ्क्तौ समाने शिल्पिसंहतौ’ इति मेदिनी । ‘श्रोणिः कटिप्रदेशः । ‘कटिः श्रोणिः ककुद्मती’ इत्यमरः । योनिर्भगम् । ‘योनिः स्त्रीपुंसयोश्च स्यादाकारे स्मरमन्दिरे’ इति मेदिनी । द्रोणिः सेचनी । ‘कृदिकारात्—’ इति ङीषि द्रोणी । ‘द्रोणोऽस्त्रियामाढके स्यादाढकादिचतुष्टये । पुमान् कृपीपतौ कृष्णकाके स्त्री नीवृदन्तरे’ इति मेदिनी । ग्लानिर्दौर्वल्यम् । हानिरपचयः क्षयश्च । तूर्णिमानः

translator notes

textual The 1915 print numbers this uṇādi sūtra 499 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
commentary TB, sk.90490.t1: 'agir gatyarthaḥ' — the root is agi, meaning 'to go'. Medinī: agni (masculine) for Vaiśvānara (fire) and for the citraka plant and other drugs. Followed in naming the root; the gloss 'fire' rests on the Medinī line.
translator Neither the kaumudī nor TB names the affix; the translator takes ni, carried on from uṇādi 488 through uṇādi 489. agi is an idit root, so it has the augment num (idito num dhātoḥ, SK 2262): ag → aṅg; this sūtra then elides that n. The derivation is the translator's.

उ491 · Uṇ 9.4.51

वहिश्रिश्रुयुद्रुग्लाहात्वरिभ्यो नित् ॥ उ४९१ ॥

vahiśriśruyudruglāhātvaribhyo nit

vahiśriśruyudruglāhātvaribhyo nit — After vah, śri, śru, yu, dru, glā, hā and tvar, [the affix ni, carried forward (anuvṛtti) from uṇādi 488, comes, and it] is nit.

Rule. After eight roots ni comes, and it is nit. śri, śru, yu, dru take guṇa, with ṇ after r (SK 235, SK 197). glai becomes glā (SK 2370). tvar becomes tūr (SK 2654).

Forms. vahniḥ, śreṇiḥ, śroṇiḥ, yoniḥ, droṇiḥ, glāniḥ, hāniḥ, tūrṇiḥ. By bāhulaka also from mlai: mlāniḥ. The kaumudī gives no meanings.

Siddhānta-kaumudī

वह्निः । श्रेणिः । श्रोणिः । योनिः । द्रोणिः । ग्लानिः । हानिः । तूर्णिः । बाहुलकान्म्लानिः ।

vahniḥ [vah + ni]. śreṇiḥ [śri + ni]. śroṇiḥ [śru + ni]. yoniḥ [yu + ni]. droṇiḥ [dru + ni]. glāniḥ [glā + ni]. hāniḥ [hā + ni]. tūrṇiḥ [tvar + ni]. By bāhulaka — by the bahulam of SK 3169 (uṇādayo bahulam) — mlāniḥ [mlā + ni] too.

translator notes

textual The 1915 print numbers this uṇādi sūtra 500 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
commentary TB, printed under sk.90490.t1 (scan page-0560): 'ebhyo niḥ pratyayaḥ syāt sa ca nit' — after these the affix ni comes, and it is nit. Followed: ni supplied in sutra_en.
commentary TB, printed under sk.90490.t1: roots vaha prāpaṇe, śriñ sevāyām, śru śravaṇe, yu miśraṇe, dru gatau, glai mlai harṣakṣaye, ohāk tyāge, ñitvarā saṃbhrame. Medinī: vahni for Vaiśvānara and the citraka plant; śreṇi (masc. and fem.) for a row and a guild of like craftsmen; niḥśreṇi = a ladder; śroṇi = the hip region (Amara: kaṭiḥ śroṇiḥ kakudmatī); yoni = bhaga, and (Medinī) form and the abode of love; droṇi = a baling vessel (secanī), and with ṅīṣ (kṛdikārād aktinaḥ, under SK 503) droṇī; glāni = weakness; hāni = decrease and loss; tūrṇi (printed 'tūrṇimānaḥ', apparently tūrṇir manaḥ, 'the mind'). Recorded: the kaumudī gives forms only, so the English adds no meanings.
translator The bracketed analyses are the translator's. ni is not kit, so śri, śru, yu, dru take guṇa (SK 2168): śre-, śro-, yo-, dro-; n → ṇ after r across the vowel (raṣābhyāṃ no ṇaḥ samānapade, SK 235; aṭkupvāṅnumvyavāye 'pi, SK 197). glai and mlai become glā, mlā by ādeca upadeśe 'śiti (SK 2370). tvar → tūr by jvaratvara… (SK 2654) before the nasal-initial affix, then ṇ (SK 235) → tūrṇi. nit makes the word acute on its first syllable (ñnity ādir nityam, SK 3686).

उ492 · Uṇ 9.4.52

घृणिपृश्निपार्ष्णिचूर्णिभूर्णि ॥ उ४९२ ॥

ghṛṇipṛśnipārṣṇicūrṇibhūrṇi

ghṛṇipṛśnipārṣṇicūrṇibhūrṇi — ghṛṇi, pṛśni, pārṣṇi, cūrṇi and bhūrṇi [are given by nipātana].

Rule. Five nipātanas. The Tattvabodhinī says the nipātana supplies the affix ni and the absence of guṇa. Each word has its own change, stated by the kaumudī.

Forms. ghṛṇiḥ, a ray. From spṛś, with loss of s: pṛśniḥ, one with a small body. From pṛṣ, with vṛddhi: pārṣṇiḥ, the sole of the foot. From car, with u for the penultimate: cūrṇiḥ, a hundred cowries. From bhṛ, with u for ṛ: bhūrṇiḥ, the earth.

Siddhānta-kaumudī

एते पञ्च निपात्यन्ते । घृणिः किरणः । स्पृशतेः सलोपः पृश्निरल्पशरीरः । पृषेर्वृद्धिश्च । पार्ष्णिः पादतलम् । चरेरुपधाया उत्वम् । चूर्णिः कपर्दकशतम् । बिभर्तेरुत्वम् । भूर्णिर्धरणी ।

These five are given by nipātana (as ready-made forms). ghṛṇiḥ: a ray. From spṛś (spṛśati), loss of the s: pṛśniḥ, one with a small body. From pṛṣ, vṛddhi as well: pārṣṇiḥ, the sole of the foot (pādatala). From car, u in place of the penultimate (upadhā): cūrṇiḥ, a hundred cowries (kapardaka). From bhṛ (bibharti), u [in place of ṛ]: bhūrṇiḥ, the earth (dharaṇī).

Tattvabodhinī

NSP p. 560–561

—घृणि—घृ सेचने, स्पृश संस्पर्शने, पृषु सेचने, चर गतौ, डुभृञ् धारणपोषणयोः । निप्रत्ययो गुणाभावश्च निपात्यते । ‘घृणिः पुनः । अंशुज्वालातरङ्गेषु’ इति हेमचन्द्रः । ‘पृश्निरल्पतनौ’ इत्यमरः । ‘पार्ष्णिः स्यादुन्मदः स्त्रियाम् । स्त्रियां द्वयोः सैन्यपृष्ठे पादग्रन्थ्यधरेऽपि च’ इति मेदिनी ॥—भूर्णिरिति । ‘तक्ता न भूर्णिः’ इति मन्त्रभाष्ये तु भूर्णिर्धारकः पोषको वेति व्याख्यातम् ॥—वृदृ—वृञ् वरणे, दृङ् आदरे, स्त्रियां ‘कृदिकारात्—’ इति ङीष् । दर्वी ॥—जॄशॄ । जॄ वयोहानौ, शॄ हिंसायाम्, स्तॄञ् आच्छादने, जागृ निद्राक्षये, क्विनः कित्वात् ‘ऋत इद्धातोः’ इति इत्वे रपरत्वे जीर्विरित्यादि

translator notes

textual The 1915 print numbers this uṇādi sūtra 501 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
commentary TB, sk.90492.t1: roots ghṛ secane, spṛśa saṃsparśane, pṛṣu secane, cara gatau, ḍubhṛñ dhāraṇapoṣaṇayoḥ (OCR 'ḍambhañ'); 'nipratyayo guṇābhāvaś ca nipātyate' — the affix ni and the absence of guṇa are what the nipātana supplies. Followed: the roots and the reading of the nipātana in the translator note. Hemacandra: ghṛṇi for a ray, flame and wave; Amara: pṛśni = alpatanu; Medinī: pārṣṇi, feminine in the sense 'unmada' (a wanton woman, apparently), and feminine or masculine for the rear of an army and the part below the ankle-joint. On bhūrṇi: in the Mantrabhāṣya on 'taktā na bhūrṇiḥ' it is explained as 'supporter or nourisher'. Recorded.
translator Steps beyond the kaumudī's own (s-loss, vṛddhi, u for the upadhā, u for ṛ) are the translator's: ghṛ + ni (no guṇa, by the nipātana) → ṇ by ṛvarṇān nasya ṇatvaṃ vācyam (vārttika under SK 282) → ghṛṇi. spṛś → pṛś + ni → pṛśni. pṛṣ → pārṣ + ni → ṇ (SK 235) → pārṣṇi. car → cur + ni → ū by hali ca (SK 354) → ṇ (SK 235) → cūrṇi. bhṛ → bhur (u with r, uraṇ raparaḥ, SK 70) → bhūr (SK 354) → ṇ (SK 235) → bhūrṇi.

उ493 · Uṇ 9.4.53

वृदृभ्यां विन् ॥ उ४९३ ॥

vṛdṛbhyāṃ vin

vṛdṛbhyāṃ vin — After vṛ and dṛ, the affix vin [comes].

Rule. After vṛ "to choose" and dṛ "to respect", the affix vin comes. Guṇa with r (SK 2168, SK 70).

Forms. var + vi → varviḥ, a glutton. dar + vi → darviḥ (a ladle; the kaumudī gives no meaning). The Tattvabodhinī gives the feminine darvī.

Siddhānta-kaumudī

वर्विर्घस्मरः । दर्विः ।

varviḥ: a glutton (ghasmara) [vṛ + vin → var + vi]. darviḥ [dṛ + vin → dar + vi; a ladle].

translator notes

textual The 1915 print numbers this uṇādi sūtra 502 (NSP p. 550, scan page-0560). Kaumudī = print (collation batch07: clean).
commentary TB, printed under sk.90492.t1 (scan page-0560; the OCR has 'ghṛṣṭa' for the pratīka and root, the scan reads vṛdṛ and vṛṅ): the roots are vṛṅ varaṇe ('to choose') and dṛṅ ādare ('to respect'); in the feminine, ṅīṣ by kṛdikārād aktinaḥ (gaṇasūtra under SK 503) gives darvī. Followed in the bracketed roots.
translator The derivations are the translator's: vin (n is an it-letter) is not kit, so the root vowel takes guṇa (SK 2168) with r after it (uraṇ raparaḥ, SK 70): vṛ → var, dṛ → dar. nit gives initial acute (SK 3686). The kaumudī gives no meaning for darvi; 'ladle' is the translator's gloss of the common word.

उ494 · Uṇ 9.4.54

जॄशॄस्तॄजागृभ्यः क्विन् ॥ उ४९४ ॥

jṝśṝstṝjāgṛbhyaḥ kvin

jṝśṝstṝjāgṛbhyaḥ kvin — After jṝ, śṝ, stṝ and jāgṛ, the affix kvin [comes].

Rule. After jṝ "to age", śṝ "to injure", stṝ "to cover" and jāgṛ "to wake", the affix kvin comes. No guṇa; ṝ becomes ir, lengthened.

Forms. jīrviḥ, an axe. śīrviḥ, one who injures. stīrviḥ, the adhvaryu priest. jāgṛviḥ, a king.

Watch out. jāgṛ takes guṇa even before a kit affix (SK 2480). That rule excepts vi, taken as this kvin, so jāgṛvi keeps its ṛ.

Siddhānta-kaumudī

जीर्विः पर्शुः । शीर्विर्हिंस्रः । स्तीर्विरध्वर्युः । जागृविर्नृपः ।

jīrviḥ: an axe (parśu). śīrviḥ: one who injures (hiṃsra). stīrviḥ: the adhvaryu priest. jāgṛviḥ: a king. [Because kvin is kit, the root takes no guṇa; i replaces the ṝ, with r after it: jṝ + vi → jir + vi → jīrvi, and so śīrvi, stīrvi.]

translator notes

textual The 1915 print numbers this uṇādi sūtra 503 (NSP p. 550, scan page-0560; the last word, jāgṛvir nṛpaḥ, is at the head of p. 551, scan page-0561). Kaumudī = print (collation batch07: clean).
commentary TB, printed under sk.90492.t1 (scans page-0560–0561; OCR 'jūm … jū … śu … stuñ āndrādane, jāmya nidvākṣaye', scan jṝśṝ, jṝ, śṝ, stṝñ ācchādane, jāgṛ nidrākṣaye): roots jṝ vayohānau ('to age'), śṝ hiṃsāyām ('to injure'), stṝñ ācchādane ('to cover'), jāgṛ nidrākṣaye ('to wake'); 'kvinaḥ kittvāt ṝta id dhātoḥ iti itve raparatve jīrvir ityādi' — since kvin is kit [there is no guṇa], and by ṝta id dhātoḥ (SK 2390) i replaces the ṝ, with r after it (SK 70): jīrvi and the rest. Followed: the bracketed derivation.
translator Two steps are the translator's: the i is lengthened by hali ca (SK 354): jir + vi → jīrvi. For jāgṛ, kittva alone would not block guṇa, since jāgro 'viciṇṇalṅitsu (SK 2480) prescribes it even before kit affixes; but that rule excepts 'vi', taken by the tradition as kvin, so jāgṛ + vi → jāgṛvi. kvin: k and n are it-letters; vi remains.

उ495 · Uṇ 9.4.55

दिवो द्वे दीर्घश्चाभ्यासस्य ॥ उ४९५ ॥

divo dve dīrghaścābhyāsasya

divo dve dīrghaś cābhyāsasya — After div, [the affix kvin, carried forward (anuvṛtti) from uṇādi 494, comes,] the root is doubled, and the reduplicate (abhyāsa) is long.

Rule. After div "to play", kvin comes; the root is doubled, and the abhyāsa is long. The root's v is lost before the v of the affix (SK 873).

Forms. di-div → dī-div + vi → dīdivi → dīdiviḥ, used of heaven and of liberation (mokṣa).

Siddhānta-kaumudī

दीदिविः स्वर्गमोक्षयोः ।

dīdiviḥ, [used] of heaven and of liberation (mokṣa) [div → doubled di-div → long abhyāsa dī-div → + kvin (vi) → dīdivi].

Tattvabodhinī

NSP p. 561

—दिवो—दिवु क्रीडादौ अस्मात् क्विन् कित्वाद्गुणाभावः । ‘दीदिविर्धिषणान्नयोः’ इति विश्वः । ‘दीदिविर्ना धिषणेऽन्ने तदस्त्रियाम्’ इति मेदिनी । धिषणो वृहस्पतिः । ‘दीदिविर्द्वादशकरश्चक्षुः सुरगुरुर्गुरुः’ इति त्रिकाण्डशेषः । दीदिविर्द्वादशार्चिः स्याज्जीवः प्राक्फल्गुनीसुतः’ इति हारावली । ‘ओदनोऽस्त्री सदीदिविः’ इत्यमरः । अत्र सदीदिविर्दीदिविसहित इति व्याख्यानं न्याय्यम् । अत्र स इति विशेषणादीदिविः पुंलिङ्ग इति केषांचिद्व्याख्यानं नादर्तव्यम् । स इति छेदने तु अस्त्रियामिति न लभ्येत ततश्चान्ये तदस्त्रियामिति पूर्वोक्तमेदिनीग्रन्थो विरुध्येतेति ध्येयम् । ‘गोपामृतस्य दीदिविम्’ इति मन्त्रे तु द्योतमानमित्यर्थः ॥—कृवि—डुकृञ् करणे, घृषु सेचने, छो छेदने, ष्ठा गतिनिवृत्तौ, दिवु क्रीडादौ, एते क्विन्नन्ताः

translator notes

textual The 1915 print numbers this uṇādi sūtra 504 (NSP p. 551, scan page-0561). Kaumudī = print (collation batch08: clean).
commentary TB, sk.90495.t1: 'divu krīḍādau, asmāt kvin, kittvād guṇābhāvaḥ' — from div ('to play' etc.), kvin, and no guṇa because it is kit (OCR 'kin'; the scan reads kvin). Followed: kvin supplied in sutra_en and the absence of guṇa in the derivation.
commentary TB, sk.90495.t1, on the senses and gender: Viśva gives dīdivi for dhiṣaṇa (= Bṛhaspati) and food; Medinī masculine for dhiṣaṇa, and for food 'not feminine'; Trikāṇḍaśeṣa and Hārāvalī list it among names of Bṛhaspati. On Amara's 'odano 'strī sadīdiviḥ', TB holds that sadīdivi = 'together with dīdivi' is the right explanation, and rejects the view of some that 'sa' marks dīdivi as masculine: on that split 'astriyām' would not be obtained, and Medinī's 'tad astriyām' would be contradicted. In the mantra 'gopām ṛtasya dīdivim' it means 'shining'. Recorded; the English keeps the kaumudī's two senses.
translator The bracketed derivation is the translator's beyond what the sūtra and TB state: the root's final v is dropped before the v of the affix (lopo vyor vali, SK 873): dīdiv + vi → dīdi + vi → dīdivi.

उ496 · Uṇ 9.4.56

कृविघृष्विछविस्थविकिकीदिवि ॥ उ४९६ ॥

kṛvighṛṣvichavisthavikikīdivi

kṛvighṛṣvichavisthavikikīdivi — kṛvi, ghṛṣvi, chavi, sthavi and kikīdivi [are formed; they end in kvin, carried forward (anuvṛtti) from uṇādi 494 — per TB].

Rule. Five nipātanas ending in kvin (the Tattvabodhinī). The sūtra also teaches shortening of chā and sthā. cho becomes chā (SK 2370); ṣṭhā becomes sthā (SK 2264).

Forms. kṛvi, a weaver's implement. ghṛṣvi, a boar. chavi, radiance. sthavi, a weaver. From div with kikī: kikīdivi, the cāṣa bird. By bāhulaka the short and long vowels exchange places: cāṣeṇa kikīdīvinā.

Watch out. The transmitted kikīdīvinā has both vowels long. The stated exchange, and the Tattvabodhinī's kikidīvi, lead one to expect kikidīvinā.

Siddhānta-kaumudī

कृविस्तन्तुवायद्रव्यम् । घृष्विर्वराहः । छास्थोर्ह्रस्वत्वं च । छविर्दीप्तिः । स्थविस्तन्तुवायः । दीव्यतेः किकीपूर्वात् किकीदिविश्चाषः । बाहुलकाद्ध्रस्वदीर्घयोर्विनिमयः । चाषेण किकीदीविना ।

kṛvi — the weaver's implement (tantuvāyadravya). ghṛṣvi — the boar (varāha). And [the sūtra teaches] shortening (hrasvatva) of chā and sthā: chavi — radiance (dīpti); sthavi — a weaver (tantuvāya). From div (dīvyati) preceded by kikī: kikīdivi — the cāṣa bird (cāṣa). By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — the short and the long [vowel] exchange places (vinimaya): cāṣeṇa kikīdīvinā, 'with the cāṣa, the kikīdīvi'.

Tattvabodhinī

alignment inferredNSP p. 561

—घृष्विर्वराह इति । ‘उग्रस्य यूनः स्थविरस्य घृष्वेः’ इति मन्त्रे तु घृष्टः कामानां वर्षकस्येत्यर्थ इति व्याख्यातम् । घृषु सेचने इति धात्वर्थानुगमात् । ‘छविः शोभारुचोर्योषित्’ इति मेदिनी । ‘अथ चाषः किकीदिविः’ इत्यमरः ॥—विनिमय इति । ‘किकिदीविकिकीदिवी’ इति द्विरूपकोशः ॥— पातेः—पा रक्षणे डित्त्वाट्टिलोपः । ‘पतिर्धवे ना त्रिष्वीशे’ इति मेदिनी ॥—शकेः—शक्लृ शक्तौ । ‘उच्चारावस्करौ शमलं शकृत् । गूथं पुरीषं वर्चस्कमस्त्री विष्टाविशौ स्त्रियाम्’ इत्यमरः ॥—अमेः—अम गतौ ‘अथामतिः पुंसि हिमदीधितिकालयोः’ इति मेदिनी ॥—वहि—वह प्रापणे, वस निवासे, ऋ गतौ । ‘वसतिः सचिवे गवि’ इति विश्वः । ‘वसतिः स्यात् स्त्रियां वासे यामिन्यां च निकेतने’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 505 (NSP p. 551, scan page-0561).
commentary TB, printed at the tail of sk.90495.t1 (OCR pratīka '—kṛṣi—' and 'vṛṣu'; the scan page-0561 reads '—kṛvi—. ḍukṛñ karaṇe, ghṛṣu secane, cho chedane, ṣṭhā gatinivṛttau, divu krīḍādau, ete kvinnantāḥ'): the roots are kṛ 'to do', ghṛṣ 'to sprinkle', cho 'to cut', ṣṭhā 'to stand still' and div 'to play', and all five words end in kvin. Followed: kvin bracketed as anuvṛtti in sutra_en; the roots are used in the translator note.
commentary TB, sk.90496.t1 ('—ghṛṣvir varāha iti'): in the mantra 'ugrasya yūnaḥ sthavirasya ghṛṣveḥ' the word is explained as 'of the one who showers (varṣaka) desires', following the root sense ghṛṣu secane. It also cites Medinī 'chaviḥ śobhārucor yoṣit' (chavi, feminine, in the senses beauty and lustre) and Amara 'atha cāṣaḥ kikīdiviḥ' (kikīdivi = the cāṣa). Recorded; the English keeps the kaumudī's senses.
commentary TB, sk.90496.t1 ('—vinimaya iti'): the Dvirūpakośa gives both 'kikidīvi' and 'kikīdivi'. Recorded: on TB the bāhulaka exchange yields kikidīvi beside kikīdivi; the English keeps the kaumudī's wording.
textual The closing illustration reads 'cāṣeṇa kikīdīvinā' with both i-vowels long in ours and in the print (scan page-0561, read at zoom; ṣ/p indistinct, 'cāpeṇa' in the type). The exchange of short and long that the kaumudī names, and TB's Dvirūpakośa form 'kikidīvi', lead one to expect 'kikidīvinā'. Translated as transmitted; for the Print Check (class V, print = ours).
translator The k and n of kvin are it, leaving vi; the k blocks guṇa (kṅiti ca, SK 2217): kṛ + vi → kṛvi; ghṛṣ + vi → ghṛṣvi; cho → chā (ādeca upadeśe 'śiti, SK 2370) → shortened to cha → chavi; ṣṭhā → sthā (dhātvādeḥ ṣaḥ saḥ, SK 2264) → shortened to stha → sthavi; kikī + div + vi → kikīdi + vi, the root's v lost before the v of vi (lopo vyor vali, SK 873) → kikīdivi. The steps are the translator's, on the basis of the sūtra and TB. The phrase 'cāṣeṇa kikidīvinā' appears to be Vedic (it reads so in Ṛgveda 10.97.13); the kaumudī does not identify it.

उ497 · Uṇ 9.4.57

पातेर्डतिः ॥ उ४९७ ॥

pāterḍatiḥ

pāter ḍatiḥ — After pā, the affix ḍati [comes].

Rule. After pā "to protect", the affix ḍati comes. Being ḍit, it deletes the ā (SK 316).

Forms. pati. The Tattvabodhinī's Medinī: masculine for a husband, any gender for a lord.

Siddhānta-kaumudī

पतिः ।

[From pā, 'to protect' (rakṣaṇe):] pati.

translator notes

textual The 1915 print numbers this uṇādi sūtra 506 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90496.t1 ('—pāteḥ—'): the root is pā rakṣaṇe, and 'ḍittvāṭ ṭilopaḥ' — because the affix is ḍit, the ṭi is deleted. It cites Medinī 'patir dhave nā triṣv īśe': pati is masculine in the sense husband, and of all three genders in the sense lord. Followed for the root and the ṭi-deletion; the senses are recorded (the kaumudī gives none).
translator pā + ḍati → the ḍ is it; because of it the ṭi (the ā) is deleted (ṭeḥ, SK 316) → p + ati → pati. The step-by-step sequence is the translator's, on the basis of TB.

उ498 · Uṇ 9.4.58

शकेर्ऋतिन् ॥ उ४९८ ॥

śakerṛtin

śaker ṛtin — After śak, the affix ṛtin [comes].

Rule. After śak "to be able", the affix ṛtin comes; its n is an it-letter.

Forms. śak + ṛt → śakṛt, dung (Amara, cited by the Tattvabodhinī).

Siddhānta-kaumudī

शकृत् ।

[From śak (śaklṛ), 'to be able' (śaktau):] śakṛt.

translator notes

textual The 1915 print numbers this uṇādi sūtra 507 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90496.t1 ('—śakeḥ—'; the OCR has 'śaktyā śakau', the scan page-0561 reads 'śaklṛ śaktau'): the root is śaklṛ 'to be able'. It cites Amara 'uccārāvaskarau śamalaṃ śakṛt, gūthaṃ purīṣaṃ varcaskam astrī viṣṭhāviśau striyām': uccāra, avaskara, śamala, śakṛt, gūtha, purīṣa and varcaska (not feminine), and viṣṭhā and viś (feminine) are words for excrement. Followed for the root; the sense is recorded (the kaumudī gives none).
translator The n of ṛtin is it (halantyam), leaving ṛt: śak + ṛt → śakṛt. The step is the translator's.

उ499 · Uṇ 9.4.59

अमेरतिः ॥ उ४९९ ॥

ameratiḥ

amer atiḥ — After am, the affix ati [comes].

Rule. After am "to go", the affix ati comes. No change to the root.

Forms. am + ati → amatiḥ, time.

Siddhānta-kaumudī

अमतिः कालः ।

[From am, 'to go' (gatau):] amati — time (kāla).

translator notes

textual The 1915 print numbers this uṇādi sūtra 508 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90496.t1 ('—ameḥ—'): the root is am gatau. It cites Medinī 'athāmatiḥ puṃsi himadīdhitikālayoḥ': amati is masculine in the senses the moon (himadīdhiti) and time. Followed for the root; the further sense is recorded.
translator am + ati → amati, with no change to the root. The step is the translator's.

उ500 · Uṇ 9.4.60

वहिवस्यर्तिभ्यश्चित् ॥ उ५०० ॥

vahivasyartibhyaścit

vahivasyartibhyaś cit — After vah, vas and ṛ, [the affix ati comes, and it is] cit.

Rule. After vah, vas and ṛ, the affix ati comes, and it is cit. ṛ takes guṇa with r. Neither the kaumudī nor the Tattvabodhinī names the affix here; ati is inferred.

Forms. vahatiḥ, wind. vasatiḥ, a house and the night. ar + ati → aratiḥ, anger.

Siddhānta-kaumudī

वहतिः पवनः । वसतिर्गृहयामिन्योः । अरतिः क्रोधः ।

[From vah, 'to carry' (prāpaṇe):] vahati — wind (pavana). [From vas, 'to dwell' (nivāse):] vasati — [in the senses] house and night. [From ṛ, 'to go' (gatau):] arati — anger (krodha).

translator notes

textual The 1915 print numbers this uṇādi sūtra 509 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90496.t1 ('—vahi—', OCR '—cahi—'): the roots are vaha prāpaṇe, vasa nivāse and ṛ gatau. It cites Viśva 'vasatiḥ sacive gavi' and Medinī 'vasatiḥ syāt striyāṃ vāse yāminyāṃ ca niketane' (vasati, feminine, in the senses dwelling, night and abode). Followed for the roots; the further senses are recorded.
translator Neither the kaumudī nor TB names the affix here; the translator takes it to be ati, running from uṇādi 499 (amer atiḥ), and 'cit' to mark it cit, which makes the word finally acute (citaḥ, SK 3710).
translator vah + ati → vahati; vas + ati → vasati; ṛ + ati → guṇa of ṛ, with r (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) → ar + ati → arati. The steps are the translator's.

उ501 · Uṇ 9.4.61

अञ्चेः को वा ॥ उ५०१ ॥

añceḥ ko vā

añceḥ ko vā — After añc [the affix ati comes, carried forward (anuvṛtti) from uṇādi 499 — per TB], and k optionally [replaces its final].

Rule. After añc "to go", ati comes, and k optionally replaces the final c.

Forms. aṅkatiḥ and añcatiḥ, wind (the kaumudī glosses the second).

Siddhānta-kaumudī

अङ्कतिः । अञ्चतिर्वातः ।

aṅkati. añcati — wind (vāta).

Tattvabodhinī

NSP p. 561

—अञ्चेः—अञ्चु गतौ, अस्मादतिः स्यात्ककारश्चान्तादेशो विकल्पेन

translator notes

textual The 1915 print numbers this uṇādi sūtra 510 (NSP p. 551, scan page-0561).
commentary TB, sk.90501.t1 ('—añceḥ—'): 'añcu gatau; asmād atiḥ syāt kakāraś cāntādeśo vikalpena' — after añc 'to go' ati comes, and k optionally replaces the final. Followed: ati bracketed as anuvṛtti, and the k taken as a substitute for the final c.
translator añc + ati → with k for the final c: aṅk-ati (the nasal is read as homorganic with the k) → aṅkati; without it → añcati. The kaumudī puts the gloss 'vāta' after añcati only, and the English places it there. The steps are the translator's.

उ502 · Uṇ 9.4.62

हन्तेरंह च ॥ उ५०२ ॥

hanteraṃha ca

hanter aṃha ca — After han [the affix ati comes, carried forward (anuvṛtti) from uṇādi 499], and aṃha [replaces the root].

Rule. After han, ati comes, and aṃha replaces the root. The two a-sounds make one a.

Forms. aṃha + ati → aṃhatiḥ, a gift: "one destroys evil by it". Amara's line follows: prādeśana, nirvapaṇa, apavarjana and aṃhati mean a gift.

Siddhānta-kaumudī

हन्तेरतिः स्यादंहादेशश्च धातोः । हन्ति दुरितमनया अंहतिर्दानम् प्रादेशनं निर्वपणमपवर्जनमंहतिः ।

After han the affix ati comes, and aṃha is substituted for the root. One destroys (hanti) evil (durita) by means of it: aṃhati — a gift (dāna). '[The words] prādeśana, nirvapaṇa, apavarjana [and] aṃhati [mean a gift].'

Tattvabodhinī

NSP p. 561

—हन्तेः—हन हिंसागत्योः, अमरोक्तिमाह—प्रादेशनमित्यादि । रमेः—रमतेरतिः स्यात्स च नित् । ‘रमतिर्नायके नाके पुंसि स्यात्’ इति मेदिनी । नित्वमाद्युदात्तार्थम् । रन्तिरसिरमतिरसि ॥—सूङः—। षूङ् प्राणिप्रसवे । कित्त्वाद्गुणाभावः । ‘धीमान् सूरिः कृती कृष्टिर्लब्धवर्णो विचक्षणः’ इत्यमरः । दशपाद्यां तु ‘सुञोरिन् दीर्घश्च’ इति पाठस्तत्र रिनो नकारो नानुवन्धः उत्तरसूत्रे किन्प्रत्ययारम्भात् । अनुवन्धत्वे हि लाघवादिहैव क्रिन्नुच्येत । तथा च सूरी सूरिणौ सूरिण इत्यादि रूपम् । अत एवाभिधानमालायां सूरीति नान्तमुदाहृतमित्यभिधेयम् । दशपादीवृत्ति-कारैस्तु नित्वं स्वीकृत्य सूरिरित्युदाहृतं तदेतेन प्रत्युक्तम् । स्वरविरुद्धमपि ‘सदा पश्यन्ति सूरयः’ ‘विसूरयो दधतो विश्व-मायुः’ इत्यादौ सूरिशब्दस्यान्तोदात्तत्वदर्शनात् ॥—अदि—। अद भक्षणे, शद्लृ शातने, भू सत्तायाम्, शुभ शुम्भ शोभार्थे । ‘अद्रयो द्रुमशैलार्काः’ इत्यमरः । ‘भूरिर्ना वासुदेवे च हरे च परमेष्ठिनि । नपुंसकं सुवर्णे च प्राज्ये स्याद्वाच्य-लिङ्गकम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 511 (NSP p. 551, scan page-0561).
commentary TB, sk.90502.t1 ('—hanteḥ—'): the root is hana hiṃsāgatyoḥ ('to strike, to go'), and 'amaroktim āha — prādeśanam ityādi': with 'prādeśanam …' Bhaṭṭoji quotes Amara. Followed: the last sentence is set off as a quotation.
textual Ours runs 'aṃhatir dānam prādeśanaṃ …' with no daṇḍa; the print has a daṇḍa after 'dānam' (scan page-0561), so the Amara line begins a new sentence. Mūla, for the Print Check (class A).
translator han → aṃha + ati → the a of aṃha and the a of the affix make a single a (pararūpa, ato guṇe) → aṃhati. The step is the translator's; the kaumudī states the substitution and the form.

उ503 · Uṇ 9.4.63

रमेर्नित् ॥ उ५०३ ॥

ramernit

ramer nit — After ram [the affix ati comes, carried forward (anuvṛtti) from uṇādi 499 — per TB], and it is nit.

Rule. After ram, ati comes, and it is nit: the first syllable is accented (SK 3686).

Forms. ram + ati → ramatiḥ, time and love.

Siddhānta-kaumudī

रमतिः कालकामयोः ।

ramati — [in the senses] time (kāla) and love (kāma).

translator notes

textual The 1915 print numbers this uṇādi sūtra 512 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90502.t1 ('—rameḥ—'): 'ramater atiḥ syāt sa ca nit' — after ram ati comes, and it is nit; 'nittvam ādyudāttārtham', the nit is for initial acute accent; Vedic 'rantir asi ramatir asi'. Followed: ati bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90502.t1, cites Medinī 'ramatir nāyake nāke puṃsi syāt': ramati is masculine in the senses lover (nāyaka) and heaven (nāka). Recorded; the English keeps the kaumudī's senses.
translator ram + ati → ramati; the nit makes it initially acute (ñnityādir nityam, SK 3686). The steps are the translator's, on the basis of TB.

उ504 · Uṇ 9.4.64

सूङः क्रिः ॥ उ५०४ ॥

sūṅaḥ kriḥ

sūṅaḥ kriḥ — After sūṅ, the affix kri [comes].

Rule. After ṣūṅ "to bring forth", which becomes sū (SK 2264), the affix kri comes. Being kit, it blocks guṇa.

Forms. sū + ri → sūriḥ, a learned man (Amara, cited by the Tattvabodhinī).

Watch out. The Tattvabodhinī reports that the Daśapādī (another version of the uṇādi sūtras, with its own commentary) reads suño rin dīrghaś ca, making the n-stem sūrī, sūriṇau. The kaumudī's kri is followed.

Siddhānta-kaumudī

सूरिः ।

[From ṣūṅ, 'to bring forth' (prāṇiprasave):] sūri.

translator notes

textual The 1915 print numbers this uṇādi sūtra 513 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90502.t1 ('—sūṅaḥ—'; OCR 'dhūṅ', the scan page-0561 reads 'ṣūṅ prāṇiprasave'): 'kittvād guṇābhāvaḥ' — the affix is kit, so there is no guṇa. It cites Amara 'dhīmān sūriḥ kṛtī kṛṣṭir labdhavarṇo vicakṣaṇaḥ', where sūri is a word for a learned man. Followed for the root and the absence of guṇa; the sense is recorded (the kaumudī gives none).
commentary TB, printed under sk.90502.t1: the Daśapādī reads 'suño rin dīrghaś ca'. There the n of rin is not an anubandha, because the next sūtra starts the affix krin; were it an anubandha, krin would by economy be taught here already. So the forms are sūrī, sūriṇau, sūriṇaḥ, and the Abhidhānamālā cites sūrī as an n-stem. The Daśapādī-vṛtti authors take rin as nit and cite sūriḥ; TB says this is refuted, and is also against the accent, since sūri is finally acute in 'sadā paśyanti sūrayaḥ' and 'vi sūrayo dadhato viśvam āyuḥ'. Recorded; the English follows the kaumudī's kri.
translator ṣūṅ → sū (dhātvādeḥ ṣaḥ saḥ, SK 2264) + kri → the k is it, so no guṇa (kṅiti ca, SK 2217) → sūri. The steps are the translator's, on the basis of TB.

उ505 · Uṇ 9.4.65

अदिशदिभूशुभिभ्यः क्रिन् ॥ उ५०५ ॥

adiśadibhūśubhibhyaḥ krin

adiśadibhūśubhibhyaḥ krin — After ad, śad, bhū and śubh, the affix krin [comes].

Rule. After ad "to eat", śad "to wither", bhū "to be" and śubh "to shine", the affix krin comes. No guṇa.

Forms. adri (the Tattvabodhinī's Amara: trees, mountains, the sun). śadri, gravel (śarkarā). bhūri, abundant. śubhri, Brahmā.

Watch out. śarkarā is read as the gloss of śadri, not as a further form; krin cannot make it.

Siddhānta-kaumudī

अद्रिः । शद्रिः । शर्करा । भूरि प्रचुरम् । शुभ्रिर्ब्रह्मा ।

adri. śadri — śarkarā. bhūri — abundant (pracura). śubhri — Brahmā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 514 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90502.t1 ('—adi—'): the roots are ada bhakṣaṇe 'to eat', śadḷ śātane 'to fall, to wither', bhū sattāyām 'to be', and śubha / śumbha śobhārthe 'to shine'. It cites Amara 'adrayo drumaśailārkāḥ' (adri means trees, mountains and the sun) and Medinī on bhūri (masculine: Vāsudeva, Hara and Parameṣṭhin; neuter: gold; and adjectival in the sense abundant). Followed for the roots; the further senses are recorded.
translator The k and n of krin are it, leaving ri; the k blocks guṇa (kṅiti ca, SK 2217), so bhū and śubh are unchanged: ad + ri → adri; śad + ri → śadri; bhū + ri → bhūri; śubh + ri → śubhri. The n makes the words initially acute (ñnityādir nityam, SK 3686). Ours and the print (scan page-0561) set a daṇḍa between 'śadriḥ' and 'śarkarā'; the translator takes śarkarā as the gloss of śadri, since śarkarā cannot be formed with krin. The steps are the translator's.

उ506 · Uṇ 9.4.66

वङ्क्र्यादयश्च ॥ उ५०६ ॥

vaṅkryādayaśca

vaṅkryādayaś ca — And vaṅkri and the rest [are formed by nipātana, ending in krin, carried forward (anuvṛtti) from uṇādi 505].

Rule. vaṅkri and the rest are nipātanas ending in krin. tadi is a sautra root. By bāhulaka, bheri takes guṇa despite the k.

Forms. From vaki "to be crooked", with num: vaṅkri, a musical instrument, a house-timber, a rib. From vap "to sow", the saṃprasāraṇa due before kit (SK 2409) withheld: vapri, a field. aṃhri and aṅghri, the foot. From tadi, with num: tandri, stupor. From bhī: bheri.

Siddhānta-kaumudī

क्रिन्नन्ता निपात्यन्ते । वङ्क्रिर्वाद्यभेदो गृहदारु पार्श्वास्थि च । वप्रिः क्षेत्रम् । अंह्रिरङ्घ्रिश्च चरणः । तदिः सौत्रो धातुः । तन्द्रिर्मोहः बाहुलकाद्गुणः । भेरिः ।

[These words,] ending in krin, are formed by nipātana. vaṅkri — a kind of musical instrument (vādyabheda), a timber of a house (gṛhadāru), and a rib (pārśvāsthi). vapri — a field (kṣetra). aṃhri and aṅghri — the foot (caraṇa). tadi is a sautra root (one stated in the sūtras, not in the Dhātupāṭha): tandri — stupor (moha). By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — guṇa: bheri.

Tattvabodhinī

NSP p. 561

—वाङ्क्र्यादयश्च । वकि कौटिल्ये, टुवप् बीजसन्ताने । निपातनात्संप्रसारणाभावः । अहिर्भा-षार्थश्चुरादिण्यन्तः । अघि गतौ गत्यारम्भे च । ञिभी भये ॥—तन्द्रिरिति । ‘कृदिकारात्—’ इति पक्षे ङीष् । ‘तन्द्री निद्राप्रमीलयोः’ इति मेदिनी । ‘तन्द्री तन्द्रिश्च तन्द्रायाम्’ इति द्विरूपकोशः । ‘विभज्य नक्तं दिवमस्ततन्द्रिणा’ इति भारविः । प्रत्ययस्य कित्त्वाद्गुणाभावमाशङ्क्याह—बाहुलकादिति

translator notes

textual The 1915 print numbers this uṇādi sūtra 515 (NSP p. 551, scan page-0561).
commentary TB, sk.90506.t1 ('—vaṅkryādayaś ca'): the roots are vaki kauṭilye 'to be crooked' (vaṅkri), ḍuvap bījasantāne 'to sow' (vapri; 'nipātanāt saṃprasāraṇābhāvaḥ', by the nipātana there is no saṃprasāraṇa), ahi, a curādi root in the sense of speaking (bhāṣārtha) ending in ṇic (aṃhri), aghi gatau gatyārambhe ca 'to go, to begin to go' (aṅghri), and ñibhī bhaye 'to fear' (bheri). Followed for the roots in the translator note.
commentary TB, sk.90506.t1 ('—bāhulakād iti'): 'pratyayasya kittvād guṇābhāvam āśaṅkyāha' — Bhaṭṭoji says 'by bāhulaka' because, the affix being kit, guṇa would be expected not to occur. Followed: the bāhulaka guṇa is attached to the following bheri (the only form here with a vowel that takes guṇa).
commentary TB, sk.90506.t1 ('—tandrir iti'): optionally ṅīṣ by kṛdikārād aktinaḥ (gaṇasūtra under SK 503), giving tandrī; it cites Medinī 'tandrī nidrāpramīlayoḥ' (sleep and drowsiness), the Dvirūpakośa 'tandrī tandriś ca tandrāyām', and Bhāravi 'vibhajya naktaṃdivam astatandriṇā'. Recorded.
translator vaki (idit, so with n: vaṅk) + ri → vaṅkri; vap + ri, with the saṃprasāraṇa due before a kit affix (vacisvapiyajādīnāṃ kiti, SK 2409) withheld by nipātana → vapri; tadi (idit, so with n by idito num dhātoḥ, SK 2262) + ri → tandri; ahi (idit, so with n: aṃh) + ṇic (curādi), the ṇic deleted before krin → aṃh + ri → aṃhri; aghi (idit, so with n by SK 2262: aṅgh) + ri → aṅghri; bhī + ri → guṇa by bāhulaka → bheri. The steps are the translator's, on the basis of TB; the kaumudī gives the forms, the sautra status of tadi and the bāhulaka guṇa.

उ507 · Uṇ 9.4.67

राशदिभ्यां त्रिप् ॥ उ५०७ ॥

rāśadibhyāṃ trip

rāśadibhyāṃ trip — After rā and śad, the affix trip [comes].

Rule. After rā "to give" and śad "to decay", the affix trip comes.

Forms. rātriḥ, night. śattriḥ, an elephant (kuñjara).

Watch out. Ours reads "śantriḥ", which śad cannot give. The print has śattriḥ, which is followed here.

Siddhānta-kaumudī

रात्रिः शन्त्रिः । कुञ्जरः ।

rātriḥ [from rā 'to give']. śattriḥ [from śad 'to decay'], an elephant (kuñjara).

Tattvabodhinī

NSP p. 561

—राशदि—। रा दाने, शद्लृ शातने । ‘शत्रिर्नाम्भोधरे विष्णौ’ इति मेदिनी । ‘शत्रिमग्र उपमा केतुमर्यः’ इति मन्त्रस्य वेदभाष्ये तु उपमा उपमानभूतं केतुं प्रख्यातं शत्रिम् एतन्नामकं राजर्षिमिति व्याख्यातम् ॥—अदेः—अद भक्षणे, अत्रिर्मुनिभेदः । उज्ज्वलदत्तादयस्तु अदेस्त्रिन्निति पठित्वा अत्रिरित्युदाजहार । तन्न । त्रिपैवेष्टसिद्धौ प्रत्ययान्तरवैयर्थ्यात् । गोवर्धनस्तु अदेस्त्रिन्निच्चेति पठित्वा निदिति वचनान्नकारस्य नेत्संज्ञा अत्री अत्रिणौ अत्रिण इत्याह । तदपि न । नित्त्वे सत्याद्युदात्तत्वापत्तेः । न चेष्टापत्तिः ‘जहीन्य १ त्रिणं पणि’ ‘दूरे वा ये अन्ति वा केचिदत्रिणः’ ‘अग्ने हंसिन्य १ त्रिणम्’ इत्यादावन्तोदात्तस्य निर्विवादत्वात् । अत एव ‘न छुमताङ्गस्य’ इति सूत्रे अदेस्त्रिनिश्चेत्येव कैयटोऽप्याहेति दिक् ॥—पतेः—। पत्लृ गतौ ॥—पतत्रिरिति । पक्षवाचकात्पतत्रशब्दान्मत्वर्थे इनि तु नान्तः पतत्री पतत्रिणौ पतत्रिण इत्यादि

translator notes

textual The 1915 print numbers this uṇādi sūtra 516 (NSP p. 551, scan page-0561).
textual Ours reads 'rātriḥ śantriḥ |', with a stray n and no daṇḍa after rātriḥ. The print reads 'rātriḥ | śattriḥ |' (NSP p. 551, scan page-0561, read at zoom: the ttr ligature is the same as in 'cāttrip' and 'attrī … attrayaḥ' of uṇādi 508, and unlike the plain tr of 'rātriḥ'); collation batch08 gives the print as 'śatriḥ', which is wrong in this detail. TB's Medinī line and Vedabhāṣya mantra spell the word śatri, with one t. Rendered after the print (class A). Mūla → for Ajai's printed copy.
commentary TB, sk.90507.t1, gives the roots as rā dāne 'to give' and śadḷ śātane. Followed in the bracketed root senses.
commentary TB, sk.90507.t1, cites Medinī 'śatrir nā 'mbhodhare viṣṇau' (śatri, masculine: a cloud, Viṣṇu). TB adds that the Vedabhāṣya on the mantra 'śatrim agra upamā ketum aryaḥ' takes śatri as the name of a royal sage, 'the famous ketu, the standard of comparison'. Recorded; the English keeps the kaumudī's kuñjara.
translator kuñjaraḥ is taken as the kaumudī's gloss on śatriḥ, since this sūtra cannot derive it, although the print sets a daṇḍa between the two words. The steps are the translator's. rā + tri → rātri, with no operation. śad + tri → śattri, the d becoming t before t by khari ca (SK 121). The single t of TB's kośa and mantra spelling śatri is not explained there.

उ508 · Uṇ 9.4.68

अदेस्त्रिनिश्च ॥ उ५०८ ॥

adestriniśca

adestriniś ca — After ad, the affix trini [comes], and [by ca, trip, carried forward (anuvṛtti) from uṇādi 507, rāśadibhyāṃ trip].

Rule. After ad "to eat", the affix trini comes; by ca, trip comes as well. The n of trini stays, and becomes ṇ across the i (SK 235, SK 197).

Forms. With trini: attrī, attriṇau, attriṇaḥ. With trip: attriḥ, attrī, attrayaḥ. The word is Atri, a sage.

Watch out. Ours reads antr- in all six forms; the print's attr- is followed. The Tattvabodhinī rejects two other readings of the sūtra.

Siddhānta-kaumudī

चात्त्रिप् । अन्त्री । अन्त्रिणौ । अन्त्रिणः । अन्त्रिः । अन्त्री । अन्त्रयः ।

By ca, trip [also comes]. [With trini:] attrī, attriṇau, attriṇaḥ. [With trip:] attriḥ, attrī, attrayaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 517 (NSP p. 551, scan page-0561).
textual In all six forms ours reads antr- (antrī, antriṇau, antriṇaḥ, antriḥ, antrī, antrayaḥ), which cannot come from ad. The print reads attr- (attrī … attrayaḥ; NSP p. 551, scan page-0561), with the same ligature as the cāttrip just before it. TB's report of Govardhana has atrī atriṇau atriṇaḥ, with one t. Rendered after the print.
commentary TB, printed under sk.90507.t1: 'ada bhakṣaṇe' (to eat), and 'atri is a particular sage (muni)'. Followed in the root.
commentary TB, printed under sk.90507.t1, rejects two other readings of the sūtra. Ujjvaladatta and others read 'adeḥ trin' and give atriḥ as the example. That is wrong, because trip alone gives the desired form and a second affix would be pointless. Govardhana reads the sūtra with the word nit, and says that this statement keeps the n from being an it, giving atrī atriṇau atriṇaḥ. That too is wrong: if the affix were nit, the word would be ādyudātta. Nor can that result be accepted, since the word is beyond dispute antodātta in 'jahī ny atriṇaṃ paṇim', 'dūre vā ye anti vā kecid atriṇaḥ' and 'agne haṃsi ny atriṇam'. 'That is why Kaiyaṭa too, under the sūtra na lumatāṅgasya, reads just adestriniś ca.' Followed: the English keeps the sūtra as transmitted.
translator TB's sūtra name is printed 'na chumatāṅgasya' (scan page-0561; OCR 'na chamatāṅgasya'). The translator takes it to be na lumatāṅgasya (SK 263).
translator The kaumudī does not explain the shape of the affix. Its n-stem forms show that the n of trini is not an it. The final i is taken as an anunāsika it-letter, which keeps the n from standing last [where it would itself be an it]; compare TB on the i of uti at uṇādi 94. attrī, attriṇau and attriṇaḥ are first-case singular, dual and plural of the n-stem. n becomes ṇ by raṣābhyāṃ no ṇaḥ samānapade (SK 235) with aṭkupvāṅnumvyavāye 'pi (SK 197), since the vowel i intervenes between r and n. attriḥ, attrī and attrayaḥ are first-case singular, dual and plural of the i-stem made with trip. The tt of ad + tri is by khari ca (SK 121). These steps are the translator's.

उ509 · Uṇ 9.4.69

पतेरत्रिन् ॥ उ५०९ ॥

pateratrin

pater atrin — After pat, the affix atrin [comes].

Rule. After pat "to go", the affix atrin comes. Its n is an it-letter.

Forms. pat + atri → patatriḥ, a bird. The Tattvabodhinī derives the n-stem patatrī differently, from patatra "wing".

Siddhānta-kaumudī

पतत्रिः पक्षी ।

patatriḥ [from pat 'to go'], a bird.

translator notes

textual The 1915 print numbers this uṇādi sūtra 518 (NSP p. 551, scan page-0561).
commentary TB, printed under sk.90507.t1, gives the root as patḷ gatau 'to go'. Followed in the bracketed root sense.
commentary TB, printed under sk.90507.t1, on 'patatriḥ': the n-stem patatrī, patatriṇau, patatriṇaḥ and so on comes instead from patatra 'wing', with ini in the sense of matup. Followed: the kaumudī's patatri is kept as an i-stem.
translator The n of atrin is an it (halantyam, SK 1), so pat + atri → patatri with no further operation. This step is the translator's.

उ510 · Uṇ 9.4.70

मृकणिभ्यामीचिः ॥ उ५१० ॥

mṛkaṇibhyāmīciḥ

mṛkaṇibhyām īciḥ — After mṛ and kaṇ, the affix īci [comes].

Rule. After mṛ "to die" and kaṇ "to sound", the affix īci comes. mṛ takes guṇa (SK 2168).

Forms. mar + īci → marīciḥ. kaṇīciḥ, a sprout and a sound. The kaumudī gives no meaning for marīci.

Siddhānta-kaumudī

मरीचिः कणीचिः पल्लवो निनादश्च ।

marīciḥ [from mṛ 'to die']. kaṇīciḥ [from kaṇ 'to sound'], a sprout (pallava), and a sound (nināda).

Tattvabodhinī

NSP p. 561–562

—मृकणि—। मृङ् प्राणत्यागे, कण शब्दार्थः, ‘मरी- चिः कृपणे दीप्तौ ऋषिभेदे च दृश्यते’ इति विश्वः । ‘मरीचिर्मुनिभेदे ना गभस्तावनपुंसकम्’ इति मेदिनी । ‘कणीचिः पुष्पितलतागुञ्जयोः शकटे स्त्रियाम्’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 519 (NSP p. 551, scan page-0561).
commentary TB, sk.90510.t1, gives the roots as mṛṅ prāṇatyāge 'to die' (the OCR has 'mṛḍ') and kaṇa śabdārthaḥ 'to sound'. Followed in the bracketed root senses.
commentary TB, sk.90510.t1, cites three kośas. Viśva: marīci is found for a miser, for light and for a particular sage. Medinī: marīci is masculine for a particular sage and non-neuter for a ray. Medinī: kaṇīci is feminine for a flowering creeper, the guñjā plant and a cart. Recorded; the English keeps the kaumudī's meanings.
translator The translator takes 'pallavo ninādaś ca' as the meanings of kaṇīci, the word just before it. The kaumudī gives no meaning for marīci, and kaṇ's sense 'to sound' (TB) fits nināda. Steps (translator's): mṛ + īci → guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168) → mar-īci → marīci; kaṇ + īci → kaṇīci.

उ511 · Uṇ 9.4.71

श्वयतेश्चित् ॥ उ५११ ॥

śvayateścit

śvayateś cit — After śvi (named by its present form śvayati), [the affix īci, carried forward (anuvṛtti) from uṇādi 510, mṛkaṇibhyām īciḥ, comes,] and it is cit.

Rule. After śvi "to swell", īci comes, and it is cit. Guṇa gives śve, and e becomes ay before the vowel (SK 61).

Forms. śvay + īci → śvayīciḥ, a disease.

Siddhānta-kaumudī

श्वयीचिर्व्याधिः ।

śvayīciḥ, a disease (vyādhi).

Tattvabodhinī

alignment inferredNSP p. 562

—श्वयतेः—। टुओश्वि गतिवृद्ध्योः, अस्मादीचिप्रत्ययश्चित्स्यात् ॥—वेञः—। वेञ् तन्तुसन्तानेऽस्मादीचिर्डित्स्यात् । ‘वीचिः स्वल्पे तरङ्गे स्यादवकाशे सुखे द्वयोः’ इति विश्वमेदिन्यौ ॥—ऋहनि—। ऋ गतौ, हन हिंसागत्योः, कुष निष्कर्षे । कित्त्वाद्गुणाभावः । ‘पुरुषः पुरुषे सांख्यज्ञे च पुंनागपादपे’ इति विश्वमेदिन्यौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 520 (NSP p. 552, scan page-0562).
commentary TB, sk.90511.t1: the root is ṭuośvi gativṛddhyoḥ 'to go, to swell', and 'from this the affix īci comes, and it is cit' (asmād īcipratyayaś cit syāt). Followed: īci is bracketed as anuvṛtti in sutra_en.
translator Steps (translator's): śvi + īci → guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168) → śve + īci → śvay-īci by eco 'yavāyāvaḥ (SK 61) → śvayīci. As a cit affix, it would make the word end-acute (citaḥ, SK 3710). Neither the kaumudī nor TB states what the cit is for.
translator sk.90511.t1 also carries TB on uṇādi 512 (veñaḥ), 513 (ṛhani) and, without a pratīka, 514 (puraḥ kuṣan).

उ512 · Uṇ 9.4.72

वेञो डिच्च ॥ उ५१२ ॥

veño ḍicca

veño ḍic ca — After veñ, [the affix īci, carried forward (anuvṛtti) from uṇādi 510, mṛkaṇibhyām īciḥ, comes,] and it is ḍit.

Rule. After veñ "to weave", īci comes, and it is ḍit. The e is deleted (SK 316).

Forms. vīciḥ, a wave. In a compound with the negative nañ: avīciḥ, a particular hell.

Siddhānta-kaumudī

वीचिस्तरङ्गः । नञ्समासे अवीचिर्नरकभेदः ।

vīciḥ, a wave (taraṅga). In a compound with nañ: avīciḥ, a particular hell.

translator notes

textual The 1915 print numbers this uṇādi sūtra 521 (NSP p. 552, scan page-0562).
commentary TB, printed under sk.90511.t1: the root is veñ tantusantāne 'to weave', and 'from this īci comes, and it is ḍit' (asmād īcir ḍit syāt). Followed: īci is bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90511.t1, cites Viśva and Medinī: vīci means a small amount, a wave, an interval and pleasure, in two genders. Recorded; the English keeps the kaumudī's taraṅga.
translator Steps (translator's): because the affix is ḍit, the ṭi of ve (its e) is deleted by ṭeḥ (SK 316). v + īci → vīci; with nañ, a-vīci → avīci. The kaumudī gives none of these steps.

उ513 · Uṇ 9.4.73

ऋहनिभ्यामूषन् ॥ उ५१३ ॥

ṛhanibhyāmūṣan

ṛhanibhyām ūṣan — After ṛ and han, the affix ūṣan [comes].

Rule. After ṛ "to go" and han "to strike", the affix ūṣan comes. ṛ takes guṇa with r.

Forms. ar + ūṣa → arūṣaḥ, the sun. han + ūṣa → hanūṣaḥ, a rākṣasa.

Siddhānta-kaumudī

अरूषः सूर्यः । हनूषो राक्षसः ।

arūṣaḥ [from ṛ 'to go'], the sun. hanūṣaḥ [from han 'to strike'], a rākṣasa.

translator notes

textual The 1915 print numbers this uṇādi sūtra 522 (NSP p. 552, scan page-0562).
commentary TB, printed under sk.90511.t1, gives the roots as ṛ gatau 'to go' and hana hiṃsāgatyoḥ 'to strike, to go'. Followed in the bracketed root senses.
translator Steps (translator's): ṛ + ūṣa → guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168) and raparatva → ar-ūṣa → arūṣa; han + ūṣa → hanūṣa. The n of ūṣan is an it. TB's remarks after these roots, 'kuṣa niṣkarṣe' and 'kitvād guṇābhāvaḥ', cannot belong here, since arūṣa shows guṇa. They are taken under uṇādi 514.

उ514 · Uṇ 9.4.74

पुरः कुषन् ॥ उ५१४ ॥

puraḥ kuṣan

puraḥ kuṣan — After pur, the affix kuṣan [comes].

Rule. After pur "to go in front", the affix kuṣan comes. Being kit, it blocks guṇa.

Forms. puruṣaḥ. The vowel is lengthened by SK 3539 (anyeṣām api dṛśyate): pūruṣaḥ.

Siddhānta-kaumudī

पुर अग्रगमने । पुरुषः । अन्येषामपि– {SK 3539} इति दीर्घः । पूरुषः ।

pura [in the sense of] going in front (agragamana). puruṣaḥ. By anyeṣām api [dṛśyate] (SK 3539) [the vowel] is lengthened: pūruṣaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 523 (NSP p. 552, scan page-0562).
commentary TB, printed under sk.90511.t1, has no pratīka for this sūtra. Its roots for uṇādi 513 run straight on into 'kuṣa niṣkarṣe', then 'kitvād guṇābhāvaḥ' (because [the affix] is kit, there is no guṇa), then Viśva and Medinī 'puruṣaḥ puruṣe sāṃkhyajñe ca puṃnāgapādape' — puruṣa means a man (or the person, the spirit), one who knows Sāṃkhya, and the puṃnāga tree (scan page-0562). Followed for the absence of guṇa; the kośa meanings are recorded.
translator The translator assigns this run of TB to uṇādi 514. Only kuṣan is kit, and arūṣa under uṇādi 513 takes guṇa. The light penultimate u of pur would take guṇa by pugantalaghūpadhasya ca (SK 2189); kṅiti ca (SK 2217) blocks it, giving pur + uṣa → puruṣa. TB does not say why it names the root kuṣa niṣkarṣe. Not used in the English.

उ515 · Uṇ 9.4.75

पॄनहिकलिभ्य उषच् ॥ उ५१५ ॥

pṝnahikalibhya uṣac

pṛnahikalibhya uṣac — After pṛ, nah and kal, the affix uṣac [comes].

Rule. After pṛ "to protect, to fill", nah "to bind" and kal "to sound, to count", the affix uṣac comes. pṛ takes guṇa with r.

Forms. par + uṣa → paruṣam (harsh). nahuṣaḥ (a king). kaluṣam (turbid). The kaumudī gives no meanings; these are the Tattvabodhinī's.

Watch out. Ours reads the root with long ṝ; the 1915 print and the Tattvabodhinī read short pṛ, followed here; paruṣa is the same either way.

Siddhānta-kaumudī

परुषम् । नहुषः । कलुषम् ।

paruṣam [from pṛ 'to protect, to fill']. nahuṣaḥ [from nah 'to bind']. kaluṣam [from kal 'to sound, to count'].

Tattvabodhinī

NSP p. 562

—पृ नहि—। पृ पालनपूरणयोः, णह वन्धने, कल शब्दसंख्यानयोः, ‘परुषं कर्बुरे रूक्षे निष्ठुरोक्तौ च वाच्यवत्’ इति मेदिनी । ‘नहुषो राजविशेषे नागभिद्यपि’ इति हेमचन्द्रः । उषचश्चित्त्वान्नहुषशब्दस्यान्तोदात्तत्वे प्राप्ते ग्रामादित्वाद्वृषादित्वाद्वा आद्युदात्तत्वमित्याहुः । एतच्च ‘देवा अकृण्वन्नहुषस्य विश्वम्’ इति मन्त्रस्य भाष्ये स्पष्टम् । ‘कलुषं त्वाविलैनसोः’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 524 (NSP p. 552, scan page-0562).
textual Ours reads pṝ- with long ṝ. The print reads 'pṛnahikalibhya uṣac' with short ṛ (NSP p. 552, scan page-0562; collation batch08), and TB's pratīka and root list have pṛ, naming 'pṛ pālanapūraṇayoḥ'. The Dhātupāṭha has that sense both for the juhotyādi root pṛ (piparti, short ṛ) and for kryādi pṝ, so the print and TB point to the juhotyādi pṛ, not to an error. sutra_en and the block follow the print and TB (pṛ). The form paruṣa is the same either way. Mūla → for Ajai's printed copy.
commentary TB, sk.90515.t1, gives the roots as pṛ pālanapūraṇayoḥ 'to protect, to fill', ṇaha bandhane 'to bind' and kala śabdasaṃkhyānayoḥ 'to sound, to count'. Followed in the bracketed root senses.
commentary TB, sk.90515.t1, cites three kośas. Medinī: paruṣa is adjectival, meaning variegated (karbura), rough, and harsh speech. Hemacandra: nahuṣa is a particular king and also a nāga. Viśva: kaluṣa means turbid and sin. Recorded.
commentary TB, sk.90515.t1: uṣac is cit, so nahuṣa should be antodātta. [Scholars] say it is ādyudātta because it belongs to the grāma-group or to the vṛṣa-group (the scan reads 'grāmāditvād vṛṣāditvād vā'; OCR 'prāmādi'). TB says this is clear from the Bhāṣya on the mantra 'devā akṛṇvan nahuṣasya viśvam'. Recorded.
translator Steps (translator's): pṛ + uṣa → guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168) and raparatva → par-uṣa → paruṣa; nah + uṣa → nahuṣa; kal + uṣa → kaluṣa. The c of uṣac is an it. TB's vṛṣa-group is presumably vṛṣādīnāṃ ca (SK 3691), and its grāma-group presumably a phiṭ list; the identifications are the translator's.

उ516 · Uṇ 9.4.76

पीयेरूषन् ॥ उ५१६ ॥

pīyerūṣan

pīyer ūṣan — After pīy, the affix ūṣan [comes].

Rule. After pīy, a sautra root, the affix ūṣan comes. Its penultimate ī is long, so it takes no guṇa (SK 2189). Guṇa comes only by bāhulaka.

Forms. pīyūṣam (nectar, per the Tattvabodhinī). With guṇa by bāhulaka, a line of Amara: "peyūṣa is fresh milk."

Siddhānta-kaumudī

पीय इति सौत्रो धातुः । पीयूषम् । बाहुलकाद्गुणे पेयूषोऽभिनवं पयः ।

pīy is a sautra root (a root known from the sūtras). pīyūṣam. With guṇa, by the bahulam of SK 3169 (uṇādayo bahulam): "peyūṣa is fresh milk."

Tattvabodhinī

alignment inferredNSP p. 562

—पीयेः—। ‘पीयूषममृतं सुधा’ इत्यमरः । ‘पीयूषं सप्तदिवसावधि क्षीरे तथाऽमृते’ इति मेदिनी । अमरोक्तिमाह—पेयूष इत्यादि ।

translator notes

textual The 1915 print numbers this uṇādi sūtra 525 (NSP p. 552, scan page-0562).
commentary TB, sk.90516.t1: with 'peyūṣa …' Bhaṭṭoji is stating Amara's words (amaroktim āha). Followed: 'peyūṣo 'bhinavaṃ payaḥ' is set as a quotation.
commentary TB, sk.90516.t1, cites two kośas. Amara: 'pīyūṣam amṛtaṃ sudhā', so pīyūṣa is nectar. Medinī: pīyūṣa is milk up to seven days [after calving], and also nectar. Recorded.
translator Steps (translator's): pīy + ūṣa → pīyūṣa. The penultimate ī is long, so pugantalaghūpadhasya ca (SK 2189) gives no guṇa. That is presumably why the kaumudī appeals to bāhulaka for pey-ūṣa.

उ517 · Uṇ 9.4.77

मस्जेर्नुम् च ॥ उ५१७ ॥

masjernum ca

masjer num ca — After masj, [the affix ūṣan, carried forward (anuvṛtti) from uṇādi 516, pīyer ūṣan, comes,] and [the root takes] the augment num.

Rule. After masj "to be pure", ūṣan comes, and the root takes num. The num goes after the vowel (SK 37). Then s becomes ś (SK 111) and j (SK 52); one j may be lost (SK 71). The n becomes ñ before j (SK 123, SK 124).

Forms. ma-n-sj + ūṣa → mañjūṣā (with ṭāp), a box.

Siddhānta-kaumudī

मञ्जूषा ।

mañjūṣā.

Tattvabodhinī

alignment inferredNSP p. 562

—मस्जेः—। टुमस्जो शुद्धौ, अस्मादूषन्स्यान्नुमागमश्च धातोः । ‘मिदचोऽन्त्यात्परः’ सस्य श्चुत्वेन शस्तस्य जश्त्वेन जस्तस्य ‘झरो झरि—’ इति वालोपः । लोपाभावपक्षे जकारद्वयम् । मञ्जूषा काष्ठमयं द्रव्यम् । पेटक इति यावत् । ‘पिटकः पेटकः पेटा मञ्जूषा’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 526 (NSP p. 552, scan page-0562).
commentary TB, sk.90517.t1: the root is ṭumasjo śuddhau 'to be pure', and 'from this ūṣan comes, and the root takes the augment num' (asmād ūṣan syān numāgamaś ca dhātoḥ). Followed: ūṣan is bracketed as anuvṛtti in sutra_en.
commentary TB, sk.90517.t1, gives the steps. num goes after the last vowel by mid aco 'ntyāt paraḥ (SK 37). s becomes ś by ścutva, and ś becomes j by jaśtva. That j is optionally deleted by jharo jhari [savarṇe] (SK 71); where it is not deleted, there are two j's. Followed in the translator's note.
commentary TB, sk.90517.t1: a mañjūṣā is a thing made of wood, that is, a box (peṭaka). TB cites Amara 'piṭakaḥ peṭakaḥ peṭā mañjūṣā'. Recorded.
translator TB's steps in sequence: masj + ūṣa → ma-n-sj-ūṣa (mid aco 'ntyāt paraḥ, SK 37) → ma-n-śj-ūṣa (stoḥ ścunā ścuḥ, SK 111) → ma-n-jj-ūṣa (jhalāṃ jaś jhaśi, SK 52) → ma-n-j-ūṣa (jharo jhari savarṇe, SK 71, optional). In the other option the form keeps jj. The rest is the translator's and is given by neither the kaumudī nor TB. Before j, n becomes anusvāra (naś cāpadāntasya jhali, SK 123) and then ñ (anusvārasya yayi parasavarṇaḥ, SK 124), giving mañjūṣa. The feminine ṭāp (ajādyataṣ ṭāp, SK 454) then gives mañjūṣā.

उ518 · Uṇ 9.4.78

गडेश्च ॥ उ५१८ ॥

gaḍeśca

gaḍeś ca — And after gaḍ [the affix ūṣan].

Rule. After gaḍi, ūṣan comes (not named in the text; it is inferred, since the ū requires it). Marked with i, the root takes num (SK 2262) → gaṇḍ.

Forms. gaṇḍūṣaḥ and gaṇḍūṣā, a mouthful (the Tattvabodhinī's Medinī).

Siddhānta-kaumudī

गण्डूषः । गण्डूषा ।

gaṇḍūṣaḥ [masculine]. gaṇḍūṣā [feminine].

Tattvabodhinī

alignment inferredNSP p. 562

—गडेः—। गडि वदनैकदेशे । ‘गण्डूषो मुखपूरणे पुष्करप्रसृतोन्मिते’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 527 (NSP p. 552, scan page-0562).
commentary TB, own t1 ('—gaḍeḥ—'): the root is gaḍi vadanaikadeśe ('[to be] a part of the face'); it quotes Medinī 'gaṇḍūṣo mukhapūraṇe puṣkaraprasṛtonmite' (the OCR's 'gaṇḍrayo' is 'gaṇḍūṣo' on the scan): gaṇḍūṣa [means] a mouthful (mukhapūraṇa); [also, probably,] the tip of an elephant's trunk (puṣkara), and a quantity measured as a prasṛta (a handful). Followed for the root; the kośa senses are recorded, since the kaumudī gives none.
translator Neither the kaumudī nor TB names the affix. Taking 'ca' to bring forward ūṣan from uṇādi 516 (pīyer ūṣan), through uṇādi 517 (masjer num ca), is the translator's inference; the ū of gaṇḍūṣa requires it. The nasal needs no num from uṇādi 517: gaḍi is idit, so num comes by idito num dhātoḥ (SK 2262). gaḍ → gaṇḍ + ūṣa → gaṇḍūṣa, with ṭāp in the feminine gaṇḍūṣā. These steps and rule numbers are the translator's.
translator The print sets 'puṣkaraprasṛtonmite' as one word, which would give a single sense, '[a quantity] measured by a puṣkara-prasṛta'. The commentary note follows the usual kośa division into separate senses (puṣkara, the trunk-tip; a prasṛta measure); the division is the translator's and uncertain.

उ519 · Uṇ 9.4.79

अर्तेररुः ॥ उ५१९ ॥

arteraruḥ

arter aruḥ — After ṛ (arti), the affix aru.

Rule. After ṛ "to go", the affix aru comes. Guṇa with r.

Forms. araruḥ, ararū, araravaḥ (nominative singular, dual, plural), an enemy. The dual and plural show that the stem ends in u.

Siddhānta-kaumudī

अररुः शत्रुः । अररू । अररवः ।

araruḥ, an enemy. ararū [first-case dual]. araravaḥ [first-case plural].

Tattvabodhinī

NSP p. 562

—अर्तेः—। ऋ गतौ, उकारान्तोऽयं प्रत्ययो न तु सकारान्त इति स्फोरयति अररु अररवः इत्यनेन । न चोकारान्तत्वे विवदितव्यम् । ‘कंचिद्याविररुरं शूरमर्त्यम्’ अपाररुमदेवयजनो जहि’ इत्यादिमन्त्रेषु तथा दर्शनात् । अत्र व्याचक्षते । ‘मा नः शंसो अररुषः’ इति मन्त्रस्य भाष्ये सान्तोऽयमिति माधवेनोक्तं यत्तत्प्रौढिवादमात्रं न तु वास्तवम् । अररुष इति पदस्य आद्युदात्तत्वानुपपत्तिप्रसङ्गात् तस्माद्रातेः लिटः क्वसुश्चेति क्वसोररिवानित्यनेन नञ्समासे ङस्यररुष इति व्याख्येयम् । ततश्च ‘तत्पुरुषे तुल्यार्थं—’ इत्यादिना पूर्वपदप्रकृतिस्वरे सत्याद्युदात्तत्वं सिद्ध्यति । ‘गुरुद्वेषोऽररुषे दधन्ति’ इत्यत्र स्वयमेव रातेः क्वसन्तस्य नञ्समास इत्यादि व्याख्यानात् । ‘यो नो अग्ने अररिवां अघायुः’ इत्यादिमन्त्रान्तरसंभवाच्चेति

translator notes

textual The 1915 print numbers this uṇādi sūtra 528 (NSP p. 552, scan page-0562). The OCR's 'arteruḥ … aruḥ … aru, aravaḥ' drops a syllable throughout; the scan reads 'arter aruḥ. araruḥ śatruḥ. ararū. araravaḥ', as ours.
commentary TB, own t1 ('—arteḥ—'): the root is ṛ gatau. By giving ararū and araravaḥ, Bhaṭṭoji makes plain that the affix ends in u and not in s; its u-final form is not to be disputed, since it is seen so in mantras such as 'kaṃcid yāvīr araruṃ śūra martyam' and 'apāraruṃ adevayajano jahi' (the TB text, as printed, reads 'yāviraruraṃ', evidently a misprint for 'yāvīr araruṃ'). Followed: the dual and plural are rendered as forms of a u-stem.
commentary TB, own t1 ('atra vyācakṣate'): what Mādhava said in his bhāṣya on the mantra 'mā naḥ śaṃso araruṣaḥ', that this [stem] ends in s, is mere bold assertion (prauḍhivāda), not fact, because the word araruṣaḥ would then fail to be ādyudātta. araruṣaḥ is to be explained instead as rā with kvasu for liṭ (kvasuś ca, SK 3095) giving rarivān; compounded with nañ (ararivān), it takes the ending ṅas and yields araruṣaḥ (the OCR's 'kasor arivān ity anena … ṅasy araruṣa' is read so). Then tatpuruṣe tulyārtha— (SK 3736) keeps the prior member's own accent, and the word is ādyudātta. Mādhava himself explains 'guru dveṣo araruṣe dadhanti' as a nañ-compound of rā with kvas, and another mantra has 'yo no agne ararivāṃ aghāyuḥ'. Recorded; it does not bear on the kaumudī's forms.
translator aru has no it-letter, so the root takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): ṛ → ar + aru → araru. The step and rule number are the translator's.

उ520 · Uṇ 9.4.80

कुटः किच्च ॥ उ५२० ॥

kuṭaḥ kicca

kuṭaḥ kic ca — After kuṭ [the affix aru, carried forward (anuvṛtti) from uṇādi 519], and it is kit.

Rule. After kuṭ, aru comes, and it is kit. So the penultimate u takes no guṇa.

Forms. kuṭaruḥ, a cloth-house, a tent.

Watch out. Bhaṭṭoji says the purpose of the kit "is to be considered" (cintyam). kuṭ belongs to the kuṭādi roots, whose affixes already count as ṅit (SK 2461). So guṇa is blocked anyway.

Siddhānta-kaumudī

कुटरुर्वस्त्रगृहम् । कित्वप्रयोजनं चिन्त्यम् ।

kuṭaruḥ, a cloth-house [a tent]. The purpose of the kit-marking is to be considered (cintyam).

Tattvabodhinī

alignment inferredNSP p. 562

—कुटः—। कुट कौटिल्येऽस्मादरुः स्यात्स च कित् ॥—चिन्त्यमिति । ‘गाङ् कुटादिभ्यः—’ इति डित्त्वेनैव गुणाभावसिद्धेरिति भावः ॥—शकिर्गत्यर्थ इति । शक्लृ शक्तावित्यस्मादटन्नित्येके । ‘क्लीबेऽनः शकटोऽस्त्री स्यात्’ इत्यमरः ॥—देवट् इति । देवृ देवने ॥—करट् इति । डुकृञ् करणे, कॄ विक्षेपे इत्यस्माद्वा अटन् । ‘काकेभगण्डौ करटौ’ इत्यमरः । ‘करटो गजगण्डे स्यात्कुसुम्भे निन्द्यजीविनि । एकादशाहादिश्राद्धे दुर्दुरूढेऽपि वायसे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 529 (NSP p. 552, scan page-0562).
commentary TB, own t1 ('—kuṭaḥ—'): the root is kuṭa kauṭilye; 'after it comes aru, and it is kit'. Followed: aru is bracketed as anuvṛtti in sutra_en.
commentary TB, own t1 ('—cintyam iti'): the point is that the absence of guṇa is already secured by the ṅit-status given by gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461), kuṭ being a kuṭādi root. Followed: 'cintyam' is rendered as a doubt about what the kit-marking achieves, not as a rejection of the sūtra.
translator kuṭ + aru: as kit the affix blocks guṇa of the penultimate u (kṅiti ca, SK 2217), giving kuṭaru, which SK 2461 would give in any case. The steps and rule numbers are the translator's.

उ521 · Uṇ 9.4.81

शकादिभ्योऽटन् ॥ उ५२१ ॥

śakādibhyo'ṭan

śakādibhyo 'ṭan — After śak and the rest, the affix aṭan.

Rule. After śak and the rest, the affix aṭan comes. Bhaṭṭoji's śaki is a root of motion. The list is open.

Forms. śakaṭaḥ, a cart, in any gender but the feminine. kaṅkaṭaḥ, armour. devaṭaḥ, a craftsman. karaṭaḥ, and so on.

Siddhānta-kaumudī

शकटोऽस्त्रियाम् । शकिर्गत्यर्थः । कङ्कटः सन्नाहः । देवटः शिल्पी । करट इत्यादि ।

śakaṭaḥ [a cart], in [genders] other than the feminine. śaki is [a root] meaning motion. kaṅkaṭaḥ, armour (sannāha). devaṭaḥ, a craftsman (śilpin). karaṭaḥ, and so on.

translator notes

textual The 1915 print numbers this uṇādi sūtra 530 (NSP p. 552, scan page-0562).
commentary There is no TB under this unit. TB, printed under sk.90520.t1 ('—śakir gatyartha iti'): some say aṭan comes from śakḷ śaktau [rather than from a root śaki of motion]; it quotes Amara: 'anas is neuter; śakaṭa is not feminine' (klībe 'naḥ śakaṭo 'strī syāt). Followed: 'astriyām' is rendered as 'other than the feminine'; the alternative root is recorded, the English keeps Bhaṭṭoji's śaki.
commentary TB, printed under sk.90520.t1 ('—devaṭ iti', '—karaṭ iti'): devaṭa is from devṛ devane (scan; the OCR has 'dev'); karaṭa is from ḍukṛñ karaṇe or from kṝ vikṣepe, with aṭan. Amara: karaṭa [denotes] the crow and the elephant's temple; Medinī: an elephant's temple, safflower (kusumbha), one who lives by a despised calling, the śrāddha of the eleventh day and the like, a durdurūḍha, and a crow. Recorded; the kaumudī gives no sense for karaṭa.
translator aṭan is n-marked, so the word is ādyudātta (ñnity ādir nityam, SK 3686). With guṇa (SK 2168): kṛ → kar + aṭa → karaṭa; dev (devṛ) + aṭa → devaṭa. Neither the kaumudī nor TB names a root for kaṅkaṭa. These steps and rule numbers are the translator's.

उ522 · Uṇ 9.4.82

कृकदिकडिकटिभ्योऽम्बच् ॥ उ५२२ ॥

kṛkadikaḍikaṭibhyo'mbac

kṛkadikaḍikaṭibhyo 'mbac — After kṛ, kad, kaḍ and kaṭ, the affix ambac.

Rule. After kṛ, kad, kaḍ and kaṭ, the affix ambac comes. kadi and kaḍi are sautra roots. kṛ takes guṇa.

Forms. kar + amba → karambam, mixed. kadambaḥ, a kind of tree. kaḍambaḥ, the tip. kaṭambaḥ, a musical instrument.

Siddhānta-kaumudī

करम्बं व्यामिश्रम् । कदिकडी सौत्रौ । कदम्बो वृक्षभेदः । कडम्बोऽग्रभागः । कटम्बो वादित्रम् ।

karambam, mixed (vyāmiśra). kadi and kaḍi are sautra roots [roots stated only in the sūtras]. kadambaḥ, a kind of tree. kaḍambaḥ, the tip (agrabhāga). kaṭambaḥ, a musical instrument (vāditra).

Tattvabodhinī

NSP p. 562

—कृकदि—। डुकृञ् करणे, कटे वर्षावरणयोः । ‘करम्बो मिश्रिते वान्तो भान्तस्तु दधिसक्तुषु’ इति विश्वः । ‘कदम्बं निकुरम्बे स्यान्नीपसर्षपयोः पुमान्’ इति विश्वः ॥—कदेः । ‘कादम्बः स्यात्पुमान्पक्षिविशेषे सायकेऽपि च’ इति मेदिनी ॥—कलि—। कल संख्याने, कर्द कुत्सिते शब्दे । ‘कलमः पुंसि लेखिन्यां शालौ पाटच्चरेपि च’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 531 (NSP p. 552, scan page-0562).
commentary TB, own t1 ('—kṛkadi—'): the roots are ḍukṛñ karaṇe and kaṭe varṣāvaraṇayoḥ. It quotes Viśva: karamba, ending in b, [means] 'mixed', but ending in bh (karambha) [means] curd with barley-meal (dadhisaktu); and Viśva: kadamba [is neuter] for a multitude (nikuramba), masculine for the nīpa tree and for mustard. Followed for the roots of karamba and kaṭamba; the kośa senses are recorded. Reading Viśva's 'vānta' as the b-final class is the translator's.
translator ambac is c-marked, so the word is antodātta (citaḥ, SK 3710). kṛ takes guṇa (SK 2168): kar + amba → karamba; kad, kaḍ, kaṭ + amba → kadamba, kaḍamba, kaṭamba. The steps and rule numbers are the translator's.

उ523 · Uṇ 9.4.83

कदेर्णित्पक्षिणि ॥ उ५२३ ॥

kaderṇitpakṣiṇi

kader ṇit pakṣiṇi — After kad, [the affix ambac] is ṇit when a bird is meant.

Rule. After kad, ambac (not named in the text; it is inferred) is ṇit when a bird is meant. So the a takes vṛddhi (SK 2282).

Forms. kādambaḥ, the kalahaṃsa.

Siddhānta-kaumudī

कादम्बः कलहंसः ।

kādambaḥ, the kalahaṃsa [a kind of goose].

translator notes

textual The 1915 print numbers this uṇādi sūtra 532 (NSP p. 552, scan page-0562).
commentary There is no TB under this unit. TB, printed under sk.90522.t1 ('—kadeḥ'), only quotes Medinī: kādamba is masculine, [meaning] a kind of bird and also an arrow. Recorded; the second sense is not the kaumudī's.
translator Neither the kaumudī nor TB names the affix. Taking it as ambac, carried forward from uṇādi 522, is the translator's inference; the form requires it. As ṇit the affix causes vṛddhi of the penultimate a (ata upadhāyāḥ, SK 2282): kad → kād + amba → kādamba. The steps and rule number are the translator's.

उ524 · Uṇ 9.4.84

कलिकर्द्योरमः ॥ उ५२४ ॥

kalikardyoramaḥ

kalikardyor amaḥ — After kal and kard, the affix ama.

Rule. After kal "to count" and kard "to make a bad noise", the affix ama comes.

Forms. kalamaḥ. kardamaḥ. The kaumudī gives no meanings.

Siddhānta-kaumudī

कलमः । कर्दमः ।

kalamaḥ. kardamaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 533 (NSP p. 552, scan page-0562). The OCR's 'kalikacor amaḥ' is a misreading; the scan reads 'kalikardyor amaḥ', as ours.
commentary There is no TB under this unit. TB, printed under sk.90522.t1 ('—kali—'): the roots are kala saṃkhyāne and karda kutsite śabde ('to make a bad noise'); it quotes Medinī: kalama is masculine, [meaning] a pen (lekhanī), a kind of rice (śāli) and a thief (pāṭaccara). Followed for the roots; the senses are recorded, since the kaumudī gives none.
translator kal + ama → kalama; kard + ama → kardama. The segmentation is the translator's; the kaumudī gives only the forms.

उ525 · Uṇ 9.4.85

कुणिपुल्योः किन्दच् ॥ उ५२५ ॥

kuṇipulyoḥ kindac

kuṇipulyoḥ kindac — After kuṇ and pul, the affix kindac.

Rule. After kuṇ "to sound, to help" and pul, the affix kindac comes. No guṇa: pul stays pul.

Forms. kuṇindaḥ, a sound. pulindaḥ, a particular tribe.

Siddhānta-kaumudī

कुण शब्दोपकरणयोः । कुणिन्दः शब्दः । पुलिन्दो जातिविशेषः ।

kuṇa [means] to sound and to help (śabdopakaraṇayoḥ). kuṇindaḥ, sound. pulindaḥ, a particular tribe (jātiviśeṣa).

Tattvabodhinī

NSP p. 562

—कुणिपुल्योः—। पुल महत्त्वे ॥—कुपेः—। कुप क्रोधेऽस्मात्किदच् स्यात् वकारश्चान्तादेशो विकल्पेन । ‘तन्तुवायः कुविन्दः स्यात्’ इत्यमरः । बाहुलकादल भूषणादौ । अलिन्दम् । ‘यस्यामलिन्देषु न चक्रुरेव मुग्धाङ्गनागोमयगोमुखानि’ इति माघः ॥—नौ षञ्जेः—। षञ्ज सङ्गे । निपूर्वादस्मात् घतिन्स्यात् । ‘उपसर्गात्सुनोति—’ इत्यादिना षत्वम् । ‘चजोः—’ इति कुत्वम् । ‘आभुरस्य निषङ्गथिः’ । रथकूवर इत्यर्थः ॥—उदि—। ऋ गतावुत्पूर्वादस्मात् घथिन् स्यात् स च चित् ॥—सर्तेः—। सृ गतावस्मात् घथिन् णित्स्यात् । ‘नियन्ता प्राजिता यन्ता सूतः क्षत्ता च सारथिः’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 534 (NSP p. 552, scan page-0562).
commentary TB, own t1 ('—kuṇipulyoḥ—'): the second root is pula mahattve. Followed for the root of pulinda. The same t1 also carries TB on uṇādi 526–529 (kupeḥ, nau ṣañjeḥ, udi, sarteḥ).
translator kindac is k-marked, so the root takes no guṇa (kṅiti ca, SK 2217): pul stays pul, not pol; it is c-marked, so the word is antodātta (citaḥ, SK 3710). kuṇ + inda → kuṇinda; pul + inda → pulinda. The steps and rule numbers are the translator's.

उ526 · Uṇ 9.4.86

कुपेर्वा वश्च ॥ उ५२६ ॥

kupervā vaśca

kuper vā vaś ca — After kup [the affix kindac, carried forward (anuvṛtti) from uṇādi 525], and v optionally [replaces the root's final].

Rule. After kup, kindac comes, and v optionally replaces the final p.

Forms. kupinda and kuvinda, a weaver.

Siddhānta-kaumudī

कुपिन्दकुविन्दौ तन्तुवाये ।

kupinda and kuvinda, in [the sense of] a weaver (tantuvāya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 535 (NSP p. 552, scan page-0562).
commentary There is no TB under this unit. TB, printed under sk.90525.t1 ('—kupeḥ—'): the root is kupa krodhe; 'after it comes kindac, and v is optionally substituted for the final' (the print reads 'kidac', scan page-0562, evidently for kindac); it quotes Amara: 'a weaver is kuvinda' (tantuvāyaḥ kuvindaḥ syāt). Followed: kindac is bracketed as anuvṛtti, and v as replacing the final, in sutra_en.
commentary TB, printed under sk.90525.t1: by bāhulaka, that is by the bahulam of SK 3169 (uṇādayo bahulam), [kindac comes] also after ala bhūṣaṇādau: alinda [a terrace], as in Māgha: 'in whose terraces the simple women did not even make cow-dung gomukha patterns'. Recorded; the kaumudī does not give this form.
translator kup + inda: no guṇa, the affix being kit (SK 2217) → kupinda; with v for the final p → kuvinda. The steps are the translator's.

उ527 · Uṇ 9.4.87

नौ षञ्जेर्घथिन् ॥ उ५२७ ॥

nau ṣañjerghathin

nau ṣañjer ghathin — After ṣañj when ni precedes, the affix ghathin.

Rule. After ṣañj "to cling" with ni before it, the affix ghathin comes. s becomes ṣ after ni (SK 2270). Because the affix is gh-marked, j becomes g (SK 2863), and the nasal becomes ṅ.

Forms. ni + ṣaṅg + athi → niṣaṅgathiḥ, one who embraces.

Siddhānta-kaumudī

निषङ्गथिरालिङ्गकः ।

niṣaṅgathiḥ, one who embraces (āliṅgaka).

translator notes

textual The 1915 print numbers this uṇādi sūtra 536 (NSP p. 552, scan page-0562).
commentary There is no TB under this unit. TB, printed under sk.90525.t1 ('—nau ṣañjeḥ—'): the root is ṣañja saṅge; 'after it, preceded by ni, comes ghathin' (the print reads 'ghatin' here, scan page-0562, evidently for ghathin, which TB has under uṇādi 528); ṣ for s by upasargāt sunoti— (SK 2270), and ku for the final by cajoḥ— (cajoḥ ku ghiṇṇyatoḥ, SK 2863). Followed for the ṣatva and kutva steps in the derivation note.
commentary TB, printed under sk.90525.t1: it cites the Vedic 'ābhur asya niṣaṅgathiḥ', where the word means a chariot-pole (rathakūvara). Recorded; the kaumudī's sense is 'one who embraces'.
translator In ghathin, gh and n are it, leaving athi; the n-it makes the word ādyudātta (ñnity ādir nityam, SK 3686). ni + sañj + athi → ni-ṣañj (SK 2270, per TB) → j becomes g because the affix is gh-marked (SK 2863, per TB) → niṣaṅg-athi, the nasal becoming the velar ṅ before g → niṣaṅgathi. The order of steps, the nasal adjustment and the accent are the translator's.

उ528 · Uṇ 9.4.88

उद्यर्तेश्चित् ॥ उ५२८ ॥

udyarteścit

udy arteś cit — After ṛ (arti) when ud precedes [the affix ghathin, carried forward (anuvṛtti) from uṇādi 527], and it is cit.

Rule. After ṛ with ud before it, ghathin comes, and it is cit. The root takes guṇa.

Forms. ud + ar + athi → udarathiḥ, the ocean.

Siddhānta-kaumudī

उदरथिः समुद्रः ।

udarathiḥ, the ocean.

translator notes

textual The 1915 print numbers this uṇādi sūtra 537 (NSP p. 552, scan page-0562). The OCR's 'uccarteś cit' is a misreading; the scan reads 'udyarteś cit', as ours.
commentary There is no TB under this unit. TB, printed under sk.90525.t1 ('—udi—'): the root is ṛ gatau; 'after it, preceded by ud, comes ghathin, and it is cit'. Followed: ghathin is bracketed as anuvṛtti in sutra_en.
translator ud + ṛ + athi: the root takes guṇa (SK 2168) → ud-ar-athi → udarathi; as cit the word is antodātta (citaḥ, SK 3710). The steps and rule numbers are the translator's.

उ529 · Uṇ 9.4.89

सर्तेर्णिच्च ॥ उ५२९ ॥

sarterṇicca

sarter ṇic ca — After sṛ, [the affix ghathin (carried forward (anuvṛtti) from uṇādi 527, as TB shows) comes], and it is ṇit.

Rule. After sṛ "to go", ghathin comes, and it is ṇit. So the final ṛ takes vṛddhi (SK 254).

Forms. sārathiḥ, a charioteer (the Tattvabodhinī's Amara).

Watch out. The 1915 print misprints this sūtra's number as "438" (for 538).

Siddhānta-kaumudī

सारथिः ।

sārathiḥ [a charioteer].

translator notes

textual The 1915 print numbers this uṇādi sūtra 538, misprinting the numeral as '438' (NSP p. 552, scan page-0562; collation batch08).
commentary TB, printed under sk.90525.t1 ('—sarteḥ—'): 'sṛ gatau, asmāt ghathin ṇit syāt' — after sṛ 'to go' the affix ghathin comes and is ṇit. Followed: ghathin bracketed in sutra_en as carried forward from uṇādi 527 (nau ṣañjer ghathin).
commentary TB, printed under sk.90525.t1, cites Amara: 'niyantā prājitā yantā sūtaḥ kṣattā ca sārathiḥ' — sārathi is a synonym of niyantṛ, prājitṛ, yantṛ, sūta and kṣattṛ, i.e. a charioteer. Followed for the bracketed sense; the kaumudī gives the form only.
translator sṛ + ghathin → gh and n are it, leaving athi; the n-it makes the word ādyudātta (ñnity ādir nityam, SK 3686) → the affix being ṇit, the root vowel takes vṛddhi (aco ñṇiti, SK 254), ṛ → ār → sār + athi → sārathi. The steps are the translator's; the kaumudī gives the form only.

उ530 · Uṇ 9.4.90

खर्जिपिञ्जादिभ्य ऊरोलचौ ॥ उ५३० ॥

kharjipiñjādibhya ūrolacau

kharjipiñjādibhya ūrolacau — After kharj and the rest, and after piñj and the rest, the affixes ūra and ūlac come [respectively, as TB reads it].

Rule. After kharj and the rest, ūra; after piñj and the rest, ūlac. kṛp takes guṇa, and by bāhulaka its r does not become l (against SK 2350). Four rule-lines add ūla-words: laṅger vṛddhiś ca, tamer bug vṛddhiś ca, śṛṇāter dug vṛddhiś ca, dukvoḥ kuk ca.

Forms. kharjūraḥ. karpūraḥ. vallūram, dried meat. piñjūlam, a kuśa-grass wick. From lagi, with num and vṛddhi: lāṅgūlam; also kusūlaḥ. tāmbūlam. From śṝ, with duk and vṛddhi: śārdūlaḥ. With kuk: dukūlam, kukūlam.

Watch out. kusūla, dukūla and kukūla keep short u, though ūla is not kit. Neither the kaumudī nor the Tattvabodhinī says why.

Siddhānta-kaumudī

खर्जूरः । कर्पूरः । वल्लूरं शुष्कमांसम् । पिञ्जूलं कुशवर्तिः । लङ्गेर्वृद्धिश्च ॥ लाङ्गूलम् । कुसूलः । तमेर्बुग्वृद्धिश्च । ताम्बूलम् । शृणातेर्दुग्वृद्धिश्च । शार्दूलः । दुक्वोः कुक्च । दुकूलम् । कुकूलम् ।

kharjūraḥ [kharj 'to cleanse' + ūra]. karpūraḥ [kṛp 'to be able' + ūra, the r not being replaced by l]. vallūram [vall 'to cover' + ūra]: dried meat. piñjūlam [piñj + ūla]: a twist of kuśa grass used as a wick (kuśavarti). laṅger vṛddhiś ca — "After laṅg, [ūla,] and vṛddhi as well": lāṅgūlam [laṅg 'to go' → lāṅg + ūla]. kusūlaḥ [kus 'to embrace' + ūla]. tamer bug vṛddhiś ca — "After tam, [ūla,] with the augment buk, and vṛddhi as well": tāmbūlam [tam → tamb → tāmb + ūla]. śṛṇāter dug vṛddhiś ca — "After śṝ (śṛṇāti), [ūla,] with the augment duk, and vṛddhi as well": śārdūlaḥ [śṝ 'to injure' → śār → śārd + ūla]. dukvoḥ kuk ca — "After du and ku, [ūla,] with the augment kuk": dukūlam [du 'to go' → duk + ūla], kukūlam [ku 'to sound' → kuk + ūla].

Tattvabodhinī

NSP p. 562–563

—खर्जि—। खर्ज मार्जने, पिञ्ज हिंसायाम् । खर्जादिभ्यः पिञ्जादिभ्यश्च यथाक्रमं ऊरऊलचौ स्तः । ‘खर्जूरं रूप्यफलयोः खर्जूरः कीटवृक्षयोः’ इति मेदिनीहेमचन्द्रौ । कृपू सामर्थ्ये । बाहुलकात् ‘कृपो रो लः’ इति लत्वाभावः । ‘अथ कर्पूरमस्त्रियाम् । घनसारश्चन्द्रसंज्ञः सिताभ्रो हिमवालुका’ इत्यमरः । वल्ल संवरणे । वल्लूरम् । ‘उत्तमं शुष्कमांसं स्यात्तद्वल्लूरं त्रिलिङ्गकम्’ इत्यमरः । एवं शाल्लूरादयो द्रष्टव्याः । ‘भेके मण्डूक-वर्षाभूशाल्लूरप्लवदर्दुराः’ इत्यमरः ॥—लङ्गेः—। लगिर्गत्यर्थः । ‘लाङ्गूलं पुच्छशेफसोः’ इति मेदिनी ॥—कुसूल इति । कुस श्लेषणे दन्त्यसकारवान् । ‘कुसूलं च कुसीदं च मध्यदन्त्यमुदाहतम्’ इति विश्वः । ताम्बूलादयोऽप्यत्र द्रष्टव्याः । ग्लानौ; बुग् दीर्घत्वं च । ‘ताम्बूली नागवल्ल्यां स्त्री क्रमुके तु नपुंसकम्’ इति मेदिनी । शॄ हिंसायाम्, धातोर्वृद्धिर्दुगाग-मश्च । ‘शार्दूलो राक्षसान्तरे’ । व्याघ्रे च पशुभेदे च सत्तमे तूत्तरस्थिते’ इति मेदिनीविश्वप्रकाशौ । उत्तरस्थित उत्तरपद-भूतः शार्दूलशब्दस्तु श्रेष्ठवाची राजशार्दूल इति यथा । दु गतौ, कुङ् शब्दे, अनयोः कुक् च । ‘दुकूलं श्लक्ष्णवस्त्रे स्यात् क्षौमे च’ इति मेदिनी । ‘कुकूलं शङ्कुसङ्कीर्णं श्वभ्रे ना तु तुषानले’ इति विश्वमेदिन्यौ । ‘शिरीषादपि मृद्वङ्गी क्रेयमायत-लोचना । अयं क्व च कुकूलोऽभिकर्कशो मदनानलः’ इति प्रयोगश्च ॥—कुवः—। कु शब्दे । कुचः स्तनः । ‘कुचकूचौ स्तनौ मतौ’ इति विश्वः ॥—कूचीति । टित्त्वान्ङीप्

translator notes

textual The 1915 print numbers this uṇādi sūtra 539 (NSP pp. 552–553, scan pages 0562–0563: the sūtra and kharjūraḥ … kuśavartiḥ on p. 552, laṅger vṛddhiś ca … kukūlam on p. 553). The four rule-lines inside the unit (laṅger vṛddhiś ca, tamer bug vṛddhiś ca, śṛṇāter dug vṛddhiś ca, dukvoḥ kuk ca) carry no number in the print or in ours.
commentary TB, own t1: 'kharja mārjane, piñja (OCR pijja) hiṃsāyām; kharjādibhyaḥ piñjādibhyaś ca yathākramam ūra-ūlacau staḥ' — the kharj group takes ūra and the piñj group ūlac, respectively. Followed: 'respectively' in sutra_en; kharjūra, karpūra and vallūra are read as ūra-forms, the rest as ūla-forms.
commentary TB, own t1, on karpūraḥ: the root is kṛpū sāmarthye, and by bāhulaka (the bahulam of SK 3169, uṇādayo bahulam) l does not replace r, as kṛpo ro laḥ (SK 2350) would require. TB cites Amara: karpūra is not feminine, and its synonyms are ghanasāra, candrasaṃjña, sitābhra and himavālukā (camphor). Followed for the root and the retained r.
commentary TB, own t1: vallūra is from valla saṃvaraṇe (OCR 'vallava-'), with Amara's line that dried meat is called vallūra and is of three genders; 'in the same way śāllūra and the rest are to be understood' (Amara lists śāllūra among the words for frog). On kharjūra TB cites Medinī and Hemacandra: as a neuter it means silver and a fruit, as a masculine an insect and a tree. Followed for the root of vallūram; the rest recorded.
commentary TB, own t1 ('—laṅgeḥ—'): 'lagi gatyarthaḥ' — the root is lagi 'to go' (laṅg by num); Medinī gives lāṅgūla as 'tail' and 'penis'. On kusūlaḥ: the root is kusa śleṣaṇe, spelled with the dental s, and Viśva says kusūla and kusīda have the dental in the middle. Followed for both roots.
commentary TB, own t1, on tāmbūlam: 'tāmbūla and the like are also to be understood here'; the root is glossed '[…] glānau' ('to be exhausted'; scan page-0563 has 'glānau, bug dīrghatvaṃ ca', OCR 'glānauḥ, yug') — buk and lengthening. TB thus speaks of lengthening where the kaumudī says vṛddhi; for the a of tam both give ā. Medinī: tāmbūlī (feminine) is the betel creeper (nāgavallī), and as a neuter the word means the areca nut (kramuka). Recorded; the English keeps the kaumudī's vṛddhi.
commentary TB, own t1: 'śṝ hiṃsāyām, dhātor vṛddhir dugāgamaś ca' — vṛddhi of the root and the augment duk; Medinī, Viśva and Prakāśa give śārdūla as a kind of rākṣasa, the tiger and a kind of beast, and 'the best' when it stands as the later member, as in rājaśārdūla. On the last line: 'du gatau, kuṅ śabde, anayoḥ kuk ca'; Medinī gives dukūla as fine cloth and linen (kṣauma), Viśva and Medinī give kukūla as a pit set with stakes and, as a masculine, a fire of husks, and TB quotes a verse using kukūla. Followed for the roots and the bracketed senses of the roots.
translator Translator's supplements: the four rule-lines are read as subsidiary statements inside the piñjādi list, so ūla is understood in each (bracketed); neither the kaumudī nor TB names the affix there. ūlac is cit, so the words are end-accented (citaḥ, SK 3710). Steps not stated by the kaumudī or TB are the translator's: kṛp takes guṇa (→ karp, pugantalaghūpadhasya ca, SK 2189) because ūra is not kit; laṅg has its nasal from the num of the idit root lagi (idito num dhātoḥ, SK 2262), whereas piñj carries its nasal in the root itself (TB's piñja hiṃsāyām, scan page-0562), with no i-it; kusūla, dukūla and kukūla keep the short u, though ūla(c) is equally not kit and laghūpadha guṇa (SK 2189) would give *kosūla, *dokūla, *kokūla: neither the kaumudī nor TB says why guṇa fails here (the usual recourse would be the bahulam of SK 3169); in tāmbūla and dukūla/kukūla the kit augments buk and kuk stand at the end of the root. The kaumudī gives meanings only for vallūram and piñjūlam.

उ531 · Uṇ 9.4.91

कुवश्चट् दीर्घश्च ॥ उ५३१ ॥

kuvaścaṭ dīrghaśca

kuvaś caṭ dīrghaś ca — After ku, the affix caṭ comes, and [the root vowel] is lengthened.

Rule. After ku "to sound", the affix caṭ comes, and the root vowel is lengthened.

Forms. kūcī, a painter's brush.

Siddhānta-kaumudī

कूची चित्रलेखनिका ।

kūcī [ku 'to sound' + caṭ, the u lengthened → kūca; feminine in ī because the affix is ṭit]: a painter's brush (citralekhanikā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 540 (NSP p. 553, scan page-0563).
commentary TB, printed under sk.90530.t1 ('—kuvaḥ—', '—kūcīti—'): the root is ku śabde; and 'kūcī' takes ṅīp because the affix is ṭit (ṭittvān ṅīp; cf. SK 470). Followed for the root and the feminine.
commentary TB, printed under sk.90530.t1, also gives 'kucaḥ stanaḥ' — kuca, without lengthening, 'breast' — and cites Viśva: 'kuca and kūca are both held to mean the breasts'. TB does not say how the short vowel is obtained. Recorded; the English gives the kaumudī's one form.
translator ku + caṭ → the final ṭ is it, leaving ca (the c stays in every form the kaumudī gives); the sūtra's dīrgha lengthens the u → kūca → ṭit, so ṅīp in the feminine (SK 470) → kūcī. The sequence of steps is the translator's; the kaumudī gives the form and sense only.

उ532 · Uṇ 9.4.92

समीणः ॥ उ५३२ ॥

samīṇaḥ

samīṇaḥ — After iṇ with sam [as upapada, the affix caṭ comes and the root is lengthened (both carried forward (anuvṛtti) from uṇādi 531, as TB shows)].

Rule. After iṇ "to go" with sam as upapada, caṭ comes, and the root is lengthened (the Tattvabodhinī).

Forms. sam + ī + ca → samīcaḥ, the ocean. Feminine samīcī, a doe.

Siddhānta-kaumudī

समीचः समुद्रः । समीची हरिणी ।

samīcaḥ [sam + i 'to go' + caṭ, the i lengthened]: the ocean. samīcī [the same, feminine in ī]: a doe (hariṇī).

Tattvabodhinī

NSP p. 563

—समीणः—। इण् गतावस्मात्सम्युपपदे चट् स्याद्दीर्घश्च धातोः ॥—सिवेः—। षिवु तन्तुसन्तानेऽस्माच्चट् प्रत्ययः स्याट्टेरूत्वं च टित्त्वान्ङीप् । ‘सूची तु सीवनद्रव्येऽप्याङ्गि-काभिनयान्तरे’ इति मेदिनी ॥—शमेः—। शम उपशमे । शम्बः स्यान्मुसलाग्रस्थलोहमण्डलके पवौ । शुभान्विते त्रिषु’ इति विश्वमेदिन्यौ ॥—उल्वमिति । ‘गर्भाशयो जरायुः स्यादुल्वं च कललोऽस्त्रियाम्’ इत्यमरः । शुच शोके चस्य लत्वं गुणाभावश्च प्राग्वत् । ‘शुल्वं ताम्रे यज्ञकर्मण्याचारे जलसंनिधौ’ इति मेदिनीहेमचन्द्रौ । वी गतिप्रजनकान्त्यसन-खादनेषु । अस्य नुमागमो हस्त्वं च । ववयोरभेदाद्विम्वम् । ‘विम्वस्तु प्रतिविम्बे स्यान्मण्डले पुंनपुंसकम् । विम्वि-कायाः फले क्लीवं कृकलासे पुनः पुमान्’ इति मेदिनी ॥—स्थः स्तः—। ष्ठा गतिनिवृत्तौ । ‘स्तम्बो गुल्मे तृणादीनामप्र-काण्डद्रुमेऽपि च’ इति विश्वः । ‘स्तम्बोऽप्रकाण्डद्रुमगुच्छयोः’ इति मेदिनी । ‘स्याद्गुच्छकस्तु स्तबकः’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 541 (NSP p. 553, scan page-0563).
commentary TB, own t1 ('—samīṇaḥ—'): 'iṇ gatau, asmāt sami upapade caṭ syād dīrghaś ca dhātoḥ' — after iṇ 'to go', with sam as upapada, caṭ comes, and the root is lengthened. Followed: sam taken as upapada and caṭ + dīrgha bracketed in sutra_en as carried forward from uṇādi 531 (kuvaś caṭ dīrghaś ca).
translator sam + i + caṭ (ṭ it) → i lengthened → sam-ī-ca → samīca; in the feminine, ṅīp because the affix is ṭit (SK 470; TB states this rule for kūcī and sūcī, uṇādi 531 and 533) → samīcī. The steps are the translator's; the kaumudī gives the forms and senses only.

उ533 · Uṇ 9.4.93

सिवेष्टेरू च ॥ उ५३३ ॥

siveṣṭerū ca

siveṣ ṭer ū ca — After siv [the affix caṭ comes (carried forward (anuvṛtti) from uṇādi 531, as TB shows)], and ū replaces [the root's] ṭi.

Rule. After siv "to sew", caṭ comes, and ū replaces the root's ṭi, iv (SK 79).

Forms. s-ū + ca → sūcaḥ, a sprout of darbha grass. Feminine sūcī.

Siddhānta-kaumudī

सूचो दर्भाङ्कुरः । सूची ।

sūcaḥ [siv 'to sew' + caṭ, the ṭi iv replaced by ū → s-ū-ca]: a sprout of darbha grass. sūcī [the same, feminine in ī].

translator notes

textual The 1915 print numbers this uṇādi sūtra 542 (NSP p. 553, scan page-0563).
commentary TB, printed under sk.90532.t1 ('—siveḥ—'): 'ṣivu tantusantāne, asmāc caṭ pratyayaḥ syāt ṭer ūtvaṃ ca; ṭittvān ṅīp' — after ṣivu 'to sew', caṭ comes and ū replaces the ṭi; the feminine takes ṅīp because the affix is ṭit. Followed: caṭ bracketed in sutra_en, the root and the feminine as TB gives them.
commentary TB, printed under sk.90532.t1, cites Medinī: sūcī means an instrument for sewing, and also a kind of bodily gesture in acting (āṅgikābhinaya). Recorded; the kaumudī gives sūcī without a sense, and the English adds none.
translator The ṭi of siv is iv, the last vowel with what follows it (aco 'ntyādi ṭi, SK 79); its replacement by ū gives sū, + ca → sūca; feminine with ṅīp (SK 470) → sūcī. The identification of the ṭi is the translator's.

उ534 · Uṇ 9.4.94

शमेर्बन् ॥ उ५३४ ॥

śamerban

śamer ban — After śam, the affix ban comes.

Rule. After śam "to be calm", the affix ban comes.

Forms. śam + ba → śambaḥ, a pestle.

Siddhānta-kaumudī

शम्बो मुसलम् ।

śambaḥ [śam 'to be calm' + ban]: a pestle (musala).

translator notes

textual The 1915 print numbers this uṇādi sūtra 543 (NSP p. 553, scan page-0563).
commentary TB, printed under sk.90532.t1 ('—śameḥ—'): the root is śama upaśame. TB cites Viśva and Medinī: śamba is the iron ring at the head of a pestle and the thunderbolt (pavi), and, of three genders, 'blessed' (śubhānvita). Followed for the root; the senses are recorded, the English giving the kaumudī's 'pestle'.
translator śam + ban → the n is it (halantyam, SK 1), leaving ba → śam-ba → śamba; being nit, the word is initial-accented (ñnity ādir nityam, SK 3686). The steps are the translator's; the kaumudī gives the form and sense only.

उ535 · Uṇ 9.4.95

उल्बादयश्च ॥ उ५३५ ॥

ulbādayaśca

ulbādayaś ca — ulba and the rest, too, [are formed by nipātana, ending in the affix ban (carried forward (anuvṛtti) from uṇādi 534, as the kaumudī states)].

Rule. ulba and the rest are nipātanas ending in ban. For uc "to come together", l replaces c and guṇa does not take place.

Forms. ulbaḥ, the enclosure of the embryo. śulbam, copper. bimbam.

Siddhānta-kaumudī

बन्नन्ता निपात्यन्ते । उच समवाये । चस्य लत्वं गुणाभावश्च । उल्बो गर्भाशयः । शुल्बं ताम्रम् । बिम्बम् ।

These are formed by nipātana (irregular statement) as ending in ban. uca 'to come together' (samavāye): l replaces the c, and guṇa does not take place: ulbaḥ: the enclosure of the embryo (garbhāśaya). śulbam: copper. bimbam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 544 (NSP p. 553, scan page-0563).
commentary TB, printed under sk.90532.t1 ('—ulbam iti—'), cites Amara: 'garbhāśayo jarāyuḥ syād ulbaṃ ca kalalo 'striyām' — garbhāśaya, jarāyu and ulba are synonyms (the caul enclosing the embryo), and kalala is not feminine. Followed for the rendering of garbhāśaya.
commentary TB, printed under sk.90532.t1, on śulbam: the root is śuca śoke, with l for c and no guṇa 'as before' (prāgvat, i.e. as for ulba); Medinī and Hemacandra give śulba as copper, a sacrificial rite, conduct and the vicinity of water. On bimbam: the root is vī (gati-prajana-kānti-asana-khādaneṣu), which takes the augment num and is shortened, and b stands for v because the two are not distinguished; Medinī gives bimba as a reflection, a disc (masculine or neuter), the fruit of the bimbikā (neuter) and a chameleon (masculine). Recorded; the English adds nothing to the kaumudī's bare 'śulbam' and 'bimbam'.
translator The kaumudī states the operations (l for c, no guṇa) only for ulba from uc: uc + ban → uc-ba → c → l → ulba. For śulba and bimba the kaumudī gives the forms alone; TB's derivations (śuc + ban with the same operations; vī + num + ban with shortening and v → b → bimba) are recorded in the commentary notes, not put into the block.

उ536 · Uṇ 9.4.96

स्थः स्तोऽम्बजबकौ ॥ उ५३६ ॥

sthaḥ sto'mbajabakau

sthaḥ sto 'mbajabakau — After sthā, the affixes ambac and abaka come, and sta replaces [the root].

Rule. After sthā, the affixes ambac and abaka come, and sta replaces the root. The two a-sounds make one (SK 191).

Forms. sta + amba → stambaḥ, a clump of grass. sta + abaka → stabakaḥ, a bunch of flowers.

Siddhānta-kaumudī

तिष्ठतेरम्बच् अबक एतौ स्तस्तादेशश्च । स्तम्बो गुच्छस्तृणादिनः । स्तबकः पुष्पगुच्छः ।

After tiṣṭhati (sthā) these two, ambac [and] abaka, come, and sta is substituted [for the root]. stambaḥ [sta + amba]: a clump (guccha) of grass and the like. stabakaḥ [sta + abaka]: a bunch of flowers.

translator notes

textual The 1915 print numbers this uṇādi sūtra 545 (NSP p. 553, scan page-0563).
commentary TB, printed under sk.90532.t1 ('—sthaḥ staḥ—'): the root is ṣṭhā gatinivṛttau ('to stand'). TB cites Viśva ('stamba: a clump of grass and the like, and a tree without a main trunk'), Medinī ('stamba: a tree without a main trunk, and a cluster') and Amara ('syād gucchakas tu stabakaḥ' — stabaka is a synonym of gucchaka, a bunch). Recorded; the English gives the kaumudī's senses.
translator sta + ambac (c it) → the a of sta and the initial a of the affix make a single a (by pararūpa, ato guṇe, SK 191) → stamba; ambac being cit, the word is end-accented (citaḥ, SK 3710). sta + abaka → likewise stabaka. The vowel-merger and accent are the translator's; the kaumudī gives the affixes, the substitute and the forms.

उ537 · Uṇ 9.4.97

शाशपिभ्यां ददनौ ॥ उ५३७ ॥

śāśapibhyāṃ dadanau

śāśapibhyāṃ dadanau — After śā and śap, the affixes da and dan come.

Rule. After śā and śap "to curse", the affixes da and dan come. śo "to make thin" becomes śā (SK 2370).

Forms. śā + da → śāda; a line of Amara: "śāda is mud and young grass." From śap: śabda, sound; the Tattvabodhinī derives it here.

Watch out. In ours and the print, the form śabdaḥ stands at the head of the next sūtra's block.

Siddhānta-kaumudī

शादो जम्बालशष्पयोः ।

"śāda [means] mud (jambāla) and young grass (śaṣpa)" [śā 'to make thin' + da].

Tattvabodhinī

NSP p. 563

—शाशपि—। शो तनूकरणे, शप आक्रोशे । ‘शादो जम्बालशष्पयोः’ इत्यमरः । ‘शष्पं बालतृणं घासः’ इति च । ‘शादः स्यात्कर्दमे शष्पे’ इति मेदिनी । शब्दो निनादः

translator notes

textual The 1915 print numbers this uṇādi sūtra 546 (NSP p. 553, scan page-0563).
commentary TB, own t1: the roots are śo tanūkaraṇe ('to make thin') and śapa ākrośe ('to curse'), and 'śādo jambālaśaṣpayoḥ' is Amara's line. TB adds Amara 'śaṣpaṃ bālatṛṇaṃ ghāsaḥ' (śaṣpa = young grass, fodder) and Medinī 'śādaḥ syāt kardame śaṣpe'. Followed: the kaumudī's line is rendered as a quotation, with śaṣpa as 'young grass'.
commentary TB, own t1, ends with 'śabdo ninādaḥ' — śabda 'sound' is the second form of this sūtra, from śap. The kaumudī's 'śabdaḥ' stands after the next sūtra's heading (sk.90538.k1, in ours and in the print); see the translator note there. Recorded.
translator The pairing is taken as respective (śā takes da, śap takes dan), the order of the sūtra's two lists; neither the kaumudī nor TB says so. śo becomes śā by ādeca upadeśe 'śiti (SK 2370); śā + da → śāda. For śap + dan the p would become b before d (jhalāṃ jaś jhaśi, SK 52) → śabda. These steps are the translator's.

उ538 · Uṇ 9.4.98

अब्दादयश्च ॥ उ५३८ ॥

abdādayaśca

abdādayaś ca — abda and the rest, too, [are formed by nipātana, ending in the affixes da and dan (carried forward (anuvṛtti) from uṇādi 537, as TB states)].

Rule. abda and the rest are nipātanas ending in da or dan (the Tattvabodhinī). For abda, b replaces the v of av "to protect". A gaṇasūtra, kauter num ca, adds ku with the augment num (after the vowel, SK 37).

Forms. śabdaḥ. abdaḥ: "it protects" (avati). By the gaṇasūtra: ku-n + da → kundaḥ.

Watch out. Ours and the print read "avatīty aśabdaḥ"; it is read here as abdaḥ. The print numbers kauter num as its uṇādi 548.

Siddhānta-kaumudī

शब्दः । अवतीत्यशब्दः ॥ (ग) कौतेर्नुम्‌ च ॥ कुन्दः ।

śabdaḥ. abdaḥ [av + da or dan, with b for v]: [so called because] it protects (avati). (gaṇa-sūtra) kauter num ca — "After ku (kauti), [the same affix,] with the augment num as well": kundaḥ [ku 'to sound' → kun + da].

Tattvabodhinī

NSP p. 563

—अब्दादयः । एते ददनन्ता निपात्यन्ते । अव रक्षणे वस्य बः । ‘अब्दः संवत्सरे वारिवाहमुस्तकयोः पुमान्’ इति मेदिनी ॥—कौतेः—। कु शब्दे, ‘कुन्दो माघ्येऽस्त्री मुकुन्दभ्रमिनि-ध्यन्तरेषु ना’ इति च मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 547 (NSP p. 553, scan page-0563: the number at the foot of the left column, the sūtra at the head of the right), and prints the line 'kauter num' as a sūtra of its own, numbered 548. From here the print runs ten ahead of our series (uṇādi 539 = print 549); collation batch08.
textual Ours reads 'avatīty aśabdaḥ'; the 1915 print appears to read the same, though the type is faint at 'tya' (NSP p. 553, scan page-0563; collation batch08, class B). The sūtra's headword abda and TB's 'ava rakṣaṇe vasya baḥ' require 'avatīty abdaḥ'. The English reads abdaḥ. Mūla → for Ajai's printed copy.
textual Ours prefixes the editorial tag '(ga)' and reads 'kauter num ca'; the 1915 print has no tag and no 'ca' ('kauter num', numbered 548; NSP p. 553, scan page-0563). Ours follows the Wikisource text, which brackets the ca. The English labels the line as ours does and does not depend on the ca. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—abdādayaḥ—'): 'ete dadanantā nipātyante; ava rakṣaṇe, vasya baḥ' — these are formed by nipātana as ending in da or dan; abda is from ava 'to protect', with b replacing v. Followed: da/dan bracketed in sutra_en as carried forward from uṇādi 537, and b for v in the bracketed derivation of abdaḥ; TB does not say whether abda takes da or dan, so the English leaves both open. TB cites Medinī: abda, masculine, means a year, a cloud ('water-carrier') and the musta grass. Recorded.
commentary TB, own t1 ('—kauteḥ—'): the root is ku śabde; TB cites Medinī: kunda, not feminine, is the jasmine (māghya), and as a masculine it means Mukunda, a turner's lathe (bhrami) and one of the treasures (nidhi). Followed for the root; the senses are recorded (the kaumudī gives none).
translator The 'śabdaḥ' at the head of this block stands, in ours and in the print, after the heading abdādayaś ca; TB derives śabda from śap under uṇādi 537 ('śabdo ninādaḥ', sk.90537.t1), so it is most likely the dan-form of that sūtra continuing its list, though it could also be read as the first of the abdādi. It is translated where it stands. For abda and for kunda neither the kaumudī nor TB says whether da or dan is meant; num, being mit, follows the last vowel (midaco 'ntyāt paraḥ, SK 37): ku → kun + da → kunda. These steps are the translator's.

उ539 · Uṇ 9.4.99

वलिमलितनिभ्यः कयन् ॥ उ५३९ ॥

valimalitanibhyaḥ kayan

valimalitanibhyaḥ kayan — After val, mal and tan, the affix kayan comes.

Rule. After val "to cover", mal "to hold" and tan "to extend", the affix kayan comes.

Forms. valayam (a bracelet). malayaḥ (a mountain). tanayaḥ (a son). The kaumudī gives no meanings; these are from the Tattvabodhinī's lexica.

Siddhānta-kaumudī

वलयम् । मलयः । तनयः ।

valayam [val + aya]. malayaḥ [mal + aya]. tanayaḥ [tan + aya].

Tattvabodhinī

NSP p. 563

—वलिमलि—। वल संवरणे संचरणे च, मल मल्ल धारणे, तनु विस्तारे । ‘वलयः कण्ठ-रोगे ना कङ्कणे पुंनपुंसकम्’ इती मेदिनी । ‘मलयः पर्वतान्तरे । शैलांशे देश आरामे त्रिवृतायां तु योषिति’ इति च । ‘आत्मजस्तनयः सूनुः सुतः पुत्रः स्त्रियाम्’ इत्यमरः ॥—वृह्रोः—। वृञ् वरणे, हृञ् हरणे, आभ्यां कयन् स्यात् कथाक्रमं षुग्दुकावागमौ च भवतः । कयनः कित्वं त्विह गुणाभावार्थम् । ह्रियते विषयैरिति हृदयं मनः

translator notes

textual The 1915 print numbers this uṇādi sūtra 549 (NSP p. 553, scan page-0563); the print's separately numbered 548 (kauter num, inside our uṇādi 538) puts it ten ahead of ours.
commentary TB, own t1 ('—valimali—'): the roots are vala saṃvaraṇe saṃcaraṇe ca ('to cover, to move about'), mala malla dhāraṇe ('to hold') and tanu vistāre ('to extend'). TB cites Medinī: valaya is a throat-disease (masculine) and a bracelet (masculine or neuter); malaya is a certain mountain, and a part of a mountain, a country, a garden, and as a feminine the trivṛtā plant; and Amara gives tanaya among the words for son. Recorded; the kaumudī gives no senses and the English adds none.
commentary TB, in the same t1 on the next sūtra (uṇādi 540, vṛhroḥ ṣugdukau ca), says that the kit of kayan serves there to block guṇa ('kayanaḥ kittvaṃ tv iha guṇābhāvārtham'). Recorded.
translator val/mal/tan + kayan → k and n are it, leaving aya → valaya, malaya, tanaya; being nit, the words are initial-accented (ñnity ādir nityam, SK 3686). For val, mal and tan, whose vowel is a, the kit of kayan has no visible effect here (cf. TB's remark at uṇādi 540). The steps and this remark are the translator's.

उ540 · Uṇ 9.4.100

वृह्रोः षुग्दुकौ च ॥ उ५४० ॥

vṛhroḥ ṣugdukau ca

vṛhroḥ ṣugdukau ca — After vṛ and hṛ, [the affix kayan (carried forward (anuvṛtti) from uṇādi 539, as TB states) comes,] and also the augments ṣuk and duk [respectively].

Rule. After vṛ "to choose" and hṛ "to carry off", kayan comes, with the augments ṣuk and duk respectively. The kit affix blocks guṇa.

Forms. vṛ + ṣ + aya → vṛṣayaḥ, a shelter. hṛ + d + aya → hṛdayam.

Siddhānta-kaumudī

वृषयः आश्रयः । हृदयम् ।

vṛṣayaḥ [vṛ + ṣuk + kayan] — a shelter (āśraya). hṛdayam [hṛ + duk + kayan].

translator notes

textual The 1915 print numbers this uṇādi sūtra 550 (NSP p. 553, scan page-0563).
commentary TB, printed at the end of sk.90539.t1 ('—vṛhroḥ—'): the roots are vṛñ varaṇe 'to choose' and hṛñ haraṇe 'to carry off'; 'ābhyāṃ kayan syāt, [yathā]kramaṃ ṣugdukāv āgamau ca bhavataḥ' — after these two kayan comes, and the augments ṣuk and duk come in order (the scan prints 'kathākramaṃ', evidently for yathākramam). Followed: kayan bracketed as anuvṛtti and 'respectively' in sutra_en.
commentary TB, same place: 'kayanaḥ kittvaṃ tv iha guṇābhāvārtham' — here the k-marking of kayan serves to block guṇa. Followed in the translator note's steps.
commentary TB, same place: 'hriyate viṣayair iti hṛdayaṃ manaḥ' — hṛdaya is the mind, so called because it is carried off by the objects of sense. Recorded; the kaumudī gives no sense for hṛdaya.
translator Steps (translator's, on TB): kayan leaves aya (k and n are it-letters); the kit augments ṣuk and duk follow the root (ādyantau ṭakitau, SK 36): vṛ + ṣ + aya → vṛṣaya, hṛ + d + aya → hṛdaya, with no guṇa of the root vowel because the affix is kit (kṅiti ca, SK 2217). In the print ṣ and p are not distinguishable in this type (the OCR reads 'vṛpayaḥ'); ours reads ṣ, which the augment ṣuk requires.

उ541 · Uṇ 9.4.101

मिपीभ्यां रुः ॥ उ५४१ ॥

mipībhyāṃ ruḥ

mipībhyāṃ ruḥ — After mi and pī, the affix ru [comes].

Rule. After mi "to throw" and pī "to drink", the affix ru comes, with guṇa. By bāhulaka also after pā "to drink".

Forms. meruḥ. peruḥ, the sun. pāruḥ, in a quoted list of names of the sun: "saṃvatsaravapuḥ, pāruḥ, peruḥ, vāsīḥ, dinapraṇīḥ".

Watch out. The print may read vāṃsīḥ for vāsīḥ; the scan does not settle it.

Siddhānta-kaumudī

मेरुः । पेरुः सूर्यः । बाहुलकात् पिबतेरपि । संवत्सरवपुः पारुः पेरुर्वासीर्दिनप्रणीः ।

meruḥ. peruḥ — the sun. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — [ru comes] after pibati (pā 'to drink') too: 'saṃvatsaravapuḥ ("whose body is the year"), pāruḥ, peruḥ, vāsīḥ, dinapraṇīḥ ("leader of the day")'.

Tattvabodhinī

NSP p. 563

—मिपी-भ्याम्—। डुमिञ् प्रक्षेपणे, पीङ् पाने । ‘मेरुः सुमेरुर्हेमाद्रिः’ इत्यमरः । पीयते रसानिति पेरुः ॥—पिबतेरिति—पा पाने । हट्टचन्द्रोक्तिमाह—संवत्सरवपुरित्यादि

translator notes

textual The 1915 print numbers this uṇādi sūtra 551 (NSP p. 553, scan page-0563).
textual Ours reads 'perur vāsīr dinapraṇīḥ'. In the 1915 print (NSP p. 553, scan page-0563, zoomed) the mark over 'rvā' may be the reph alone, as in ours, or the reph with an anusvāra ('vāṃsīḥ', which is how the OCR reads it); the scan does not settle it. The English follows ours. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—mipībhyām—'): the roots are ḍumiñ prakṣepaṇe 'to throw' and pīṅ pāne 'to drink'; Amara 'meruḥ sumerur hemādriḥ' (meru = Sumeru, the golden mountain); 'pīyate rasān iti peruḥ' — peru [the sun] is so called because it drinks up the juices. Recorded; the kaumudī glosses only peru.
commentary TB, own t1 ('—pibater iti—'): the root is pā pāne; 'haṭṭacandroktim āha — saṃvatsaravapur ityādi' — Bhaṭṭoji quotes a statement of Haṭṭacandra (scan; OCR 'hṛdvacandra'). Followed: the line is rendered as a quoted lexicon line, in quotation marks, and pāru is taken as the bāhulaka form from pā.
translator Steps (translator's): ru has no it-letter, so the root vowel takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168): mi + ru → meru, pī + ru → peru; pā + ru → pāru. The quoted line is a list of names of the sun (that is how peru and pāru belong to it); 'vāsīḥ' is rendered as transmitted (see the textual note on the print), its sense being unclear to me.

उ542 · Uṇ 9.4.102

जत्र्वादयश्च ॥ उ५४२ ॥

jatrvādayaśca

jatrvādayaś ca — And jatru and the rest [are formed by nipātana, ending in the affix ru (carried forward (anuvṛtti) from uṇādi 541, as TB states)].

Rule. jatru and the rest are nipātanas ending in ru (the Tattvabodhinī). In jatru, t replaces the n of jan.

Forms. jatru, dual jatruṇī, the shoulder-joint (the Tattvabodhinī). aśru, dual aśruṇī, tears.

Siddhānta-kaumudī

जत्रु जत्रुणी । अश्रु । अश्रुणी ।

jatru, [dual] jatruṇī. aśru, [dual] aśruṇī.

Tattvabodhinī

alignment inferredNSP p. 563

—जत्र्वादयः । रुप्रत्ययान्ता निपात्यन्ते । जनी प्रादुर्भावे । नकारस्य तकारः । जत्रुः स्कन्धसन्धिः । ‘सन्धी तस्यैव जत्रुणी’ इत्यमरः । तस्य पूर्वोक्तस्य स्कन्धस्य सन्धी इत्यर्थः । असु क्षेपणे, अशू व्याप्तौ संघाते च । अस्रु अश्रु च नयनजलम् । शीङो ह्रस्वत्वं गुगागमश्च । ‘शिग्रुर्ना शाकमात्रेऽपि शोभाञ्जमहीरुहे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 552 (NSP p. 553, scan page-0563).
commentary TB, own t1 ('—jatrvādayaḥ'; OCR 'jañvādayaḥ'): 'rupratyayāntā nipātyante' — these are formed by nipātana as ending in the affix ru. Followed: ru bracketed as anuvṛtti in sutra_en.
commentary TB, own t1: jatru is from janī prādurbhāve 'to be born', with t replacing the n; jatru is the joint of the shoulder (skandhasandhi), citing Amara 'sandhī tasyaiva jatruṇī' — the two joints of that [shoulder] are the jatru. aśru is from asu kṣepaṇe 'to throw' or aśū vyāptau saṃghāte ca 'to pervade, to accumulate'; [asru] and aśru both mean tears (nayanajala). Recorded; the kaumudī gives the forms only.
commentary TB, own t1, also comments on a word the kaumudī (ours and the print, scan page-0563) does not list: from śīṅ, with shortening and the augment guk, śigru, citing Medinī (śigru for any vegetable and for the śobhāñjana tree). Recorded.
translator The words are neuter; jatruṇī and aśruṇī are the first-case dual forms, with the augment n before the vowel-initial ending. The bracketed '[dual]' and the steps jan + ru → jatru (n → t by nipātana) and aś + ru → aśru are the translator's, on TB.

उ543 · Uṇ 9.4.103

रुशातिभ्यां क्रुन् ॥ उ५४३ ॥

ruśātibhyāṃ krun

ruśātibhyāṃ krun — After ru and śāti, the affix krun [comes].

Rule. After ru "to sound" and śāti, the affix krun comes. śāti is śad with ṇic; the ṇi is lost (SK 2313).

Forms. ru + ru → ruruḥ, a kind of deer. śātru → śatruḥ, "one who cuts down". The ā is shortened because śatru is read in the prajñādi list (SK 2106).

Siddhānta-kaumudī

रुरुर्मृगभेदः । शातयतीति शत्रुः । प्रज्ञादौ पाठाद्ध्रस्वत्वम् ।

ruruḥ — a kind of deer. śatruḥ: [one who] cuts down (śātayati). The shortening [of the ā] is due to [śatru] being read in the prajñādi list [of prajñādibhyaś ca, SK 2106].

Tattvabodhinī

NSP p. 563

—रुशाति—। रु शब्दे, शद्लृ शातने ण्यन्तः । ‘कृष्णसाररुरुन्यङ्कुरङ्कुशम्बररौहिषाः’ इत्यमरः । ‘रुरुर्दैत्ये मृगेऽपि च’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 553 (NSP p. 553, scan page-0563).
commentary TB, own t1 ('—ruśāti—'): the roots are ru śabde 'to sound' and śadḷ śātane ending in ṇic (śāti, the causative). Followed for śāti in the translator note.
commentary TB, own t1: Amara lists ruru among the kinds of deer ('kṛṣṇasāra-ruru-nyaṅku-raṅku-śambara-rauhiṣāḥ'), and Medinī gives ruru as a daitya and a deer. Recorded.
translator Steps (translator's): krun leaves ru (k and n are it-letters); ru + ru → ruru with no guṇa, the affix being kit (kṅiti ca, SK 2217); śāti + ru → the ṇi is dropped (ṇer aniṭi, SK 2313) → śātru → ā shortened → śatru. The kaumudī's point is that śatru, the base from which prajñādi derives śātrava, is the attested form that warrants the shortening; the rule reference in brackets is the translator's.

उ544 · Uṇ 9.4.104

जनिदाच्युसृवृमदिषमिनमिभृञ्भ्य इत्वन्त्वन्त्नण्क्निन्शक्स्यढडटाटचः ॥ उ५४४ ॥

janidācyusṛvṛmadiṣaminamibhṛñbhya itvantvantnaṇkninśaksyaḍhaḍaṭāṭacaḥ

janidācyusṛvṛmadiṣaminamibhṛñbhya itvantvantnaṇkninśaksyaḍhaḍaṭāṭacaḥ — After jani, dā, cyu, sṛ, vṛ, madi, ṣami, nami and bhṛñ, the affixes itvan, tvan, tnaṇ, knin, śak, sya, ḍha, ḍaṭa and aṭac [come, respectively].

Rule. Nine roots take nine affixes, respectively. tnaṇ gives vṛddhi (SK 254); knin and śak block guṇa.

Forms. jan + itva → janitvau, the parents. dā + tva → dātvaḥ, a giver. cyu + tna → cyautnaḥ, a goer, an egg-born creature, one whose merit is spent. sṛ + ni → sṛṇiḥ, a goad, the moon, the sun, the wind. vṛ + śa → vṛśaḥ, ginger and radish. mad + sya → matsyaḥ. ṣam + ḍha → ṣaṇḍhaḥ. nam + ḍaṭa → naṭaḥ, an actor. bhṛ + aṭa → bharaṭaḥ, a potter, a hired servant.

Watch out. In ṣaṇḍha the ḍh is not a marker, and the ṣ is kept by bāhulaka (the Tattvabodhinī). The eighth affix is read here as ḍaṭa (the Tattvabodhinī writes ḍaṭ), since naṭa needs the remainder aṭa. Ours and the print read "aṅkuraśaḥ" for sṛṇi; it is read here as aṅkuśa.

Siddhānta-kaumudī

जनित्वौ मातापितरौ । दात्वो दाता । च्यौत्नो गन्ता अण्डजः क्षीणपुण्यश्च । सृणिरङ्कुरशश्चन्द्रः सूर्यो वायुश्च । वृशः आर्द्रकं मूलकं च । मत्स्यः । षण्ढः । डित्वाट्टिलोपः । नमतीति नटः शैलूषः । बिभर्ति भरटः कुलालो भृतकश्च ।

janitvau — mother and father [jani + itvan]. dātvaḥ — a giver [dā + tvan]. cyautnaḥ — a goer, an egg-born [creature], and one whose merit is exhausted [cyu + tnaṇ]. sṛṇiḥ — a goad (aṅkuśa), the moon, the sun and the wind [sṛ + knin]. vṛśaḥ — ginger (ārdraka) and radish (mūlaka) [vṛ + śak]. matsyaḥ [mad + sya]. ṣaṇḍhaḥ [ṣam + ḍha]. Because [the affix] is ḍit, the ṭi is deleted (ṭeḥ, SK 316): naṭaḥ — an actor (śailūṣa), [so called because] he bows (namati) [nam + ḍaṭa]. bharaṭaḥ, [so called because] he supports (bibharti) — a potter and a hired servant [bhṛ + aṭac].

Tattvabodhinī

NSP p. 563–564

—जनिदा—। जनी प्रादुर्भावे, डुदाञ् दाने, च्युङ् गतौ, सृ गतौ, वृञ् वरणे, मदी हर्षे, षम ष्टम अवैकल्ये, णम प्रह्वत्वे शब्दे च, डुभृञ् धारणपोषणयोः । एभ्यो नवभ्यो यथासंख्यं नव स्युः । जनेरित्वन् । जनेरिडागमेनापि जनित्वेति रूपसिद्धाविकारोच्चारणमुत्तरार्थम् ॥—च्यौत्न इति । त्नणो णित्त्वाद्वृद्धिः ॥—सृणिरिति— किनः कित्वान्न गुणः नित्वं तु आद्युदात्तार्थम् । ‘सृवृषिभ्यां कित्’ इति निप्रत्ययेऽन्तोदात्तः साधितः ॥—वृश इति । शकः कित्वान्नः गुणः ॥—मत्स्य इति । स्यप्रत्यये चर्त्वेन दस्य तः । अन्तोदात्तोऽयम् । ‘ऋतन्यज्ञि—’ इति सूत्रे तु आद्युदात्तः साधितः ॥—षण्ढ इति । बाहुलकाद्धात्वादेः षस्य सकारो न प्रत्ययादेः । ढस्य तु प्रयोजनाभावान्नेत्संज्ञा । ‘शमेर्ढः’ इति सूत्रे तु तालव्यादिः साधितः । ‘सायं सायो भवेत्कोशः कोषः षण्डश्च शण्डवत्’ इति द्विरूपकोशः । ‘षण्ढो वर्षवरः’ इत्यमरः । ‘नटी नल्योषधौ स्त्री स्याच्छैलूषाशोकयोः पुमान्’ इति मेदिनी ॥—नट इति । नमतेर्डट् ॥—भरट इति । बिभर्तेरटच्

translator notes

textual The 1915 print numbers this uṇādi sūtra 554 (NSP p. 553, scan page-0563: number, sūtra and the first examples up to 'cyautno gantā'; the rest on p. 554, scan page-0564).
textual Ours reads 'sṛṇir aṅkuraśaś candraḥ'; the 1915 print reads the same (NSP p. 554, scan page-0564; collation batch08, class B). sṛṇi is a synonym of aṅkuśa 'goad' (Amara; TB under uṇādi 547 cites 'aṅkuśo 'strī sṛṇiḥ striyām'), and Wikisource reads aṅkuśaḥ. The English reads aṅkuśa. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—janidā—'): the roots are janī prādurbhāve, ḍudāñ dāne, cyuṅ gatau, sṛ gatau, vṛñ varaṇe, madī harṣe, ṣama ṣṭama avaikalye, ṇama prahvatve śabde ca, ḍubhṛñ dhāraṇapoṣaṇayoḥ; 'ebhyo navabhyo yathāsaṃkhyaṃ nava syuḥ' — after these nine the nine [affixes] come in order. Followed: 'respectively' in sutra_en, and the root–affix pairing in the brackets.
commentary TB, own t1: 'janer itvan; janer iḍāgamenāpi janitveti rūpasiddhāv ikāroccāraṇam uttarārtham' — jani takes itvan; although the form janitva would also result [from tvan] with the augment iṭ, the i is pronounced [in itvan] for the sake of the following sūtra (uṇādi 545, where pā + itvan gives petva). Recorded.
commentary TB, own t1 ('—cyautna iti'): tnaṇ, being ṇit, causes vṛddhi (scan 'tnaṇo ṇittvād vṛddhiḥ'; OCR garbled). '—sṛṇir iti': knin, being kit, blocks guṇa; its n-marking is for initial accent (ādyudātta); under 'sṛvṛṣibhyāṃ kit' the affix ni gives [sṛṇi] with final accent. '—vṛśa iti': śak, being kit, blocks guṇa. '—matsya iti': with the affix sya the d becomes t by cartva; the word is final-accented, whereas under 'ṛtanyañji…' it is derived initial-accented. Followed in the translator note's steps; accent remarks recorded.
commentary TB, own t1 ('—ṣaṇḍha iti'): 'bāhulakād dhātvādeḥ ṣasya sakāro na' — by bāhulaka the root-initial ṣ is not replaced by s; 'pratyayādeḥ ḍhasya tu prayojanābhāvān netsaṃjñā' — the ḍh at the start of the affix is not an it-letter, there being no purpose for it; under 'śamer ḍhaḥ' the palatal-initial śaṇḍha is derived. TB cites the Dvirūpakośa ('… ṣaṇḍaś ca śaṇḍavat', both spellings) and Amara 'ṣaṇḍo varṣavaraḥ' (a eunuch). Followed: ṣaṇḍha with ṣ, and ḍha taken whole in the steps.
commentary TB, own t1: '—naṭa iti: namater ḍaṭ' and '—bharaṭa iti: bibharter aṭac'; it cites Medinī for naṭa (masculine for an actor and for the aśoka tree; naṭī, feminine, for the nalī plant). Followed for the pairing of naṭa with nami and bharaṭa with bhṛñ; TB's 'ḍaṭ' is discussed in the translator note.
translator The sūtra's closing compound is resolved as sya-ḍha-ḍaṭa-aṭac (ḍaṭa + aṭac → ḍaṭāṭac), which gives the nine affixes TB requires for the nine roots. TB writes the eighth affix 'ḍaṭ'; but if its final ṭ were an it-letter, nam + ḍaṭ would leave only n + a, whereas naṭa needs the remainder aṭa, so the English writes ḍaṭa. The 'n' of itvan, tvan and knin and the 'ṇ' of tnaṇ are it-letters, so the stems are janitva, dātva, cyautna and sṛṇi.
translator Steps (translator's, on TB): jan + itva → janitva (dual janitvau 'the two parents'); dā + tva → dātva; cyu + tna, ṇit → vṛddhi of the final vowel (aco ñṇiti, SK 254) → cyautna; sṛ + ni, kit → no guṇa (kṅiti ca, SK 2217) → n → ṇ after ṛ (by the vārttika ṛvarṇān nasya ṇatvaṃ vācyam, under SK 282) → sṛṇi; vṛ + śa, kit → vṛśa; mad + sya → d → t (khari ca, SK 121) → matsya; ṣam + ḍha → m → anusvāra (naś cāpadāntasya jhali, SK 123) → ṇ (anusvārasya yayi parasavarṇaḥ, SK 124) → ṣaṇḍha; nam + ḍaṭa → ṭi 'am' dropped (ṭeḥ, SK 316) → n + aṭa → naṭa; bhṛ + aṭa → guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → bharaṭa. The kaumudī's 'ḍitvāṭ ṭilopaḥ' stands after ṣaṇḍhaḥ and before naṭaḥ; it is construed with naṭa, since TB denies ḍh the status of an it-letter in ḍha.

उ545 · Uṇ 9.4.105

अन्येभ्योऽपि दृश्यन्ते ॥ उ५४५ ॥

anyebhyo'pi dṛśyante

anyebhyo 'pi dṛśyante — [The affixes itvan and the rest (carried forward (anuvṛtti) from uṇādi 544, as TB states)] are seen after other [roots] too.

Rule. itvan and the rest are seen after other roots too (the Tattvabodhinī).

Forms. pā + itva → petvam, nectar (ā + i → e, SK 69). bhṛ + śa → bhṛśam.

Siddhānta-kaumudī

पेत्वममृतम् भृशम् ।

petvam [pā + itvan] — nectar (amṛta). bhṛśam [bhṛ + śak].

Tattvabodhinī

NSP p. 564

—अन्येभ्योऽपि— इत्यन्नादयोऽनुवर्तन्ते ॥— पेत्वमिति । पा पानेऽस्मादित्वन् ॥—भृशमिति— भृञः शक् ॥—कुसेः— कुस श्लेषणेऽस्मादुम्भ उम ईद इत एते प्रत्ययाः स्युः । ‘कुसुम्भं हेमनि महारजने ना कमण्डलौ’ इति मेदिनी । ‘कुसुमं स्त्रीरजोनेत्ररोगयोः फलपुष्पयोः’ इति च । ‘कुसीदं जीवने वृद्ध्या क्लीवं त्रिषु कुसीदके’ इति च । इह सूत्रे तृतीयो ह्रस्वादिर्दीर्घादिश्च तन्त्रेणोपात्तः । ‘वृषाकप्यग्नि’ इति सूत्रे ह्रस्वादिरेवेति वृत्तिकारहरदत्तादिग्रन्थोपष्टम्भेन निर्णीतम् । ‘पारलौकिककुसीदमसीदत्’ इति श्रीहर्षप्रयोगात्तु दीर्घादिरपि

translator notes

textual The 1915 print numbers this uṇādi sūtra 555 (NSP p. 554, scan page-0564).
commentary TB, own t1 ('—anyebhyo 'pi—'): 'itvannādayo 'nuvartante' — itvan and the rest are carried forward. Followed: bracketed as anuvṛtti in sutra_en.
commentary TB, own t1: '—petvam iti: pā pāne 'smād itvan' — petva is from pā 'to drink' with itvan; '—bhṛśam iti: bhṛñaḥ śak' (scan; OCR 'bhṛvaḥ') — bhṛśa is from bhṛñ with śak. Followed in the bracketed derivations.
translator Steps (translator's, on TB): pā + itva → ā + i → e (ādguṇaḥ, SK 69) → petva; bhṛ + śa, kit → no guṇa (kṅiti ca, SK 2217) → bhṛśa. The kaumudī gives no sense for bhṛśa.
textual sk.90545.t1 continues with TB on uṇādi 546 (kuseḥ), for the following unit.

उ546 · Uṇ 9.4.106

कुसेरुम्भोमेदेताः ॥ उ५४६ ॥

kuserumbhomedetāḥ

kuser umbhomedetāḥ — After kus, the affixes umbha, uma, īda (or ida) and ita [come].

Rule. After kus "to embrace", the affixes umbha, uma, īda (or ida) and ita come. The Tattvabodhinī takes the third affix both ways at once.

Forms. kusumbham. kusumam. kusīdam. kusitaḥ, a country.

Siddhānta-kaumudī

कुसुम्भम् । कुसुमम् । कुसीदम् । कुसितो जनपदः ।

kusumbham. kusumam. kusīdam. kusitaḥ — a country [or its people] (janapada).

translator notes

textual The 1915 print numbers this uṇādi sūtra 556 (NSP p. 554, scan page-0564).
commentary TB, printed under sk.90545.t1 ('—kuseḥ—'): 'kusa śleṣaṇe 'smād umbha uma īda ita ete pratyayāḥ syuḥ' — after kusa 'to embrace' come these affixes: umbha, uma, īda, ita (scan has long īda). Followed.
commentary TB, same place: in this sūtra the third affix is taken by tantra (one utterance standing for both) as both short-initial (ida) and long-initial (īda); under the sūtra 'vṛṣākapyagni…' it was settled, on the authority of the Vṛttikāra, Haradatta and others, that [kusida there] is short-initial only; but Śrīharṣa's usage 'pāralaukikakusīdam asīdat' shows the long-initial too. Followed: sutra_en gives īda (or ida); the kaumudī's kusīdam is kept as transmitted.
commentary TB, same place, cites Medinī: kusumbha [neuter] for gold (heman) and safflower (mahārajana), masculine for a water-pot (kamaṇḍalu); kusuma for menses (strīrajas), an eye-disease, fruit and flower; kusīda, neuter, for living by interest, and in the three genders for a moneylender (kusīdaka). Recorded; the kaumudī glosses only kusita.
translator umbha + uma + īda/ida + ita in sandhi give 'umbhomedetāḥ' (a + u → o; a + ī/i → e), which is why the sūtra itself cannot decide the length of the third affix. kus + umbha → kusumbha, + uma → kusuma, + īda → kusīda, + ita → kusita (translator's steps).

उ547 · Uṇ 9.4.107

सानसिवर्णसिपणसितण्डुलाङ्कुशचषालेल्वलपल्वलधिष्ण्यशल्याः ॥ उ५४७ ॥

sānasivarṇasipaṇasitaṇḍulāṅkuśacaṣālelvalapalvaladhiṣṇyaśalyāḥ

sānasivarṇasiparṇasitaṇḍulāṅkuśacaṣālelvalapalvaladhiṣṇyaśalyāḥ — sānasi, varṇasi, parṇasi, taṇḍula, aṅkuśa, caṣāla, ilvala, palvala, dhiṣṇya and śalya [are formed by nipātana].

Rule. Ten nipātanas. san takes asi with vṛddhi of the penultimate. vṛ takes asi with nuk. taḍ "to strike" gives taṇḍula. aki takes uśac; caṣ takes ālac. In dhṛṣ, i replaces ṛ. śal takes ya.

Forms. sānasiḥ, gold. varṇasiḥ, water. parṇasiḥ, "jalagrahaṇa". taṇḍulāḥ. aṅkuśaḥ. caṣālaḥ, the ring on a sacrificial post. ilvalaḥ, a daitya. palvalam. dhiṣṇyam. śalyam; a lexicon line on its gender follows.

Watch out. Ours drops the r of parṇasi in the sūtra. jalagrahaṇa may stand for jalagṛha "a water-house".

Siddhānta-kaumudī

सनोतेरसिप्रत्यय उपधावृद्धिः । सानसिर्हिरण्यम् । वृञो नुक् च । वर्णसिर्जलम् । पॄ पर्णसिर्जलग्रहणम् । तड आघाते तण्डुलाः । अकि लक्षणे उशच् । अङ्कुशः । चषेरालच् । चषालो यूपकटकः । इल्वलो दैत्यभेदः । पल्वलम् । ञिधृषा । ऋकारश्च इकारः । धिष्ण्यम् । शलेर्यः शल्यम् । वा पुंसि शल्यं शङ्कुर्ना ।

From sanoti (san), the affix asi, with vṛddhi of the penultimate (upadhā): sānasiḥ — gold (hiraṇya). From vṛñ, [asi,] and the augment nuk as well: varṇasiḥ — water. From pṝ: parṇasiḥ — jalagrahaṇa ("the holding of water"). From taḍa āghāte ("to strike"): taṇḍulāḥ. From aki lakṣaṇe ("to mark"), uśac: aṅkuśaḥ. From caṣ, ālac: caṣālaḥ — the ring on the sacrificial post (yūpakaṭaka). ilvalaḥ — a certain daitya. palvalam. From ñidhṛṣā: i in place of ṛ: dhiṣṇyam. From śal, ya: śalyam. "śalya is optionally masculine; śaṅku is masculine."

Tattvabodhinī

NSP p. 564

—सानसि— सनोतेरिति । षणु दाने ॥—वृञो नुक् च इति । वृञ् वरणेऽस्मादसिः । दशपाद्यां तु ‘सानसिधर्णसि—’ इति पठित्वा धृञो नुक् च धर्णसिर्लोकपाल इति व्याख्यातम् । युक्तं चैतत् । ‘धर्णसिं भूरिधायसम्’ इत्यादिमन्त्रानुगुणत्वात् ॥—पर्णसिरिति । पृ पालनपूरणयोरस्मादसिप्रत्ययो नुक् च ॥—तण्डुला इति । उलच्प्रत्ययो नुमागमश्च धातोः । त्रेधा तण्डुलान्विभजेत् । इह चित्स्वरः । ‘तण्डुलः स्याद्विडङ्गे च धान्यादिनिकरे पुमान्’ इति मेदिनी ॥—अङ्कुश इति । अयमपि चित्स्वरेणान्तोदात्तः । तथाच मन्त्रः ‘दीर्घं ह्यङ्कुशं यथा’ इति । ‘अङ्कुशोऽस्त्री सृणिः स्त्रियाम्’ इत्यमरः ॥—चषेराल इति । चष भक्षणे प्रत्ययस्वरेणाद्युदात्तः । उज्ज्वलदत्तस्त्वालजिति चितमाह । तन्न । ‘चषालं ये अश्वयूपाय तक्षति’ । ‘चषालवन्तः स्वरवः पृथिव्याम्’ इत्यादौ चित्स्वरादर्शनात् । अमरोक्तिमाह—चषाल इति ॥—इल्वल इति । इल स्वप्नप्रेरणयोः । वलच् गुणाभावः । ‘इल्वला तारका राजभेदे ना दैत्यमत्स्ययोः’ इति मेदिनी । ‘इल्वलास्तच्छिरोदेशे तारका निवसन्ति याः’ इत्यमरः । पा पाने अस्माद्वलच् लुगागमः ह्रस्वत्वं च । पिवन्त्यस्मिन्निति पल्वलमल्पसरः । ‘वेशन्तः पल्वलं चाल्पसरः’ इत्यमरः ॥—इकार इति । रपरत्वाभावो ण्यप्रत्ययश्चेति बोध्यम् । ‘धिष्ण्यं स्थाने गृहे भेऽग्नौ’ इत्यमरः । ‘धिष्ण्यं स्थानाग्निसद्मसु । ऋक्षे शक्तौ च’ इति मेदिनी ॥—शलेः— शल गतौ । ‘शल्यं तु न स्त्रियां शङ्कौ क्लीवं क्ष्वेडेषु तोमरे । मदनद्रुश्वाविधोर्ना’ इति मेदिनी ॥—मूशकि— मूङ् बन्धने शक्लृ शक्तौ, अबि शब्दे । ‘मूलं शिफाद्ययोः । मूलं वित्तेऽन्तिके’ इति मेदिनी । ‘शक्कः प्रियंवदे’ इति विशेष्यनिघ्नेऽमरः । अमेरिति । अम रोगे चुरादिण्यन्तः । बाहुलकादेव वोपधाह्रस्वः । ‘अम्लो रसविशेषे स्यादम्ला चाङ्गेरिकौषधौ’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 557 (NSP p. 554, scan page-0564).
textual Our sūtra reads 'sānasivarṇasipaṇasi…' (IAST 'paṇasi'), without the r; the 1915 print reads 'sānasivarṇasiparṇasi…' (NSP p. 554, scan page-0564, clear), and our own kaumudī has 'parṇasiḥ'. The English reads parṇasi. Not in the collation report; mūla → for Ajai's printed copy.
textual Ours reads 'pṝ parṇasiḥ' with long ṝ; the 1915 print has short 'pṛ' (NSP p. 554, scan page-0564; collation batch08, class A), as does TB ('pṛ pālanapūraṇayoḥ'). Ours may be a deliberate normalization to the Dhātupāṭha root pṝ. The English keeps ours. Mūla → for Ajai's printed copy.
textual Ours reads 'ṛkāraś ca ikāraḥ' ('and ṛ, i'); the 1915 print reads 'ṛkārasya ikāraḥ' ('i in place of ṛ'; NSP p. 554, scan page-0564; collation batch08, class A), as does Wikisource. The English follows the print. Mūla → for Ajai's printed copy.
textual Ours and the 1915 print (NSP p. 554, scan page-0564, clear) both read 'parṇasir jalagrahaṇam'. The lexica give parṇasi as a house built on water, which points to 'jalagṛham' ('a water-house') as the intended reading. The English renders the transmitted jalagrahaṇa literally. Mūla, print = ours (class V, uncertain) → for Ajai's printed copy.
commentary TB, own t1: '—sanoter iti: ṣaṇu dāne' (to give); '—vṛño nuk ca iti: vṛñ varaṇe 'smād asiḥ' — after vṛñ 'to choose', asi. Followed: asi bracketed for varṇasi. TB adds that the Daśapādī reads 'sānasidharṇasi…' and explains 'dhṛño nuk ca: dharṇasir lokapālaḥ' (dharṇasi, a guardian of the world), and judges this right, as fitting mantras such as 'dharṇasiṃ bhūridhāyasam'. Recorded.
commentary TB, own t1: '—parṇasir iti: pṛ pālanapūraṇayor asmād asipratyayo nuk ca' — after pṛ 'to protect, to fill', asi and nuk. '—taṇḍulā iti: ulac-pratyayo numāgamaś ca dhātoḥ' — the affix ulac, and the augment num for the root; here the accent is that of a cit affix (citsvara); it cites 'tredhā taṇḍulān vibhajet' and Medinī. Recorded; the kaumudī gives only the root.
commentary TB, own t1: aṅkuśa too is final-accented by the cit accent, as in the mantra 'dīrghaṃ hy aṅkuśaṃ yathā'; Amara: aṅkuśa, not feminine, and sṛṇi, feminine [both = a goad]. Recorded.
commentary TB, own t1, reads the pratīka as 'caṣer āla' (scan): from caṣa bhakṣaṇe 'to eat'; [the affix āla is] initial-accented by the affix accent (pratyayasvara), so the word is accented on the ā of āla (caṣā́la), not end-accented as a cit affix would make it; Ujjvaladatta's claim that the affix is ālac, a cit, is rejected, because the cit accent is not seen in 'caṣālaṃ ye aśvayūpāya takṣati', 'caṣālavantaḥ svaravaḥ pṛthivyām' and the like; the gloss 'caṣālo yūpakaṭakaḥ' is Amara's. TB thus disagrees with the kaumudī's 'ālac'. Recorded; the English keeps the kaumudī's ālac.
commentary TB, own t1: ilvala is from ila svapnapreraṇayoḥ with valac and no guṇa (Medinī: ilvalā for certain stars, masculine for a daitya and a fish; Amara: the ilvalās are the stars at the head of Mṛgaśiras). palvala is from pā pāne with valac, the augment luk and shortening: 'pibanty asminn iti palvalam alpasaraḥ' — a small pond, where [animals] drink (Amara 'veśantaḥ palvalaṃ cālpasaraḥ'). Recorded; the kaumudī gives no derivation for these two.
commentary TB, own t1 ('—ikāra iti'): 'raparatvābhāvo ṇyapratyayaś ceti bodhyam' — it is to be understood that [the i] has no following r (no raparatva), and that the affix is ṇya; Amara: dhiṣṇya for a place, a house, an asterism and fire. Followed for 'i in place of ṛ' (not ir); the affix recorded. On śalya: śala gatau, with Medinī's senses. Recorded.
translator The bracket '[are formed by nipātana]' in sutra_en is the translator's: the sūtra lists finished words. Steps the kaumudī implies (translator's): san + asi → sānasi (upadhā-vṛddhi as stated); vṛ + nuk + asi → guṇa → varṇasi; aki (idit, hence the nasal) + uśa → aṅkuśa; caṣ + āla → caṣāla; śal + ya → śalya. The sense 'jalagrahaṇa' for parṇasi is rendered literally and is unclear to me; the lexica give parṇasi as a house built on water, which would suggest 'jalagṛham' (see the textual note). The last sentence is a lexicon line on gender (it matches Amara), translated in quotation marks.
textual sk.90547.t1 continues with TB on uṇādi 548 (mūśakyabibhyaḥ), for the following unit.

उ548 · Uṇ 9.4.108

मूशक्यबिभ्यः क्लः ॥ उ५४८ ॥

mūśakyabibhyaḥ klaḥ

mūśakyabibhyaḥ klaḥ — After mū, śak and abi, the affix kla [comes].

Rule. After mū "to bind", śak "to be able" and abi "to sound", the affix kla comes. No guṇa. abi takes num → amb. By bāhulaka also after am.

Forms. mūlam. śaklaḥ, sweet-spoken. amblaḥ, a flavour. amlaḥ.

Siddhānta-kaumudī

मूलम् । शक्लः प्रियंवदे । अम्ब्लो रसः । बाहुलकादमेः । अम्लः ।

mūlam. śaklaḥ, in the sense of "sweet-spoken" (priyaṃvada). amblaḥ — a flavour (rasa). By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — [kla comes] after am [too]: amlaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 558 (NSP p. 554, scan page-0564).
commentary TB, printed under sk.90547.t1 ('—mūśaki—'): the roots are mūṅ bandhane 'to bind', śakḷ śaktau 'to be able' and abi śabde 'to sound'. Followed in the translator note's steps.
commentary TB, same place: Medinī gives mūla for a root (śiphā) and a beginning, and for capital (vitta) and proximity; 'śaklaḥ priyaṃvade' is Amara's, in the section on words that follow their substantive (viśeṣyanighna). Recorded.
commentary TB, same place ('amer iti'): am roge, a curādi root ending in ṇic; by bāhulaka itself there is also shortening of the penultimate; Medinī: amla for a particular flavour, and amlā for the cāṅgerī plant. Followed: am taken as the causative stem āmi, its ā shortened.
translator Steps (translator's, on TB): kla leaves la (k is an it-letter); mū + la, kit → no guṇa (kṅiti ca, SK 2217) → mūla; śak + la → śakla; abi, being idit, takes the nasal (idito num dhātoḥ, SK 2262) → amb + la → ambla; āmi (am + ṇic) + la → ṇi dropped (ṇer aniṭi, SK 2313) → āmla → penultimate shortened by bāhulaka → amla.

उ549 · Uṇ 9.4.109

माछाससिभ्यो यः ॥ उ५४९ ॥

māchāsasibhyo yaḥ

māchāsasibhyo yaḥ — After mā, chā and sas, the affix ya [comes].

Rule. After mā, chā and sas, the affix ya comes. cho becomes chā (SK 2370). By bāhulaka also after su, with guṇa and av (SK 63).

Forms. māyā. chāyā. sasyam. savyam, right and left.

Siddhānta-kaumudī

माया । छाया । सस्यम् । बाहुलकात्सुनोतेः । सव्यं दक्षिणवामयोः ।

māyā. chāyā. sasyam. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — [ya comes] after sunoti (su) [too]: savyam, [meaning] right and left.

Tattvabodhinī

NSP p. 564

— माछा— मा माने, छो छेदने, षस स्वप्ने । ‘माया स्याच्छाम्बरीयुद्ध्योर्मायः पीताम्बरे सुरे’ इति मेदिनी । ‘छाया स्यादातपाभावे प्रतिविम्बार्कयोषितोः । पालनोत्कोचयोः कान्तिसच्छोभापङ्क्तिषु स्त्रियाम्’ इति विश्वमेदिन्यौ । ‘वृक्षादीनां फलं सस्यम्’ इत्यमरः ॥—सुनोतेरिति । षुञ् अभिषवे, ‘सव्यं वामे प्रतीपे च’ इति मेदिनी ॥—जनेः । जन जनने । यकः कित्वमुत्तरार्थम् । ‘जन्यं हट्टे परीवादे सङ्ग्रामे च नपुंसकम् । जन्या मातृवयस्यायां जन्यः स्याज्जनके पुमान् । त्रिषूत्पाद्यजनित्रोश्च नवोढाज्ञातिभृत्ययोः । स्निग्धे’ इति मेदिनी ॥ आत्वपक्षे रूपमाह—जायेति ।

translator notes

textual The 1915 print numbers this uṇādi sūtra 559 (NSP p. 554, scan page-0564).
commentary TB, own t1 ('—māchā—'): the roots are mā māne 'to measure', cho chedane 'to cut' and ṣasa svapne 'to sleep'. Followed in the translator note's steps.
commentary TB, own t1, cites Medinī: māyā for Śāmbarī (magic) and intelligence, and māya, masculine, for Pītāmbara [Viṣṇu] and a god; Viśva and Medinī: chāyā, feminine, for absence of sunlight (shade), a reflection, the wife of the Sun, protection, a bribe, lustre, beauty and a row; Amara: 'vṛkṣādīnāṃ phalaṃ sasyam' — sasya is the fruit (produce) of trees and the like. Recorded; the kaumudī gives no senses for these three.
commentary TB, own t1 ('—sunoter iti'): the root is ṣuñ abhiṣave 'to press out'; Medinī: savya for left and contrary. Followed for the root; recorded for the sense.
translator Steps (translator's): mā + ya → māya, with ṭāp in the feminine → māyā; cho → chā (ādeca upadeśe 'śiti, SK 2370) + ya → chāyā likewise; ṣas → sas (dhātvādeḥ ṣaḥ saḥ, SK 2264) + ya → sasya; su + ya → guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → so + ya → av (vānto yi pratyaye, SK 63) → savya.
textual sk.90549.t1 continues with TB on uṇādi 550 (janeḥ, ending 'ātvapakṣe rūpam āha — jāyeti'), for the following unit.

उ550 · Uṇ 9.4.110

जनेर्यक् ॥ उ५५० ॥

janeryak

janer yak — After jan, the affix yak [comes].

Rule. After jan, the affix yak comes. By ye vibhāṣā (SK 2319), ā optionally replaces the n before a y-initial kit affix.

Forms. jan + ya → janyam, battle. jā + ya → jāyā, a wife.

Siddhānta-kaumudī

ये विभाषा {SK 2319} । जन्यं युद्धम् । जाया भार्या ।

[By] ye vibhāṣā (SK 2319) [ā optionally replaces the n of jan before a y-initial affix that is k-marked or ṅ-marked]. janyam — battle (yuddha). jāyā — wife (bhāryā).

translator notes

textual The 1915 print numbers this uṇādi sūtra 560 (NSP p. 554, scan page-0564); the print sets 'ye vibhāṣā 2319' in quotation marks.
commentary TB, printed under sk.90549.t1 ('—janeḥ'): the root is jana janane 'to be born'; 'yakaḥ kittvam uttarārtham' — the k-marking of yak is for the sake of the following [sūtra, uṇādi 551, where the kit causes the penultimate to drop in aghnya]. Recorded; see the translator note.
commentary TB, same place: 'ātvapakṣe rūpam āha — jāyeti' — Bhaṭṭoji gives jāyā as the form in the option with ā. Followed: janya is the form without ā and jāyā the form with it. TB cites Medinī: janya, neuter, for a market (haṭṭa), slander and battle; janyā for a mother's friend; janya, masculine, for a father; and in the three genders for what is to be produced, a [bridegroom's] party, the attendants of a new bride, and an affectionate person. Recorded.
translator Steps (translator's, on the kaumudī and TB): jan + ya (k is an it-letter) → janya; or, by ye vibhāṣā, jā + ya → jāya, with ṭāp in the feminine → jāyā. The bracketed condition is Bhaṭṭoji's own gloss of SK 2319 ('yādau kṅiti'), by which the kit of yak already matters here; TB's remark that the kit serves only the following sūtra is recorded but not reflected in the English.

उ551 · Uṇ 9.4.111

अघ्न्यादयश्च ॥ उ५५१ ॥

aghnyādayaśca

aghnyādayaś ca — aghnyā and the rest, too, [are formed by nipātana as ending in the affix yak (carried forward (anuvṛtti) from uṇādi 550, janer yak, as the kaumudī's 'yagantāḥ' states)].

Rule. aghnyā and the rest are nipātanas ending in yak. After han: the augment aṭ and loss of the penultimate. For vandhyā, b and v count as one.

Forms. aghnyā, a cow. aghnyaḥ, Prajāpati. From kan "to shine": kanyā. vandhyā.

Watch out. Ours and the print read "hanter yuk". It is read here as yak, as the heading and the Tattvabodhinī require.

Siddhānta-kaumudī

यगन्ता निपात्यन्ते । हन्तेर्युक् अडागम उपधालोपश्च । अघ्न्या माहेयी । अघ्न्यः प्रजापतिः । कनी दीप्तौ । कन्या । बवयोरैक्यम् । वन्ध्याः ।

These are formed by nipātana (nipātyante) as ending in yak. After han: [yak,] the augment aṭ, and deletion of the penultimate (upadhā-lopa). aghnyā — a cow (māheyī). aghnyaḥ — Prajāpati. kanī 'to shine' (dīptau): kanyā. b and v are treated as one (bavayor aikyam): vandhyā.

Tattvabodhinī

NSP p. 564–565

—अघ्न्यादयश्च । अघ्न्य इति । यकः कित्वात् ‘गमहन—’ इत्युपधालोपे ‘हो हन्तेः—’ इति कुत्वेन हस्य घः । अडागममनुक्त्वा नञ्पूर्वाद्धन्तेर्यगित्यन्ये ॥—अघ्न्येति । स्त्रियां टाप् । ‘माहेयी सौरमेयी गौरुस्रा माता च शृङ्गिणी । अर्जुन्यघ्न्या रोहिणी स्यात्’ इत्यमरः । संपूर्वाद्धाञो यक् आतो लोपश्च । संध्या पितृप्रसूनद्यन्तरयोर्युगसन्धिषु’ इति मेदिनी । ‘कन्या कुमारिकानार्योरोषधीराशिभेदयोः’ इति विश्वमेदिन्यौ ॥—वन्ध्येति । बन्ध बन्धने । ‘वन्ध्यस्त्वफलवृक्षादौ स्त्रियां स्याद- प्रजस्त्रियाम्’ इति मेदिनी । कौतेर्यति डुक् । कुड्यमित्युज्ज्वलदत्तः । ‘यतो नावः’ इत्याद्युदात्तः । यक्प्रत्ययान्तोऽयमन्तोदात्त इत्यन्ये इति ‘निवाते वातत्राणे’ इति सूत्रे वृत्तिः । डित्त्वाट्टिलोपे सति कित्करणं व्यर्थं स्यादिति गुणप्रतिषेधार्थात्ककारादुकारस्येत्येत्त्वं नेति तत्रैव हरदत्तः । एवं स्थितेऽघ्न्यादयो यगन्ता इति प्रायोवादः

translator notes

textual The 1915 print numbers this uṇādi sūtra 561 (NSP p. 554, scan page-0564, foot of the right column).
textual Ours and the 1915 print both read 'hanter yuk aḍāgama upadhālopaś ca' (NSP p. 554, scan page-0564, checked at zoom: the u-sign under ry is clear). A yuk augment has no place here: the heading says these words end in yak, and TB derives aghnya with yak ('yakaḥ kittvāt …'). 'hanter yak' is evidently meant. The English reads yak. Mūla, print = ours (class V) → for Ajai's printed copy.
textual Ours reads 'vandhyāḥ' with a visarga; the 1915 print reads 'vandhyā' (NSP p. 554, scan page-0564; collation batch08, class A). The English reads vandhyā. Mūla → for Ajai's printed copy.
commentary TB, own t1 (OCR pratīkas 'adhyādayaś ca', 'adhya iti' = aghnyādayaś ca, aghnya iti on the scan): because yak is kit, the penultimate is deleted by gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi (SK 2363), and by ho hanter ñṇinneṣu (SK 358) the h becomes gh (scan 'hasya ghaḥ', OCR 'hṛtya ghaḥ'): a-han-ya → a-hn-ya → aghnya. Followed: yak read in the block and the steps as below. TB adds that others, not mentioning aṭ, take it as yak after han preceded by nañ ('not'). Recorded.
commentary TB, own t1 ('aghnyeti'): the feminine has ṭāp; Amara lists aghnyā among the words for cow (māheyī, saurabheyī, gauḥ, usrā, mātā, śṛṅgiṇī, arjunī, aghnyā, rohiṇī). Followed for the gloss 'cow'. TB adds a further member of the group, sandhyā: from dhā with sam, yak, and deletion of the ā; Medinī gives sandhyā as pitṛprasū ('mother of the Pitṛs', i.e. twilight), a certain river, and the junctures of the yugas. Recorded (the kaumudī does not give it).
commentary TB, own t1: Viśva and Medinī give kanyā as a maiden, a woman, a kind of plant and a zodiac sign. On vandhyā (scan 564 foot, under the library stamp; OCR 'vṛndhyeti, ṣaṇḍādy andhane'): the root is bandha bandhane 'to bind', and Medinī gives vandhya as a fruitless tree and the like, and in the feminine a woman without offspring. Followed: 'bavayor aikyam' is read as letting the root bandh appear with v.
commentary TB, own t1 (head of scan 565): Ujjvaladatta derives kuḍya from kau (ku śabde) with yat and the augment ḍuk; it is then initial-accented by yato 'nāvaḥ (SK 3701). The Vṛtti on nivāte vātatrāṇe (SK 3742) reports that others take it as ending in yak and end-accented, and Haradatta there adds a remark on the it-letters of ḍuk ('ḍittvāṭ ṭilope sati kitkaraṇaṃ vyarthaṃ syād iti guṇapratiṣedhārthāt kakārād ukārasyety ettvaṃ neti', scan 565; roughly: were ḍ an it causing ṭi-lopa, the k would be pointless, so with the k there to block guṇa, the u is not affected — the construal of the last clause is uncertain). 'This being so, the statement that the aghnyādi end in yak is a general one (prāyovāda).' Recorded; the kaumudī names no such word.
commentary TB on the previous sūtra (uṇādi 550, janer yak; printed under sk.90549.t1) says that the kit of yak serves the following sūtra ('yakaḥ kittvam uttarārtham'), i.e. the upadhā-lopa in aghnya, which needs a kit or ṅit affix. Followed.
translator Steps for kanyā and vandhyā are not given: presumably kan + yak → kanya, and bandh (written vandh) + yak → vandhya, each with ṭāp in the feminine (ajādyataṣ ṭāp, SK 454). These steps are the translator's. The kaumudī's own glosses (aghnyā = cow, aghnya = Prajāpati) are given as printed; kanyā and vandhyā carry no gloss in the kaumudī.

उ552 · Uṇ 9.4.112

स्नामदिपद्यर्तिपॄशकिभ्यो वनिप् ॥ उ५५२ ॥

snāmadipadyartipṝśakibhyo vanip

snāmadipadyartipṝśakibhyo vanip — After snā, mad, pad, ṛ (arti), pṝ and śak, the affix vanip [comes].

Rule. After snā, mad, pad, ṛ, pṝ and śak, the affix vanip comes. ṛ and pṝ take guṇa with r. In the feminine, ṅīp comes and r replaces the n (SK 456).

Forms. snāvā, a connoisseur. madvā, Śiva. padvā, a road. arvā, a horse; contemptible. parvā, a joint; a section. śakvā, an elephant. śakvarī, a finger.

Watch out. The 1915 print and the Tattvabodhinī read short pṛ; parvā is the same either way. Ours reads "śakkā, śakkarī". The print's śakvā, śakvarī is followed; vanip requires v.

Siddhānta-kaumudī

स्नावा रसिकः । मद्वा शिवः । पद्वा पन्थाः । अर्वा तुरङ्गगर्ह्ययोः । पर्वा ग्रन्थिः प्रस्तावश्च । शक्का हस्ती । ङीब्रौ । शक्करी अङ्गुलिः ।

snāvā — a connoisseur (rasika). madvā — Śiva. padvā — a road. arvā — in the senses 'horse' and 'contemptible'. parvā — a joint (granthi), and a section (prastāva). śakvā — an elephant. [In the feminine,] ṅīp and r [in place of the n] (vano ra ca, SK 456): śakvarī — a finger.

Tattvabodhinī

NSP p. 565

—स्नामदि—। ष्णा शौचे । मदी हर्षे, पद गतौ, ऋ गतौ, पृ पालनपूरणयोः, शक्लृ शक्तौ । ‘अर्वा तुरङ्गमे पुंसि कुत्सिते वाच्यलिङ्गकः’ इति मेदिनी । ‘पर्व क्लीवं महे ग्रन्थे प्रस्तावे लक्षणान्तरे । दर्शप्रतिपदोः संधौ विषुवत्प्रभृतिष्वपि’ इति च ॥—ङीब्राविति । ‘वनो र च’ इत्यनेन ॥—अङ्गुलिरिति । एतच्च ‘आरोहतं दर्शतं शक्वरीमम्’ इत्यादिमन्त्रव्याख्यायां स्पष्टम् । ‘शक्वरी छन्दसो भेदे नदीमेखलयोरपि’ इति मेदिनी ॥—शीङ्—। शीङ् स्वप्ने, कुश आह्वाने रोदने च, रुह बीजजन्मनि प्रादुर्भावे च, जि जये, क्षि निवासगत्योः, सृ गतौ, धृ धारणे

translator notes

textual The 1915 print numbers this uṇādi sūtra 562 (NSP p. 555, scan page-0565).
textual Ours reads pṝ- with long ṝ in the sūtra; the 1915 print reads 'snāmadipadyartipṛśakibhyo vanip' with short ṛ (NSP p. 555, scan page-0565; collation batch08, class A), and TB's root list has pṛ pālanapūraṇayoḥ. Ours matches the dhātupāṭha root pṝ; kept as transmitted, as at uṇādi 515. The form parvā is the same either way. Mūla → for Ajai's printed copy.
textual Ours reads 'śakkā hastī' and 'śakkarī aṅguliḥ'; the 1915 print reads śakvā and śakvarī (NSP p. 555, scan page-0565: the ligature matches the kv of kvanip in the next sūtra; collation batch08, class A). The affix vanip requires v, and TB cites śakvarī. The English reads śakvā, śakvarī. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—snāmadi—'): the roots are ṣṇā śauce 'to bathe', madī harṣe 'to rejoice', pada gatau 'to go', ṛ gatau 'to go', pṛ pālanapūraṇayoḥ 'to protect, to fill', and śakḷ śaktau 'to be able' (OCR 'śaktu'). Followed for the identification of the roots (arti = ṛ). TB cites Medinī: arvan is masculine in the sense 'horse' and takes the gender of its referent (vācyaliṅga) in the sense 'contemptible'; parvan is neuter, meaning a festival, a section of a book, an occasion (prastāva), a distinguishing mark, the juncture of the new-moon and first lunar day, and the equinox and the like. Recorded.
commentary TB, own t1 ('—ṅībrāv iti'): the ṅīp and r are by vano ra ca (SK 456). Followed: the rule number in the block. On 'aṅgulir iti' TB says this sense is clear in the explanation of the mantra 'ārohataṃ darśataṃ śakvarīm …', and cites Medinī: śakvarī is a kind of metre, a river and a girdle. Recorded.
translator vanip: only the p is it (the i is there for pronunciation, uccāraṇārtha), leaving van; the p makes it pit. Steps (translator's): snā + van → snāvan; mad + van → madvan; pad + van → padvan; ṛ + van → guṇa by sārvadhātukārdhadhātukayoḥ (SK 2168), raparatva (uraṇ raparaḥ, SK 70) → arvan; pṝ + van → parvan likewise; śak + van → śakvan. The forms the kaumudī gives are first-case singulars: -van → -vā by lengthening (sarvanāmasthāne cāsambuddhau, SK 250), deletion of s (SK 252) and of the final n (nalopaḥ prātipadikāntasya, SK 236). śakvarī: śakvan + ṅīp, with r replacing the n by vano ra ca (SK 456).

उ553 · Uṇ 9.4.113

शीङ्क्रुशिरुहिजिक्षिसृधृभ्यः क्वनिप् ॥ उ५५३ ॥

śīṅkruśiruhijikṣisṛdhṛbhyaḥ kvanip

śīṅkruśiruhijikṣisṛdhṛbhyaḥ kvanip — After śīṅ, kruś, ruh, ji, kṣi, sṛ and dhṛ, the affix kvanip [comes].

Rule. After seven roots the affix kvanip comes. It blocks guṇa; after a short vowel it brings tuk (SK 2858).

Forms. śīvā, a python. kruśvā, a jackal. ruhvā, a tree. jitvā, a conqueror. kṣitvā, the wind. sṛtvā, Prajāpati. dhṛtvā, Viṣṇu.

Siddhānta-kaumudī

शीवा अजगरः । क्रुश्वा सृगालः । रुह्वा वृक्षः । जित्वा जेता । क्षित्वा वायुः । सृत्वा प्रजापतिः । धृत्वा विष्णुः ।

śīvā — a python (ajagara). kruśvā — a jackal. ruhvā — a tree. jitvā — a conqueror. kṣitvā — the wind. sṛtvā — Prajāpati. dhṛtvā — Viṣṇu.

translator notes

textual The 1915 print numbers this uṇādi sūtra 563 (NSP p. 555, scan page-0565).
commentary TB, printed under sk.90552.t1 (its tail, '—śīṅ—'): the roots are śīṅ svapne 'to lie down', kruśa āhvāne rodane ca 'to call, to cry', ruha bījajanmani prādurbhāve ca 'to grow', ji jaye 'to conquer', kṣi nivāsagatyoḥ 'to dwell, to go', sṛ gatau 'to go', dhṛ dhāraṇe 'to hold'. Followed for the roots; TB says nothing further on this sūtra (sk.90553 has no t1 of its own).
translator kvanip: k and p are it (the i is there for pronunciation, uccāraṇārtha), leaving van; being kit it blocks guṇa (kṅiti ca, SK 2217), and because it is a pit kṛt affix, a short root vowel before it takes the augment tuk (hrasvasya piti kṛti tuk, SK 2858). Steps (translator's): śī + van → śīvan; kruś + van → kruśvan; ruh + van → ruhvan; ji + t + van → jitvan; kṣi → kṣitvan; sṛ → sṛtvan; dhṛ → dhṛtvan; the kaumudī's forms are first-case singulars in -vā (as at uṇādi 552).

उ554 · Uṇ 9.4.114

ध्याप्योः संप्रसारणं च ॥ उ५५४ ॥

dhyāpyoḥ saṃprasāraṇaṃ ca

dhyāpyoḥ saṃprasāraṇaṃ ca — After dhyā and pyā, [the affix kvanip (carried forward (anuvṛtti) from uṇādi 553, as TB states)], and saṃprasāraṇa as well.

Rule. After dhyā "to think" and pyā "to swell", kvanip comes, with saṃprasāraṇa: y becomes i (SK 328), absorbing the ā (SK 330). The i is then lengthened (SK 2559). With a long vowel, no tuk comes.

Forms. dhī + van → dhīvā, a worker. pīvā, fat.

Siddhānta-kaumudī

धीवा कर्मकरः । पीवा स्थूलः ।

dhīvā — a worker (karmakara). pīvā — fat (sthūla).

Tattvabodhinī

NSP p. 565

—ध्याप्योः—। ध्यै चिन्तायाम्, प्यैङ् वृद्धौ, आभ्यां क्वनिप्सात्संप्रसारणं च । धातोर्हल इति दीर्घः ॥—अदेः—। अद भक्षणेऽस्मात्क्वनिप् धकारश्चान्तादेशः । अध्वा मार्गः ॥—प्र ईरः—। ईर गतौ, शद्लृ शातने, आभ्यां प्रपूर्वाभ्यां क्वनिप्सात्तस्य तुडागमश्च ॥—प्रेत्वरीति । स्त्रियाम् ‘वनो र च’ इति ङीब्रौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 564 (NSP p. 555, scan page-0565).
commentary TB, own t1 ('—dhyāpyoḥ—'): the roots are dhyai cintāyām 'to think' and pyaiṅ vṛddhau 'to swell'; 'after these two, kvanip comes, and saṃprasāraṇa' ('ābhyāṃ kvanip syāt saṃprasāraṇaṃ ca'); the long vowel is by halaḥ (SK 2559), [which lengthens a saṃprasāraṇa vowel after a consonant of the root]. Followed: kvanip bracketed as anuvṛtti in sutra_en, and the steps below.
translator Steps (translator's, on TB's indications): dhyai → dhyā (ādeca upadeśe 'śiti, SK 2370) → saṃprasāraṇa of y to i (igyaṇaḥ saṃprasāraṇam, SK 328), with the following ā merged (saṃprasāraṇāc ca, SK 330) → dhi → dhī (halaḥ, SK 2559) → dhī + van → dhīvan, first-case singular dhīvā; pyai → pī → pīvan, pīvā. With the root vowel now long, no tuk arises (contrast jitvā, uṇādi 553).

उ555 · Uṇ 9.4.115

अदेर्ध च ॥ उ५५५ ॥

aderdha ca

ader dha ca — After ad, [the affix kvanip (carried forward (anuvṛtti) from uṇādi 553, as TB states)], and dh [replaces its final].

Rule. After ad "to eat", kvanip comes, and dh replaces the final d.

Forms. adh + van → adhvā, a road (the Tattvabodhinī).

Siddhānta-kaumudī

अध्वा ।

adhvā [a road].

translator notes

textual The 1915 print numbers this uṇādi sūtra 565 (NSP p. 555, scan page-0565).
commentary TB, printed under sk.90554.t1 ('—adeḥ—'): the root is ada bhakṣaṇe 'to eat'; 'after it comes kvanip, and dh replaces the final' (scan 'asmāt kvanip dhakāraś cāntādeśaḥ'; OCR 'kanip'); 'adhvā mārgaḥ' — adhvan is a road. Followed: kvanip bracketed in sutra_en, dh read as an antādeśa, and the gloss [a road] supplied from TB (the kaumudī gives the form alone). sk.90555 has no t1 of its own.
translator Steps (translator's, on TB): ad + van (kvanip, with k and p as it; the i is for pronunciation) → the final d replaced by dh → adhvan; adhvā is its first-case singular. The a in the sūtra's 'dha' only carries the consonant dh.

उ556 · Uṇ 9.4.116

प्र ईरशदोस्तुट् च ॥ उ५५६ ॥

pra īraśadostuṭ ca

pra īraśados tuṭ ca — After īr and śad preceded by pra, [the affix kvanip (carried forward (anuvṛtti) from uṇādi 553, as TB states)], and the augment tuṭ [to it] as well.

Rule. After īr "to go" and śad "to decay", with pra, kvanip comes, and the affix takes the augment tuṭ (at its head, SK 36). a + ī make e (SK 69). In the feminine, ṅīp with r for n (SK 456).

Forms. prertvā and praśatvā, the ocean. Feminine pretvarī and praśatvarī, a river.

Watch out. prertvā keeps the r of īr, but pretvarī lacks it. Ours and the print agree, and the true reading cannot be settled.

Siddhānta-kaumudī

प्रेर्त्वा प्रशत्वा च सागरः । प्रेत्वरी प्रशत्वरी च नदी ।

prertvā and praśatvā — the ocean (sāgara). pretvarī and praśatvarī — a river.

translator notes

textual The 1915 print numbers this uṇādi sūtra 566 (NSP p. 555, scan page-0565).
textual Ours reads the masculine 'prertvā' with the r of īr but the feminine 'pretvarī' without it; the 1915 print reads the same (NSP p. 555, scan page-0565: reph in prertvā, none in pretvarī), and so does TB's pratīka. From the masculine, prertvarī would be expected (or, from the feminine, pretvā); the true reading cannot be settled from the print. The English follows ours in both. Mūla, print = ours (class V) → for Ajai's printed copy.
commentary TB, printed under sk.90554.t1 ('—pra īraḥ—'): the roots are īra gatau 'to go' and śadḷ śātane 'to fall, to decay' (OCR 'śaṭṭu'); 'after these two, preceded by pra, kvanip comes, and to it the augment tuṭ' ('tasya tuḍāgamaś ca'). Followed: kvanip bracketed as anuvṛtti, and tuṭ taken as an augment of the affix. On 'pretvarī' TB says: in the feminine, ṅīp and r by vano ra ca (SK 456). Recorded. sk.90556 has no t1 of its own.
translator Steps (translator's): pra + īr + van, with tuṭ placed at the head of the affix (ādyantau ṭakitau, SK 36) → pra-īr-tvan → guṇa a + ī → e (ādguṇaḥ, SK 69) → prertvan, first-case singular prertvā; pra + śad + t + van → praśatvan (how dt reduces to t is not stated). The feminines take ṅīp with r for the n. On the inconsistency between prertvā and pretvarī see the textual note.

उ557 · Uṇ 9.4.117

सर्वधातुभ्य इन् ॥ उ५५७ ॥

sarvadhātubhya in

sarvadhātubhya in — After all roots, the affix in [comes].

Rule. After any root, the affix in. It is not kit, so a light penultimate vowel takes guṇa (SK 2189): budh → bodhiḥ.

Forms. pac + in → paciḥ "fire"; tuḍiḥ, tuṇḍiḥ, valiḥ, vaṭiḥ, yajiḥ, devayajiḥ; kāśiḥ, so called because it shines (kāśate); yatiḥ, malliḥ, keliḥ; masiḥ (from masī "to change"); koṭiḥ; heliḥ, bodhiḥ, nandiḥ, kaliḥ.

Watch out. kuṭ is a kuṭādi root, and after it an affix counts as ṅit (SK 2461), which blocks guṇa. So koṭiḥ gets its guṇa only by bāhulaka, the "variously" of SK 3169 (uṇādayo bahulam). tuḍ is also kuṭādi, so tuḍiḥ has no guṇa.

Siddhānta-kaumudī

पचिरग्निः । तुडिः । तुण्डिः । वलिः । वटिः । यजिः । देवयजिः । काशत इति काशिः । यतिः । मल्लिः । केलिः । मसी परिणामे । मसिः । बाहुलकाद्गुणः । कोटिः । हेलिः । बोधिः । नन्दिः । कलिः ।

paciḥ — fire. tuḍiḥ. tuṇḍiḥ. valiḥ. vaṭiḥ. yajiḥ. devayajiḥ. kāśiḥ: [so called because] it shines (kāśate). yatiḥ. malliḥ. keliḥ. masī 'to change, to transform' (pariṇāme): masiḥ. By bāhulaka (the bahulam of SK 3169, uṇādayo bahulam), guṇa [for kuṭ]: koṭiḥ. heliḥ. bodhiḥ. nandiḥ. kaliḥ.

Tattvabodhinī

NSP p. 565

— सर्वधातुभ्य इन् । डुपचष् पाके, तुडि तोडने, तोडनं दारणं हिंसनं च, वल संवरणे, वट वेष्टने, यज देवपूजादौ, कासृ दीप्तौ, यती प्रयत्ने । ‘यतिः स्त्री पाठविच्छेदे निकारयतिनोः पुमान्’ इति मेदिनी ॥ मल मल्ल धारणे, केल चलने भ्वादिः, केला विलासे कण्ड्वादिः, किल श्वैत्यक्रीडनयोस्तुदादिः, कुट कौटिल्ये, हिल भावकरणे, बुध अवगमने, टुनदि समृद्धौ, कल शब्दसंख्यानयोः । ‘गाङ्कुटादिभ्यः—’ इति डित्त्वाद्गुणाभावमाशङ्क्याह—बाहुलकादिति । ‘कोटिः स्त्री धनुषोऽग्रेऽश्रौ संख्याभेदप्रकर्षयोः’ इति मेदिनी । ‘बोधिः पुंसि समाधेश्च भेदे पिप्पलपादपे’ इति च । ‘नन्दिर्द्यूताङ्ग आनन्दे स्त्री नन्दिकेश्वरे पुमान्’ इति च । इह इन्नित्येव सूत्रम् । सर्वधातुभ्य इति तु प्रक्षिप्तं व्यर्थं च । एवं सर्वधातुभ्यष्ट्रन्नित्यादावपि बोध्यमित्याहुः । अत एव दशपाद्यां ष्ट्रन्नित्येव पठितमिति दिक्

translator notes

textual The 1915 print numbers this uṇādi sūtra 567 (NSP p. 555, scan page-0565).
commentary TB, own t1: 'anticipating the absence of guṇa because [kuṭ, being one of the kuṭādi, makes the affix] ṅit by gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461), he says bāhulakāt'. Followed: the bāhulaka guṇa is taken as applying to koṭiḥ (kuṭa kauṭilye), bracketed '[for kuṭ]' in the block; heli, bodhi and the rest are set on a line of their own as ordinary forms that follow it in the list.
commentary TB, own t1, gives the roots: ḍupacaṣ pāke 'to cook'; tuḍi toḍane, where toḍana is splitting or injuring; vala saṃvaraṇe 'to cover'; vaṭa veṣṭane 'to surround'; yaja devapūjādau 'to worship'; [kāśṛ] dīptau 'to shine'; yatī prayatne 'to strive'; mala, malla dhāraṇe 'to hold'; for keli: kela calane (bhvādi), kelā vilāse (kaṇḍvādi) or kila śvaityakrīḍanayoḥ (tudādi); kuṭa kauṭilye 'to be crooked'; hila bhāvakaraṇe; budha avagamane 'to know'; ṭunadi samṛddhau 'to prosper'; kala śabdasaṃkhyānayoḥ 'to sound, to count'. Followed for the roots. TB cites Medinī: yati, feminine, is a pause in recitation, and masculine [in the senses nikāra and a yatin]; koṭi, feminine, is the tip of a bow, an edge, a certain number, and excellence; bodhi, masculine, is a kind of samādhi and the pippala tree; nandi, feminine, is a part of dicing and joy, and masculine Nandikeśvara. Recorded.
commentary TB, own t1: 'here the sūtra is just in; sarvadhātubhyaḥ is an interpolation and pointless; so some say, and the same is to be understood in sarvadhātubhyaḥ ṣṭran and the like; that is why the Daśapādī reads only ṣṭran.' Recorded; the English renders the sūtra as transmitted.
translator in: the n is it; the affix is not kit, so guṇa of a light penultimate applies where the root has one (pugantalaghūpadhasya ca, SK 2189): budh → bodhi, hil → heli. After a kuṭādi root, however, in is ṅit by gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461) and guṇa is blocked (kṅiti ca, SK 2217): this is why tuḍiḥ, from the kuṭādi root tuḍa toḍane, has no guṇa, and why koṭiḥ, from the kuṭādi root kuṭa, needs bāhulaka for its guṇa (TB's point). tuṇḍiḥ is from the idit root tuḍi (TB's tuḍi toḍane), which has the num of idito num dhātoḥ (SK 2262); tuḍiḥ is from the distinct root tuḍa, without the i-it. Being nit, the forms are initial-accented (ñnity ādir nityam, SK 3686). These steps are the translator's; the kaumudī lists the forms only.

उ558 · Uṇ 9.4.118

हृपिषिरुहिवृतिविदिछिदिकीर्तिभ्यश्च ॥ उ५५८ ॥

hṛpiṣiruhivṛtividichidikīrtibhyaśca

hṛpiṣiruhivṛtividichidikīrtibhyaś ca — And after hṛ, piṣ, ruh, vṛt, vid, chid and kīrt, [the affix in (carried forward (anuvṛtti) from uṇādi 557)].

Rule. After hṛ, piṣ, ruh, vṛt, vid, chid and kīrt, the same in, not kit, so the roots take guṇa. The Tattvabodhinī says the sūtra is stated to keep off the i of uṇādi 578 (for hṛ and kīrt) and, apparently, the kit in of uṇādi 559 (for the rest); the Tattvabodhinī's reference is not certain.

Forms. hṛ + in → hari, which a quoted verse gives for Viṣṇu, a snake, Indra, a frog, a lion, a horse, the sun, the moon, kīla, a monkey, Yama and the wind; peṣiḥ "thunderbolt"; rohiḥ "one keeping a vow"; vartiḥ, vediḥ; chediḥ "cutter"; kīrtiḥ.

Watch out. Ours and the 1915 print read chadiḥ; guṇa of chid needs chediḥ, which is read here. The verse's kīla is left untranslated (kīra "parrot" may be meant).

Siddhānta-kaumudī

हरिर्विष्णावहाविन्द्रे भेके सिंहे हये रवौ । चन्द्रे कीले प्लवङ्गे च यमे वाते च कीर्तितः । पेषिर्वज्रम् । रोहिर्व्रती । वर्तिः । वेदिः । छदिश्छेत्ता । कीर्तिः ।

"hari is declared [to mean] Viṣṇu, a snake, Indra, a frog, a lion, a horse, the sun, the moon, kīla, a monkey, Yama and the wind." peṣiḥ — the thunderbolt (vajra). rohiḥ — one keeping a vow (vratin). vartiḥ. vediḥ. chediḥ — a cutter. kīrtiḥ.

Tattvabodhinī

NSP p. 565

—हृपिषि—। हृञ् हरणे, पिष्लृ संचूर्णने, रुह बीजजन्मनि प्रादुर्भावे च, वृतु वर्तने । वर्तिर्दीपोपकरणम् । विद सत्तायाम् । विद्यते पुण्यमस्यामिति वेदिः ‘वेदिः परिष्कृता भूमिः’ । छिदिर् द्वैधीकरणे, कृत संशब्दने, हरतेः कीर्तयतेश्च ‘अच इः’ इति प्राप्ते इतरेषां तु ‘इगुपधात्—’ इति कप्रत्यये प्राप्ते वचनमिदम् । ‘यमानिलेन्द्रचन्द्रार्कविष्णुसिंहांशुवाजिषु । शुक्राहिकपिभेकेषु हरिर्ना कपिले त्रिषु’ इत्यमरः । ‘हरिश्चन्द्रार्कवाताश्वशुकभेकयमादिषु । कपौ सिंहे हरेऽजेशौ शक्रे लोकान्तरे पुमान् । वाच्यवत्पिङ्गहरितोः’ इति मेदिनी । ‘वर्तिर्भेषजनिर्माणे नयनाञ्जनलेखयोः । गात्रानुलेपनी दीपदशादीपेषु योषिति’ इति मेदिनी । ‘वेदिः स्यान्मण्डले पुमान् । स्त्रियामङ्गुलिमुद्रायां स्यात्परिष्कृतभूतले’ इति च । ‘कीर्तिः प्रसादयशसोर्विकारे कर्दमेऽपि च’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 568 (NSP p. 555, scan page-0565). The print's sūtra has 'vidicchidi' (collation batch08: tuk sandhi only).
textual Ours and the 1915 print both read 'chadiś chettā' (NSP p. 555, scan page-0565, checked at zoom). The root is chid (TB: chidir dvaidhīkaraṇe), and the in of this sūtra is not kit, so that guṇa applies, as in hari, peṣi, rohi, varti and vedi (TB: the sūtra is stated because otherwise a kit affix would apply; see the commentary note). chediḥ is expected; the English reads chediḥ. Mūla, print = ours (class V) → for Ajai's printed copy.
commentary TB, own t1: 'since for harati and kīrtayati aca iḥ (uṇādi 578) would apply, and for the others the affix under igupadhāt— would apply, this sūtra is stated' (print 'kapratyaye prāpte'). Followed: the affix is read as the in of uṇādi 557, without kit, so that guṇa applies (hence chediḥ in the English). Translator's note: TB's 'igupadhāt—' is presumably uṇādi 559 igupadhāt kit, whose in is kit; its printed 'kapratyaye' may stand for 'kitpratyaye', or refer to igupadhajñāprīkiraḥ kaḥ (SK 2897) — the reference is uncertain.
commentary TB, own t1, gives the roots: hṛñ haraṇe 'to take', piṣḷ saṃcūrṇane 'to grind', ruha bījajanmani prādurbhāve ca 'to grow', vṛtu vartane 'to turn, to be', vida sattāyām 'to exist', chidir dvaidhīkaraṇe 'to split', kṛta saṃśabdane 'to praise'. TB glosses varti as a lamp's accessory (wick), and vedi as [ground] in which merit exists ('vidyate puṇyam asyām'), citing 'vediḥ pariṣkṛtā bhūmiḥ' — prepared ground. Followed for the roots; the glosses are recorded (the kaumudī gives none for varti, vedi or kīrti).
commentary TB, own t1, cites lexica for the kaumudī's verse on hari: Amara (hari, masculine: Yama, wind, Indra, moon, sun, Viṣṇu, lion, ray, horse, parrot, snake, monkey, frog; tawny, in all genders) and Medinī (moon, sun, wind, horse, parrot, frog, Yama, monkey, lion, Hara, Aja and Īśa, Śakra, another world, all masculine; reddish-brown and green, adjectival). TB also cites Medinī on varti (a medicinal preparation, a line of eye-salve, a body-unguent, a lamp-wick, a lamp; feminine), on vedi, and Viśva on kīrti (favour, fame, modification, and mud). Recorded.
translator The kaumudī's 'kīle' (ours = print) gives a sense not found in the lexica TB quotes, both of which list śuka 'parrot'; kīra 'parrot' may be intended (l/r). The English keeps kīla, untranslated. Steps (translator's): hṛ + i → guṇa (SK 2168) and raparatva → hari; piṣ, ruh, vṛt, vid, chid + i → guṇa of the light penultimate (SK 2189) → peṣi, rohi, varti, vedi, chedi; kīrt (kṛt with ī, as in kīrtayati) + i → kīrti. The in of uṇādi 557 is not stated by the kaumudī or TB to run here; the bracket in sutra_en is the translator's, implied by TB's argument.

उ559 · Uṇ 9.4.119

इगुपधात्कित् ॥ उ५५९ ॥

igupadhātkit

igupadhāt kit — After [a root] whose penultimate is an ik, [the affix in (carried forward (anuvṛtti) from uṇādi 557, as TB states)], and it is kit.

Rule. After a root whose penultimate is an ik (i, u, ṛ, ḷ), the affix in, now kit. So there is no guṇa (SK 2217).

Forms. kṛṣiḥ, ṛṣiḥ, śuciḥ, lipiḥ; by bāhulaka, with b for p, libiḥ; tūl + in → tūliḥ, and tūlī "a brush".

Watch out. The Tattvabodhinī rejects a reading igupadhāt kiḥ (an affix ki). Vedic ṛṣi and śuci are accented on the first syllable, as a nit affix requires.

Siddhānta-kaumudī

कृषिः । ऋषिः । शुचिः । लिपिः । बाहुलकाद्बत्वे लिबिः । तूल निष्कर्षे । तूलिः । तूली कूर्चिका ।

kṛṣiḥ. ṛṣiḥ. śuciḥ. lipiḥ. By bāhulaka (the bahulam of SK 3169, uṇādayo bahulam), with b [in place of the p]: libiḥ. tūla 'to draw out' (niṣkarṣe): tūliḥ. tūlī — a brush (kūrcikā).

Tattvabodhinī

NSP p. 565

—इगुपधात्—। कृष विलेखने, ऋषी गतौ, शुच शोके, लिप उपदेहे, इत्यादेरिगुपधाद्धातोरिन्स्यात्स च कित् । केचित्तु इगुपधात्किरिति पठित्वा इणोऽपवादः किप्रत्यय इति व्याचख्युः । तन्न । प्रत्ययस्वरेण ऋष्यादीनामन्तोदात्ततापत्तेः । न चेष्टापत्तिः । ‘अग्निः पूर्वेभिर्ऋषिभिः’ ‘ऋषिर्विप्रः काव्येन’ ‘शुचिर्विप्रः शुचिः कविः’ इत्यादौ ऋषिशुचिप्रभृतीनामाद्युदात्तत्वदर्शनात् । न चैवम् ‘अक्षैर्मा दीव्यः कृषिमित्कृषस्व’ इत्यादौ कृषिशब्दस्यान्तोदात्तता न सिद्ध्येदिति वाच्यम् । ‘इक्कृष्यादिभ्यः’ इतीक्प्रत्यये सत्यन्तोदात्तत्वसिद्धेः । ‘ऋषिर्वेदे वसिष्ठादौ दीधितौ च पुमानयम्’ इति मेदिनी । शुचिर्ग्रीष्माग्निशृङ्गारेष्वाषाढे शुद्धमन्त्रिणि’ इति च

translator notes

textual The 1915 print numbers this uṇādi sūtra 569 (NSP p. 555, scan page-0565).
commentary TB, own t1 ('—igupadhāt—'): the roots are kṛṣa vilekhane 'to plough', ṛṣī gatau 'to go', śuca śoke 'to grieve', lipa upadehe 'to smear'; 'after a root with an ik penultimate, such as these, in comes, and it is kit' ('igupadhād dhātor in syāt sa ca kit'). Followed: in bracketed as anuvṛtti in sutra_en, and kit read as qualifying it.
commentary TB, own t1: some read the sūtra as 'igupadhāt kiḥ' and explain the affix ki as an exception to iṇ (the print reads 'iṇo 'pavādaḥ', scan page-0565). TB rejects this: by the accent of the affix ṛṣi and the rest would be end-accented, which is not acceptable, since in 'agniḥ pūrvebhir ṛṣibhiḥ', 'ṛṣir vipraḥ kāvyena', 'śucir vipraḥ śuciḥ kaviḥ' and the like ṛṣi, śuci etc. are seen with initial accent. Nor may one object that kṛṣi in 'akṣair mā dīvyaḥ kṛṣim it kṛṣasva' would then not be end-accented, for that is achieved with the affix ik by ik kṛṣyādibhyaḥ. Followed: the reading igupadhāt kit (with in) is translated.
commentary TB, own t1, cites Medinī: ṛṣi, masculine, is the Veda, Vasiṣṭha and the like, and a ray; śuci is the hot season, fire, the erotic sentiment, the month Āṣāḍha, pure, and a minister [of pure conduct]. Recorded; the kaumudī gives no senses for these.
translator Steps (translator's): with in kit, guṇa is blocked (kṅiti ca, SK 2217): kṛṣ + i → kṛṣi; ṛṣ → ṛṣi; śuc → śuci; lip → lipi; tūl (ū is within ik) → tūli. The feminine tūlī presumably has ṅīṣ by kṛdikārād aktinaḥ (gaṇa-sūtra under bahvādibhyaś ca, SK 503); the kaumudī states no step. In TB's report of the 'kiḥ' reading, 'an exception to iṇ' is rendered as printed; since the affix this sūtra would otherwise give is in (uṇādi 557), 'iṇo' is probably a slip for 'ino' (an exception to in).

उ560 · Uṇ 9.4.120

भ्रमेः संप्रसारणं च ॥ उ५६० ॥

bhrameḥ saṃprasāraṇaṃ ca

bhrameḥ saṃprasāraṇaṃ ca — After bhram, [the affix in, which is kit (carried forward (anuvṛtti) from uṇādi 557 and 559, as TB states)], and saṃprasāraṇa as well.

Rule. After bhram, in (kit), with saṃprasāraṇa: the r becomes ṛ (SK 328) and the following a merges into it (SK 330).

Forms. bhram + in → bhṛmiḥ "the wind"; by bāhulaka, without saṃprasāraṇa, bhramiḥ.

Siddhānta-kaumudī

भृमिर्वातः । बाहुलकाद्भ्रमिः ।

bhṛmiḥ — the wind. By bāhulaka (the bahulam of SK 3169, uṇādayo bahulam): bhramiḥ.

Tattvabodhinī

NSP p. 565

—भ्रमेः । भ्रमु अनवस्थानेऽस्मादिन्स्यात् स च कित् संप्रसारणं च । ‘भृमिं चिद्यथा वसवः पुषन्ति’ इति मन्त्रे भृमिं भरणशीलं दरिद्रं जनमिति वेदभाष्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 570 (NSP p. 555, scan page-0565).
commentary TB, own t1 ('—bhrameḥ—'): the root is bhramu anavasthāne 'to wander'; 'after it in comes, and it is kit, and saṃprasāraṇa' ('asmād in syāt sa ca kit saṃprasāraṇaṃ ca'). Followed: in and kit bracketed as anuvṛtti in sutra_en.
commentary TB, own t1: in the mantra 'bhṛmiṃ cid yathā vasavaḥ …', bhṛmi is explained by the Vedabhāṣya as a poor person whose nature is to be supported ('bhṛmiṃ bharaṇaśīlaṃ daridraṃ janam'). Recorded.
translator Steps (translator's): bhram + i → saṃprasāraṇa of r to ṛ (igyaṇaḥ saṃprasāraṇam, SK 328), the following a merging into it (saṃprasāraṇāc ca, SK 330) → bhṛm + i → bhṛmi; kit blocks guṇa. bhramiḥ, by bāhulaka, is the same affix without saṃprasāraṇa; the kaumudī gives no sense for it.

उ561 · Uṇ 9.4.121

क्रमितमिशतिस्तम्भामत इच्च ॥ उ५६१ ॥

kramitamiśatistambhāmata icca

kramitamiśatistambhām ata ic ca — After kram, tam, śat and stambh, [the affix in, which is kit (carried forward (anuvṛtti) from uṇādi 557 and 559, as TB states)], and i in place of their a; [saṃprasāraṇa is also carried forward (anuvṛtti) from uṇādi 560, as the kaumudī states, giving kṛmi].

Rule. After kram, tam, śat and stambh, in (kit), and i replaces their a. śat and stambh are sautra roots, known only from sūtras. Saṃprasāraṇa also runs on from uṇādi 560, as the kaumudī says.

Forms. kram + in → krimiḥ, and with saṃprasāraṇa kṛmiḥ (a small creature); timiḥ "a kind of fish"; śitiḥ "black; white"; stimbhiḥ "the ocean".

Watch out. stimbhi keeps its nasal, though SK 415 drops such a nasal before a kit affix. Neither the kaumudī nor the Tattvabodhinī explains this.

Siddhānta-kaumudī

क्रिमिः । संप्रसारणानुवृत्तेः कृमिरपि । तिमिर्मत्स्यभेदः । शितिर्मेचकशुक्लयोः । स्तिम्भिः समुद्रः ।

krimiḥ. Because saṃprasāraṇa is carried forward (anuvṛtti) [from uṇādi 560], kṛmiḥ as well. timiḥ — a kind of fish. śitiḥ — in the senses 'black' and 'white'. stimbhiḥ — the ocean.

Tattvabodhinī

NSP p. 565–566

—क्रमि—। क्रमु पादविक्षेपे, तमु काङ्क्षायाम्, शतिस्तम्भौ सौत्रौ, एभ्य इन्स्यात्स च कित् । एषामत एकारादेशश्च । क्रिमिः क्षुद्रजन्तुः । ‘कृमिर्ना क्रिमिवत्कीटे लाक्षायां क्रिमिले खरे’ इति विश्वमेदिन्यौ । ‘पारतं पारदं वास्रो वासरः क्रिमिवत्कृमिः’ इति द्विरूपकोशः ॥— तिमिरिति । ‘अस्ति मत्स्यस्तिमिर्नाम तथा चास्ति तिमिंगिलः । तिमिंगिलगिलोऽप्यति तद्गिलोऽप्यस्ति लक्ष्मण’ इति रामायणे सप्तमे काण्डे रामवाक्यम् । केचित्तु ‘तद्गिलोऽप्यस्ति राघव’ इति पठित्वा राघवं प्रति लक्ष्मणवाक्यमित्याहुः । ‘शितिः कृष्णे सिते भूर्जे’ इति विश्वः । ‘शितिर्भूर्जे ना सितासितयोस्त्रिषु’ इति मेदिनी ॥—मनेः—। मन ज्ञाने अस्मादिन्स्यात्स च किद् अकारस्योकारादेशश्च स्यात् । मन्यते जानातीति मुनिः । ‘मुनिः पुमान्वसिष्ठादौ वङ्गसेनतरौ जिने’ इति मेदिनी ॥—वर्णेः—। अस्मादिन्स्यात्स च कित् ॥—वसि—। वस निवासे, डुवप् बीजसन्ताने, यज देवपूजादौ, राजृ दीप्तौ, व्रज गतौ, षद्लृ विशरणादौ, हन हिंसागत्योः, वाशृ शब्दे, वद व्यक्तायां वाचि ण्यन्तः, वृञ् वरणे ण्यन्तः । वासिरिति दन्त्यसकारवान् । सूत्रेऽष्टमस्तु तालव्यशकारवान् । वास्यादीनामिव करणानां कर्तृव्यापार्यत्वनियमादिति वैशेषिकाः । वास्यर्थमित्यत्र ‘स्कोः—’ इति सलोपः प्राप्नोतीति भाष्यम् । वापिरुदकाधारः । वापी प्रसिद्धा । ‘राजिः स्त्री पङ्क्तिरेखयोः’ इति मेदिनी । इह वादीति ण्यन्तनिर्देशेऽपि बाहुलकादण्यन्तादपि इञ् । तथा च भूवादिसूत्रे वदन्तीति वादयो वाचका इति न्यासकारादयः । ‘वारि स्मृता सरस्वत्यां वारि ह्रीबेरनीरयोः’ । ‘वारी घटीभबन्धन्योः’ इति विश्वः । हृञ् हरणेऽस्मादिञ् । ‘हारिः पथिकसन्तानचूतादिभङ्गयोः स्त्रियाम्’ इति मेदिनी ॥—नहः—। णह बन्धनेऽस्मादिञ् स्यात् भश्चान्तादेशः ॥—स्त्रियामिति । लिङ्गानुशासने स्त्रियामित्यधिकारे ‘नाभिरक्षत्रिये’ इति सूत्रितत्वादिति भावः ॥—पुंस्यपीति । तथा च मेदिनी ‘नाभिर्मुख्यनृपे चक्रमध्यक्षत्रिययोः पुमान् । द्वयोः प्राणिप्रतीके स्यात्त्रिषु कस्तूरिकामदे’ इति । भारविश्च पुंसि प्रायुङ्क्त, ‘समुच्छ्वसत्पङ्कजकोशकोमलैरुपाहितश्रीण्युपनीविनाभिभिः’ इति ॥—कृषेः—। कृष विलेखनेऽस्मादिञ् वृद्धिश्च ‘इको गुणवृद्धी’ इतीकः स्थाने एव वृद्धिरित्युदाहरति—कार्षिरिति । भाषायां तु कृषिरित्येव ॥—श्रः—। शॄ हिंसायामस्माच्छकुनौ वाच्ये इञ्स्यात् । ‘शारिर्नाक्षोपकरणे स्त्रियां शकुनिकान्तरे । युद्धार्थगजपर्याणे व्यवहारान्तरेऽपि च’ इति मेदिनी ॥ कपिलकादित्वाल्लत्वम् । ‘शालिस्तु कलमादौ च गन्धमार्जारके पुमान्’ इति मेदिनी ॥—क्रियः—। करोतेरिञ्स्यादुदीचां मते कारुषु वाच्येषु । ‘कारिः स्त्रियां क्रियायां स्याद्वाच्यलिङ्गस्तु शिल्पिनि’ इति मेदिनी ।—जनि—। जनी प्रादुर्भावे, घस्लृ अदने, आभ्यामिण् ‘जनिवध्योश्च’ इति वृद्धिप्रतिषेधः । जनिरिति स्त्रीलिङ्गम् । ‘कृदिकारात्—’ इति पक्षे ङीष् । ‘जनी सीमन्तिनीवध्योरुत्पत्तावौषधीभिदि’ इति मेदिनी ॥—अजि—। अज गतिक्षेपणयोः, अत सातत्यगमने । बाहुलकादजेर्वीभावो न ॥ पादे चोपपदे ‘अज्यतिभ्यामिण्’ । ‘पादस्य पदाज्यातिगोपहतेषु’ इति पदादेशः । पदाजिः पादचारी । ‘पदातिपत्तिपदगपादातिकपदाजयः । पद्गश्च पथिकश्च’ इत्यमरः ॥—अशिपणाय्योः। अशिश्च पणायिश्चाशिपणाय्यौ तयोरिति विग्रहः । अशू व्याप्तौ, पण व्यवहारे आयप्रत्यर्यान्तः, आभ्यामिण् स्यादनयोर्यथाक्रमं रुडायप्रत्ययलुकौ च भवतः । ‘राशिमेषादिपुञ्जयोः’ इति मेदिनी ॥—‘वातेः—। वा गतिगन्धनयोरस्मादिण् स्यात् । डित्त्वाट्टिलोपः ॥—प्रे—। प्रपूर्वाद्धरतेः कूपे वाच्ये इण् । ‘पुंस्येवान्धुः प्रहिः कूप उदपानं तु पुंसि वा’ इत्यमरः ॥—नौ—। व्येञ् संवरणे । ‘स्त्रीकटीवस्त्रबन्धेऽपि नीवी परिपणेऽपि च’ इत्यमरः । परिपणो मूलधनम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 571 (NSP p. 555, scan page-0565, foot of the right column); its gloss runs onto p. 556 (scan page-0566), where the print reads kṛmir api and stimbhiḥ as ours.
commentary TB, own t1 ('—krami—'): the roots are kramu pādavikṣepe 'to step', tamu kāṅkṣāyām 'to desire', and śati and stambha, which are sautra roots (given only in sūtras); 'after these in comes, and it is kit'. Followed: in and kit bracketed as anuvṛtti in sutra_en. TB continues 'eṣām ata ekārādeśaś ca' (scan 565, clear; 'e in place of their a'), which contradicts the sūtra's 'it' and every form given (krimi, timi, śiti, stimbhi); evidently a slip for ikāra. Recorded, not followed.
commentary TB, own t1: krimi is a small creature (kṣudrajantu); Viśva and Medinī: kṛmi (scan page-0565 'kṛmir nā'; OCR 'krami'), masculine, like krimi, is an insect, lac, [the animal] krimila, and a donkey; the Dvirūpakośa likewise gives kṛmi as a double of krimi ('krimivat kṛmiḥ', scan page-0565; OCR 'kramiḥ'). Recorded. On 'timir iti' (scan 566): the Rāmāyaṇa, seventh kāṇḍa, has Rāma say 'there is a fish called timi, and there is timiṃgila; there is a timiṃgilagila, and a swallower of that too, Lakṣmaṇa'; others read 'Rāghava' at the end and take it as Lakṣmaṇa's words to Rāma. On śiti, Viśva: black, white and the birch (bhūrja); Medinī: masculine in the sense 'birch', adjectival in the senses 'white' and 'black'. Recorded.
translator Steps (translator's): kram + i (in, kit) with i for the a → krim + i → krimi; with saṃprasāraṇa (r → ṛ) carried forward from uṇādi 560 → kṛmi; tam → timi; śat → śiti; stambh → stimbhi. With a kit affix, aniditāṃ hala upadhāyāḥ kṅiti (SK 415) would delete the nasal of stambh, but stimbhi keeps it in ours and the print; neither the kaumudī nor TB explains this (the sautra root may have been taken as idit).

उ562 · Uṇ 9.4.122

मनेरुच्च ॥ उ५६२ ॥

manerucca

maner uc ca — After man [the affix in, carried forward (anuvṛtti) from uṇādi 557, which is kit, carried forward from uṇādi 559], and u [is substituted for its a].

Rule. After man, in (kit), and u replaces the a. The kit keeps the new u from guṇa (SK 2217).

Forms. man + in → muniḥ "a sage"; the Tattvabodhinī glosses "one who thinks, that is, knows".

Siddhānta-kaumudī

मुनिः ।

muniḥ [a sage].

translator notes

textual The 1915 print numbers this uṇādi sūtra 572 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—maneḥ—'): the root is man jñāne; 'after it comes in, and it is kit, and u is substituted for the a'. Followed: in and kit are bracketed as anuvṛtti in sutra_en, and 'ut' is rendered as u replacing the a.
commentary TB, printed under sk.90561.t1: muni is 'one who thinks, i.e. knows' (manyate jānāti); Medinī: muni is masculine, [denoting] Vasiṣṭha and the rest, the vaṅgasena tree, and a Jina. Recorded; the kaumudī gives the bare form.
translator man + in → mun + i (u for a by this sūtra) → muni. Because the affix is kit, guṇa of the new u is blocked (kṅiti ca, SK 2217). The steps and the rule number are the translator's, and so is the bracketed gloss [a sage] (the kaumudī gives the bare form; it agrees with TB's 'one who thinks, i.e. knows' and Medinī's Vasiṣṭha and the rest).

उ563 · Uṇ 9.4.123

वर्णेर्बलिश्चाहिरण्ये ॥ उ५६३ ॥

varṇerbaliścāhiraṇye

varṇer baliś cāhiraṇye — After varṇi [the affix in, carried forward (anuvṛtti) from uṇādi 557, which is kit, carried forward from uṇādi 559], and bali [is substituted for the root], when [the sense is] not gold.

Rule. After the sautra root varṇi, in (kit), and bali replaces the root, except when the sense is gold.

Forms. bali: masculine for a tax and an offering; feminine for "something arising on the body of a living being", a fold of skin. In the sense gold: varṇiḥ.

Siddhānta-kaumudī

वर्णिः सौत्रः । अस्य बलिरादेशः । करोपहारयोः पुंसि बलिः प्राण्यङ्गजे स्त्रियाम् । हिरण्ये तु वर्णिः सुवर्णम् ।

varṇi is a root stated only in the sūtras (sautra). bali is substituted for it. 'bali is masculine in [the senses] tax and offering (kara, upahāra); in [the sense] something arising on the body of a living being [a fold of skin], feminine.' But in [the sense] gold: varṇiḥ, gold (suvarṇa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 573 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean). Wikisource adds 'vabayor aikyāt valiḥ' after the kośa line; the print lacks it, as does ours.
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—varṇeḥ—'): 'after it comes in, and it is kit'. Followed: in and kit are bracketed as anuvṛtti in sutra_en.
translator The half-line on bali is quoted verse (a kośa); the kaumudī does not name its source. 'prāṇyaṅgaja' is rendered literally ('arising on the body of a living being'); the bracketed 'fold of skin' is the translator's gloss. varṇ + in → varṇi; with the substitute, bal + in → bali. Neither the kaumudī nor TB says what the kit-marking achieves here. These steps are the translator's.

उ564 · Uṇ 9.4.124

वसिवपियजिराजिव्रजिसदिहनिनाशिवाशिवारिभ्य इञ् ॥ उ५६४ ॥

vasivapiyajirājivrajisadihanināśivāśivāribhya iñ

vasivapiyajirājivrajisadihanināśivāśivāribhya iñ — After vas, vap, yaj, rāj, vraj, sad, han, vāś, vād (causative) and vār (causative), the affix iñ.

Rule. After vas, vap, yaj, rāj, vraj, sad, han, vāś, and the causatives of vad and vṛ, the affix iñ, with vṛddhi.

Forms. vāsiḥ "adze"; vāpiḥ, vāpī "pond"; yājiḥ "sacrificer"; rājiḥ, rājī "row"; vrājiḥ "gust of wind"; sādiḥ "charioteer"; ni + han + iñ → nighātiḥ "hammer" (gh by SK 358, t by SK 2574); vāśiḥ "fire"; vādiḥ "learned man"; vāriḥ "elephant-tether" (neuter vāri "water"); by bāhulaka vāriḥ "company of travellers".

Watch out. Ours and the 1915 print read …hani-nāśi-vāśi-vāri…, but no form from nāś is given and vādiḥ is. The text is read here with the Tattvabodhinī's list, …hani-vāśi-vādi-vāri….

Siddhānta-kaumudī

वासिश्छेदनवस्तुनि । वापिः । वापी । याजिर्यष्टा । राजिः । राजी । व्राजिर्वातालिः । सादिः सारथिः । निघातिर्लोहघातिनी । वाशिरग्निः । वादिर्विद्वान् । वारिर्गजबन्धनी । जले तु क्लीबम् । बाहुलकाद्वारिः पथिकसंहतौ ।

vāsiḥ, in [the sense of] a cutting implement [an adze]. vāpiḥ, vāpī [a pond]. yājiḥ, a sacrificer (yaṣṭṛ). rājiḥ, rājī [a row]. vrājiḥ, a gust of wind (vātāli). sādiḥ, a charioteer (sārathi). nighātiḥ, an iron-striker [a hammer] (lohaghātinī). vāśiḥ, fire. vādiḥ, a learned man (vidvas). vāriḥ, a tether for elephants (gajabandhanī); but in [the sense of] water it is neuter [vāri]. By bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — vāriḥ in [the sense of] a company of travellers.

translator notes

textual The 1915 print numbers this uṇādi sūtra 574 (NSP p. 556, scan page-0566).
textual Our sūtra reads '…sadihanināśivāśivāribhya iñ', with the print (scan page-0566; collation batch09, class V). The kaumudī gives no form from nāś and does give vādiḥ; TB glosses vad (causative) and no nāś, and calls 'the eighth in the sūtra' the one with palatal ś, which is vāśi only if the list runs '…hani-vāśi-vādi-vāri…' (the Wikisource reading). sutra_en follows TB and the examples; the transmitted pratīka is kept. Mūla → Print Check.
textual 'bāhulakād vāriḥ pathikasaṃhatau': ours = the print (scan page-0566; Wikisource also has vāriḥ). TB instead derives hāri from hṛñ and quotes Medinī for hāri in this sense (see the commentary note), which points to a reading bāhulakād dhāriḥ (collation batch09, class B). The English keeps the transmitted vāriḥ. Mūla → Print Check.
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—vasi—'), gives the roots: vas nivāse, ḍuvap bījasantāne, yaja devapūjādau, rājṛ dīptau, vraja gatau, ṣadḷ viśaraṇādau, hana hiṃsāgatyoḥ, vāśa śabde, vada vyaktāyāṃ vāci in the causative, vṛñ varaṇe in the causative. Followed: vād and vār are rendered as causatives in sutra_en.
commentary TB, printed under sk.90561.t1: vāsi has dental s, while the eighth [root] in the sūtra has palatal ś. It cites usages of vāsi: the Vaiśeṣikas' 'because instruments, like the adze (vāsi) and the rest, are invariably operated by an agent', and the Bhāṣya's remark that in vāsyartham s-lopa by skoḥ (SK 380) would apply. vāpi is a reservoir of water; vāpī is well known; Medinī: rāji is feminine, [meaning] a row and a line. Followed: vāsi is rendered as a cutting implement.
commentary TB, printed under sk.90561.t1: though the sūtra names vādi as a causative, by bāhulaka iñ also comes after the non-causative [vad]; so on bhūvādayo dhātavaḥ the Nyāsa-author and others say 'vādayaḥ, speakers, from vadanti'. Recorded; the kaumudī gives vādiḥ without saying which base it comes from.
commentary TB, printed under sk.90561.t1, on vāri: Viśva has 'vāri is known [to mean] Sarasvatī; vāri [neuter] means hrībera (the print's letters are unclear) and water' and 'vārī: a water-jar (ghaṭī) and an elephant-tether'. Then: 'hṛñ haraṇe: after it, iñ'; Medinī: 'hāri, feminine, [means] a company of travellers and a loss at dice and the like'. Recorded: TB reads the bāhulaka form as hāri; the English keeps vāri (textual note).
translator iñ is ñit, so the penultimate a takes vṛddhi (ata upadhāyāḥ, SK 2282): vas → vāsi, vap → vāpi, yaj → yāji, vraj → vrāji, sad (ṣad) → sādi, vāś → vāśi; rāj already has ā → rāji. nighāti: ni + han + iñ, with h → gh (ho hanter ñṇinneṣu, SK 358), n → t (hanas to 'ciṇṇaloḥ, SK 2574) and vṛddhi → nighāti. For the causatives vādi and vāri the ṇi is dropped before the affix. The feminines vāpī and rājī with ī are given without comment in the kaumudī; that they rest on kṛdikārād aktinaḥ (gaṇa-sūtra under SK 503) is the translator's inference. All steps and rule numbers here are the translator's. Bracketed glosses in the block: [a pond] for vāpi and vāpī is from TB ('vāpir udakādhāraḥ'), and [a row] for rāji and rājī from TB's Medinī (paṅkti, rekhā); [an adze] for vāsi and [a hammer] for nighāti are the translator's (the first agrees with TB's Vaiśeṣika example, where vāsi is a cutting tool worked by an agent).

उ565 · Uṇ 9.4.125

नहो भश्च ॥ उ५६५ ॥

naho bhaśca

naho bhaś ca — After nah [the affix iñ, carried forward (anuvṛtti) from uṇādi 564], and bh [is substituted for its final].

Rule. After nah, iñ, and bh replaces the final h. The ñit gives vṛddhi (SK 2282).

Forms. nah + iñ → nābhiḥ: masculine for a kṣatriya; feminine for a part of the body, the navel. Some say it is masculine in that sense too.

Siddhānta-kaumudī

नाभिः स्यात्क्षत्रिये पुंसि । प्राण्यङ्गे तु स्त्रियाम् । पुंस्यपीति केचित् ।

nābhiḥ: in [the sense of] a kṣatriya it is masculine; but in [the sense of] a part of the body of a living being [the navel], feminine. Some say: in the masculine also.

translator notes

textual The 1915 print numbers this uṇādi sūtra 575 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—nahaḥ—'): the root is ṇaha bandhane; 'after it comes iñ, and bh is the substitute for the final'. Followed: iñ is bracketed as anuvṛtti, and bh as replacing the final h.
commentary TB, printed under sk.90561.t1 ('—striyām iti'): the feminine is stated because in the Liṅgānuśāsana, within the heading 'striyām', the sūtra 'nābhir akṣatriye' is framed. ('—puṃsy apīti'): so Medinī: 'nābhi is masculine [in the senses] chief king, the middle of a wheel, and kṣatriya; in both [genders] for a part of a living body'; and Bhāravi used it in the masculine: '[…] near the waist-knot (upanīvi), on which beauty was bestowed by navels (nābhibhiḥ) soft as the cup of an opening lotus' (the neuter plural upāhitaśrīṇi, 'on which beauty was bestowed', qualifies a noun outside the quoted line; nābhibhiḥ is the agent). Followed: 'some say: in the masculine also' is rendered as applying to the body-part sense.
textual In the Medinī line TB quotes (sk.90561.t1), the end reads 'syātriṣu kastūrikāmade' in both the OCR and the scan (page-0566): the sense musk is clear, but whether the gender word is triṣu or striyām cannot be told; the commentary note leaves that phrase out.
textual NSP footnote 1 at the foot of p. 556 (scan page-0566), not in our data, belongs to TB's puṃsy api passage: as far as the scan can be read, 'yadvā bhāravi-prayoge sāmānye napuṃsakatvaṃ padasaṃskāratā cābhyupagamyate. tathā ca liṅgānuśāsanavṛttau nābhir akṣatriye iti sūtre … vakṣyate' — 'or else, in Bhāravi's usage the neuter, in the general [sense], is accepted …; so it will be said in the Liṅgānuśāsana-vṛtti under nābhir akṣatriye' — followed by 'ity adhikaḥ kva[cit pāṭhaḥ]', i.e. this is an extra reading found in some copies. The last words are cut off at the scan's edge.
translator nah + iñ → nabh + i (bh for the final h by this sūtra) → nābhi (vṛddhi of the penultimate a before the ñit affix, ata upadhāyāḥ, SK 2282). The vṛddhi step and the rule number are the translator's. That Bhāravi's line shows the masculine through komalaiḥ agreeing with nābhibhiḥ is also the translator's reading of TB's point. The bracketed gloss [the navel] for 'a part of the body of a living being' (prāṇyaṅga) is the translator's; it agrees with TB's Bhāravi line.

उ566 · Uṇ 9.4.126

कृषेर्वृद्धिश्छन्दसि ॥ उ५६६ ॥

kṛṣervṛddhiśchandasi

kṛṣer vṛddhiś chandasi — After kṛṣ [the affix iñ, carried forward (anuvṛtti) from uṇādi 564], and vṛddhi [of the root], in the Veda (chandas).

Rule. After kṛṣ, in the Veda (chandas), iñ, with vṛddhi of the root. By SK 34 vṛddhi falls on the ik, the ṛ.

Forms. kṛṣ + iñ → kārṣiḥ. The Tattvabodhinī notes that ordinary language (bhāṣā) has only kṛṣiḥ (uṇādi 559).

Siddhānta-kaumudī

कार्षिः ।

kārṣiḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 576 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—kṛṣeḥ—'): the root is kṛṣa vilekhane; 'after it comes iñ, and vṛddhi'. Followed: iñ is bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90561.t1: by iko guṇavṛddhī (SK 34) the vṛddhi comes only in place of the ik [ṛ], so he cites kārṣiḥ; in ordinary language (bhāṣā) the form is only kṛṣiḥ. Followed: vṛddhi in sutra_en is taken as falling on the root's ik.
translator kṛṣ + iñ → kārṣ + i (vṛddhi of ṛ to ār, with r-final by uraṇ raparaḥ) → kārṣi. The bhāṣā form kṛṣiḥ is the one given under uṇādi 559 (igupadhāt kit). The step is the translator's.

उ567 · Uṇ 9.4.127

श्रः शकुनौ ॥ उ५६७ ॥

śraḥ śakunau

śraḥ śakunau — After śṝ [the affix iñ, carried forward (anuvṛtti) from uṇādi 564], when a bird (śakuni) [is to be denoted].

Rule. After śṝ, iñ, when a bird (śakuni) is meant. The final vowel takes vṛddhi (SK 254), with r.

Forms. śṝ + iñ → śāriḥ; also śārikā.

Siddhānta-kaumudī

शारिः । शारिका ।

śāriḥ. śārikā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 577 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—śraḥ—'): the root is śṝ hiṃsāyām; 'after it comes iñ when a bird is to be denoted'. Followed: iñ is bracketed as anuvṛtti in sutra_en and the root is given as śṝ.
commentary TB, printed under sk.90561.t1: Medinī: 'śāri is masculine in [the sense] a piece used at dice; feminine for a kind of bird, the caparison of an elephant for battle, and another kind of dealing'. Then: by being of the kapilakādi group, l [for r] (latvam) [giving śāli]; Medinī: 'śāli is masculine, [meaning] the kalama [rice] and the like, and the civet (gandhamārjāraka)'. Recorded; the kaumudī gives the bare forms.
translator śṝ + iñ → śār + i (vṛddhi of the final vowel before a ñit affix, aco ñṇiti, SK 254, with r by uraṇ raparaḥ) → śāri. śārikā adds ka; neither the kaumudī nor TB says by what rule. TB's 'śārir nā' is read as nā 'masculine'. The steps and rule number are the translator's.

उ568 · Uṇ 9.4.128

कृञ उदीचां कारुषु ॥ उ५६८ ॥

kṛña udīcāṃ kāruṣu

kṛña udīcāṃ kāruṣu — After kṛñ [the affix iñ, carried forward (anuvṛtti) from uṇādi 564], in the view of the northern [grammarians], when artisans (kāru) [are to be denoted].

Rule. After kṛñ, iñ, in the view of the northern grammarians, when artisans (kāru) are meant.

Forms. kṛ + iñ → kāriḥ "an artisan".

Siddhānta-kaumudī

कारिः शिल्पी ।

kāriḥ, an artisan (śilpin).

translator notes

textual The 1915 print numbers this uṇādi sūtra 578 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—kriyaḥ—', OCR and scan for kṛñaḥ): 'after kṛ comes iñ in the view of the northerners, when artisans are to be denoted'. Followed: iñ is bracketed as anuvṛtti, and udīcām as 'in the view of the northern [grammarians]'.
commentary TB, printed under sk.90561.t1: Medinī: 'kāri is feminine in [the sense] action (kriyā), but takes the gender of what it qualifies (vācyaliṅga) in [the sense] artisan'. Recorded.
translator kṛ + iñ → kār + i (vṛddhi of the final ṛ before a ñit affix, aco ñṇiti, SK 254, with r by uraṇ raparaḥ) → kāri. The step and rule number are the translator's.

उ569 · Uṇ 9.4.129

जनिघसिभ्यामिण् ॥ उ५६९ ॥

janighasibhyāmiṇ

janighasibhyām iṇ — After jan and ghas, the affix iṇ.

Rule. After jan and ghas, the affix iṇ. For ghas the ṇit gives vṛddhi (SK 2282). For jan vṛddhi is barred by SK 2512.

Forms. jan + iṇ → janiḥ "birth"; ghas + iṇ → ghāsiḥ "food; fire".

Siddhānta-kaumudī

जनिर्जननम् । घासिर्भक्ष्यमग्निश्च ।

janiḥ, birth (janana). ghāsiḥ, food and fire.

translator notes

textual The 1915 print numbers this uṇādi sūtra 579 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—jani—'): the roots are janī prādurbhāve and ghasḷ adane; iṇ after them; [for jan] vṛddhi is prohibited by janivadhyoś ca (SK 2512). Followed: janiḥ is given with short a, ghāsiḥ with vṛddhi.
commentary TB, printed under sk.90561.t1: jani is feminine; by kṛdikārāt [aktinaḥ] (gaṇa-sūtra under SK 503) ṅīṣ optionally [giving janī]; Medinī: 'janī: a woman (sīmantinī), a bride (vadhū), birth, and a kind of herb'. Recorded; the kaumudī gives only jani.
translator iṇ is ṇit: ghas + iṇ → ghās + i (vṛddhi of the penultimate a, ata upadhāyāḥ, SK 2282) → ghāsi; jan + iṇ → jani, where the same vṛddhi is blocked by SK 2512 as TB says. The vṛddhi step for ghāsi and its rule number are the translator's. TB's affix letter after 'pakṣe' prints like ḍīp in the OCR; the gaṇa-sūtra's affix is ṅīṣ, which the note gives.

उ570 · Uṇ 9.4.130

अज्यतिभ्यां च ॥ उ५७० ॥

ajyatibhyāṃ ca

ajyatibhyāṃ ca — And after aj and at [the affix iṇ, carried forward (anuvṛtti) from uṇādi 569].

Rule. After aj and at, iṇ, with vṛddhi.

Forms. aj + iṇ → ājiḥ "battle"; at + iṇ → ātiḥ "a bird".

Watch out. aj is not replaced by vī (SK 2292). The Tattvabodhinī puts this down to bāhulaka.

Siddhānta-kaumudī

आजिः संग्रामः । आतिः पक्षी ।

ājiḥ, battle. ātiḥ, a bird.

translator notes

textual The 1915 print numbers this uṇādi sūtra 580 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—aji—'): the roots are aja gatikṣepaṇayoḥ and ata sātatyagamane; and, under the next sūtra, TB cites this one as 'ajyatibhyām iṇ'. Followed: iṇ is bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90561.t1: by bāhulaka — the bahulam of SK 3169 (uṇādayo bahulam) — aj does not take the substitute vī [of ajer vyaghañapoḥ, SK 2292]. Followed: ājiḥ is rendered from aj.
translator aj + iṇ → āj + i, at + iṇ → āt + i (vṛddhi of the penultimate a before the ṇit affix, ata upadhāyāḥ, SK 2282) → āji, āti. The steps and rule number are the translator's.

उ571 · Uṇ 9.4.131

पादे च ॥ उ५७१ ॥

pāde ca

pāde ca — And when pāda is the upapada [iṇ comes after aj and at, carried forward (anuvṛtti) from uṇādi 570 (ajyatibhyām iṇ)].

Rule. With pāda as the upapada (a word standing beside the root), iṇ after aj and at. pāda becomes pad by SK 990.

Forms. pāda + aj + iṇ → padājiḥ "foot-soldier" (the Tattvabodhinī); padātiḥ.

Siddhānta-kaumudī

पदाजिः । पदातिः ।

padājiḥ. padātiḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 581 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1: 'and when pāda is the upapada, ajyatibhyām iṇ [applies]'. Followed: the whole of the preceding sūtra is bracketed as anuvṛtti in sutra_en.
commentary TB, printed under sk.90561.t1: pad is substituted [for pāda] by pādasya padājyātigopahateṣu (SK 990); padāji is a foot-soldier (pādacārin); Amara: 'padāti, patti, padaga, pādātika, padāji', followed by two more words that the scan (page-0566) shows as padga and pathika. Followed: pada- in both forms is taken as the substitute for pāda.
translator pāda + aj + iṇ → pad + āji (pāda → pad by SK 990; āji as under uṇādi 570) → padāji; likewise pad + āti → padāti. The kaumudī gives no meanings; TB gives 'foot-soldier' for padāji only. The step sequence is the translator's.

उ572 · Uṇ 9.4.132

अशिपणाय्यो रुडायलुकौ च ॥ उ५७२ ॥

aśipaṇāyyo ruḍāyalukau ca

aśipaṇāyyo ruḍāyalukau ca — After aśi and paṇāyi [the affix iṇ, carried forward (anuvṛtti) from uṇādi 569], and [respectively] the augment ruṭ and luk of āya.

Rule. After aś and paṇāyi, iṇ. aś takes the augment ruṭ, which stands at its start (SK 36). paṇāyi (paṇ + āya, SK 2303) loses its āya (luk). Both take vṛddhi.

Forms. r + aś + iṇ → rāśiḥ "a heap"; paṇ + iṇ → pāṇiḥ "the hand".

Siddhānta-kaumudī

अशे रुट् । राशिः पुञ्जः । पणायतेरायलुक् । पाणिः करः ।

For aś, ruṭ: rāśiḥ, a heap (puñja). For paṇāyati, luk of āya: pāṇiḥ, the hand (kara).

translator notes

textual The 1915 print numbers this uṇādi sūtra 582 (NSP p. 556, scan page-0566). The print's sūtra and kaumudī agree with ours (collation batch09: clean).
commentary There is no TB under this unit. TB, printed under sk.90561.t1 ('—aśipaṇāyyoḥ'): the analysis is 'aśi and paṇāyi: aśipaṇāyyau; for these two'; the roots are aśū vyāptau (OCR 'aśva') and paṇa vyavahāre ending in the affix āya; 'after these comes iṇ, and for them respectively ruṭ and luk of the affix āya take place'. Followed: iṇ is bracketed as anuvṛtti and 'respectively' supplied.
commentary TB, printed under sk.90561.t1: Medinī: 'rāśi [means] Meṣa and the other [signs of the zodiac] and a heap'. Recorded.
translator ruṭ is ṭit and so stands at the beginning (ādyantau ṭakitau, SK 36): r + aś + iṇ → raś + i → rāśi (vṛddhi of the penultimate a before the ṇit affix, ata upadhāyāḥ, SK 2282). paṇāyi is paṇ + āya (gupūdhūpavicchipaṇipanibhya āyaḥ, SK 2303); with luk of āya, paṇ + iṇ → pāṇi by the same vṛddhi. The steps and rule numbers are the translator's.

उ573 · Uṇ 9.4.133

वातेर्डिच्च ॥ उ५७३ ॥

vāterḍicca

vāter ḍic ca — After vā [the affix iṇ, carried forward (anuvṛtti) from uṇādi 569, janighasibhyām iṇ], and it is ḍ-marked (ḍit).

Rule. After vā "to go", iṇ, and it is ḍit: the ṭi ā is dropped (SK 316).

Forms. vā + iṇ → v + i → viḥ "a bird"; in the feminine also vī.

Siddhānta-kaumudī

विः पक्षी । स्त्रियां वीत्यपि ।

viḥ [from vā (gati-gandhanayoḥ) 'to go'], a bird. In the feminine, vī also.

translator notes

textual The 1915 print numbers this uṇādi sūtra 583 (NSP p. 556, scan page-0566).
commentary TB, printed at the end of sk.90561.t1 (scan page-0566): 'vā gatigandhanayoḥ; from this, iṇ; because it is ḍit, the ṭi is dropped' (ḍittvāṭ ṭilopaḥ; the OCR has 'ḍittvād ilopaḥ', the scan reads 'ḍittvāṭṭilopaḥ'). Followed: iṇ is bracketed as anuvṛtti in sutra_en, and the root in the block.
translator Steps implied by TB: vā + iṇ (ḍit) → the ṭi ā dropped (ṭeḥ, SK 316) → v + i → vi. The feminine vī is not explained by the kaumudī or TB; ṅīṣ by the gaṇa-sūtra kṛdikārād aktinaḥ (under SK 503) would give it, but that is the translator's inference.

उ574 · Uṇ 9.4.134

प्रे हरतेः कूपे ॥ उ५७४ ॥

pre harateḥ kūpe

pre harateḥ kūpe — When pra is the upapada, after hṛ [the affix iṇ, carried forward (anuvṛtti) from uṇādi 569, janighasibhyām iṇ], [when the word denotes] a well (kūpa).

Rule. After hṛ with pra as upapada, iṇ, when a well (kūpa) is meant.

Forms. pra + hṛ + iṇ → prahiḥ "a well".

Watch out. Neither Bhaṭṭoji nor the Tattvabodhinī says how hṛ becomes h. It is inferred that the ḍit of uṇādi 573 still applies, so the ṛ is dropped.

Siddhānta-kaumudī

प्रहिः कूपः ।

prahiḥ [from hṛ 'to take' with pra], a well.

translator notes

textual The 1915 print numbers this uṇādi sūtra 584 (NSP p. 556, scan page-0566).
commentary TB, printed at the end of sk.90561.t1 (scan page-0566): 'from harati preceded by pra, iṇ, when a well (kūpa) is to be denoted'; it cites Amara: andhu and prahi are masculine only, as is kūpa, and udapāna is optionally masculine ('puṃsy evāndhuḥ prahiḥ kūpa udapānaṃ tu puṃsi vā'). Followed: iṇ is bracketed as anuvṛtti in sutra_en.
translator Neither the kaumudī nor TB says how hṛ + i gives -hi. iṇ alone would bring vṛddhi (aco ñṇiti, SK 254), giving -hāri; the form presupposes the loss of the root's ṛ, as under the ḍit of uṇādi 573 (ṭeḥ, SK 316): pra + hṛ + i → pra + h + i → prahi. That the ḍit still applies here is the translator's inference.

उ575 · Uṇ 9.4.135

नौ व्यो यलोपः पूर्वस्य च दीर्घः ॥ उ५७५ ॥

nau vyo yalopaḥ pūrvasya ca dīrghaḥ

nau vyo yalopaḥ pūrvasya ca dīrghaḥ — When ni is the upapada, after vyā (= vyeñ) [the affix iṇ, carried forward (anuvṛtti) from uṇādi 569, janighasibhyām iṇ]; and y is deleted, and the preceding [vowel, that of ni] is lengthened.

Rule. After vyā (vyeñ, its e replaced by ā, SK 2370) with ni as upapada, iṇ. The y is deleted and the i of ni is lengthened.

Forms. ni + vyā + iṇ → nīviḥ; nīvī "the knot of a garment; capital".

Watch out. The loss of the root's ā is not stated by Bhaṭṭoji; it is inferred from the form, again through the ḍit.

Siddhānta-kaumudī

व्येञ इण् स्याद् यलोपश्च नेर्दीर्घः । नीविः । नीवी वस्त्रग्रन्थौ मूलधने च ।

After vyeñ [preceded by ni], iṇ comes, and there is deletion of y, and lengthening of ni. nīviḥ. nīvī: in [the senses] the knot of a garment, and capital (mūladhana).

translator notes

textual The 1915 print numbers this uṇādi sūtra 585 (NSP p. 556, scan page-0566).
commentary TB, printed at the end of sk.90561.t1 (scan page-0566): the root is vyeñ saṃvaraṇe 'to cover' (OCR 'vyej'); it cites Amara: nīvī is also the tying of a woman's lower garment at the waist, and also paripaṇa ('strīkaṭīvastrabandhe 'pi nīvī paripaṇe 'pi ca'), and adds 'paripaṇa is capital (mūladhana)'. Followed for the root and for rendering mūladhana as capital.
commentary TB, sk.90576.t1 (on uṇādi 576), reports that Ujjvaladatta held that under this sūtra in, not iṇ, is carried forward, on the evidence of the word 'udātta' in the next sūtra; TB rejects this (see the note on uṇādi 576). Followed: the English keeps the kaumudī's iṇ.
translator vyaḥ in the sūtra is the fifth-case word (pañcamyanta) of vyā, vyeñ with its e replaced by ā (ādeca upadeśe 'śiti, SK 2370). The kaumudī gives only deletion of y and lengthening of ni; how the root's vowel disappears (vyā → v-) is not stated. The form nīvi presupposes its loss, as under the ḍit of uṇādi 573 (ṭeḥ, SK 316): ni + vyā + i → nī + v + i → nīvi. That step, and ṅīṣ for nīvī (kṛdikārād aktinaḥ, gaṇa-sūtra under SK 503), are the translator's inferences.

उ576 · Uṇ 9.4.136

समाने ख्यः स चोदात्तः ॥ उ५७६ ॥

samāne khyaḥ sa codāttaḥ

samāne khyaḥ sa codāttaḥ — When samāna is the upapada, after khyā [the affix iṇ, carried forward (anuvṛtti) from uṇādi 569; and it is ḍit, carried forward from uṇādi 573; and y is deleted, carried forward from uṇādi 575]; and sa, which is udātta, [is the substitute for samāna].

Rule. After khyā with samāna as upapada, iṇ, ḍit, with the y deleted; and sa, which is udātta (high-pitched), replaces samāna.

Forms. samāna + khyā + iṇ → sakhi → sakhā "friend" (the group's derivation).

Watch out. Ujjvaladatta read the affix here as in and called it udātta. The Tattvabodhinī rejects this: the nearest affix is iṇ, and sa names the substitute.

Siddhānta-kaumudī

समानशब्दे उपपदे ख्या इत्यस्मादिण् स्यात्स च डिच्च यलोपश्च समानस्य तूदात्तः स इत्यादेशश्च । समानं ख्यायते जनैरिति सखा ।

When the word samāna is the upapada, after khyā the affix iṇ comes; and it is ḍit; and there is deletion of y; and for samāna there is the substitute sa, which is udātta. He is spoken of (khyāyate) by people as one's equal (samāna): hence sakhā, 'friend'.

Tattvabodhinī

NSP p. 566–567

—समाने—ख्या प्रकथने ॥—इण् स्यादिति । यत्तूज्ज्वलदत्तेनोक्तमिन् स्यात्स चोदात्त इति । तन्न । संनिहितेन ‘जनिघसिभ्यामिण्’ इत्यनेन ‘वसिवपियजी’त्यादिना विहितस्येनो विच्छिन्नत्वात् । यदपि तेनैव ‘नौ व्यः’ इति पूर्वसूत्रे उक्तमिन्नत्रानुवर्तते न त्विण् । उत्तरसूत्रे उदात्तवचनाज्ज्ञापकादिति । तदपि न । स चोदात्त इति हि नायं धातोः परत्र विहितं प्रत्ययं निर्देष्टुं तच्छन्दः किंतु समानशब्दस्य स्थाने विधीयमानमादेशं निर्देष्टुं शब्दस्वरूपपरः । तथा च कथं ज्ञापकता स्यात् । यदपि स इन् उदात्त इति व्याख्याय समानस्य सभाव इति प्रक्रियास्मरणमात्रं कृतं तदपि न । सभावविधायकस्याभावात् । यदपि स्वरमञ्जरीकारादिभिरुक्तं ‘समानस्य च्छन्दसि’ इति सूत्रेण सभाव इति तदपि न, लोके सखिशब्दस्यासाधुखा-पत्तेः । अपि च ‘सखा सखायमव्रवीत्’ ‘सखायस्त्वा ववृमहे’ । ‘सखा सखिभ्य ईज्यः’ इत्यादिमन्त्रेषु सर्वत्र सखिशब्द आद्युदात्त एवेति निर्विवादम् । एवं च इनुदात्त इत्युज्ज्वलदत्तादिव्याख्यानं वेदवार्तानभिज्ञत्वप्रयुक्तमेवेति दिक् ॥—आङि—श्रिञ् सेवायाम्, हन हिंसागत्योः । अमरोक्तिमाह—स्त्रिय इति । एवं च ‘सुप्रातसुश्व—’ इति सूत्रे चतुरश्रेति तालव्यपाठः संगच्छत एव । तत्सूत्रे केषांचिद्दन्त्यपाठस्तु एतत्सूत्रापर्यालोचनामूलक एवेत्यवधेयम् । नन्वेवं चतुरस्रमिति दन्त्यप्रयोगस्य कथं निर्वाह इति चेदत्राहुः । अकारान्तेन दन्त्यगर्भिणास्रशब्देन विग्रहे तत्प्रयोगः साधीयान् । न च तादृशे शब्दे विप्रतिपत्तव्यम् । ‘अस्रः’ कोणे कचे पुंसि क्लीबमश्रुणि शोणिते’ इति मेदिनीकोशादिति । ‘अहिर्वृत्रासुरे सर्पे’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 586 (NSP p. 556, scan page-0566; the gloss runs onto p. 557, scan page-0567).
commentary TB, sk.90576.t1: the root is khyā prakathane 'to tell' (OCR 'sthā'; the scan page-0566 reads 'khyā'). On 'iṇ syāt': Ujjvaladatta's 'in comes, and it is udātta' is wrong, because the affix prescribed by 'vasivapiyaji…' (uṇādi 564) is cut off by the nearer janighasibhyām iṇ (uṇādi 569, OCR 'janivasi-'). Ujjvaladatta's further claim, under 'nau vyaḥ' (uṇādi 575), that in and not iṇ runs on, on the jñāpaka of the word 'udātta' in this sūtra, also fails: the 'sa' of 'sa codāttaḥ' does not point to the affix put after the root but denotes the very word-form (śabdasvarūpa) of the substitute prescribed in place of samāna, so it can be no jñāpaka. Followed: sutra_en and the block keep iṇ and take sa as the substitute, and udātta as said of it.
commentary TB, sk.90576.t1, further rejects (a) explaining the sūtra as 'that in is udātta' and then merely recalling the process 'samāna becomes sa', since there is then nothing that prescribes sa; and (b) the Svaramañjarī's view that sa comes by 'samānasya chandasi' (samānasya chandasy amūrdhaprabhṛtyudarkeṣu, SK 1012), since sakhi would then be incorrect in ordinary language. In mantras ('sakhā sakhāyam abravīt', 'sakhāyas tvā vavṛmahe', 'sakhā sakhibhya īḍyaḥ') sakhi is always initial-acute (ādyudātta), so the reading 'in, udātta' of Ujjvaladatta and others comes from ignorance of the Veda. Recorded; the English already follows TB.
translator Implied steps (translator's): samāna + khyā + i → sa + khyā + i (substitute sa) → sa + khā + i (y deleted) → sa + kh + i (the ṭi ā dropped because of the ḍit, ṭeḥ, SK 316) → sakhi. The kaumudī cites the first-case singular (prathamānta) sakhā (anaṅ sau, SK 248).

उ577 · Uṇ 9.4.137

आङि श्रिहनिभ्यां ह्रस्वश्च ॥ उ५७७ ॥

āṅi śrihanibhyāṃ hrasvaśca

āṅi śrihanibhyāṃ hrasvaś ca — When āṅ is the upapada, after śri and han [the affix iṇ, carried forward (anuvṛtti) from uṇādi 569, and it is ḍit, carried forward from uṇādi 573]; and [the ā of āṅ] is shortened.

Rule. After śri and han with āṅ (ā) as upapada, iṇ, ḍit, and the ā is shortened. The ṭi of each root is dropped.

Forms. ā + śri + iṇ → aśri "an edge" (Amara: pāli, aśri and koṭi are feminine); ā + han + iṇ → ahi "a serpent", also the asura Vṛtra.

Siddhānta-kaumudī

इण् स्यात्स च डित् आङो ह्रस्वश्च । स्त्रियः पाल्यश्रिकोटयः । सर्पे वृत्रासुरेऽप्यहिः ।

iṇ comes, and it is ḍit, and āṅ is shortened. [Amara:] 'pāli, aśri [from śri 'to resort to'] and koṭi [all three words for an edge, a corner] are feminine.' ahi [from han 'to strike'] [is used] for a serpent, and also for the asura Vṛtra.

translator notes

textual The 1915 print numbers this uṇādi sūtra 587 (NSP p. 557, scan page-0567).
commentary TB, printed under sk.90576.t1 (scan page-0567): the roots are śriñ sevāyām 'to resort to' (OCR 'dhrin') and han hiṃsāgatyoḥ 'to strike, to go'; 'striya iti' — 'he cites Amara's statement' (amaroktim āha). Followed: the roots are bracketed and the first line is marked as Amara's. TB cites 'ahir vṛtrāsure sarpe' from Medinī; the kaumudī's second line is not attributed in the English.
commentary TB, printed under sk.90576.t1: this sūtra (aśri with palatal ś) bears out the palatal reading caturaśra in 'suprātasuśva…' (SK 860); the dental reading some give in that sūtra comes of not having considered this one. Objection: how then is the dental usage caturasra to be accounted for? Answer, they say: it is better taken from a dissolution with the a-final word asra containing dental s, which is not in dispute, since Medinī has 'asra is masculine for corner and hair, neuter for tear and blood'. Recorded.
translator Implied steps (translator's): ā(ṅ) + śri + i → a + śr + i (āṅ shortened; the ṭi i of śri dropped because of the ḍit, ṭeḥ, SK 316) → aśri; ā(ṅ) + han + i → a + h + i (ṭi an dropped) → ahi.

उ578 · Uṇ 9.4.138

अच इः ॥ उ५७८ ॥

aca iḥ

aca iḥ — After [a root ending in] ac, the affix i.

Rule. After a root ending in a vowel (ac), the affix i, with guṇa (SK 2168) and av or ar (SK 61, SK 70).

Forms. ru + i → raviḥ; pū + i → paviḥ "thunderbolt" (the Tattvabodhinī); tṝ + i → tariḥ; ku + i → kaviḥ; ṛ + i → ariḥ; and aliḥ, also from ṛ, with l for r (the Tattvabodhinī).

Siddhānta-kaumudī

रविः । पविः । तरिः । कविः । अरिः । अलिः ।

raviḥ [from ru 'to sound']. paviḥ [from pū 'to purify']. tariḥ [from tṝ 'to float, to cross']. kaviḥ [from ku 'to sound']. ariḥ [from ṛ 'to go']. aliḥ [also from ṛ].

Tattvabodhinī

NSP p. 567

—अच इः । अजन्ताद्धातोरिः स्यात् । रु शब्दे, पूञ् पवने, पविर्वज्रम् । तॄ प्लवनतरणयोः । तरिर्वस्त्रादिस्था-पनभाण्डम् । ‘स्त्रियां नौस्तरणिस्तरिः’ इत्यमरः । कु शब्दे । ‘कविर्वाल्मीकशुक्रयोः । सूरौ काव्यकरे पुंसि स्याच्छलीने तु योषिति’ इति मेदिनी ॥ ऋ गतौ । अरिः शत्रुः । कपिलकादित्वाद्वैकल्पिकं लत्वम् । अलिर्भ्रमरः ॥—खनिः—खनु अवदारणे । कष खषेति दण्डके हिंसार्थकः । अज गतिक्षेपणयोः, असु क्षेपणे, वस आच्छादने, वन षण संभक्तौ, वनु याचने, षणु दाने, ध्वन शब्दे, ग्रन्थ बन्धने उभौ चुरादी, चल कम्पने, एभ्य इः स्यात् । ‘खनिः स्त्रियामाकरः स्यात्’ इत्यमरः । ण्यन्तात् ‘अच इः’ इति इप्रत्यये खानिरपि । ‘खनिरेव मता खानिः’ इति द्विरूपकोशः । ‘ग्रन्थिस्तु ग्रन्थिपर्णे ना बन्धे रुग्भेदपर्वणोः’ इति मेदिनी । ‘ग्रन्थिर्ना पर्वपरुषी’ इत्यमरः ॥—वनिरग्निरिति । वनु याचने इत्यस्मादिप्रत्यये वनिर्याच्ञा इत्याहुः ॥—चरिः पशुरिति । चरिभ्यश्चेति पाठान्तरम् । चर गतौ, चरतिर्भक्षणेऽपि । चरिः पशुः ॥—वृत्तेः । वृतु वर्तनेऽस्मादिः स्यात् । बाहुलकाल्लोकेपि ‘साज्यं त्रिवर्तिसंयुक्तम्’ इति प्रयोगः । ‘वर्तिर्भेषजनिर्माणे नयना-ञ्जनलेखयोः । गात्रानुलेपनीदीपदशादीपेषु योषिति’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 588 (NSP p. 557, scan page-0567).
commentary TB, sk.90578.t1: 'ajantād dhātor iḥ syāt', i comes after a root ending in ac. Followed: 'root ending in' is supplied in brackets in sutra_en.
commentary TB, sk.90578.t1: the roots are ru śabde, pūñ pavane (OCR 'pūn'), tṝ plavanataraṇayoḥ (OCR 'ruvana-'; scan page-0567 'plavana-'), ku śabde, ṛ gatau; paviḥ is the thunderbolt (vajra); tariḥ a vessel for storing clothes and the like (scan page-0567 'tarir vastrādisthāpanabhāṇḍam'; OCR 'vajrādi-'), and Amara 'striyāṃ naus taraṇis tariḥ' (a boat); kaviḥ, after Medinī, Vālmīki, Śukra, a learned man and a poet (masculine), and, in the feminine, the bit of a bridle (khalīna; the print reads 'chalīne', scan page-0567); ariḥ is an enemy (śatru); and in aliḥ, a bee (bhramara), the l is optional by membership in the kapilakādi group. Followed for the roots and for deriving ali from ṛ; the meanings are not put into the block, since the kaumudī gives none.
translator Implied steps (translator's): guṇa before the ārdhadhātuka i (sārvadhātukārdhadhātukayoḥ, SK 2168), then av for o (eco 'yavāyāvaḥ, SK 61) or ar for ṛ/ṝ (uraṇ raparaḥ, SK 70): ru → ro → ravi; pū → po → pavi; tṝ → tar → tari; ku → ko → kavi; ṛ → ar → ari; ari → ali (r to l, per TB).

उ579 · Uṇ 9.4.139

खनिकष्यज्यसिवसिवनिसनिध्वनिग्रन्थिचरिभ्यश्च ॥ उ५७९ ॥

khanikaṣyajyasivasivanisanidhvanigranthicaribhyaśca

khanikaṣyajyasivasivanisanidhvanigranthicaribhyaś ca — [The affix i, carried forward (anuvṛtti) from uṇādi 578, aca iḥ] also after khan, kaṣ, aj, as, vas, van, san, dhvan, granth and car.

Rule. After ten roots with the vowel a (khan, kaṣ, aj, as, vas, van, san, dhvan, granth, car), the affix i. The root does not change.

Forms. khaniḥ; kaṣiḥ "harmful"; ajiḥ; asiḥ; vasiḥ "a garment"; vaniḥ "fire"; saniḥ "apportioning; giving"; dhvaniḥ; granthiḥ; cariḥ "a beast".

Watch out. The Tattvabodhinī's root list (cala kampane) suggests its text read cali; it calls cari a variant reading.

Siddhānta-kaumudī

खनिः । कषिर्हिंस्रः । अजिः । असिः । वसिर्वस्त्रम् । वनिरग्निः । सनिर्भक्तिर्दानं च । ध्वनिः । ग्रन्थिः । चरिः पशुः ।

khaniḥ [from khan 'to dig']. kaṣiḥ [from kaṣ, here 'to injure'], harmful. ajiḥ [from aj 'to go, to throw']. asiḥ [from as 'to throw']. vasiḥ [from vas 'to cover'], a garment. vaniḥ [from van], fire. saniḥ, apportioning (bhakti) [from ṣaṇ 'to apportion'] and giving (dāna) [from ṣaṇu 'to give']. dhvaniḥ [from dhvan 'to sound']. granthiḥ [from granth 'to bind']. cariḥ [from car 'to go', also 'to eat'], a beast.

translator notes

textual The 1915 print numbers this uṇādi sūtra 589 (NSP p. 557, scan page-0567).
commentary TB, printed under sk.90578.t1: khanu avadāraṇe; kaṣa (listed in the daṇḍaka 'kaṣa khaṣa…') in the sense of injuring; aja gatikṣepaṇayoḥ; asu kṣepaṇe; vasa ācchādane; vana and ṣaṇa saṃbhaktau; vanu yācane; ṣaṇu dāne; dhvana śabde; grantha bandhane; cala kampane; 'ebhya iḥ syāt', i comes after these. Followed: i is bracketed as anuvṛtti in sutra_en, and the roots in the block (bhakti in saniḥ rendered 'apportioning' after ṣaṇa saṃbhaktau).
commentary TB, printed under sk.90578.t1, on 'cariḥ paśuḥ': 'caribhyaś ca is a variant reading' (caribhyaś ceti pāṭhāntaram; scan page-0567), then 'cara gatau, carati also in the sense of eating; cariḥ, a beast'. TB's own root list has cala kampane at that place, so its base text evidently read -calibhyaś ca. Recorded; the English follows the kaumudī's sūtra and its cariḥ.
commentary TB, printed under sk.90578.t1: on 'vanir agnir iti', some say that from vanu yācane with i one gets vani 'a request' (yācñā). From the causative, with i by aca iḥ (uṇādi 578), khāni also (Dvirūpakośa 'khanir eva matā khāniḥ'); Amara: khani, feminine, a mine (ākara); Medinī and Amara on granthi (a knot, a joint, a disease, the granthiparṇa plant). Recorded; the kaumudī gives none of these.
translator No change of the root is called for: each has a as its vowel, which guṇa does not touch, so root + i stands (khan-i, kaṣ-i, aj-i, as-i, vas-i, van-i, san-i, dhvan-i, granth-i, car-i). The kaumudī does not say why aj does not become vī (ajer vyaghañapoḥ, SK 2292); TB under uṇādi 570 (sk.90561.t1) says 'bāhulakād ajer vībhāvo na'. Both remarks are the translator's.

उ580 · Uṇ 9.4.140

वृतेश्छन्दसि ॥ उ५८० ॥

vṛteśchandasi

vṛteś chandasi — In the Veda (chandasi), after vṛt [the affix i, carried forward (anuvṛtti) from uṇādi 578, aca iḥ].

Rule. After vṛt, in the Veda, the affix i. The light penultimate ṛ takes guṇa (SK 2189).

Forms. vṛt + i → vartiḥ. The Tattvabodhinī: by bāhulaka the word is used in ordinary language too, "a wick".

Siddhānta-kaumudī

वर्तिः ।

vartiḥ [from vṛt 'to be, to turn'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 590 (NSP p. 557, scan page-0567).
commentary TB, printed under sk.90578.t1: 'vṛtu vartane; from this, i'. Followed: i is bracketed as anuvṛtti in sutra_en, and the root in the block.
commentary TB, printed under sk.90578.t1: by bāhulaka the word is used in ordinary language too, as in 'sājyaṃ trivartisaṃyuktam' ('with ghee, joined with three wicks'); Medinī gives varti, feminine, for the preparation of a medicine, collyrium for the eyes, a streak, an unguent for the body, a lamp-wick and a lamp. Recorded; the kaumudī restricts the sūtra to the Veda and gives no meaning.
translator Implied step (translator's): guṇa of the light penultimate ṛ (pugantalaghūpadhasya ca, SK 2189; ar by uraṇ raparaḥ, SK 70): vṛt + i → vart-i.

उ581 · Uṇ 9.4.141

भुजेः किच्च ॥ उ५८१ ॥

bhujeḥ kicca

bhujeḥ kic ca — After bhuj [the affix i, carried forward (anuvṛtti) from uṇādi 578, aca iḥ], and it is k-marked (kit).

Rule. After bhuj, the affix i, kit. So the u takes no guṇa (SK 2217).

Forms. bhuj + i → bhujiḥ (the Tattvabodhinī: "fire").

Siddhānta-kaumudī

भुजिः ।

bhujiḥ [from bhuj 'to protect, to eat'].

Tattvabodhinī

NSP p. 567–568

—भुजेः—भुज पालनाभ्यवहारयोरस्मादिः स्यात्स कित् । भुजिरग्निः ॥—कॄगॄशॄ—कॄ विक्षेप, गॄ निगरणे, शॄ हिंसायाम्, पॄ पालनपूरणयोः, कुट कौटिल्ये, भिदिर् विदारणे, छिदिर् द्वैधीकरणे । ‘वराहः सूकरो घृष्टिः कोलः पोत्री किरिः किटिः’ इत्यमरः । ‘इगुपधज्ञाप्रीकिरः—’ इति कप्रत्यये किर इत्यकारान्तोऽपि । ‘लचि लचः किरोपि स्यात् किरौ प्रोक्तः पथः पथि’ इति द्विरूपकोशः । ‘गिरिर्ना नेत्ररुग्भिदि । अद्रौ गिरिजके योषिद्गीर्णौ पूज्ये पुनस्त्रिषु’ इति मेदिनी ॥—कुटिरिति । ङीषि तु कुटी । ‘कुटीशमीशुण्डाभ्यो रः’ कुटीरः । ‘कुटिः कोटे पुमानस्त्री घटे स्त्रीपुंसयोर्गृहे । कुटी स्यात्कुम्भदास्यां च चुरायां चित्रगुच्छके’ इति मेदिनी ॥—कुण्डि—कुडि दाहे, कपि चलने, आभ्यामिः कित्स्याद्धातोर्नलोपश्च । ‘कपिर्ना सिंहके शाखामृगे च मधुसूदने’ इति च ॥—सर्वधातुभ्यः—डुकृञ् करणे, चर गतौ, चरतिर्भक्षणेऽपि, जन जनने, भस भर्त्सनदीप्त्योः, शॄ हिंसायाम्, शर्म सुखे, ष्ठा गतिनिवृत्तौ, छद अपवारणे चुरादिः, त्रैङ् पालने । सुष्ठु त्रायते इति सुत्रामा इन्द्रः । ‘कर्मव्याप्ये क्रियायां च पुंनपुंक-योर्मतम्’ इति रुद्रः । ‘चर्म वृत्तौ च फलके’ इति मेदिनी ॥—बृंहेः—बृहि वृद्धावस्मान्मनिन्नुमो नकारस्याकारे ऋकारस्य यणादेशः । ‘ब्रह्म तत्त्वं तपो वेदे न द्वयोः पुंसि वेधसि । ऋत्विग्योगभिदोर्विप्रे’ इति मेदिनी ॥—अशि—अशू व्याप्तौ संघाते च, शक्लृ शक्तौ, शक्मा इन्द्रः । छन्दसीत्यस्य शकिना संवन्धो न त्वशिना । अत एव ‘अश्मानमारोपयतः स्मरारेः’ इति प्रयोगः । ‘हृञ् हरणे’ डुभृञ् धारणपोषणयोः, धृ धारणे, सृ गतौ, स्तृञ् आच्छादने, शॄ हिंसायाम् ॥—हरिमेति—एतच्चोज्ज्वलदत्तरीत्योक्तम् । दशपाद्यां तु शॄणातिर्न पठ्यते तत्स्थाने सुधातुं प्रक्षिप्य प्रत्ययं च दीर्घादि नितं च कृत्वा, स्तृसुभ्यामीमन्निति पठ्यते छन्दोग्रहणं चानुवर्तितम् । युक्तं चैतत् । ‘पिपृतां नो भरीमभिः’ । ‘वातस्य सर्गे अभवत्सरीमणि’ ‘स्तीर्णं वर्हिः सुष्टरीमा जुषाणा’ । ‘यस्यामतिर्भा अदिद्युतत्सवीमनि हिरण्यपाणिः’ इत्यादिमन्त्राणां तद्भाष्यस्य चानुगुणत्वात् । उक्तप्रयोगाणां भाषायामदर्शनेन च्छन्दोऽनुवृत्तेर्न्याय्यत्वाच्च । अत एव वेञः सर्वत्रेति सूत्रे सर्वत्रग्रहणं करिष्यति ॥—जनी—जन जनने, मृङ् प्राणत्यागे ॥—वेञः—। वेञ् तन्तुसन्ताने ॥—निपात्यन्त इति । मनिनन्ता इति शेषः । म्ना आभ्यासे । मलोपो नाभावो वा । नाम संज्ञा । षिञ् बन्धने, ‘सीमसीमे स्त्रियामुभे’ इत्यमरः । व्येञ् संवरणे, रु शब्दे, रोम गात्रकेशः । लूञ् छेदने । लोम स एव । पा पाने युगागमः । ध्यै चिन्तायां बाहुलकादन्येभ्योऽपि । यक्ष पूजायाम् । ‘क्षयः शोषश्च यक्ष्मा च’ इत्यमरः । षू प्रेरणे, सोमा चन्द्रः । डुधाञ् धारण-पोषणयोः । ‘धाम देशे गृहे रश्मौ स्थाने जन्मप्रभावयोः’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 591 (NSP p. 557, scan page-0567).
commentary TB, sk.90581.t1: 'bhuja pālanābhyavahārayoḥ; from this, i, and it is kit'. Followed: i is bracketed as anuvṛtti in sutra_en, and the root in the block.
commentary TB, sk.90581.t1: 'bhujir agniḥ', bhuji is fire. Recorded; the kaumudī gives no meaning.
translator The kit blocks the guṇa of the light penultimate u (kṅiti ca, SK 2217), so bhuj + i → bhuji, not *bhoji. The step is the translator's.

उ582 · Uṇ 9.4.142

कॄगॄशॄपॄकुटिभिदिछिदिभ्यश्च ॥ उ५८२ ॥

kṝgṝśṝpṝkuṭibhidichidibhyaśca

kṝgṝśṝpṝkuṭibhidichidibhyaś ca — Also after kṝ, gṝ, śṝ, pṝ, kuṭ, bhid and chid [the affix i, carried forward (anuvṛtti) from uṇādi 578, and it is kit, carried forward from uṇādi 581].

Rule. After kṝ, gṝ, śṝ, pṝ, kuṭ, bhid and chid, i (kit). Before it ṝ becomes ir (SK 2390), or ur after a labial (SK 2494). In the other roots the kit blocks guṇa.

Forms. kṝ + i → kiriḥ "boar"; giriḥ "mountain; an eye-disease" (so girikāṇaḥ "one-eyed through giri"); śiriḥ "locust; killer"; pṝ + i → puriḥ "town; king; river"; kuṭiḥ "hall; the body"; bhidiḥ "thunderbolt"; chidiḥ "axe".

Siddhānta-kaumudī

इः कित्स्यात् । किरिर्वराहः । गिरिर्गोत्राक्षिरोगयोः । गिरिणा काणः गिरिकाणः । शिरिः शलभो हन्ता च । पुरिर्नगरं राजा नदी च । कुटिः शाला शरीरं च । भिदिर्वज्रम् । छिदिः परशुः ।

i comes, and it is kit. kiriḥ [from kṝ 'to scatter'], a boar. giriḥ [from gṝ 'to swallow']: [in the senses] a mountain (gotra) and a disease of the eye; one-eyed (kāṇa) through giri [the eye-disease]: girikāṇaḥ. śiriḥ [from śṝ 'to injure']: a locust, and a killer. puriḥ [from pṝ 'to protect, to fill']: a town, a king, and a river. kuṭiḥ [from kuṭ 'to be crooked']: a hall (śālā), and the body. bhidiḥ [from bhid 'to split']: the thunderbolt. chidiḥ [from chid 'to cut']: an axe.

translator notes

textual The 1915 print numbers this uṇādi sūtra 592 (NSP p. 557, scan page-0567).
commentary TB, printed under sk.90581.t1: the roots are kṝ vikṣepe, gṝ nigaraṇe, śṝ hiṃsāyām, pṝ pālanapūraṇayoḥ, kuṭa kauṭilye, bhidir vidāraṇe, chidir dvaidhīkaraṇe. Followed for the roots in the block.
commentary TB, printed under sk.90581.t1: Amara lists kiri among the words for the boar; with ka by 'igupadhajñāprīkiraḥ kaḥ' (SK 2897) there is also the a-final kira (Dvirūpakośa); Medinī on giri (masculine for an eye-disease and a mountain; feminine for giriyaka, a ball (OCR 'girijake'); and in all three genders 'swallowed' (gīrṇa; OCR 'gīṇau', scan page-0567 'gīrṇe') and 'venerable'); on kuṭiḥ: with ṅīṣ, kuṭī, and with ra by 'kuṭīśamīśuṇḍābhyo raḥ' (SK 2043), kuṭīra; Medinī on kuṭi and kuṭī (a house, a water-jar, a maid-servant, and other senses). Recorded; the English keeps to the kaumudī's meanings.
translator Implied steps (translator's): before the kit i, ṝ becomes ir (ṝta id dhātoḥ, SK 2390), and ur after a labial (ud oṣṭhyapūrvasya, SK 2494): kṝ → kir-i, gṝ → gir-i, śṝ → śir-i, pṝ → pur-i; in kuṭ, bhid, chid the kit blocks guṇa (kṅiti ca, SK 2217): kuṭ-i, bhid-i, chid-i. girikāṇaḥ is given as the analysed compound 'giriṇā kāṇaḥ' (giri as third-case word, tṛtīyānta).

उ583 · Uṇ 9.4.143

कुडिकम्प्योर्नलोपश्च ॥ उ५८३ ॥

kuḍikampyornalopaśca

kuḍikampyor nalopaś ca — After kuḍi and kampi [the affix i, carried forward (anuvṛtti) from uṇādi 578, and it is kit, carried forward from uṇādi 581], and the n [of the root] is deleted.

Rule. After kuḍi "to burn" and kapi "to tremble", i (kit). These roots take the nasal by SK 2262 (kuṇḍ, kamp). The sūtra deletes that n.

Forms. kuḍ + i → kuḍiḥ "the body"; kap + i → kapiḥ.

Siddhānta-kaumudī

कुडि दाहे । कुडिर्देहः । कपिः ।

kuḍi [is the root listed as] 'kuḍi, in the sense of burning'. kuḍiḥ, the body. kapiḥ [from kapi 'to tremble'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 593 (NSP p. 557, scan page-0567).
commentary TB, printed under sk.90581.t1 (pratīka 'kuṇḍi'): 'kuḍi dāhe, kapi calane; after these two, i, and it is kit, and the n of the root is deleted'. Followed: i and kit are bracketed as anuvṛtti in sutra_en, and the root of kapi in the block. TB's pratīka 'kuṇḍi' (scan page-0567) is the nasalised root form; the print's sūtra reads kuḍi as ours does.
commentary TB, printed under sk.90581.t1, cites Medinī: kapi, masculine, for the siṃhaka [plant], the monkey (śākhāmṛga) and Madhusūdana. Recorded; the kaumudī gives no meaning for kapiḥ.
translator Implied steps (translator's): kuḍi and kapi are i-marked (idit) roots, which take num (idito num dhātoḥ, SK 2262): kuṇḍ, kamp (the sūtra names the second as kampi). By this sūtra the n is deleted: kuḍ + i → kuḍi; kap + i → kapi.

उ584 · Uṇ 9.4.144

सर्वधातुभ्यो मनिन् ॥ उ५८४ ॥

sarvadhātubhyo manin

sarvadhātubhyo manin — After all roots, the affix manin comes.

Rule. After any root, the affix manin, with guṇa where the root allows.

Forms. karma "that which is done (kriyate)"; carma, bhasma, janma, śarma; sthāma "strength"; chadma, from causative chādi (the ṇi dropped by SK 2313, the ā shortened by SK 2985); sutrāmā "one who protects well" (Indra; the Tattvabodhinī).

Watch out. Ours cites the shortening rule as SK 2915; the 1915 print reads 2985, which is ismantrankviṣu ca.

Siddhānta-kaumudī

क्रियत इति कर्म । चर्म । भस्म । जन्म । शर्म । स्थाम बलम् । इस्मन्- {SK 2915} इति ह्रस्वः । छद्म । सुत्रामा ।

karma: that which is done (kriyate). carma. bhasma. janma. śarma. sthāma: strength (bala). [In chadma] the shortening is by ismantrankviṣu ca (SK 2985): chadma. sutrāmā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 594 (NSP p. 557, scan page-0567); ten ahead of ours, as throughout collation batch09.
textual Ours cross-refers ismantrankviṣu ca to SK 2915, which in our numbering is āto 'nupasarge kaḥ; the 1915 print reads '2985' (NSP p. 557, scan page-0567; collation batch09, class A), and ismantrankviṣu ca (A 6.4.97) is our SK 2985. The English cites SK 2985. Mūla → for Ajai's printed copy.
commentary TB, printed under sk.90581.t1 ('—sarvadhātubhyaḥ—', scan page-0567): the roots are ḍukṛñ karaṇe (karma), cara gatau, which also means eating (carma), jana janane (janma), bhasa bhartsanadīptyoḥ (bhasma), śṝ hiṃsāyām (śarma, glossed 'happiness', sukha), ṣṭhā gatinivṛttau (sthāma), chada apavāraṇe of the curādi class (chadma), traiṅ pālane (sutrāmā: one who protects well, suṣṭhu trāyate, i.e. Indra). TB cites Rudra: karman is masculine and neuter in the senses 'object' (vyāpya) and 'action'; and Medinī on carman. Followed for the roots and for chadma as a curādi (ṇic-ending) root, which the shortening needs; the senses are recorded.
translator In manin the final n is it (halantyam, SK 1) and the i before it is for utterance; the affix is man, and being nit the words are initial-accented (ñnity ādir nityam, SK 3686). kṛ + man → guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → karman → karma (n dropped at the end of the prātipadika, nalopaḥ prātipadikāntasya, SK 236), and so for the rest. chad (curādi) + ṇic → chādi; before man the ṇi is dropped (ṇer aniṭi, SK 2313) and the ā is shortened by SK 2985 → chadman. su + trai → ā (ādeca upadeśe 'śiti, SK 2370) → sutrāman → sutrāmā. These steps are the translator's; the kaumudī gives only the citation of SK 2985.

उ585 · Uṇ 9.4.145

बृंहेर्नोच्च ॥ उ५८५ ॥

bṛṃhernocca

bṛṃher noc ca — After bṛṃh, [manin (carried forward (anuvṛtti) from uṇādi 584, as TB states)], and a (at) in place of n.

Rule. After bṛh (with its nasal, bṛṃh), manin, and a replaces that n. The ṛ then becomes r before the vowel (SK 47).

Forms. bṛh → bṛnh → bṛah → brah + man → brahma (neuter): reality, austerity, the Veda; brahmā (masculine): a brāhmaṇa, Prajāpati.

Siddhānta-kaumudī

नकारस्याकारः । ब्रह्म तत्वं तपो वेदो ब्रह्मा विप्रः प्रजापतिः ।

a (at) in place of the n. brahma [neuter]: reality (tattva), austerity (tapas), the Veda; brahmā [masculine]: a brāhmaṇa (vipra), Prajāpati.

translator notes

textual The 1915 print numbers this uṇādi sūtra 595 (NSP p. 557, scan page-0567).
textual Ours reads 'tatvaṃ'; the 1915 print has the ligature 'tattvaṃ' (NSP p. 557, scan page-0567; collation batch09, class A), as does TB's Medinī quotation on the same page. The English reads tattva. Mūla → for Ajai's printed copy.
commentary TB, printed under sk.90581.t1 ('—bṛṃheḥ—', scan page-0567): 'bṛhi vṛddhau; asmān manin, numo nakārasyākāre ṛkārasya yaṇādeśaḥ' — from bṛh (bṛhi, 'to grow') manin comes; the n replaced by a is that of the augment num, and the ṛ then takes the yaṇ substitute. Followed: manin bracketed as carried forward; the n of the sūtra taken as num's. TB cites Medinī: brahman is reality, austerity and the Veda (neuter), masculine for Vedhas (Brahmā), and also for a kind of priest (ṛtvij) and a kind of yoga ('ṛtvig-yogabhidoḥ'), and for a brāhmaṇa (vipra). Recorded.
translator Per TB: bṛh → (idit, num) bṛnh → a for the n → bṛah → r (yaṇ) for ṛ before a (iko yaṇ aci, SK 47) → brah + man → brahman. The steps beyond TB's statement are the translator's.

उ586 · Uṇ 9.4.146

अशिशकिभ्यां छन्दसि ॥ उ५८६ ॥

aśiśakibhyāṃ chandasi

aśiśakibhyāṃ chandasi — After aś, and after śak in the Veda (chandas), [manin].

Rule. After aś, and after śak in the Veda, manin. The Tattvabodhinī ties "in the Veda" to śak only.

Forms. aśmā; śakmā (Indra; the Tattvabodhinī).

Siddhānta-kaumudī

अश्मा । शक्मा ।

aśmā. śakmā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 596 (NSP p. 557, scan page-0567).
commentary TB, printed under sk.90581.t1 ('—aśi—', scan page-0567): the roots are aśū vyāptau saṃghāte ca and śaklṛ śaktau; śakmā is Indra. 'chandasi' is connected with śak only, not with aś; hence the [classical] usage 'aśmānam āropayataḥ smarāreḥ'. Followed in sutra_en (chandasi restricted to śak). The sense of śakmā is recorded; the kaumudī gives none.
translator The affix manin is not named by the kaumudī or TB here; it is supplied from uṇādi 584 by the translator (the forms aśman, śakman show man). The English of the sūtra follows TB's construal of chandasi; read by itself the sūtra could restrict both roots to the Veda.

उ587 · Uṇ 9.4.147

हृभृधृसृस्तृशॄभ्य इमनिच् ॥ उ५८७ ॥

hṛbhṛdhṛsṛstṛśṝbhya imanic

hṛbhṛdhṛsṛstṛśṝbhya imanic — After hṛ, bhṛ, dhṛ, sṛ, stṛ and śṝ, the affix imanic comes.

Rule. After hṛ, bhṛ, dhṛ, sṛ, stṛ and śṝ, the affix imanic: iman, with guṇa and r. Being cit, the word is end-accented.

Forms. hṛ + iman → harimā "time"; bharimā "household"; dharimā "form"; sarimā "wind"; starimā "a bed"; śarimā "bringing forth".

Siddhānta-kaumudī

हरिमा कालः । भरिमा कुटुम्बम् । धरिमा रूपम् । सरिमा वायुः । स्तरिमा तल्पम् । शरिमा प्रसवः ।

harimā: time (kāla). bharimā: a household (kuṭumba). dharimā: form (rūpa). sarimā: wind (vāyu). starimā: a bed (talpa). śarimā: bringing forth (prasava).

translator notes

textual The 1915 print numbers this uṇādi sūtra 597 (NSP p. 557, scan page-0567; the examples run on to p. 558, scan page-0568). The print sets a daṇḍa between 'dharimā' and 'rūpam'; ours has none, which keeps word and sense together as in the other pairs. The English follows ours.
commentary TB, printed under sk.90581.t1 (scan page-0567; the OCR garbles the root list, read here off the scan): the roots are hṛñ haraṇe, ḍubhṛñ dhāraṇapoṣaṇayoḥ, dhṛ dhāraṇe, sṛ gatau, stṛñ ācchādane, śṝ hiṃsāyām. Followed for the roots.
commentary TB, same t1 ('—harimeti—', scans page-0567/0568): the kaumudī's examples are given after Ujjvaladatta's manner. In the Daśapādī śṝ is not read; su is put in its place, the affix is made long-initial and nit (īman), and 'chandasi' is carried forward. TB calls this right: the mantras 'pipṛtāṃ no bharīmabhiḥ', 'vātasya sarge abhavat sarīmaṇi', 'stīrṇaṃ barhiḥ suṣṭarīmā juṣāṇā', 'yasyāmatir bhā adidyutat savīmani hiraṇyapāṇiḥ' and their commentary agree with it, and since the kaumudī's usages are not found in ordinary language (bhāṣā), the anuvṛtti of chandas is proper; that is why veñaḥ sarvatra (uṇādi 589) will say 'sarvatra'. Recorded; the English follows the kaumudī's sūtra and examples.
translator In imanic the final c is it (halantyam, SK 1) and the i before it is for utterance; the affix is iman, and being cit the words are end-accented (citaḥ, SK 3710). hṛ + iman → guṇa ar (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) → hariman → harimā; likewise bharimā, dharimā, sarimā, starimā, śarimā. The steps are the translator's.

उ588 · Uṇ 9.4.148

जनिमृङ्भ्यामिमनिन् ॥ उ५८८ ॥

janimṛṅbhyāmimanin

janimṛṅbhyām imanin — After jan and mṛṅ, the affix imanin comes.

Rule. After jan and mṛṅ, the affix imanin: iman again, but nit, so the accent is on the first syllable.

Forms. janimā "birth"; mṛ + iman → marimā "death".

Siddhānta-kaumudī

जनिमा जन्म । मरिमा मृत्युः ।

janimā: birth (janman). marimā: death (mṛtyu).

translator notes

textual The 1915 print numbers this uṇādi sūtra 598 (NSP p. 558, scan page-0568).
commentary TB, printed under sk.90581.t1 ('—janī—', scan page-0568): the roots are jana janane and mṛṅ prāṇatyāge ('to give up life'). Followed.
translator In imanin the final n is it and the i before it is for utterance; the affix is iman, nit, so the words are initial-accented (ñnity ādir nityam, SK 3686), which is what distinguishes it from the imanic of uṇādi 587. jan + iman → janiman → janimā; mṛ + iman → guṇa ar (SK 2168, SK 70) → mariman → marimā. The steps are the translator's.

उ589 · Uṇ 9.4.149

वेञः सर्वत्र ॥ उ५८९ ॥

veñaḥ sarvatra

veñaḥ sarvatra — After veñ, [manin (supplied by the translator)], everywhere.

Rule. After veñ "to weave", the affix, "everywhere": in the Veda and in ordinary language alike.

Forms. vemā "a weaver's rod". It belongs to the ardharcādi group, so it is neuter as well; the vṛtti gives sāmanī, vemanī.

Watch out. Neither Bhaṭṭoji nor the Tattvabodhinī names the affix; manin is inferred from the forms. Why veñ keeps its e (against SK 2370) is not explained.

Siddhānta-kaumudī

छन्दसि भाषायां चेत्यर्थः । वेमा तन्तुवायदण्डः । अर्धर्चादिः । सामनी वेमनी इति वृत्तिः ।

The meaning is: in the Veda (chandas) and in ordinary language (bhāṣā). vemā: a weaver's rod (tantuvāyadaṇḍa). [The word] belongs to the ardharcādi [group, and so is masculine and neuter]. The vṛtti gives sāmanī, vemanī [as neuter duals].

translator notes

textual The 1915 print numbers this uṇādi sūtra 599 (NSP p. 558, scan page-0568).
commentary TB, printed under sk.90581.t1 ('—veñaḥ—', scan page-0568): the root is veñ tantusantāne ('to weave'). Followed. In the same t1, under uṇādi 587 ('—harimeti—'), TB explains why the sūtra says 'sarvatra': on the Daśapādī reading 'chandasi' runs through the preceding sūtras, and sarvatra lifts that restriction for veñ. Consistent with the kaumudī's own gloss ('chandasi bhāṣāyāṃ ca').
translator Neither the kaumudī nor TB names the affix. The forms veman, vemanī show man (not iman, which would give a different stem), so the translator takes it as manin (uṇādi 584), as in sk.90586 (aśiśakibhyāṃ chandasi); TB's 'maninantā iti śeṣaḥ' on the next sūtra (uṇādi 590) points the same way. Bracketed in sutra_en on the translator's authority. veñ ends in e in upadeśa, so before a non-śit affix ādeca upadeśe 'śiti (SK 2370) would replace the e by ā (as so → sāman, uṇādi 592), giving *vāman; in veman/vemā the e is kept, and neither the kaumudī nor TB explains this (presumably by the bahulam of SK 3169, uṇādayo bahulam). ardharcādi: the group of ardharcāḥ puṃsi ca (SK 816), whose members are masculine as well as neuter; the bracketed gender gloss is the translator's. 'iti vṛttiḥ' is not identified further by the kaumudī; translated as 'the vṛtti'.

उ590 · Uṇ 9.4.150

नामन् सीमन् व्योमन् रोमन् लोमन् पाप्मन् ध्यामन् ॥ उ५९० ॥

nāman sīman vyoman roman loman pāpman dhyāman

nāman sīman vyoman roman loman pāpman dhyāman — nāman, sīman, vyoman, roman, loman, pāpman and dhyāman [are formed by nipātana, ending in manin, as TB supplies].

Rule. Seven words formed by nipātana: the sūtra states the finished forms. The Tattvabodhinī adds that they end in manin.

Forms. nāma "that by which a thing is mentioned (mnāyate)"; from si, lengthened, sīmā, sīmānau, sīmānaḥ, or with ḍāp (SK 461) sīme, sīmāḥ; from vyeñ, u for the final and guṇa, vyoma; from ru, roma; loma; pāpmā "sin"; dhyāma "quantity; lustre".

Siddhānta-kaumudī

सप्त अमी निपात्यन्ते । म्नायतेऽनेनेति नाम । सिनोतेर्दीर्घः । सीमा सीमानौ । सीमानः । पक्षे डाप् । सीमे सीमाः । व्येञोऽन्त्यस्योत्वं गुणः । व्योम । रौतेः । रोम । लोम । पाप्मा पापम् । ध्याम परिमाणं तेजश्च ।

These seven are formed by nipātana. nāma: that by which [a thing] is mentioned (mnāyate). [In sīman, from si (sinoti),] lengthening: sīmā, sīmānau, sīmānaḥ. Alternatively ḍāp [is added]: sīme, sīmāḥ. [In vyoman, from vyeñ,] u for the final [sound], and guṇa: vyoma. [roman] from ru (rauti): roma. loma. pāpmā: sin (pāpa). dhyāma: quantity (parimāṇa), and lustre (tejas).

translator notes

textual The 1915 print numbers this uṇādi sūtra 600 (NSP p. 558, scan page-0568).
commentary TB, printed under sk.90581.t1 ('—nipātyanta iti—', scan page-0568): 'maninantā iti śeṣaḥ' — 'ending in manin' is to be supplied. Followed in sutra_en.
commentary TB, same place: nāman is from mnā abhyāse, with either loss of the m or the substitute nā; nāman means a name (saṃjñā). sīman is from ṣiñ bandhane, with Amara 'sīmasīme striyām ubhe' (both sīmā and sīman are feminine). vyoman from vyeñ saṃvaraṇe; roman from ru śabde, roman being the hair of the body; loman from lūñ chedane, with the same sense. pāpman from pā pāne, with an augment (the print reads 'yugāgamaḥ', scan-checked). dhyāman from dhyai cintāyām. By the bahulam of SK 3169 (uṇādayo bahulam) [manin] comes after other roots too: yakṣmā from yakṣa pūjāyām (Amara: 'kṣayaḥ śoṣaś ca yakṣmā ca', consumption), somā 'the moon' from ṣū preraṇe (scan ṣū; OCR dhū), and dhāman from ḍudhāñ, with Medinī: dhāman is a place, a house, a ray, a station, birth and power. Followed for the roots of nāma, sīmā, vyoma, roma (the kaumudī's mnāyate, sinoti, vyeñ, rauti); the rest recorded.
translator pāpman shows a p between pā and man, i.e. an augment puk; TB's printed 'yuk' would give a different form, so it is perhaps a slip for puk (TB only; recorded, not followed). mnā → nā + man → nāman; si → sī + man → sīman (sīmā, sīmānau, sīmānaḥ as an n-stem); with ḍāp (ḍābubhābhyām anyatarasyām, SK 461) the stem is sīmā (sīme, sīmāḥ); vye → final e replaced by u → vyu → guṇa → vyo + man → vyoman; ru → guṇa → roman. The steps are the translator's reading of the kaumudī's brief statements. dhyāma: parimāṇa is rendered 'quantity' per house style.

उ591 · Uṇ 9.4.151

मिथुने मनिः ॥ उ५९१ ॥

mithune maniḥ

mithune maniḥ — When there is mithuna, the affix mani comes.

Rule. When there is mithuna, the connection of a preverb with the action, the affix mani. The sūtra exists for the accent.

Forms. su + śṝ + mani → suśarmā. The Tattvabodhinī: with mani the word is end-accented; with manin it would be accented in the middle.

Siddhānta-kaumudī

उपसर्गक्रियासंबन्धो मिथुनम् । स्वरार्थमिदम् । सुशर्मा ।

mithuna is the connection of a preverb (upasarga) with the action. This [sūtra] is for the sake of accent. suśarmā.

Tattvabodhinī

NSP p. 568

—मिथुने—। शॄ हिंसायाम्, सुष्ठु शृणाति इति सुशर्मा राजविशेषः । कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तं पदम् । मनिनि तु मध्योदात्तं स्यात् ॥—साति—। षोऽन्त-कर्मणि, अत सातत्यगमने, आभ्यां यथासंख्यमेतौ स्तः । स्यति दुःखयति दुरध्येयत्वात्साम । ‘साम क्लीवमुपायस्य भेदे वेदान्तरेऽपि च’ इति मेदिनी । ‘आत्मा पुंसि स्वभावे स्यात्प्रयत्नमनसोरपि । धृतावपि मनीषायां शरीरब्रह्मणोरपि’ इति च ॥—हनि—। हन हिंसागत्योः, मश शब्दे रोषकृते च । ‘मक्षिका भम्भराली स्यात्’ इति हारावली

translator notes

textual The 1915 print numbers this uṇādi sūtra 601 (NSP p. 558, scan page-0568).
commentary TB, own t1 ('—mithune—', scan page-0568): the root is śṝ hiṃsāyām; suśarman, 'one who destroys well' (suṣṭhu śṛṇāti), is a certain king. By the accent of the kṛt-ending final member keeping its own accent (kṛduttarapadaprakṛtisvara) the word is end-accented [with mani]; with manin it would be middle-accented. Followed: this is what the kaumudī's 'svarārtham idam' refers to.
translator The roots to which mani applies are not named; the translator assumes the 'sarvadhātubhyaḥ' of uṇādi 584 is in view, but neither the kaumudī nor TB says so. su + śṝ → guṇa śar + man → suśarman → suśarmā. The steps are the translator's.

उ592 · Uṇ 9.4.152

सातिभ्यां मनिन्मनिणौ ॥ उ५९२ ॥

sātibhyāṃ maninmaniṇau

sātibhyāṃ maninmaniṇau — After so and at, the affixes manin and maniṇ [respectively, as TB states].

Rule. After so and at, respectively, manin and maniṇ. The ṇ of maniṇ brings vṛddhi of the penultimate a (SK 2282).

Forms. so → sā (SK 2370) + man → sāma (dual sāmanī); at + maniṇ → ātmā.

Siddhānta-kaumudī

स्यति । साम । सामनी । आत्मा ।

syati [‘brings to an end’, from so]: sāma; [neuter dual] sāmanī. ātmā [from at].

translator notes

textual The 1915 print numbers this uṇādi sūtra 602 (NSP p. 558, scan page-0568).
commentary TB, printed under sk.90591.t1 ('—sāti—', scan page-0568): the roots are ṣo 'ntakarmaṇi ('to end') and ata sātatyagamane ('to go constantly'); 'ābhyāṃ yathāsaṃkhyam etau staḥ' — after these two, these two affixes in that order. Followed: 'respectively' bracketed in sutra_en.
commentary TB, same place: 'syati duḥkhayati duradhyeyatvāt sāma' — sāman 'ends', i.e. afflicts, [the student,] because it is hard to learn. Recorded; the English gives the root sense of syati only. TB cites Medinī: sāman, neuter, is a kind of expedient (upāya) and another Veda; and ātman, masculine, is one's nature, effort, mind, firmness, intelligence, body and brahman. Recorded.
translator so → ā (ādeca upadeśe 'śiti, SK 2370) + man → sāman; at + man with ṇit → upadhā-vṛddhi (ata upadhāyāḥ, SK 2282) → ātman → ātmā. The steps, and the bracketed glosses of the forms, are the translator's.

उ593 · Uṇ 9.4.153

हनिमशिभ्यां सिकन् ॥ उ५९३ ॥

hanimaśibhyāṃ sikan

hanimaśibhyāṃ sikan — After han and maś, the affix sikan comes.

Rule. After han and maś, the affix sikan (sika), then ṭāp (ā) for the feminine.

Forms. han + sika → haṃsikā "a female haṃsa" (the n as anusvāra, SK 123); maś + sika → makṣikā "a fly" (ś → ṣ, SK 294; ṣ → k, SK 295; s → ṣ, SK 212).

Siddhānta-kaumudī

हंसिका हंसयोषिति । मक्षिका ।

haṃsikā: a female haṃsa (haṃsayoṣit). makṣikā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 603 (NSP p. 558, scan page-0568; the sūtra begins at the foot of the left column and ends at the head of the right).
commentary TB, printed under sk.90591.t1 ('—hani—', scan page-0568): the roots are hana hiṃsāgatyoḥ and maśa śabde roṣakṛte ca ('to make a sound', 'in anger'); TB cites the Hārāvalī 'makṣikā bhambharālī syāt' (makṣikā, the fly, is also called bhambharālī). Followed for the roots; the sense of makṣikā recorded.
translator sikan: k and n are it, the affix is sika; by the n the word is initial-accented (ñnity ādir nityam, SK 3686). han + sika → n as anusvāra before s (naś cāpadāntasya jhali, SK 123) → haṃsika → with ṭāp (ajādyataṣ ṭāp, SK 454) haṃsikā. The kit affix would ordinarily cause loss of han's nasal before a jhal (anudāttopadeśa…, SK 2428); neither the kaumudī nor TB comments on its retention. maś + sika → ṣ for ś (vraśca…, SK 294) → k for ṣ before s (ṣaḍhoḥ kaḥ si, SK 295) → ṣ for the s (ādeśapratyayayoḥ, SK 212) → makṣika → makṣikā. All steps are the translator's.

उ594 · Uṇ 9.4.154

कोररन् ॥ उ५९४ ॥

koraran

kor aran — After ku, the affix aran comes.

Rule. After ku, the affix aran (ara), with guṇa and av.

Forms. ku + ara → kavaraḥ (the Tattvabodhinī: "a reciter").

Siddhānta-kaumudī

कवरः ।

kavaraḥ.

Tattvabodhinī

NSP p. 568

—कोररन् । कु शब्दे । कवरः पाठकः । ववयोरैक्यात्कवरी केशविन्यासः । ‘जानपद—’ इति ङीष् । अन्यत्र कवरा ॥—गिरः—। गॄ निगरणे । केचित्तु सूत्रमिदं परित्यज्य गरुता डयत इति विगृह्य डीङो डप्रत्यये पृषोदरादित्वाद्गरुतस्तकारलोपे गरुडशब्दं क्लेशेन व्युत्पादयन्ति

translator notes

textual The 1915 print numbers this uṇādi sūtra 604 (NSP p. 558, scan page-0568).
commentary TB, own t1 ('—koraran—', scan page-0568): the root is ku śabde; kavara is a reciter (pāṭhaka). Since v and b are treated as one, kavarī (= kabarī) is an arrangement of the hair, with ṅīṣ by jānapada… (SK 500, whose list has kabara in the sense keśaveśa); elsewhere the feminine is kavarā. Followed for the root; the senses are recorded (the kaumudī gives none).
translator aran: n is it, the affix is ara; by the n the word is initial-accented (ñnity ādir nityam, SK 3686). ku + ara → guṇa o (SK 2168) → av for o before a vowel (eco 'yavāyāvaḥ, SK 61) → kavara. The steps are the translator's.

उ595 · Uṇ 9.4.155

गिर उडच् ॥ उ५९५ ॥

gira uḍac

gira uḍac — After gṝ (giraḥ, 'to swallow'), the affix uḍac comes.

Rule. After gṝ "to swallow", the affix uḍac (uḍa), with guṇa (SK 2168).

Forms. gṝ + uḍa → gar + uḍa → garuḍaḥ.

Siddhānta-kaumudī

गरुडः ।

garuḍaḥ [gṝ + uḍa → gar + uḍa → garuḍa].

translator notes

textual The 1915 print numbers this uṇādi sūtra 605 (NSP p. 558, scan page-0568).
commentary TB, printed at the tail of sk.90594.t1 ('—giraḥ—'): the root is gṝ nigaraṇe 'to swallow'. Followed for the root in sutra_en. TB adds that some, setting this sūtra aside, derive garuḍa laboriously: analysing it as 'garutā ḍayate' (he flies with his wings), they add the affix ḍa to ḍīṅ and, treating the word as one of the pṛṣodarādi (SK 1034), drop the t of garut. Recorded.
translator Neither the kaumudī nor TB states the steps: the ṛ of gṝ takes guṇa ar before the ārdhadhātuka affix (sārvadhātukārdhadhātukayoḥ, SK 2168), and the c of uḍac is an it whose effect is final accent (citaḥ, SK 3710). These steps are the translator's.

उ596 · Uṇ 9.4.156

इन्देः कमिन्नलोपश्च ॥ उ५९६ ॥

indeḥ kaminnalopaśca

indeḥ kamin nalopaś ca — After indi (idi, 'to have supreme power'), the affix kamin comes, and the n [of the root] is elided.

Rule. After idi (named indi, with the nasal of SK 2262), the affix kamin, and the n is elided. am remains of the affix, and the k blocks guṇa.

Forms. ind + am → id + am → idam.

Watch out. Ujjvaladatta took kamin as nit. The Tattvabodhinī doubts this, since Vedic idam lacks the initial accent a nit affix gives.

Siddhānta-kaumudī

इदम् ।

idam [ind + am → id + am, with the n elided by this sūtra].

Tattvabodhinī

NSP p. 568

—इन्देः—। इदि परमैश्वर्ये । उज्ज्वलदत्तस्तु कमिनिति नितं पपाठ तच्चिन्त्यम् । ‘इदं त्यत्पात्र-मिन्द्रपानम्’ । ‘इदन्ते सोम्यं मधु’ इत्यादौ नित्स्वराभावात् । दशपाद्यां तु ‘इणो दमक्’ इति सूत्रितम् । इदमिति सर्वनामशब्दोऽयं संनिहितपरामर्शी

translator notes

textual The 1915 print numbers this uṇādi sūtra 606 (NSP p. 558, scan page-0568).
commentary TB, own t1 ('—indeḥ—'): the root is idi paramaiśvarye 'to have supreme power'. Followed for the root in sutra_en. TB records that Ujjvaladatta read kamin as n-marked (nit), and calls this doubtful (tac cintyam), because in Vedic passages such as 'idaṃ tyat pātram indrapānam' and 'idaṃ te somyaṃ madhu' idam does not have the accent of a nit affix (initial accent, ñnity ādir nityam, SK 3686). Recorded; sutra_en keeps the transmitted kamin without deciding which of its letters are it.
commentary TB, own t1: the Daśapādī-vṛtti frames the sūtra instead as 'iṇo damak' (idam from iṇ with the affix damak). TB adds that idam is a pronoun (sarvanāman) that refers to what is near at hand. Recorded.
translator The root idi is i-marked, so it takes the augment num (idito num dhātoḥ, SK 2262), which is why the sūtra names it as indi; the sūtra then removes that n. The k of kamin is an it (laśakv ataddhite, SK 195) and blocks guṇa (kṅiti ca, SK 2217), so the i of id stays. The form shows that am is what remains of the affix. These steps are the translator's.

उ597 · Uṇ 9.4.157

कायतेर्डिमिः ॥ उ५९७ ॥

kāyaterḍimiḥ

kāyater ḍimiḥ — After kai (kāyati, 'to sound'), the affix ḍimi comes.

Rule. After kai "to sound", the affix ḍimi (im). The ḍit drops the ṭi ai.

Forms. kai + im → kim (the group's derivation).

Siddhānta-kaumudī

किम् ।

kim [kai + im, the ṭi ai elided because the affix is ḍ-marked → k + im → kim].

Tattvabodhinī

NSP p. 568

—कायतेः । कै गै शब्दे । प्रयोजनाभावादेव मकारस्येत्संज्ञाविरहे सिद्धे डिमेरि-कार उच्चारणार्थः । डकारस्तु टिलोपार्थः । दशपाद्यां तु मान्तमेव डिमिति सूत्रितम् । किमिति सर्वनाम

translator notes

textual The 1915 print numbers this uṇādi sūtra 607 (NSP p. 558, scan page-0568).
commentary TB, own t1 ('—kāyateḥ—'): the root is kai gai śabde 'to sound'. The m [of ḍimi] would not get it-saṃjñā in any case, since it would serve no purpose; so the i of ḍimi is only for ease of pronunciation (uccāraṇārtha), and the ḍ serves the elision of the ṭi (ṭilopa). Followed: the bracketed derivation in k1 takes the affix as im with ḍ marking ṭilopa (ṭeḥ, SK 316).
commentary TB, own t1: the Daśapādī-vṛtti frames the affix as ending in m, simply 'ḍim'. TB adds that kim is a pronoun (sarvanāman). Recorded.

उ598 · Uṇ 9.4.158

सर्वधातुभ्यः ष्ट्रन् ॥ उ५९८ ॥

sarvadhātubhyaḥ ṣṭran

sarvadhātubhyaḥ ṣṭran — After all roots, the affix ṣṭran comes.

Rule. After any root, the affix ṣṭran (tra).

Forms. vas + tra → vastram; astram; śastram; chatram, from causative chādi (the ṇi dropped, SK 2313; the ā shortened, SK 2985).

Watch out. Ours cites the shortening rule as SK 2915; the 1915 print reads 2985, as at uṇādi 584.

Siddhānta-kaumudī

वस्त्रम् । अस्त्रम् । शस्त्रम् । इस्मन्- {SK 2915} इति ह्रस्वत्वम् । छादनाच्छत्रम् ।

vastram [vas + tra]. astram [as + tra]. śastram [śas + tra]. The shortening [of the ā] is by "ismantrankviṣu ca" (SK 2985): from chādana ('covering') [that is, from chādi, the causative of chad,] comes chatram.

Tattvabodhinī

NSP p. 568

—सर्वधा-तुभ्यः—। दशपाद्यां तु अर्थात्सर्वधातुभ्यो भविष्यतीत्याशयेन ष्ट्रन्नित्येव सूत्रितम् । अत एवाधिकं प्रक्षिप्तमित्याहुः । वस निवासे, असु क्षेपणे, शसु हिंसायाम्, छद अपवारणे ण्यन्तः । ‘अस्त्रं प्रहरणे चापे करवाले नपुंसकम्’ इति मेदिनी । पत्लृ गतौ । ‘पत्रं तु वाहने पर्णे स्यात् पक्षे शरपक्षिणोः’ इति मेदिनी । पा पाने । पात्रम् । षित्वान् ङीष् ‘पात्र्यमत्रे त्रिषु क्लीवं सुवादौ राजमन्त्रिणि । तीरद्वयान्तरे योग्ये’ इति मेदिनी । दंश दशने च, ‘व्रश्च—’ आदिना षत्वे ष्टुत्वं षितां ङीषोऽनित्यत्वाट्टाप् । दंष्ट्रा ॥—भ्रसजि—। भ्रस्ज पाके, गम्लृ गतौ, णम प्रह्वत्वे शब्दे च, हन हिंसागत्योः, विश प्रवेशने, अशू व्याप्तौ, एभ्यः ष्ट्रन् स्यादेषां वृद्धिश्च

translator notes

textual The 1915 print numbers this uṇādi sūtra 608 (NSP p. 558, scan page-0568).
textual Ours cites the rule for the shortening as SK 2915 (that is āto 'nupasarge kaḥ); the 1915 print reads 'isman 2985' (NSP p. 558, scan page-0568; collation batch09, class A), and ismantrankviṣu ca is our SK 2985. The English gives SK 2985. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—sarvadhātubhyaḥ—'): the Daśapādī-vṛtti frames the sūtra as just 'ṣṭran', on the view that it will apply after all roots by implication; for this reason, TB reports, some say the extra word [sarvadhātubhyaḥ] is an interpolation. Recorded.
commentary TB, own t1: the roots are vasa nivāse 'to dwell', asu kṣepaṇe 'to throw', śasu hiṃsāyām 'to injure', and chada apavāraṇe 'to cover' in its causative (ṇyanta). Followed in the bracketed roots and in '[chādi, the causative of chad]'. TB cites Medinī: astra, neuter, means a weapon, a bow, a sword.
commentary TB, own t1, gives further ṣṭran-forms that the kaumudī does not: patra from patḷ gatau (Medinī: a vehicle, a leaf, the feather of an arrow or a bird); pātra from pā pāne, whose feminine is pātrī by ṅīṣ because the affix is ṣ-marked (ṣidgaurādibhyaś ca, SK 498), with Medinī's senses of pātra; and daṃṣṭrā from daṃśa daśane, with ṣ by 'vraśca-…' (SK 294) and ṣṭutva, taking ṭāp because ṅīṣ after ṣit words is not obligatory. Recorded.
translator The ṣ of ṣṭran is an it (ṣaḥ pratyayasya, SK 474) and so is its n (halantyam, SK 1); tra is what is added. In chatram the causative ṇi is dropped before the affix (ṇer aniṭi, SK 2313) and the root's ā is shortened by SK 2985, as the kaumudī says. The ṇi-lopa step is the translator's.

उ599 · Uṇ 9.4.159

भ्रस्जिगमिनमिहनिविश्यशां वृद्धिश्च ॥ उ५९९ ॥

bhrasjigaminamihaniviśyaśāṃ vṛddhiśca

bhrasji-gami-nami-hani-viśy-aśāṃ vṛddhiś ca — After bhrasj, gam, nam, han, viś and aś, [ṣṭran (carried forward (anuvṛtti) from uṇādi 598, as TB states) comes,] and these roots take vṛddhi.

Rule. After bhrasj, gam, nam, han, viś and aś, ṣṭran, and the roots take vṛddhi.

Forms. bhrāṣṭraḥ "frying-pan"; gāntram "a cart"; nāntram "a hymn"; hāntram "death" (the m or n goes to anusvāra, then n: SK 123, SK 124); vaiṣṭram "the world"; āṣṭram "the sky" (ṣ by SK 294, ṭ by SK 113).

Watch out. Ours reads gātram; the 1915 print reads gāntram, which vṛddhi of gam needs.

Siddhānta-kaumudī

भ्राष्ट्रः । गात्रं शकटम् । नान्त्रं स्तोत्रम् । हान्त्रं मरणम् । वैष्ट्रं विष्टपम् । आष्ट्रमाकाशम् ।

bhrāṣṭraḥ [bhrasj → bhrāsj → bhrāj → bhrāṣ + tra → bhrāṣṭra]. gāntram, a cart [gam → gām + tra]. nāntram, a hymn of praise (stotra) [nam → nām + tra]. hāntram, death [han → hān + tra]. vaiṣṭram, the world (viṣṭapa) [viś → vaiś → vaiṣ + tra]. āṣṭram, the sky [aś → āś → āṣ + tra].

Tattvabodhinī

alignment inferredNSP p. 568–569

—भ्राष्ट्र इति । संयोगादिलोपः । ‘व्रश्च’ इति षत्वे ष्टुत्वम् । ‘क्लीवे-ऽम्बरीषं भ्राष्ट्रो ना’ इत्यमरः । वैष्ट्रं विष्टपम् ॥—दिवेः—। दिवु क्रीडादावस्मात् ष्ट्रन् स्यात् द्युदादेशो वृद्धिश्च धातोः ॥—उषि—। उष दाहे, खनु, अवदारणे, आभ्यां ष्ट्रन् कित्स्यात् । उष्ट्रः क्रमेलकः । ‘उष्ट्रे क्रमेलकमयमहाङ्गाः’ इत्यमरः । —सिवि—। षिवु तन्तुसन्ताने, मुच्लृ मोक्षणे, आभ्यां ष्ट्रन्कित्स्यात् टेरूकारादेशश्च । सूत्रिमूत्रिभ्यां चुरादिण्यन्ताभ्या-मेरचा रूपसिद्धेराद्युदात्तार्थमिदं सूत्रम् । न च घञा तत्सिद्धिः ‘एरच्’ इत्यस्य घञो बाधकत्वात् । ‘सूत्रं तु सूचनाग्रन्थे सूत्रतन्तुव्यवस्थयोः’ इति विश्वः ॥—अमि—। अम गतिशब्दसंभक्तिषु, चिञ् चयने, ञिमिदा स्नेहने, शसु हिंसायाम् ॥—आन्त्रमिति—। ‘अनुनासिकस्य—’ इति दीर्घः । ‘श्रोणिलम्बिपुरुषान्त्रमेखलाम्’ इति कालिदासः । ‘आलेख्याश्चर्ययो-श्चित्रम्’ इत्यमरः । ‘मित्रं सुहृदि न द्वयोः । सूर्ये पुंसि’ इति मेदिनी । ‘शस्त्रं लोहास्त्रयोः क्लीवं क्षुरिकायां तु योषिति’ इति च । प्रत्ययस्वरेणैतेऽन्तोदात्ताः । ‘शुन आन्त्राणि पेचे’ । ‘चित्रं देवानाम्’ । ‘मित्रं नृत्यम् Gvadhanta शस्त्रस्य शस्त्रमसि’ इत्यादि ॥—पुवः । पूञ् पवनेऽस्मात्कः स्यात् धातोर्ह्रस्वत्वं च । पुनाति स्ववंशानिति पुत्रः । पुन्नामा नरकस्तस्मात् त्रायते इत्यर्थे ‘आतोऽनुपसर्गे कः’ इति कप्रत्यये पुत्र इति व्युत्पत्त्यन्तरम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 609 (NSP p. 558, scan page-0568).
textual Ours reads 'gātraṃ śakaṭam'; the 1915 print reads 'gāntraṃ' with the same ligature as nāntraṃ and hāntraṃ (NSP p. 558, scan page-0568; collation batch09, class A). Root gam with vṛddhi before tra requires gāntram, and Wikisource agrees. The English reads gāntram. Mūla → for Ajai's printed copy.
commentary TB, printed at the tail of sk.90598.t1 ('—bhrasji—'): the roots are bhrasja pāke 'to fry', gamḷ gatau 'to go', ṇama prahvatve śabde ca 'to bow, to sound', hana hiṃsāgatyoḥ 'to strike, to go', viśa praveśane 'to enter', aśū vyāptau 'to pervade'; 'ebhyaḥ ṣṭran syād eṣāṃ vṛddhiś ca' — after these ṣṭran comes and they take vṛddhi. Followed: ṣṭran is bracketed as anuvṛtti in sutra_en.
commentary TB, own t1 ('—bhrāṣṭra iti—'): in bhrāṣṭra the initial of the conjunct is elided (saṃyogādilopa, skoḥ saṃyogādyor ante ca, SK 380), and once ṣ has replaced the root's final by 'vraśca-…' (SK 294), ṣṭutva applies (ṣṭunā ṣṭuḥ, SK 113). Followed in the bracketed derivation. TB cites Amara 'klībe 'mbarīṣaṃ bhrāṣṭro nā': ambarīṣa (neuter) and bhrāṣṭra (masculine) are a frying-pan; and it repeats 'vaiṣṭraṃ viṣṭapam'. Recorded; the kaumudī gives no sense for bhrāṣṭra.
translator The ṣ of vaiṣṭra and āṣṭra comes from ś by the same rule (SK 294 includes ś), and the t of tra becomes ṭ after ṣ (SK 113). In gāntram, nāntram and hāntram the root's m or n before t becomes anusvāra (naś cāpadāntasya jhali, SK 123) and then the homorganic n (anusvārasya yayi parasavarṇaḥ, SK 124). These steps are the translator's.

उ600 · Uṇ 9.4.160

दिवेर्द् युच्च ॥ उ६०० ॥

diverd yucca

diver dyuc ca — After div, [ṣṭran (carried forward (anuvṛtti) from uṇādi 598) comes,] and dyu(t) is substituted [for the root, which takes vṛddhi (carried forward (anuvṛtti) from uṇādi 599), as TB states].

Rule. After div, ṣṭran; dyu(t) replaces the root, which takes vṛddhi.

Forms. div → dyu → dyau + tra → dyautram.

Watch out. Ours divides the sūtra diverd yucca; the 1915 print reads diverdyucca, that is diveḥ dyut ca.

Siddhānta-kaumudī

द्यौत्रम् ।

dyautram [div → dyu → dyau + tra].

translator notes

textual The 1915 print numbers this uṇādi sūtra 610 (NSP p. 558, scan page-0568).
textual Ours divides the sūtra after the d, with a virāma and a space (IAST 'diverd yucca'). The 1915 print has no such break: it reads 'dive-' at a line-end and 'rdyucca' on the next line, i.e. diverdyucca (NSP p. 558, scan page-0568). That is diveḥ + dyut + ca (dyuc ca by sandhi), as TB's 'dyud-ādeśaḥ' shows. The English follows the print and gives the pratīka as diver dyuc ca. Presentational (class M; not in the collation report). Mūla → for Ajai's printed copy. Collation batch09 notes that Wikisource adds 'jyotiḥ' after dyautram; the print and ours lack it.
commentary TB, printed under sk.90599.t1 ('—diveḥ—'): 'divu krīḍādau, asmāt ṣṭran syāt, dyud-ādeśo vṛddhiś ca dhātoḥ' — after div 'to play' etc. ṣṭran comes, dyut is the substitute, and the root takes vṛddhi. Followed: ṣṭran and vṛddhi are bracketed as anuvṛtti in sutra_en.
translator Neither the kaumudī nor TB says what the t of the substitute dyut does; it does not appear in dyautram, so the English writes dyu(t). This is the translator's reading.

उ601 · Uṇ 9.4.161

उषिखनिभ्यां कित् ॥ उ६०१ ॥

uṣikhanibhyāṃ kit

uṣi-khanibhyāṃ kit — After uṣ and khan, [ṣṭran (carried forward (anuvṛtti) from uṇādi 598, as TB states) comes, and it is] k-marked (kit).

Rule. After uṣ and khan, ṣṭran, kit. So uṣ takes no guṇa (SK 2217), and khan becomes khā (SK 2504).

Forms. uṣ + tra → uṣṭraḥ "camel"; khātram "a spade; a reservoir".

Siddhānta-kaumudī

उष्ट्रः । खात्रं खनित्रं जलाधारश्च ।

uṣṭraḥ [uṣ + tra → uṣṭra]. khātram [khan + tra → khā + tra]: a spade (khanitra), and also a water-reservoir.

translator notes

textual The 1915 print numbers this uṇādi sūtra 611 (NSP p. 558, scan page-0568).
commentary TB, printed under sk.90599.t1 ('—uṣi—'): 'uṣa dāhe, khanu avadāraṇe, ābhyāṃ ṣṭran kit syāt' — after uṣ 'to burn' and khan 'to dig', ṣṭran comes and is kit. Followed: ṣṭran is bracketed as anuvṛtti in sutra_en.
commentary TB, same place: 'uṣṭraḥ kramelakaḥ', uṣṭra is the camel, citing Amara 'uṣṭre kramelaka-maya-mahāṅgāḥ' — kramelaka, maya and mahāṅga are words for the camel. Recorded; the kaumudī gives no sense for uṣṭra.
translator Because the affix is kit, the u of uṣ takes no guṇa (kṅiti ca, SK 2217), and t becomes ṭ after ṣ (ṣṭunā ṣṭuḥ, SK 113). In khātram the n of khan is replaced by ā before the jhal-initial kit affix (janasanakhanāṃ saṃjhaloḥ, SK 2504). These steps are the translator's.

उ602 · Uṇ 9.4.162

सिविमुच्योष्टेरू च ॥ उ६०२ ॥

sivimucyoṣṭerū ca

sivi-mucyoṣ ṭer ū ca — After siv and muc, [ṣṭran (carried forward (anuvṛtti) from uṇādi 598) comes, k-marked (kit, carried forward (anuvṛtti) from uṇādi 601), as TB states,] and ū replaces the ṭi [of the root].

Rule. After siv and muc, ṣṭran (kit), and ū replaces the ṭi.

Forms. siv → sū + tra → sūtram; muc → mū + tra → mūtram. The Tattvabodhinī: the sūtra secures their initial accent.

Siddhānta-kaumudī

सूत्रम् । मूत्रम् ।

sūtram [siv: the ṭi iv → ū → sū + tra]. mūtram [muc: the ṭi uc → ū → mū + tra].

translator notes

textual The 1915 print numbers this uṇādi sūtra 612 (NSP p. 558, scan page-0568).
commentary TB, printed under sk.90599.t1 ('—sivi—'): 'ṣivu tantusantāne, mucḷ mokṣaṇe, ābhyāṃ ṣṭran kit syāt ṭer ūkārādeśaś ca' — after siv 'to sew' and muc 'to release', ṣṭran comes and is kit, and ū replaces the ṭi (scan page-0568 reads ū; the OCR has u). Followed: ṣṭran and kit are bracketed as anuvṛtti in sutra_en, and ū replaces the ṭi in the bracketed steps.
commentary TB, same place: since sūtra and mūtra could already be formed from the curādi causatives sūtri and mūtri with ac (erac, SK 3231), this sūtra is for the initial accent (ādyudātta); nor can they be formed with ghañ, because 'erac' blocks ghañ. TB cites Viśva: sūtra means a terse text (sūcanā-grantha), a thread, and a rule of arrangement (vyavasthā). Recorded; the kaumudī gives no senses.

उ603 · Uṇ 9.4.163

अमिचिमिदिशसिभ्यः क्त्रः ॥ उ६०३ ॥

amicimidiśasibhyaḥ ktraḥ

ami-ci-midi-śasibhyaḥ ktraḥ — After am, ci, mid and śas, the affix ktra comes.

Rule. After am, ci, mid and śas, the affix ktra. The k blocks guṇa: citra, not cetra.

Forms. āntram "entrails" (lengthened by SK 2666); citram; mitram; śastram.

Watch out. Ours and the 1915 print read ditram; the root ci needs citram, which is read here.

Siddhānta-kaumudī

आन्त्रम् । दित्रम् । मित्रम् । शस्त्रम् ।

āntram [am → ām + tra]. citram [ci + tra]. mitram [mid + tra]. śastram [śas + tra].

translator notes

textual The 1915 print numbers this uṇādi sūtra 613 (NSP p. 558, scan page-0568).
textual Ours and the 1915 print both read 'ditram' (NSP p. 558, scan page-0568, clear; collation batch09, class V). The sūtra's root ci, TB's root list (ciñ cayane), TB's Amara line 'ālekhyāścaryayoś citram' and its Vedic citation 'citraṃ devānām' all require citram, which is also the Wikisource reading. The English reads citram. Mūla → for Ajai's printed copy.
commentary TB, printed under sk.90599.t1 ('—ami—'): the roots are ama gati-śabda-saṃbhaktiṣu 'to go, to sound, to honour', ciñ cayane 'to gather', ñimidā snehane 'to be unctuous', śasu hiṃsāyām 'to injure'. Followed for the roots in sutra_en and k1.
commentary TB, same place ('—āntram iti—'): the lengthening in āntram is by 'anunāsikasya-…' (anunāsikasya kvijhaloḥ kṅiti, SK 2666). Followed in the bracketed derivation. TB cites Kālidāsa 'śroṇi-lambi-puruṣāntra-mekhalām' ([her] whose girdle is of human entrails hanging at the hips) for āntra 'entrails'; Amara for citra 'a picture, a wonder'; Medinī for mitra: in the sense 'friend' it is not of two genders (that is, it is neuter), and in the sense 'sun' it is masculine; and Medinī for śastra, neuter 'iron, a weapon', feminine 'a knife'. Recorded.
commentary TB, same place: all four are end-accented by the affix accent (pratyayasvara), citing Vedic 'śuna āntrāṇi pece', 'citraṃ devānām', 'śastrasya śastram asi' and a line with mitram. Recorded.
translator The k of ktra is an it and blocks guṇa (kṅiti ca, SK 2217): ci + tra → citra, not cetra. In āntram the m of ām becomes n before t (SK 123, SK 124). The kaumudī and TB do not say how the d of mid is lost in mitram; the step is left unstated. These remarks are the translator's.

उ604 · Uṇ 9.4.164

पुवो ह्रस्वश्च ॥ उ६०४ ॥

puvo hrasvaśca

puvo hrasvaś ca — After pū, [ktra (carried forward (anuvṛtti) from uṇādi 603, as TB states) comes,] and the root's vowel is shortened.

Rule. After pū, ktra, and the root's vowel is shortened.

Forms. pū → pu + tra → putraḥ; the Tattvabodhinī: "he purifies (punāti) his lineage".

Siddhānta-kaumudī

पुत्रः ।

putraḥ [pū → pu + tra].

translator notes

textual The 1915 print numbers this uṇādi sūtra 614 (NSP p. 558, scan page-0568: the number at the foot of the right column; the sūtra and its gloss at the head of p. 559, scan page-0569).
commentary TB, printed under sk.90599.t1 ('—puvaḥ—'): 'pūñ pavane, asmāt k[tr]aḥ syāt dhātor hrasvatvaṃ ca' — after pū 'to purify' the affix comes and the root is shortened. The OCR reads 'kaḥ' and the scan's conjunct (page-0569) is compressed; ktra, as in the preceding sūtra, is what TB means. Followed: ktra is bracketed as anuvṛtti in sutra_en.
commentary TB, same place: 'punāti sva-vaṃśān iti putraḥ' — a son (putra) is so called because he purifies his lineage. TB gives a second derivation: there is a hell named put, and he who rescues (trāyate) from it is putra, with the affix ka by 'āto 'nupasarge kaḥ' (SK 2915). Recorded; the kaumudī gives only the form.

उ605 · Uṇ 9.4.165

स्त्यायतेर्डट् ॥ उ६०५ ॥

styāyaterḍaṭ

styāyater ḍraṭ — After styai (styāyati, 'to sound, to gather'), the affix ḍraṭ comes.

Rule. After styai (as styā), the affix ḍraṭ (ra). The ḍ drops the ṭi (SK 316); the y is lost (SK 873); the ṭ brings ṅīp (SK 470).

Forms. styā + ra → sty + ra → st + ra → stra → strī "woman".

Watch out. Ours reads the affix as ḍaṭ; the 1915 print reads ḍraṭ, which strī requires.

Siddhānta-kaumudī

स्त्री ।

strī [styā + ra → sty + ra (ṭi elided) → st + ra (y elided) → stra → strī (ṅīp)].

Tattvabodhinī

NSP p. 569

—स्त्यायतेः— स्त्यै ष्ट्यै शब्दसंघातयोः ॥—स्त्रीति । डित्त्वाट्टिलोपः । ‘लोपो व्योः—’ इति यलोपः । टित्त्वान्ङीप् । ‘स्त्री योषिदवला योषा नारी सीमन्तिनी वधूः’ इत्यमरः ॥—गुधृ— गुङ् अव्यक्ते शब्दे, धृञ् धारणे, वी गतिप्रजनादौ, डुपचष् पाके, वच परिभाषणे, यम उपरमे, षद्लृ विशरणगत्यादौ, क्षद इति सौत्रः । ‘गोत्रा भूगव्ययोर्गोत्रः शैले गोत्रं कुलाख्ययोः । संभावनीयबोधे च कानन-क्षेत्रवर्त्मसु’ इति मेदिनी ॥‘सत्रमाच्छादने यज्ञे सदादाने धनेऽपि च’ इत्यमरः । ‘सत्रं यज्ञसदादानच्छादनारण्यकैतवे’ इति मेदिनी । क्षत्रं ब्राह्मणानन्तरजातिः

translator notes

textual The 1915 print numbers this uṇādi sūtra 615 (NSP p. 559, scan page-0569).
textual Ours reads the affix as ḍaṭ ('styāyaterḍaṭ'); the 1915 print reads ḍraṭ (NSP p. 559, scan page-0569, ḍr visible at zoom; collation batch09, class A). The form strī and TB's derivation require ḍraṭ. The English reads ḍraṭ. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—styāyateḥ—'): the root is styai ṣṭyai śabdasaṃghātayoḥ 'to sound, to gather'. Followed for the root in sutra_en.
commentary TB, own t1: because the affix is ḍ-marked the ṭi is elided (ṭeḥ, SK 316); y is elided by 'lopo vyoḥ-…' (lopo vyor vali, SK 873); because it is ṭ-marked, ṅīp follows (ṭiḍḍhāṇañ-…, SK 470). Followed in the bracketed derivation. TB cites Amara: strī, yoṣit, abalā, yoṣā, nārī, sīmantinī and vadhū are words for a woman. Recorded.
translator The bracketed starting form styā assumes the replacement of the root's final ai by ā (ādeca upadeśe 'śiti, SK 2370), which neither the kaumudī nor TB mentions; the ṭi of styā is its ā. This step is the translator's.

उ606 · Uṇ 9.4.166

गुधृवीपचिवचियमिसदिक्षदिभ्यस्त्रः ॥ उ६०६ ॥

gudhṛvīpacivaciyamisadikṣadibhyastraḥ

gudhṛvīpacivaciyamisadikṣadibhyas traḥ — After gu, dhṛ, vī, pac, vac, yam, sad and kṣad, the affix tra comes.

Rule. After gu, dhṛ, vī, pac, vac, yam, sad and the sautra root kṣad, the affix tra. Guṇa applies (SK 2168); c → k (SK 378); d → t (SK 121).

Forms. gotram "a name; a lineage"; gotrā "the earth"; dhartram "a house"; vetram; paktram; vaktram; yantram; sattram; kṣattram.

Watch out. Ours reads santram, kṣantram, and the print cannot be told apart on the scan. The text is read here as sattram, kṣattram, with the Tattvabodhinī.

Siddhānta-kaumudī

गोत्रं स्यान्नामवंशयोः । गोत्रा प्रुथिवी । धर्त्रं गृहम् । वेत्रम् । पक्त्रम् । वक्त्रम् । यन्त्रम् । सन्त्रम् । क्षन्त्रम् ।

gotram [gu + tra, with guṇa] is used for a name and for a lineage (vaṃśa). gotrā: the earth (pṛthivī). dhartram [dhṛ + tra, with guṇa]: a house. vetram [vī + tra]. paktram [pac + tra]. vaktram [vac + tra]. yantram [yam + tra]. sattram [sad + tra]. kṣattram [kṣad + tra].

translator notes

textual The 1915 print numbers this uṇādi sūtra 616 (NSP p. 559, scan page-0569).
textual Ours reads 'gotrā pruthivī', with the slip pru for pṛ; the 1915 print reads 'gotrā pṛthivī' (NSP p. 559, scan page-0569; collation batch09, class A). The English reads pṛthivī. Mūla → for Ajai's printed copy.
textual Ours reads 'santram. kṣantram.' At preview resolution the print's conjunct in these two words has the same shape as in 'yantram' beside them, so nt-tr and tt-r cannot be told apart (NSP p. 559, scan page-0569; collation batch09, class C). The roots sad and kṣad + tra give sattra and kṣattra, TB glosses 'satram' and 'kṣatram', and Wikisource reads sattram, kṣattram; the English reads sattram, kṣattram. Mūla → for Ajai's printed copy.
commentary TB, printed at the tail of sk.90605.t1 (pratīka 'gṛdhṛ' in the OCR): the roots are guṅ avyakte śabde (OCR 'guḍ') 'to make an indistinct sound', dhṛñ dhāraṇe 'to hold', vī gati-prajana… 'to go, to conceive…', ḍupacaṣ pāke 'to cook', vaca paribhāṣaṇe 'to speak', yama uparame 'to cease', ṣadḷ viśaraṇa-gati… 'to fall apart, to go…', and kṣada, a sautra root (one known only from the sūtras). Followed for the root of each bracketed derivation, gu in particular.
commentary TB, printed at the tail of sk.90605.t1, cites Medinī: gotrā (feminine) is the earth and a herd of cows; gotra (masculine) a mountain; gotra (neuter) family and name, and also … forest, field and road; Amara and Medinī for satra (sacrifice, constant giving, covering, wealth; forest, deceit); and kṣatra = the class next after the brāhmaṇas. Recorded; TB's satram/kṣatram support the reading sattram/kṣattram adopted in the English.
translator The steps are the translator's: guṇa before the ārdhadhātuka affix (SK 2168) gives go-, dhar- (with r, SK 70) and ve-; c becomes k before t (coḥ kuḥ, SK 378) in paktra, vaktra; in yantra the m becomes anusvāra (SK 123) and then n (SK 124); in sattra, kṣattra the d becomes t (khari ca, SK 121). gotrā takes the feminine ṭāp (SK 454).

उ607 · Uṇ 9.4.167

हुयामाश्रुभसिभ्यस्त्रन् ॥ उ६०७ ॥

huyāmāśrubhasibhyastran

huyāmāśrubhasibhyas tran — After hu, yā, mā, śru and bhas, the affix tran comes.

Rule. After hu, yā, mā, śru and bhas, the affix tran. Feminines take ṭāp.

Forms. hu + tra → hotram; yātrā; mātrā; śrotram; bhastrā.

Siddhānta-kaumudī

होत्रम् । यात्रा । मात्रा । श्रोत्रम् । भस्त्रा ।

hotram [hu + tran, with guṇa]. yātrā [yā + tran]. mātrā [mā + tran]. śrotram [śru + tran, with guṇa]. bhastrā [bhas + tran].

Tattvabodhinī

NSP p. 569

—हुयामा— हु दानादनयोः, या प्रापणे, मा माने, श्रु श्रवणे, भस भर्त्स-नदीप्त्योः । होत्रमाहुतिः । होत्राशब्द ऋत्विक्ष्वपि स्त्रीलिङ्ग इति ‘होत्राभ्यश्छः’ इति सूत्रे हरदत्तादयः । ‘यात्रा तु यातनेऽपि स्याद्गमनोत्सवयोः स्त्रियाम्’ इति मेदिनी । ‘मात्रा कर्णविभूषायां वित्ते माने परिच्छदे । अक्षरावयवे स्वल्पे क्लीवं कार्त्स्न्येऽवधारणे’ इति च । ‘कर्णशब्दग्रहौ श्रोत्रं श्रुतिः स्त्री श्रवणं श्रवः’ इत्यमरः । ‘भस्त्रा चर्मप्रसेविका’ इति च ॥—गमेः— गम्लृ गतावस्मात् त्रन्स्याद्धातोराकारान्तादेशश्च । ‘गात्रमङ्गे कलेवरे । स्तम्बेरमाग्रजङ्घादिविभागेऽपि समी-रितम्’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 617 (NSP p. 559, scan page-0569). At the scan the print's sūtra appears to read '…māśrubhibhyas tran', without the sa of bhasi (the OCR reads the same); ours has '…śrubhasibhyas…', which the kaumudī's bhastrā and TB's 'bhasa bhartsana-dīptyoḥ' confirm. A slip in the print, not in ours; noted for Ajai's printed copy.
commentary TB, own t1: the roots are hu dānādanayoḥ 'to offer, to eat', yā prāpaṇe 'to reach', mā māne 'to measure', śru śravaṇe 'to hear', bhasa bhartsana-dīptyoḥ 'to reproach, to shine'. Followed for the bracketed derivations.
commentary TB, own t1: hotram is an oblation (āhuti); Haradatta and others, under hotrābhyaś chaḥ (SK 1800), say the word hotrā is feminine also in the sense of the officiating priests (ṛtvij). TB cites Medinī: yātrā (feminine) also means torment, going and festival; mātrā an ear-ornament, wealth, measure, appurtenance, a mora of a syllable and a small amount, and as a neuter entirety and limitation; Amara: śrotra is a synonym of 'ear'; bhastrā is a leather bag. Recorded; the kaumudī gives no senses.
translator yātrā, mātrā and bhastrā take the feminine ṭāp (SK 454); guṇa in hotra and śrotra is by SK 2168. These steps are the translator's.

उ608 · Uṇ 9.4.168

गमेरा च ॥ उ६०८ ॥

gamerā ca

gamer ā ca — After gam, [the affix tran (carried forward (anuvṛtti) from uṇādi 607, as TB states) comes], and ā [replaces the root's final].

Rule. After gam, tran, and ā replaces the final m.

Forms. gam → gā + tra → gātram "a limb; the body" (the Tattvabodhinī).

Siddhānta-kaumudī

गात्रम् ।

gātram [gam + tran, with ā substituted for the final m].

translator notes

textual The 1915 print numbers this uṇādi sūtra 618 (NSP p. 559, scan page-0569).
commentary TB, printed under sk.90607.t1 ('—gameḥ—'): 'gamḷ gatāv asmāt tran syād dhātor ākārāntādeśaś ca' — after gamḷ 'to go' the affix tran comes, and ā is substituted for the root's final. Followed: tran bracketed in sutra_en as carried forward, and ā taken as the substitute of the final.
commentary TB, printed under sk.90607.t1, cites Viśva: gātra means a limb and the body, and is also used for the part of an elephant (stamberama) at the forelegs and the like. Recorded; the kaumudī gives no sense.

उ609 · Uṇ 9.4.169

दादिभ्यच्छन्दसि ॥ उ६०९ ॥

dādibhyacchandasi

dādibhyaś chandasi — After dā and the rest, [the affix tran (carried forward (anuvṛtti) from uṇādi 607, as TB states)] comes in the Veda (chandas).

Rule. After dā "to cut" and roots like it, tran, in the Veda.

Forms. dātram "a sickle" (the Tattvabodhinī); pātram.

Siddhānta-kaumudī

दात्रम् । पात्रम् ।

dātram [dā + tran]. pātram [pā + tran].

Tattvabodhinī

NSP p. 569

—दादिभ्यः— दाप् लवने एवमादिभ्यस्त्रन् । दात्रं धान्यादिच्छेदनसाधनम् । पा पाने, ‘योग्यभा-जनयोः पात्रम्’ इत्यमरः । क्षि निवासगत्योः । क्षेत्रमित्यादि योज्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 619 (NSP p. 559, scan page-0569).
textual Ours reads the sūtra 'dādibhyacchandasi', which is not a possible sandhi of -bhyaḥ + chandasi; the 1915 print reads 'dādibhyaśchandasi' (NSP p. 559, scan page-0569; collation batch09, class A), as does Wikisource. sutra_en gives dādibhyaś chandasi. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—dādibhyaḥ—'): 'dāp lavane evamādibhyas tran' — after dāp 'to cut' and roots like it, tran. Followed: tran bracketed in sutra_en as carried forward.
commentary TB, own t1: dātra is the instrument for cutting grain and the like; pātra is from pā pāne 'to drink', and Amara gives pātra for a worthy person and a vessel; from kṣi nivāsa-gatyoḥ 'to dwell, to go' kṣetra and other such forms are to be supplied (kṣetram ityādi yojyam). Recorded; the kaumudī gives the two forms only.

उ610 · Uṇ 9.4.170

भूवादिगॄभ्यो णित्रन् ॥ उ६१० ॥

bhūvādigṝbhyo ṇitran

bhūvādigṝbhyo ṇitran — After bhū, vad and gṝ, the affix ṇitran comes.

Rule. After bhū, vad and gṝ, the affix ṇitran (itra), with vṛddhi.

Forms. bhū → bhau → bhāv + itra → bhāvitram (the three worlds, the Tattvabodhinī); vāditram (a musical instrument); gṝ → gār + itra → gāritram "boiled rice".

Watch out. Ours and the 1915 print read gāditram; the root gṝ needs gāritram.

Siddhānta-kaumudī

भावित्रम् । वादित्रम् । गादित्रमोदनम् ।

bhāvitram [bhū + itra, with vṛddhi]. vāditram [from vad, with vṛddhi]. gāritram [gṝ + itra, with vṛddhi]: boiled rice (odana).

Tattvabodhinī

NSP p. 569

—भूवादि— भूसत्तायाम् । भावित्रं त्रैलोक्यम् । वद व्यक्तायां वाचि ण्यन्तः । वादित्रं तूर्यादि । गॄ निगरणे ॥—चरेः । चर गतौ, अस्माण्णित्रन्स्यात् वृत्ते वाच्ये । ‘वृत्तं पद्ये चरित्रे च’ इत्यमरः । ननु इत्रप्रत्यये चरित्रमित्युक्तं ततश्च प्रज्ञाद्यणि चारित्रमिति सिद्धौ किमनेनेति चेत् । मैवम् । स्वरे विशेषात् ॥—अशि— अशू व्याप्तावेवमादिभ्य इत्रः, त्रैङ् पालने एवमादिभ्य उत्रश्च स्यात् ॥—वहित्रमिति । वह प्रापणे ॥—धरित्रीति । धृञ् धारणे गौरादित्वात् डीप् ॥—अमेः— अम गतौ अस्मादित्रः स्यात्स च चित् । उत्रस्तु नानुवर्तते अस्वरितत्वात् । मित्रं नेति विग्रहे त्वमित्रमिति नपुंसकम् ॥—आः— इण् गतौ । अस्मादाप्रत्यये गुणे समयादेशः ॥—कषेरिति । कष खषेति दण्डकः । समयानिकषाशब्दौ समीपवाचकौ । बाहुलकात् दुषेः दोषा । दिवेराप्रत्यये बाहुलकादेवास्य गुणाभावे दिवा । स्वदेराप्रत्यये बाहुलकादेव धातोर्धान्तादेशश्च । स्वधेत्यादि ॥—चितेः— चिती संज्ञानेऽस्मात्कणः प्रत्ययः स्यात्पश्चान्तादेशः । अमरोक्तमाह—चिक्कणमिति ॥ सूचेः— सूच पैशून्ये चुरादिरस्मा-त्सन् णिलोपः । कुलषत्वे । ‘सूक्ष्मं स्यात्कण्टकेऽध्यात्मे पुंस्यणौ त्रिषु चाल्पके’ इति मेदिनी ॥—पातेः— पा रक्षणेऽस्मात् डुम्सुन्स्यात् डित्त्वाट्टिलोपः । उकार उच्चारणार्थं इत्युज्ज्वलदत्तः । वस्तुतस्तूगित्कार्यार्थः । सुपुंसीति ‘उगितश्च’ इति ङीप् । नकारः स्वरार्थः ‘पुंसोऽसुङ्’ इति सूत्रे न्यासरक्षिताभ्यां पुनातेर्मक्सुन् ह्रस्वश्चेति पठितम् । पूञो डुम्सुन्नित्यन्ये । भाष्ये तु सूतेः सप्रत्यये पुमानित्युक्तम् । ‘उपेयप्रतिपत्त्यर्था उपाया अव्यवस्थिताः’ इति तत्त्वम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 620 (NSP p. 559, scan page-0569).
textual Ours reads 'gāditram odanam', and so does the 1915 print (NSP p. 559, scan page-0569; collation batch09, class V). The sūtra's root gṝ (TB 'gṝ nigaraṇe') with vṛddhi gives gāritram, which Wikisource reads; the English reads gāritram. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—bhūvādi—'): the roots are bhū sattāyām 'to be', vada vyaktāyāṃ vāci 'to speak articulately', which TB says is here ṇyanta (ending in the causative ṇi), and gṝ nigaraṇe 'to swallow'. bhāvitra is the three worlds; vāditra a musical instrument (tūrya) and the like. Followed for the roots (gṝ in the reading gāritram); TB's ṇyanta and the senses are recorded, and the bracket for vāditram is left neutral between vad and its causative.
translator The analysis of ṇitran as ṇ + itra + n is the translator's, read off the forms: the ṇ (it) brings vṛddhi — bhū → bhau → bhāv- (SK 254, SK 61); gṝ → gār- (SK 254 with r, SK 70); on the plain root, vad → vād- (ata upadhāyāḥ, SK 2282) — TB instead takes vad here as ṇyanta (see the commentary note), so this step does not follow TB and the block's bracket stays neutral; the n (it) bears on the accent (ñnityādir nityam, SK 3686), which is the point TB makes under uṇādi 611.

उ611 · Uṇ 9.4.171

चरेर्वृत्ते ॥ उ६११ ॥

carervṛtte

carer vṛtte — After car, [the affix ṇitran (carried forward (anuvṛtti) from uṇādi 610, as TB states)] comes when conduct (vṛtta) is to be denoted.

Rule. After car, ṇitran, when conduct (vṛtta) is meant.

Forms. cāritram (the group's derivation). The Tattvabodhinī: it differs from caritra (affix itra, SK 3165) in accent.

Siddhānta-kaumudī

चारित्रम् ।

cāritram [car + itra, with vṛddhi of the penultimate a].

translator notes

textual The 1915 print numbers this uṇādi sūtra 621 (NSP p. 559, scan page-0569).
commentary TB, printed under sk.90610.t1 ('—careḥ—'): 'cara gatau, asmāt ṇitran syāt vṛtte vācye' — after cara 'to go' ṇitran comes when conduct is to be expressed; Amara: 'vṛtta is used for a metrical verse and for conduct (caritra)'. Followed: ṇitran bracketed in sutra_en as carried forward, and vṛtta rendered 'conduct'.
commentary TB, printed under sk.90610.t1: Objection: caritra has been stated with the affix itra (artilūdhūsūkhanasahacara itraḥ, SK 3165), and cāritra would then follow from it by the aṇ of the prajñādi (SK 2106); what is this sūtra for? Response: not so, because the accent differs. Recorded; the English is unaffected.
translator Vṛddhi of the penultimate a by ata upadhāyāḥ (SK 2282), on the ṇ of ṇitran, is the translator's step.

उ612 · Uṇ 9.4.172

अशित्रादिभ्य इत्रोत्रौ ॥ उ६१२ ॥

aśitrādibhya itrotrau

aśitrādibhya itrotrau — After [the roots of] aśitra and the rest, the affixes itra and utra come [itra after aś and roots like it, utra after traiṅ and roots like it, as the kaumudī and TB distribute them].

Rule. itra after aś and roots like it; utra after traiṅ and roots like it.

Forms. aśitram; vahitram; dhṛ + itra → dharitrī "the earth" (feminine); trā + utra → trotram "a weapon" (ā + u → o, SK 69); vṛ + utra → varutram "a covering".

Watch out. Ours and the 1915 print read totram; the root traiṅ needs trotram.

Siddhānta-kaumudī

अशित्रम् । वहित्रम् । धरित्री मही । त्रैङ् एवमादिभ्य उत्रः । तोत्रं प्रहरणम् । वृञ् वरुत्रं प्रावरणम् ।

aśitram [aś + itra]. vahitram [vah + itra]. dharitrī [dhṛ + itra, with guṇa, and the feminine affix]: the earth (mahī). After traiṅ and roots like it, utra: trotram [trai + utra]: a weapon (praharaṇa). [After] vṛñ: varutram [vṛ + utra, with guṇa]: a covering (prāvaraṇa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 622 (NSP p. 559, scan page-0569).
textual Ours reads 'totraṃ praharaṇam', and so does the 1915 print (NSP p. 559, scan page-0569; collation batch09, class V). The root named, traiṅ, with utra gives trotram, which Wikisource reads (totra 'goad' belongs to tud, SK 3162). The English reads trotram. Mūla → for Ajai's printed copy.
commentary TB, printed under sk.90610.t1 ('—aśi—'): 'aśū vyāptāv evamādibhya itraḥ, traiṅ pālane evamādibhya utraś ca syāt' — itra after aśū 'to pervade' and the like, utra after traiṅ 'to protect' and the like. vahitra is from vaha prāpaṇe 'to convey'; dharitrī from dhṛñ dhāraṇe 'to hold', with the feminine affix by its inclusion in the gaurādi (SK 498; the print's affix name looks like ṅīp, the gaurādi give ṅīṣ). Followed: the distribution bracketed in sutra_en, and the roots in the bracketed derivations.
translator The steps are the translator's: dhṛ → dhar- and vṛ → var- by guṇa (SK 2168, with r by SK 70); traiṅ has its ai replaced by ā (ādeca upadeśe 'śiti, SK 2370), and trā + utra gives o by ādguṇaḥ (SK 69): trotra. The kaumudī and TB give the roots, affixes and forms only.

उ613 · Uṇ 9.4.173

अमेर्द्विषति चित् ॥ उ६१३ ॥

amerdviṣati cit

amer dviṣati cit — After am, when one who hates (dviṣat) is to be denoted, [the affix itra (carried forward (anuvṛtti) from uṇādi 612, as TB states; utra does not continue)] comes, and it is cit.

Rule. After am, when one who hates is meant, the affix itra, and it is cit. utra does not run on here (the Tattvabodhinī).

Forms. am + itra → amitraḥ "an enemy".

Siddhānta-kaumudī

अमित्रः शत्रुः ।

amitraḥ [am + itra]: an enemy (śatru).

translator notes

textual The 1915 print numbers this uṇādi sūtra 623 (NSP p. 559, scan page-0569).
commentary TB, printed under sk.90610.t1 ('—ameḥ—'): 'ama gatau asmād itraḥ syāt sa ca cit; utras tu nānuvartate asvaritatvāt' — after ama 'to go' itra comes and it is cit; utra is not carried forward, because it is not marked svarita. Followed: itra (and not utra) bracketed in sutra_en as carried forward.
commentary TB, printed under sk.90610.t1: where the analysis is 'not a friend' (mitraṃ na), amitram is a neuter. Recorded; the kaumudī's amitraḥ is the masculine uṇādi word.
translator The cit marking makes the word end-accented (citaḥ, SK 3710); this is the translator's note of what cit does, not stated here by the kaumudī or TB.

उ614 · Uṇ 9.4.174

आः समिण्निकशिभ्याम् ॥ उ६१४ ॥

āḥ samiṇnikaśibhyām

āḥ samiṇnikaṣibhyām — After iṇ preceded by sam and kaṣ preceded by ni, the affix ā comes.

Rule. After the root iṇ "to go" (not the affix iṇ of uṇādi 569) with sam, and kaṣ with ni, the affix ā. The words are in the svarādi list, so they are indeclinables (avyaya, SK 447).

Forms. sam + i + ā → sam + e + ā → samayā (guṇa, SK 2168; ay, SK 61); ni + kaṣ + ā → nikaṣā. Both mean "near" (the Tattvabodhinī).

Watch out. Ours reads -nikaśi- with palatal ś; the 1915 print reads -nikaṣi-.

Siddhānta-kaumudī

संपूर्वादिणो निपूर्वात्कषेश्च आ स्यात् । स्वरादित्वादव्ययत्वम् । समया । निकषा ।

After iṇ preceded by sam and after kaṣ preceded by ni, ā comes. Because they belong to the svarādi, [the words formed] are indeclinables (avyaya) (SK 447). samayā [sam + i + ā]. nikaṣā [ni + kaṣ + ā].

translator notes

textual The 1915 print numbers this uṇādi sūtra 624 (NSP p. 559, scan page-0569: the number at the foot of the left column, the sūtra at the head of the right).
textual Ours reads the sūtra 'āḥ samiṇnikaśibhyām' with palatal ś; the 1915 print reads '…nikaṣibhyām' (NSP p. 559, scan page-0569; collation batch09, class A), agreeing with our own kaumudī ('nipūrvāt kaṣeś ca'), TB ('kaṣa') and Wikisource. sutra_en gives -nikaṣi-. Mūla → for Ajai's printed copy.
commentary TB, printed under sk.90610.t1 ('—āḥ—', '—kaṣer iti', OCR 'kaper'): the roots are iṇ gatau 'to go' and kaṣa, from the daṇḍaka 'kaṣa khaṣa …'; with the affix ā, guṇa and then the substitute ay give samayā (the print reads 'guṇe samayādeśaḥ'); samayā and nikaṣā both mean 'near'. Followed for the roots and the bracketed derivation of samayā; the sense is recorded (the kaumudī gives none).
commentary TB, printed under sk.90610.t1, adds by the bahulam of SK 3169: doṣā from duṣ with ā; divā from div with ā, guṇa failing likewise by bahulam; svadhā from svad with ā, dh replacing the root's final; 'and so on'. These forms are TB's, not the kaumudī's. Recorded.
translator sam + i + ā → sam + e + ā (guṇa, SK 2168) → samayā (ay for e, eco 'yavāyāvaḥ, SK 61). The rule numbers are the translator's; TB names the operations.

उ615 · Uṇ 9.4.175

चित्तेः कणः कश्च ॥ उ६१५ ॥

citteḥ kaṇaḥ kaśca

citteḥ kaṇaḥ kaś ca — After cit (citī), the affix kaṇa comes, and k [replaces the root's final].

Rule. After cit, the affix kaṇa, and k replaces the final t. By bāhulaka there is no guṇa.

Forms. cit + kaṇa → cikkaṇam. The kaumudī quotes Amara's synonyms cikkaṇa, masṛṇa, snigdha, "smooth".

Siddhānta-kaumudī

बाहुलकादगुणः । चिक्कणं मसृणं स्निग्धम् ।

By the bahulam of SK 3169 (uṇādayo bahulam) there is no guṇa. cikkaṇam [cit + kaṇa, with k for the final t], masṛṇam, snigdham [are synonyms]: smooth, glossy.

translator notes

textual The 1915 print numbers this uṇādi sūtra 625 (NSP p. 559, scan page-0569).
textual Ours reads the sūtra 'citteḥ kaṇaḥ kaś ca', and so does the 1915 print (NSP p. 559, scan page-0569; collation: clean). TB's pratīka is 'citeḥ' and its root citī saṃjñāne; the form cikkaṇa (k for the single final t) also requires cit. The pratīka is kept as transmitted; the English reads the root as cit. Mūla → for Ajai's printed copy.
commentary TB, printed under sk.90610.t1 ('—citeḥ—'): 'citī saṃjñāne asmāt kaṇaḥ pratyayaḥ syāt kaś cāntādeśaḥ' (the print reads 'paś cāntādeśaḥ', a slip given the sūtra's 'kaś ca') — after citī 'to perceive' the affix kaṇa comes, and k is substituted for the final. Followed: k taken as the substitute of the root's final in sutra_en and the block.
commentary TB, printed under sk.90610.t1: 'amaroktam āha — cikkaṇam iti' — the kaumudī here gives what Amara says, i.e. the three words are a synonym-line of Amara. Followed: the line is rendered as a set of synonyms.
translator Without the bahulam the short penultimate i of cit would take guṇa (SK 2189) before kaṇa, which is not kit; that is why the kaumudī invokes bahulam. Translator's explanation.

उ616 · Uṇ 9.4.176

सूचेः स्मन् ॥ उ६१६ ॥

sūceḥ sman

sūceḥ sman — After sūc, the affix sman comes.

Rule. After sūc (the causative sūci, its ṇi dropped by SK 2313), the affix sman (sma).

Forms. sūc + sma → sūk + sma (SK 378) → sūkṣmam (ṣ by SK 212).

Siddhānta-kaumudī

सूक्ष्मम् ।

sūkṣmam [sūc + sma, with k for c and ṣ for s].

translator notes

textual The 1915 print numbers this uṇādi sūtra 626 (NSP p. 559, scan page-0569).
commentary TB, printed under sk.90610.t1 ('—sūceḥ—'): the root is sūca paiśunye 'to inform against', a curādi root; after it sman, with lopa of the ṇi, and then kutva and ṣatva (OCR 'kulaṣatve'). Followed for the bracketed derivation.
commentary TB, printed under sk.90610.t1, cites Medinī: sūkṣma is used of a thorn (the print reads 'kaṇṭake') and of the supreme self (adhyātma); as a masculine, of an atom (aṇu); in all three genders, of what is small. Recorded; the kaumudī gives no sense.
translator The rule numbers are the translator's: sūci + sma → sūc + sma (ṇer aniṭi, SK 2313) → sūk + sma (coḥ kuḥ, SK 378) → sūkṣma (ādeśapratyayayoḥ, SK 212). The n of sman is an it.

उ617 · Uṇ 9.4.177

पातेर्डुम्सुन् ॥ उ६१७ ॥

pāterḍumsun

pāter ḍumsun — After pā, the affix ḍumsun comes.

Rule. After pā "to protect", the affix ḍumsun (ums), ḍit.

Forms. pā + ums → puṃs → pumān (the group's derivation).

Watch out. The Tattvabodhinī reports other derivations of pumān, from other roots, and concludes that the means to a form are not fixed.

Siddhānta-kaumudī

पुमान् ।

pumān [first-case singular of puṃs; pā, 'to protect' + ḍumsun].

translator notes

textual The 1915 print numbers this uṇādi sūtra 627 (NSP p. 559, scan page-0569).
commentary TB, printed at the end of sk.90610.t1 ('—pāteḥ—'): the root is pā rakṣaṇe ('to protect'); from it ḍumsun comes, and because the affix is ḍit the ṭi [of the root] is deleted. Followed for the root sense in the block.
commentary TB, same place: Ujjvaladatta says the u [of the affix] is only for pronunciation; in fact it is there for the operations of an ugit — so supuṃsī takes ṅīp by ugitaś ca (SK 455). The n is for the accent. Under puṃso 'suṅ (SK 436), the Nyāsa and Rakṣita read 'punāter maksun hrasvaś ca'; others read 'pūño ḍumsun'; in the Bhāṣya pumān is said to come from sū with the affix sa ('sūteḥ sapratyaye'). TB concludes with the maxim 'the means for understanding the thing to be reached are not fixed' (upeyapratipattyarthā upāyā avyavasthitāḥ). Recorded; the English follows the kaumudī's derivation from pā.
translator Steps (the translator's, along the lines TB gives): pā + ḍumsun → the ḍ, the final u and the final n are dropped as it-letters (the final u being, on TB's view, the ugit marker and not merely for pronunciation), leaving the affix ums; pā loses its ṭi ā because the affix is ḍit (ṭeḥ, SK 316) → p + ums → puṃs (anusvāra for the m before s, SK 123); being nit, it is initial-accented (ñnity ādir nityam, SK 3686). The first-case singular pumān follows by puṃso 'suṅ (SK 436) and the ordinary rules of the declension; the kaumudī gives only the finished form.

उ618 · Uṇ 9.4.178

रुचिभुजिभ्यां किष्यन् ॥ उ६१८ ॥

rucibhujibhyāṃ kiṣyan

rucibhujibhyāṃ kiṣyan — After ruc and bhuj, the affix kiṣyan comes.

Rule. After ruc and bhuj, the affix kiṣyan (iṣya). The k blocks guṇa.

Forms. ruc + iṣya → ruciṣyam "what is liked"; bhuj + iṣya → bhujiṣyaḥ "a servant".

Siddhānta-kaumudī

रुचिष्यमिष्टम् । भुजिष्यो दासः ।

ruciṣyam [neuter; ruc, 'to shine; to be pleasing' + kiṣyan] — what is liked (iṣṭa). bhujiṣyaḥ [masculine; bhuj, 'to protect' + kiṣyan] — a servant (dāsa).

Tattvabodhinī

NSP p. 569

—रुचि— रुच दीप्तावभिप्रीतौ च, भुज पालनादौ । ‘भुजिष्यस्तु स्वतन्त्रे च हस्तसूचकयोः स्त्रियां । दासीगणिकयोः’ इति मेदिनी ॥—वसेः— वस निवासे, वस आच्छादने । ‘वस्तिर्द्वयोर्निरूढे नाभ्यधोभूमिदशासु च’ इति मेदिनी ॥—शास इति । शासु अनुशिष्टौ ॥—अस्यतीति । असु क्षेपणे । ‘अगस्तिः कुम्भयोनौ च वङ्गसेनतरौ पुमान्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 628 (NSP p. 559, scan page-0569). The kaumudī = print (collation batch09: clean).
commentary TB, own t1 ('—ruci—'): the roots are ruca dīptāv abhiprītau ca ('to shine; to be pleasing') and bhuja pālanādau ('to protect' and so on). TB cites Medinī: bhujiṣya means 'independent', and [is used] in the two senses 'hasta' and 'sūcaka' (so the print, 'hastasūcakayoḥ', scan page-0569), and as a feminine a slave-girl and a courtesan. Followed for the root senses; the kaumudī's own senses (iṣṭa, dāsa) are kept.
textual TB filing: the rest of sk.90618.t1 ('—vaseḥ—', '—śāsa iti', '—asyatīti') is TB on the next sūtra, vases tiḥ (uṇādi 619).
translator Steps (the translator's): k and n of kiṣyan are it, leaving iṣya; ruc/bhuj + iṣya → ruciṣya, bhujiṣya. Being kit, the affix blocks guṇa of the root vowel (kṅiti ca, SK 2217); being nit, the words are initial-accented (SK 3686). The Medinī's 'hastasūcakayoḥ' in TB is obscure and may be corrupt (a reading such as hastasūtrakayoḥ, 'a wrist-thread', would give an ornament); this is the translator's conjecture, and the commentary note renders the words as printed.

उ619 · Uṇ 9.4.179

वसेस्तिः ॥ उ६१९ ॥

vasestiḥ

vases tiḥ — After vas, the affix ti comes.

Rule. After vas, the affix ti. By bāhulaka it also comes after śās, and after as with aga.

Forms. vas + ti → vasti "the region below the navel" (of both genders); plural vastayaḥ "the threads of a cloth's fringe"; śās + ti → śāsti "the king's rod"; aga + as + ti → agasti "he throws (asyati) the mountain (aga) Vindhya".

Watch out. agasti belongs to the śakandhu group, so a + a give one a (pararūpa, vārttika under SK 79), not a long ā.

Siddhānta-kaumudī

वस्तिर्नाभेरधो द्वयोः । वस्तयः स्युर्दशासूत्रे । बाहुलकात् शासः शास्तिः राजदण्डः । विन्ध्याख्यमगमस्यतीत्यगस्तिः । शकन्ध्वादिः ।

[vas, 'to dwell' or 'to cover' + ti → vasti:] "vasti [is the part] below the navel; [it is] of both [genders]." "vastayaḥ [in the plural] are [the threads] of the fringe of a cloth (daśāsūtra)." By the bahulam of SK 3169 (uṇādayo bahulam), [ti comes also] after śās ['to instruct']: śāsti — the king's rod [of punishment] (rājadaṇḍa). He throws (asyati) the mountain (aga) called Vindhya, so agasti [aga + as, 'to throw' + ti]; it belongs to the śakandhu group (śakandhvādi) [, so the a of aga and the a of asti merge into one a].

translator notes

textual The 1915 print numbers this uṇādi sūtra 629 (NSP p. 559, scan page-0569). The kaumudī = print (collation batch09: clean; the raw OCR's 'vastrayaḥ' is an OCR misreading, the scan has vastayaḥ).
commentary TB, printed under sk.90618.t1 ('—vaseḥ—'): the roots are vasa nivāse ('to dwell') and vasa ācchādane ('to cover'); TB cites Medinī: vasti is of two genders in the senses of an enema (nirūḍha), the region below the navel, and the fringe of a cloth. Followed: both root senses are given, and vastayaḥ is read as the fringe-threads.
commentary TB, same t1: '—śāsa iti': śāsu anuśiṣṭau ('to instruct'); '—asyatīti': asu kṣepaṇe ('to throw'); TB cites Medinī: agasti is masculine, meaning the pot-born [sage] (kumbhayoni) and the vaṅgasena tree. Followed for the root senses of śās and as.
translator 'dvayoḥ' is taken in the kośa convention by which it marks a word as both masculine and feminine. The two quoted half-lines are kośa lines; the kaumudī does not name the kośa.
translator 'śakandhvādiḥ' refers to the vārttika śakandhvādiṣu pararūpaṃ vācyam (under SK 79): in aga + asti the second vowel's form replaces both (pararūpa) instead of lengthening, giving agasti. The bracketed explanation is the translator's.

उ620 · Uṇ 9.4.180

सावसेः ॥ उ६२० ॥

sāvaseḥ

sāv aseḥ — After as, when su [stands before it], [the affix ti (carried forward, anuvṛtti, from uṇādi 619, vases tiḥ)] comes.

Rule. After as with su as upapada, the affix ti.

Forms. su + as + ti → svasti (the group's derivation), an indeclinable (SK 447).

Siddhānta-kaumudī

स्वस्ति । स्वरादिपाठादव्ययत्वम् ।

svasti [su + as, 'to be' + ti]. It is an indeclinable (avyaya) because it is listed in the svarādi list (SK 447).

Tattvabodhinī

NSP p. 569–570

—सावसेः । अस् भुवि अस्मात्सावुपपदे तिः स्यात् । बहुलवचनान्न भूभावः ॥—वौ— तसु उपक्षयेऽस्माद्विपूर्वात्तिः स्यात् । ‘अङ्गुष्ठे सकनिष्ठे स्याद्वितस्तिर्द्वादशाङ्गुलः’ इत्यमरः । ‘स्त्रीपुंसयोर्वितस्तिः स्यात्’ इत्यमरमाला ॥—पदि— पद गतौ, प्रथ प्रख्याने, आभ्यां तिः स्यात्स च नित् ॥—पत्तिरिति । पदातिः ॥—प्रथितिरिति । प्रख्यातिः ॥— तितुत्रेष्विति । ग्रहादित्वादिडागमनिषेधो नेति भावः ॥—दृणातेः । दॄ विदारणे । अस्मात्तिः स्याद्धातोर्ह्रस्वत्वं च । ‘दृतिश्चर्मपुटे मत्स्ये ना’ इति मेदिनी ॥—कृतृ—। कॄ विक्षेपे, तॄ प्लवनतरणयोः, कृपू सामर्थ्ये । ‘किरीटं मुकुटे न स्त्री’ इति हेमचन्द्रः । ‘गोमी कृपीटमुदरे नीरे’ इति विश्वः । दशपाद्यां तु कृतृकृपिकपिभ्य इति पठित्वा कम्पीट इति चतुर्थ-मुदाहतम् ‘कृपो रो लः’ इत्यत्र न्यासे तु कृतृकृपिभ्यामिति पठ्यते । अतस्तरतिरत्र प्रक्षिप्त इति कश्चित् । ‘तरतेश्चेति पृथ-क्पठित्वा तिरीटः कूलवृक्ष’ इति कश्चिद्व्याख्यत्

translator notes

textual The 1915 print numbers this uṇādi sūtra 630 (NSP p. 559, scan page-0569). The kaumudī = print: the scan reads svasti, without visarga (the raw OCR's 'svastiḥ' is an OCR addition).
commentary TB, own t1 ('—sāvaseḥ'): 'as bhuvi; asmāt sāv upapade tiḥ syāt' — from as ('to be'), with su as the upapada, ti comes. Followed: ti bracketed in sutra_en as carried forward, and the root sense given in the block.
commentary TB, same place: 'bahulavacanān na bhūbhāvaḥ' — because of the word bahulam [in SK 3169], as is not replaced by bhū. Recorded.
translator Steps (the translator's): su + asti → u → v before the vowel (iko yaṇ aci, SK 47) → svasti. The replacement that TB says is set aside is the one by aster bhūḥ (SK 2470), which would otherwise apply before an ārdhadhātuka affix (SK 2187); identifying it is the translator's.
textual TB filing: sk.90620.t1 goes on to TB on uṇādi 621 ('—vau—'), 622 ('—padi—', '—pattir iti', '—prathitir iti'), 623 ('—titutreṣv iti', '—dṛṇāteḥ') and 624 ('—kṛtṛ—'); none of those units has a t1 of its own.

उ621 · Uṇ 9.4.181

वौ तसेः ॥ उ६२१ ॥

vau taseḥ

vau taseḥ — After tas, when vi [stands before it], [the affix ti (carried forward, anuvṛtti, from uṇādi 619, vases tiḥ)] comes.

Rule. After tas "to waste away" with vi as upapada, the affix ti.

Forms. vi + tas + ti → vitastiḥ "a span" (twelve fingers' breadth, Amara in the Tattvabodhinī).

Siddhānta-kaumudī

वितस्तिः ।

vitastiḥ [vi + tas, 'to waste away' + ti].

translator notes

textual The 1915 print numbers this uṇādi sūtra 631 (NSP p. 559, scan page-0569).
commentary TB, printed under sk.90620.t1 ('—vau—'): 'tasu upakṣaye; asmād vipūrvāt tiḥ syāt' — from tas ('to waste away') preceded by vi, ti comes. Followed: ti bracketed in sutra_en as carried forward, and the root sense given in the block.
commentary TB, same place, cites Amara: a vitasti is twelve aṅgulas, [the span from] the thumb with the little finger [stretched]; and the Amaramālā: vitasti is feminine or masculine. Recorded; the kaumudī gives no sense.

उ622 · Uṇ 9.4.182

पदिप्रथिभ्यां नित् ॥ उ६२२ ॥

padiprathibhyāṃ nit

padiprathibhyāṃ nit — After pad and prath, [the affix ti (carried forward, anuvṛtti, from uṇādi 619, vases tiḥ)] comes, and it is nit.

Rule. After pad and prath, the affix ti, and it is nit, so the words are accented on the first syllable (SK 3686).

Forms. pad + ti → pattiḥ "a foot-soldier" (d → t, SK 121); prath + i + ti → prathitiḥ "fame".

Siddhānta-kaumudī

पत्तिः । प्रथितिः ।

pattiḥ [pad, 'to go' + ti] — [a foot-soldier]. prathitiḥ [prath, 'to become known' + ti] — [fame].

translator notes

textual The 1915 print numbers this uṇādi sūtra 632 (NSP p. 559, scan page-0569).
commentary TB, printed under sk.90620.t1 ('—padi—'): 'pada gatau, pratha prakhyāne; ābhyāṃ tiḥ syāt sa ca nit' — from pad ('to go') and prath ('to become known'), ti comes, and it is nit. Followed: ti bracketed in sutra_en as carried forward, and the root senses given.
commentary TB, same place: '—pattir iti. padātiḥ' and '—prathitir iti. prakhyātiḥ' — patti means a foot-soldier (padāti), prathiti means fame (prakhyāti). Followed: the bracketed senses are TB's.
translator Steps (the translator's): pad + ti → d → t before t (khari ca, SK 121) → patti; prath + i + ti → prathiti. The i of prathiti is the iṭ that the words at the head of the next unit ('titutreṣv agrahādīnām iti iṭ', sk.90623) account for; TB comments on them right after prathitiḥ. Being nit, both words are initial-accented (SK 3686).

उ623 · Uṇ 9.4.183

तितुत्रेष्वग्रहादीनामितीट् दृणातेर्ह्रस्वश्च ॥ उ६२३ ॥

titutreṣvagrahādīnāmitīṭ dṛṇāterhrasvaśca

titutreṣv agrahādīnām itīṭ dṛṇāter hrasvaś ca — By [the statement] 'before ti, tu and tra, [the prohibition of iṭ holds only] for roots other than grah and the rest', iṭ [comes, as in prathiti]. After dṝ, [the affix ti (carried forward, anuvṛtti, from uṇādi 619, vases tiḥ)] comes, and a short vowel [replaces the root's vowel].

Rule. The sūtra opens with a vārttika: SK 3163 bars iṭ before ti, tu and tra, but only for roots other than grah and the rest (SK 3280). prath is one of them (the Tattvabodhinī), so prathiti has iṭ. Then: after dṝ, ti, and the vowel is shortened.

Forms. dṝ + ti → dṛtiḥ "a leather bag".

Watch out. The vārttika explains the i of prathiti in uṇādi 622, not dṛti. Wikisource ends uṇādi 622 with it; ours and the 1915 print keep it here.

Siddhānta-kaumudī

दृतिः ।

dṛtiḥ [dṝ, 'to tear' + ti, with the short vowel].

translator notes

textual The 1915 print numbers this uṇādi sūtra 633 (NSP p. 560, scan page-0570); the print sets the number before 'titutreṣv…', exactly as our sūtra stands (collation batch09, class V: Wikisource instead ends uṇādi 622 with 'titutreṣv agrahādīnām iti iṭ' and makes this sūtra just dṛṇāter hrasvaś ca).
commentary TB, printed under sk.90620.t1, comments on '—titutreṣv iti' as a separate lemma, placed after prathitiḥ (uṇādi 622) and before the lemma '—dṛṇāteḥ': 'grahāditvād iḍāgamaniṣedho neti bhāvaḥ' (scan page-0570; OCR 'grahādilādiṅāgama-') — because [prath] belongs to grah and the rest (grahāditvāt), the prohibition of the augment iṭ does not apply [to it]; that is the point. Followed: the iṭ of prathiti is explained this way in sutra_en and the translator note; sutra_en keeps the transmitted wording and does not split it.
commentary TB, same place ('—dṛṇāteḥ'): 'dṝ vidāraṇe; asmāt tiḥ syād dhātor hrasvatvaṃ ca' — from dṝ ('to tear') ti comes, and the root vowel is shortened; TB cites Medinī: dṛti, masculine, is a leather bag and a fish. Followed: ti bracketed in sutra_en as carried forward, and the root sense given in the block.
translator The first half is the vārttika 'titutreṣv agrahādīnām' (stated in the kaumudī at SK 3280, with the examples nigṛhītiḥ, nipaṭhitiḥ), which restricts titutratathasisusarakaseṣu ca (SK 3163, which prohibits iṭ before ti, tu, tra and the rest): the prohibition holds only for roots other than grah and the rest, so grah and the rest are exempt from it and take iṭ. prath counts as one of them (TB), so it takes iṭ. The words thus account for the i of prathiti in the preceding unit (prath + iṭ + ti), not for dṛti, which has no iṭ. It is translated where both our text and the print have it, inside this sūtra.
translator Steps (the translator's): dṝ + ti → ṝ shortened to ṛ by the sūtra → dṛti. Neither the kaumudī nor TB says why guṇa of the final vowel before the ārdhadhātuka affix (SK 2168) does not then apply; this is left open.

उ624 · Uṇ 9.4.184

कॄतॄकृपिभ्यः कीटन् ॥ उ६२४ ॥

kṝtṝkṛpibhyaḥ kīṭan

kṝtṝkṛpibhyaḥ kīṭan — After kṝ, tṝ and kṛp, the affix kīṭan comes.

Rule. After kṝ, tṝ and kṛp, the affix kīṭan (īṭa). ṝ becomes ir (SK 2390).

Forms. kṝ + īṭa → kirīṭa "a head-wrap"; tirīṭa "gold"; kṛpīṭa "the belly; water".

Siddhānta-kaumudī

किरीटं शिरोवेष्टनम् । तिरीटं सुवर्णम् । कृपीटं कुक्षिवारिणोः ।

kirīṭa [kṝ, 'to scatter' + kīṭan] — a head-wrap (śiroveṣṭana). tirīṭa [tṝ, 'to float, to cross' + kīṭan] — gold. kṛpīṭa [kṛp, 'to be able' + kīṭan] — in the senses of belly and water.

translator notes

textual The 1915 print numbers this uṇādi sūtra 634 (NSP p. 560, scan page-0570). The kaumudī = print (collation batch09: clean).
commentary TB, printed under sk.90620.t1 ('—kṛtṛ—'): the roots are kṝ vikṣepe ('to scatter'), tṝ plavanataraṇayoḥ ('to float, to cross') and kṛpū sāmarthye ('to be able'). TB cites Hemacandra: kirīṭa is a crown (mukuṭa), not feminine; and Viśva: kṛpīṭa is the belly and water. Followed for the root senses.
commentary TB, same place: the Daśapādī reads the sūtra as 'kṛtṝkṛpikapibhyaḥ' and gives kampīṭa as a fourth example; under kṛpo ro laḥ (SK 2350) the Nyāsa reads 'kṝkṛpibhyām'; hence someone says tṝ (tarati) is interpolated here; and someone else, reading 'tarateś ca' as a separate sūtra, explained 'tirīṭa: a tree on a river-bank'. Recorded; sutra_en keeps the transmitted three roots.
translator Steps (the translator's): k and n of kīṭan are it, leaving īṭa. kṝ/tṝ + īṭa → the ṝ becomes ir, as by ṝta id dhātoḥ (SK 2390) with uraṇ raparaḥ (SK 70) → kirīṭa, tirīṭa; kṛp + īṭa → kṛpīṭa. Guṇa does not apply because kīṭan is kit (kṅiti ca, SK 2217); in kṛpīṭa too the kit blocks guṇa of the light penultimate vowel (SK 2189). Neither the kaumudī nor TB says why kṛpo ro laḥ (SK 2350) does not turn the r of kṛp into l in kṛpīṭa (TB names that rule only to report the Nyāsa's reading of this sūtra); presumably the bahulam of SK 3169 (uṇādayo bahulam) is relied on — the translator's inference; being nit, the words are initial-accented (SK 3686).

उ625 · Uṇ 9.4.185

रुचिवचिकुचिकुटिभ्यः कितच् ॥ उ६२५ ॥

rucivacikucikuṭibhyaḥ kitac

rucivacikucikuṭibhyaḥ kitac — After ruc, vac, kuc and kuṭ, the affix kitac comes.

Rule. After ruc, vac, kuc and kuṭ, the affix kitac (ita), with no guṇa.

Forms. rucita "what is liked"; ucita (the group's derivation); kucita "limited"; kuṭita "crooked".

Siddhānta-kaumudī

रुचितमिष्टम् । उचितम् । कुचितं परिमितम् ॥ कुटितं कुटिलम् ।

rucita [ruc, 'to shine; to be pleasing' + kitac] — what is liked (iṣṭa). ucita [vac, 'to speak' + kitac]. kucita [kuc + kitac] — measured, limited (parimita). kuṭita [kuṭ, 'to be crooked' + kitac] — crooked (kuṭila).

Tattvabodhinī

NSP p. 570

—रुचिवचि—। रुच दीप्तावभिप्रीतौ च, वच परिभाषणे, कुच शब्दे तारे, अथवा कुञ्च कौटिल्याल्पीभावयोः । इकः कित्वात्सूत्रे नलोपेन निर्देशः । कुट कौटिल्ये ॥—उचितमिति । ‘वचिस्वपि—’ इत्यादिना संप्रसारणम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 635 (NSP p. 560, scan page-0570). The kaumudī = print (collation batch09: clean; the raw OCR's 'kitacca' is an OCR misreading, the scan has kitac).
textual Ours has a double daṇḍa after 'kucitaṃ parimitam'; the 1915 print has a single daṇḍa there (NSP p. 560, scan page-0570). Punctuation only (class A; not in the collation report); the English is unaffected. Mūla → for Ajai's printed copy.
commentary TB, own t1 ('—rucivaci—'): the roots are ruca dīptāv abhiprītau ca ('to shine; to be pleasing'), vaca paribhāṣaṇe ('to speak'), kuca śabde tāre ('to sound loudly') or else kuñca kauṭilyālpībhāvayoḥ ('to be crooked; to become small'), and kuṭa kauṭilye ('to be crooked'). Followed for the root senses of ruc, vac and kuṭ; for kuc the block gives no sense, since TB leaves the choice of root open.
commentary TB, same place: 'ikaḥ kittvāt sūtre nalopena nirdeśaḥ' — because ik, the affix used in naming roots, is kit, the sūtra names [kuñc] with its n dropped (kuci). Recorded.
translator On TB's construal the n of kuñc is lost before the kit root-naming affix ik (from the vārttika ikśtipau dhātunirdeśe) by aniditāṃ hala upadhāyāḥ kṅiti (SK 415), not before kitac; the identification of the rule and of the vārttika is the translator's.
commentary TB, same place ('—ucitam iti'): saṃprasāraṇa by vacisvapi… (SK 2409). Followed in the derivation below.
translator Steps (the translator's, except the saṃprasāraṇa, which TB states): k and c of kitac are it, leaving ita. ruc/kuc/kuṭ + ita → rucita, kucita, kuṭita, with no guṇa because the affix is kit (SK 2217). vac + ita → va → u by saṃprasāraṇa (vacisvapiyajādīnāṃ kiti, SK 2409), and the following a merges into it (saṃprasāraṇāc ca, SK 330) → ucita.

उ626 · Uṇ 9.4.186

कुटिकुषिभ्यां क्मलन् ॥ उ६२६ ॥

kuṭikuṣibhyāṃ kmalan

kuṭikuṣibhyāṃ kmalan — After kuṭ and kuṣ, the affix kmalan comes.

Rule. After kuṭ and kuṣ, the affix kmalan (mala).

Forms. kuḍmala "a bud" (the Tattvabodhinī); kuṣmala.

Watch out. The 1915 print appears to read kamalan; the forms need kmalan, which ours has. Neither text explains the ḍ of kuḍmala.

Siddhānta-kaumudī

कुड्मलम् । कुष्मलम् ।

kuḍmala [kuṭ + kmalan]. kuṣmala [kuṣ, 'to extract' + kmalan].

Tattvabodhinī

NSP p. 570

—कुटिकुषि—। ‘कुड्मलो मुकुले पुंसि न द्वयोर्नरकान्तरे’ इति मेदिनी ॥ कुष निष्कर्षे । कुष्मलं छर्दनम् । विकसितमित्यन्ये

translator notes

textual The 1915 print numbers this uṇādi sūtra 636 (NSP p. 560, scan page-0570).
textual The affix name: at zoom the print (NSP p. 560, scan page-0570) reads 'kamalan' with a full k and no half-k, so a print slip is likely; ours has kmalan, which kuḍmalam and kuṣmalam require (Wikisource also kmalan). Collation batch09, class C (the scan supports firming it to: print slip, ours correct); the English follows ours. Mūla, for the Print Check.
commentary TB, own t1 ('—kuṭikuṣi—'): cites Medinī for kuḍmala ('kuḍmalo mukule puṃsi na dvayor narakāntare'): masculine in the sense of a bud (mukula), and in the sense of a certain hell (narakāntara) with a further gender statement ('na dvayoḥ'). The root of kuṣmala is kuṣa niṣkarṣe ('to extract'); kuṣmala is vomiting (chardana); others say it means opened, blown (vikasita). Recorded; the kaumudī gives no senses and the English adds none, but the root sense of kuṣ is followed.
translator Steps (the translator's): k and n of kmalan are it, leaving mala; kuṭ/kuṣ + mala → kuḍmala, kuṣmala, with no guṇa because the affix is kit (SK 2217). The change of ṭ to ḍ in kuḍmala is not explained by the kaumudī or TB. The root sense of kuṭ ('to be crooked', kuṭa kauṭilye) is given by TB under the preceding sūtra (sk.90625.t1).

उ627 · Uṇ 9.4.187

कुषेर्लश्च ॥ उ६२७ ॥

kuṣerlaśca

kuṣer laś ca — After kuṣ, [the same affix kmalan], and l [in place of the root's final ṣ].

Rule. After kuṣ, the same kmalan, and l replaces the ṣ.

Forms. kuṣ + mala → kulmala "sin".

Siddhānta-kaumudī

कुल्मलं पापम् ।

kulmala [kuṣ + kmalan, with l for ṣ] — sin (pāpa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 637 (NSP p. 560, scan page-0570). The kaumudī = print (collation batch09: clean).
textual There is no TB on this sūtra: the TB column on scan page-0570 passes from '—kuṭikuṣi—' (sk.90626.t1) straight to '—sarvadhātubhyo 'sun' (sk.90628.t1), and no neighbour t1 or n1 carries it.
translator The affix kmalan carried forward from uṇādi 626 (kuṭikuṣibhyāṃ kmalan), signalled by ca, and 'in place of the final ṣ' are the translator's, inferred from the form kulmala; TB's root sense for kuṣ ('to extract') is under sk.90626.t1.
translator Steps (the translator's): kuṣ + kmalan → mala (k, n it) → ṣ replaced by l → kulmala; no guṇa, the affix being kit (SK 2217).

उ628 · Uṇ 9.4.188

सर्वधातुभ्योऽसुन् ॥ उ६२८ ॥

sarvadhātubhyo'sun

sarvadhātubhyo 'sun — After all roots (dhātu), the affix asun comes.

Rule. After any root, the affix asun (as), with guṇa.

Forms. cetaḥ; sṛ + as → saraḥ "a lake"; payaḥ "milk; water"; sadaḥ "an assembly hall".

Siddhānta-kaumudī

चेतः । सरः । पयः । सदः ।

cetaḥ [cit + asun: cit → cet by guṇa of the light penultimate vowel (pugantalaghūpadhasya ca, SK 2189) → cetas, 'mind']. saraḥ [sṛ 'to go' + asun: ṛ → ar by guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) → saras, 'lake']. payaḥ [paya 'to go', or pī 'to drink' (pī → pe by guṇa → pay before the vowel, eco 'yavāyāvaḥ, SK 61) + asun → payas, 'milk, water']. sadaḥ [sad + asun → sadas, 'assembly hall'].

Tattvabodhinī

NSP p. 570

—सर्वधातुभ्योऽसुन् । दशपाद्यां तु असुन्नित्येव सूत्रम् । चिती संज्ञाने, चित संचेतने चुरादिः, सृगतौ गौरादित्वान्ङीष् । ‘सरसी तु महासरः’ इति शब्दार्णवः । महान्ति सरांसि सरस्य इति भाष्यम् । पय गतौ, पीङ् पाने । ‘पयः स्यात् क्षीरनीरयोः’ इति मेदिनी । षद्लृ विशरणादौ । सदः सभा । वर्च दीप्तौ । ‘वर्चो नपुंसकं रूपे विष्टायामपि तेजसि । पुंसि चन्द्रस्य तनये’ इति मेदिनी । रुदिर् अश्रुविमोचने । ‘रोदश्च रोदसी चापि दिवि भूमौ पृथक् पृथक् । सहप्रयोगेऽप्यनयो रोदस्यावपि रोदसी’ इति विश्वः । वी गत्यादिषु । ‘वयः पक्षि-णि बाल्यादौ यौवने च नपुंसकम्’ इति मेदिनी । अन प्राणने । अनो भक्तम् । ‘अनोऽश्मायःसरसां जातिसंज्ञयोः’ इति टचि तु अदन्तम् । ‘पाकस्थानं महानसम्’ इत्यमरः । तमु ग्लानौ । ‘तमः क्लीवं गुणे शोके सैंहिकेयान्धकारयोः’ इति रभसः । ‘तमो ध्वान्ते गुणे शोके क्लीवं वा ना विधुतुदे’ इति मेदिनी । षह मर्षणे, ‘सहो बले ज्योतिषि च पुंसि हेमन्तमा-र्गयोः’ इति मेदिनी । तप संतापे । ‘तपो लोकान्तरेऽपि च । चान्द्रायणादौ धर्मे च पुमान् शिशिरमाघयोः’ इति । मह पूजा-याम् । ‘मह उत्सवतेजसोः’ इति मेदिनी ॥—नभ हिंसायां भौवादिकः क्रैयादिकश्च । ‘नभोऽन्तरिक्षं गगनम्’ इत्यमरः । ‘नभं तु नभसा सार्धं तपं तु तपसा सह । सहं च सहसा सार्धं महं च महसा सह । तमेन च तमः प्रोक्तं रजेनापि रजः समम्’ इति द्विरूपकोशः । नन्वसुन्प्रत्यये नभः सहस्तम इत्यादिसान्तशब्दाः सिध्यन्ति पचाद्यचि तु नभं सहं तमं इत्याद्यजन्ता अपि सिध्यन्ति परन्तु रज इति अकारान्तसकारान्तौ नलोपवच्छब्दौ न सिध्यत इति ‘रजेनापि रजः समम्’ इति कोशश्चिन्त्य एवेति चेदत्राहुः । रञ्ज रागेऽस्मादसुनि ‘भूरजिभ्यां कित्’ इति वक्ष्यमाणेनासुनः कित्वान्नलोपे रज इति सिध्यति । ‘घञर्थे कविधानम्’ इति कप्रत्यये तु रज इत्यदन्तोऽपि सिध्यतीति ॥—रपेः—। रप व्यक्तायां वाचि, अस्मादसुन् स्यादत एकारश्च

translator notes

textual The 1915 print numbers this uṇādi sūtra 638 (NSP p. 560, scan page-0570). The print's kaumudī here has the same four examples as ours.
commentary TB, own t1: the roots are citī saṃjñāne or cita saṃcetane (curādi) for cetas; sṛ gatau for saras (with ṅīṣ by the gaurādi, SK 498, sarasī; Śabdārṇava 'sarasī tu mahāsaraḥ', and the Bhāṣya's 'mahānti sarāṃsi sarasyaḥ' (scan; OCR 'sarasi')); paya gatau or pīṅ pāne for payas (Medinī 'payaḥ syāt kṣīranīrayoḥ', milk and water); ṣadḷ (OCR 'ṣaṭ') viśaraṇādau for sadas, glossed 'sadaḥ sabhā'. Followed for the roots, and for the bracketed senses of saras ('lake', on the Śabdārṇava line), payas and sadas.
commentary TB, own t1, notes that the Daśapādī reads the sūtra simply as 'asun', and goes on to further asun-forms the kaumudī does not give: varcas, rodas (with Viśva on rodas/rodasī), vayas, anas (and the a-stem anasa by ṭac in mahānasa), tamas, sahas, tapas, mahas, nabhas, with kośa lines. It cites the Dvirūpakośa ('nabhaṃ tu nabhasā sārdham … rajenāpi rajaḥ samam') for parallel a-stems (nabha, tapa, saha, maha, tama, raja), and answers the doubt about raja/rajas: rajas comes from rañja with asun made kit by 'bhūrañjibhyāṃ kit' (to be taught below), so the nasal drops; the a-stem raja comes from ka in the sense of ghañ. Recorded; none of this enters the kaumudī's English.
translator The bracketed derivations are the translator's; the kaumudī gives only the forms. The sense 'mind' for cetas is also the translator's: neither the kaumudī nor TB gives one. In asun the u is an it by upadeśe 'janunāsika it (SK 3) and the n by halantyam (SK 1), leaving -as; asun being nit, the word is accented on its first syllable (ñnityādir nityam, SK 3686). The forms are given in the first-case singular (cetaḥ from cetas, by sasajuṣo ruḥ, SK 162, and kharavasānayor visarjanīyaḥ, SK 76).

उ629 · Uṇ 9.4.189

रपेरत एच्च ॥ उ६२९ ॥

raperata ecca

raper ata ec ca — After rap, [asun (carried forward (anuvṛtti) from uṇādi 628, as TB states) comes,] and e replaces the [root's] a.

Rule. After rap, asun, and e replaces the root's a.

Forms. rap + as → repaḥ "what is blameworthy".

Siddhānta-kaumudī

रेपोऽवद्यम् ।

repaḥ [rap + asun, with e for the a → repas] [means] what is blameworthy (avadya).

Tattvabodhinī

alignment inferredNSP p. 570

—रेपोऽवद्यमिति । ‘अरेपसा तन्वा’ इति मन्त्रे भाष्ये उक्तं नञ्पूर्वकरेपःशब्दस्या-नवद्यवाचकत्वात् ॥—अशेः—। अशू व्याप्तौ संघाते च अस्मादसुन्स्याद्धातोर्युडागमश्च । यशः कीर्तिः ॥—उब्जेः—। उब्ज आर्जवे अस्मादसुन् स्याद्बले वाच्ये वकारस्य लोपश्च । ‘ओजो दीप्ताववष्टम्भे प्रकाशबलयोरपि’ इति मेदिनी ॥—श्वेः—। टुओश्वि गतिवृद्ध्योः अस्मादसुन्स्यात्संप्रसारणं च

translator notes

textual The 1915 print numbers this uṇādi sūtra 639 (NSP p. 560, scan page-0570).
commentary TB, printed under sk.90628.t1 ('—rapeḥ—'): 'rapa vyaktāyāṃ vāci, asmād asun syād ata ekāraś ca' — from rapa 'to speak distinctly', asun comes, and e for the a. Followed: asun bracketed in sutra_en as carried forward.
commentary TB, own t1 ('—repo 'vadyam iti'): 'arepasā tanvā iti mantre bhāṣye uktam…' — in the commentary (bhāṣya) on the mantra 'arepasā tanvā' it is said that repas preceded by nañ denotes the faultless (anavadya). (A Veda-commentary is meant, not the Mahābhāṣya; cf. TB's 'vedabhāṣye' under sk.90635.t1.) Followed: avadya rendered 'what is blameworthy'.

उ630 · Uṇ 9.4.190

अशेर्देवने युट् च ॥ उ६३० ॥

aśerdevane yuṭ ca

aśer devane yuṭ ca — After aś, in the sense of devana, [asun (anuvṛtti from uṇādi 628, as TB states) comes,] and also the augment yuṭ [to the root].

Rule. After aś, in the sense of praise (devana), asun, and the root takes the augment yuṭ. A ṭ-marked augment stands at the start of what it is added to (SK 36).

Forms. y + aś + as → yaśaḥ "fame".

Siddhānta-kaumudī

देवने स्तुतौ । यशः ।

devane [in the sūtra means] 'in [the sense of] praise (stuti)'. yaśaḥ [y + aś + asun → yaśas, 'fame'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 640 (NSP p. 560, scan page-0570).
commentary TB, printed under sk.90629.t1 ('—aśeḥ—'): 'aśū vyāptau saṃghāte ca, asmād asun syād dhātor yuḍāgamaś ca. yaśaḥ kīrtiḥ' (OCR 'aśla'; the scan reads aśū) — from aśū 'to pervade, to accumulate' asun comes, and the augment yuṭ to the root; yaśas is fame. Followed: asun bracketed as carried forward, yuṭ taken as the root's augment, and the sense 'fame'.
translator yuṭ is ṭit, so it is placed at the beginning of what it is enjoined for, here the root (ādyantau ṭakitau, SK 36); its ṭ is an it (halantyam, SK 1), and the u is only for pronunciation (uccāraṇārtha): y + aś + as → yaśas. These steps are the translator's.

उ631 · Uṇ 9.4.191

उब्जेर्बले बलोपश्च ॥ उ६३१ ॥

ubjerbale balopaśca

ubjer bale balopaś ca — After ubj, in the sense of strength (bala), [asun (anuvṛtti from uṇādi 628, as TB states) comes,] and the b [of the root] is dropped.

Rule. After ubj, for strength, asun, and the b is dropped. The u then takes guṇa (SK 2189).

Forms. ubj → uj + as → ojaḥ "strength".

Siddhānta-kaumudī

ओजः ।

ojaḥ [ubj + asun → uj + as by lopa of the b → oj + as by guṇa of the light penultimate u (pugantalaghūpadhasya ca, SK 2189) → ojas, 'strength'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 641 (NSP p. 560, scan page-0570); its type does not distinguish b and v ('ubjervale valopaśca' to the eye).
commentary TB, printed under sk.90629.t1 ('—ubjeḥ—'): 'ubja ārjave, asmād asun syād bale vācye bakārasya lopaś ca' (print v for b) — from ubja 'to be straight' asun comes when strength is to be denoted, and the b is deleted; TB cites Medinī 'ojo dīptāv avaṣṭambhe prakāśabalayor api' (ojas: brilliance, support, light, strength). Followed: asun bracketed as carried forward; the deleted sound taken as the root's b.
translator The derivation in brackets is the translator's; the kaumudī gives only the form.

उ632 · Uṇ 9.4.192

श्वेः सम्प्रसारणं च ॥ उ६३२ ॥

śveḥ samprasāraṇaṃ ca

śveḥ samprasāraṇaṃ ca — After śvi, [asun (anuvṛtti from uṇādi 628, as TB states) comes,] and samprasāraṇa [of the root] as well.

Rule. After śvi, asun, with saṃprasāraṇa (v → u, SK 328; the i merging, SK 330), then guṇa (SK 2168) and av (SK 61).

Forms. śvi → śu + as → śavaḥ; dual śavasī. The kaumudī calls it "a synonym of bāla".

Watch out. Ours and the 1915 print read bāla; Wikisource has bala "strength", which is probably meant.

Siddhānta-kaumudī

शवः । शवसी । बालपर्यायोऽयम् ।

śavaḥ [śvi → śu by samprasāraṇa (v → u, then the i merges into the preceding u by samprasāraṇāc ca, SK 330) + asun → śo + as by guṇa (SK 2168) → śavas (eco 'yavāyāvaḥ, SK 61)]; [first-case dual] śavasī. This is a synonym (paryāya) of bāla.

translator notes

textual The 1915 print numbers this uṇādi sūtra 642 (NSP p. 560, scan page-0570).
textual Ours reads 'bālaparyāyo 'yam' and the 1915 print agrees in the long ā (it reads 'vāla-', its type not distinguishing b and v; NSP p. 560, scan page-0570; collation batch09, class V). Wikisource has 'balaparyāyo 'yam', 'a synonym of bala (strength)', which is what śavas means (so in the Vedic usage of the word). The English keeps the transmitted bāla; bala is probably intended. Mūla → for Ajai's printed copy.
commentary TB, printed under sk.90629.t1 ('—śveḥ—', OCR 'bhveḥ'): 'ṭuośvi gativṛddhyoḥ, asmād asun syāt samprasāraṇaṃ ca' — from ṭuośvi 'to go, to grow' asun comes, with samprasāraṇa. Followed: asun bracketed as carried forward. TB says nothing on the sense.
translator The derivation in brackets is the translator's. The dual śavasī (au → śī, napuṃsakāc ca, SK 310) shows that the word is neuter.

उ633 · Uṇ 9.4.193

श्रयतेः स्वाङ्गे शिरः किच्च ॥ उ६३३ ॥

śrayateḥ svāṅge śiraḥ kicca

śrayateḥ svāṅge śiraḥ kic ca — After śri (śrayati), when a part of one's own body (svāṅga) is denoted, [asun (anuvṛtti from uṇādi 628, as the kaumudī states) comes]; śira replaces [the root], and [the affix] is kit.

Rule. After śri, for a part of one's own body (svāṅga), asun, kit, and śira replaces the root. The two a's become one (SK 191).

Forms. śira + as → śiraḥ "the head"; dual śirasī.

Siddhānta-kaumudī

श्रयतेः शिरआदेशोऽसुन् किच्च । शिरः । शिरसी ।

In place of śri (śrayati) the substitute śira [comes], and asun, which is kit. śiraḥ [śira + as → the a of śira and the a of as become a single a (ato guṇe, SK 191) → śiras, 'head']; [first-case dual] śirasī.

Tattvabodhinī

NSP p. 570

—श्रयतेः—। श्रिञ् सेवायामस्मात्स्वाङ्गे वाच्येऽसुन्स्यात्स च किद्धातोः शिरादेशश्च । ‘उत्तमाङ्गं शिरः शीर्षम्’ इत्यमरः । घञर्थे कप्रत्यये तु शिर इत्यदन्तोऽपि शिरोवाची । ‘शिरो-ऽदन्तो रजोवाची रजस्तथा’ इति कोशान्तरम् । ‘पिण्डं दद्याद्गयाशिरे’ इति वायुपुराणे । ‘कुण्डलोद्घृष्टगण्डानां कुमाराणां तरस्विनाम् । निचकर्त शिरान्द्रौणिर्नालेभ्य इव पङ्कजान्’ इति महाभारतम् ॥—अर्तेः—। ऋ गतावस्मादसुन् कित्स्याद्धातोरुत्वं च । रपरत्वम् । ‘उरो वत्सं च वक्षश्च’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 643 (NSP p. 560, scan page-0570).
commentary TB, own t1 ('—śrayateḥ—'): 'śriñ sevāyām asmāt svāṅge vācye 'sun syāt sa ca kid dhātoḥ śirādeśaś ca' — from śriñ 'to resort to', when a part of one's body is denoted, asun comes, it is kit, and śira replaces the root; TB cites Amara 'uttamāṅgaṃ śiraḥ śīrṣam'. Followed: the substitute taken as replacing the whole root, and the sense 'head'.
commentary TB, own t1, adds that with the affix ka in the sense of ghañ an a-stem śira also means the head, citing another kośa ('śiro 'danto rajovācī rajas tathā'), the Vāyupurāṇa ('piṇḍaṃ dadyād gayāśire') and the Mahābhārata ('nicakarta śirān drauṇiḥ …'). Recorded.
translator The kaumudī states the sūtra's content but does not say what the kit status does once the root is replaced. With the a-final substitute śira (TB 'śirādeśaḥ'), the aṅga's penultimate sound is r, so there is no guṇa for the kit to block; its purpose is not explained by the kaumudī or TB. (Only on a substitute śir would it block guṇa of the i, kṅiti ca, SK 2217.) The bracketed derivation is the translator's; the sense 'head' follows TB's Amara line.

उ634 · Uṇ 9.4.194

अर्तेरुच्च ॥ उ६३४ ॥

arterucca

arter uc ca — After ṛ (arti), [asun (carried forward (anuvṛtti) from uṇādi 628), which is kit (anuvṛtti from uṇādi 633), comes, as TB states,] and u [replaces the root's ṛ].

Rule. After ṛ, asun (kit), and u replaces the ṛ, followed by r (SK 70).

Forms. ṛ → ur + as → uraḥ "the chest".

Siddhānta-kaumudī

उरः ।

uraḥ [ṛ → u, made ur by uraṇ raparaḥ (SK 70), + asun, which being kit causes no guṇa → uras, 'chest'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 644 (NSP p. 560, scan page-0570).
commentary TB, printed under sk.90633.t1 ('—arteḥ—'): 'ṛ gatāv asmād asun kit syād dhātor utvaṃ ca. raparatvam' — from ṛ 'to go' asun comes as kit, u replaces the root's vowel, and it is followed by r; TB cites Amara 'uro vatsaṃ ca vakṣaś ca' (uras = the chest). Followed: kit and asun bracketed as carried forward, the raparatva step, and the sense.
translator That the kit status blocks guṇa of the u (kṅiti ca, SK 2217) is the translator's inference; TB names kit and raparatva only.

उ635 · Uṇ 9.4.195

व्याधौ शुट् ॥ उ६३५ ॥

vyādhau śuṭ

vyādhau śuṭ — [After ṛ (arti) (anuvṛtti from uṇādi 634, as TB states),] when a disease (vyādhi) is denoted, [asun comes, and to it] the augment śuṭ.

Rule. After ṛ, for a disease, asun with the augment śuṭ at its start (SK 36). The affix is not kit here, so ṛ takes guṇa.

Forms. ṛ + ś-as → arśaḥ "piles", a disease of the anus.

Siddhānta-kaumudī

अर्शो गुदव्याधिः ।

arśaḥ [ṛ + ś + as: ṛ → ar by guṇa (SK 2168, SK 70) → arśas] is a disease of the anus [piles].

Tattvabodhinī

NSP p. 570–571

—व्याधौ—। अर्तेरेव व्याधौ वाच्येऽसुन् तस्य शुडागमश्च स्यात् ॥—अर्ण इति । पानीयमित्यर्थः ॥—इणः—। इण् गतौ अस्मात्पापे वाच्येऽसुन् स्यात्तस्य नुडागमश्च । एनः पापम् ॥—रिचेः—। रिचिर् विरेचने, रिच वियोजनसंपर्चनयोरित्यस्माद्वा धने वाच्येऽसुन् ॥—रेक्ण इति । ‘चजोः—’ इति कुत्वे ‘अट्कुप्वाङ्—’ इति णत्वम् । इह दशपादीवृत्तौ नुटं नानुवर्त्य रेकः रेकसी इत्युदाहतम् । तन्न । उत्तरसूत्रे नुडनुवृत्तेर्निर्विवादत्वात् मण्डूकप्लुतौ मानाभावाल्लक्ष्यविसंवादाच्च । उज्ज्वलदत्तेन तु ‘रिचेर्धने चित्किच्च’ इति पठित्वा नुटं चानुवर्त्य कित्वाद्गुणाभावे नुटश्चुत्वेन ञकारे रिञ्चमिति साधितं तल्लोकवेदयोरप्रसिद्धत्वादुपेक्ष्यम् । ‘नित्यं रेक्णो अमर्त्यः’ ‘परिषयं ह्यरणस्य रेक्णः’ ‘रेक्णः स्वल्पि या वाममेति’ इत्यादिमन्त्रेषु रेक्ण इति शब्दस्य प्रसिद्धत्वात् । वैदिकनिघण्टौ च सुवर्णपर्यायेषु तथापाठात् वेदभाष्ये तु प्रकृतसूत्रेणैव तस्य साधितत्वाच्च रेक्ण इति प्रयोग एव साधीयानिति दिक् ॥—चायतेः—। चायृ पूजानिशामनयोः अस्मादन्ने वाच्येऽसुन्स्यात्तस्य नुट् च धातोर्ह्रस्वत्वं च यलोपः । ‘चनो दधिष्व पचतः’ ‘सुते दधिष्व नश्वनः’ इत्यादिमन्त्रेषु प्रसिद्धोऽयं चनशब्दः । एतेन चणोऽन्नमित्युदाहृत्य बाहुलकाण्णत्वमिति वदन्तो दशपादीवृत्तिकारास्तदनुसारिणः प्रसादकारादयश्च परास्ताः ॥—वृङ्—। वृङ् संभक्तौ, शीङ् स्वप्ने, आभ्यां यथाक्रमं रूपे स्वाङ्गे च वाच्येऽसुन्स्यात्तस्य पुडागमश्च ॥—वर्पो रूपमिति । ‘घ्नन् छिश्नदेवाअमि-वर्पसाभूत्’ इत्यादिमन्त्रेषु प्रसिद्धमिदम् । ‘शेपः स्याद्दृषणं पेलम्’ इति सुभूतिचन्द्रः । अकारान्तोऽप्ययम् । शेपपुच्छलाङ्ग-लेषु शुनः’ इति वार्तिके शेप इति निर्देशात् ‘यस्यामुशन्तः प्रहराम शेपम्’ इति वैदिकप्रयोगाच्च

translator notes

textual The 1915 print numbers this uṇādi sūtra 645 (NSP p. 560, scan page-0570). Ours and the print read 'vyādhau śuṭ'; Wikisource has 'vyādhau śuṭ ca' (collation batch09, class V).
commentary TB, own t1 ('—vyādhau—'): 'arter eva vyādhau vācye 'sun tasya śuḍāgamaś ca syāt' (OCR 'suṅāgamaḥ'; the scan reads śuḍ-) — from ṛ itself, when a disease is denoted, asun comes and śuṭ is its augment. Followed: arteḥ and asun bracketed as carried forward, and śuṭ attached to the affix.
translator śuṭ is ṭit and so stands at the head of the affix (ādyantau ṭakitau, SK 36); its ṭ is an it (halantyam, SK 1), and the u is only for pronunciation (uccāraṇārtha). Since the affix is not kit here, ṛ takes guṇa. The bracketed steps are the translator's.

उ636 · Uṇ 9.4.196

उदके नुट् च ॥ उ६३६ ॥

udake nuṭ ca

udake nuṭ ca — When water (udaka) is denoted, [after ṛ (arti), asun comes (both carried forward (anuvṛtti), as the kaumudī states),] and to it also the augment nuṭ.

Rule. After ṛ, when water is meant, asun, and the affix takes nuṭ. ṛ takes guṇa; n becomes ṇ after r (SK 235).

Forms. ṛ + n-as → arṇaḥ "water"; dual arṇasī.

Siddhānta-kaumudī

अर्तेरसुन् स्यात्तस्य च नुट् । अर्णः । अर्णसी ।

After ṛ (arti), asun comes, and to it the augment nuṭ. arṇaḥ [ṛ + n + as: ṛ → ar by guṇa (SK 2168, SK 70) → arnas → arṇas, n → ṇ after r (raṣābhyāṃ no ṇaḥ samānapade, SK 235), 'water']; [first-case dual] arṇasī.

translator notes

textual The 1915 print numbers this uṇādi sūtra 646 (NSP p. 560, scan page-0570).
commentary TB, printed under sk.90635.t1 ('—arṇa iti—'): 'pānīyam ity arthaḥ' — arṇas means water to drink. Followed for the sense.
translator nuṭ is ṭit and stands at the head of the affix (ādyantau ṭakitau, SK 36). The bracketed steps are the translator's.

उ637 · Uṇ 9.4.197

इण आगसि ॥ उ६३७ ॥

iṇa āgasi

iṇa āgasi — After iṇ, when sin or offence (āgas) is denoted, [asun comes, with the augment nuṭ (carried forward (anuvṛtti) from uṇādi 636, as TB states)].

Rule. After the root iṇ, when sin (āgas) is meant, asun with nuṭ, and guṇa.

Forms. i + n-as → enaḥ "sin".

Siddhānta-kaumudī

एनः ।

enaḥ [i + n + as: i → e by guṇa (SK 2168) → enas, 'sin'].

translator notes

textual The 1915 print numbers this uṇādi sūtra 647 (NSP p. 560, scan page-0570).
commentary TB, printed under sk.90635.t1 ('—iṇaḥ—'): 'iṇ gatau, asmāt pāpe vācye 'sun syāt tasya nuḍāgamaś ca. enaḥ pāpam' — from iṇ 'to go', when sin is denoted, asun comes with the augment nuṭ; enas is sin. Followed: asun and nuṭ bracketed as carried forward; āgas taken as sin (pāpa).
translator The bracketed derivation is the translator's.

उ638 · Uṇ 9.4.198

रिचेर्धने घिच्च ॥ उ६३८ ॥

ricerdhane ghicca

ricer dhane ghic ca — After ric, when wealth (dhana) is denoted, [asun comes,] and it is ghit [and, by ca, takes the augment nuṭ (carried forward (anuvṛtti) from uṇādi 636, as the kaumudī states)].

Rule. After ric, when wealth is meant, asun, ghit, with nuṭ by the ca.

Forms. rekṇaḥ "gold" (the group's derivation).

Watch out. The Tattvabodhinī rejects the Daśapādī's rekaḥ (no nuṭ) and Ujjvaladatta's riñcam. It cites Vedic rekṇas.

Siddhānta-kaumudī

चात्प्रत्ययस्य नुट् । घित्त्वात्कुत्वम् । रेक्णः सुवर्णम् ।

By the ca, the affix takes the augment nuṭ. Because [the affix] is ghit, kutva [comes]. rekṇaḥ [ric + n + as: guṇa of the light penultimate i (SK 2189) → rec; c → k because the affix is ghit (cajoḥ ku ghiṇṇyatoḥ, SK 2863) → rek + nas; n → ṇ across the intervening k (aṭkupvāṅnumvyavāye 'pi, SK 197) → rekṇas] [means] gold.

translator notes

textual The 1915 print numbers this uṇādi sūtra 648 (NSP pp. 560–561, scan page-0570 to page-0571: the block breaks after 'ghitvā-').
commentary TB, printed under sk.90635.t1 ('—riceḥ—', '—rekṇa iti—'): the root is ricir virecane, or else rica viyojanasaṃparcanayoḥ; asun comes when wealth is denoted; in rekṇas kutva is by 'cajoḥ ku ghiṇṇyatoḥ' and ṇatva by 'aṭkupvāṅ…'. Followed for the kutva and ṇatva steps.
commentary TB, printed under sk.90635.t1: the Daśapādī-vṛtti does not carry nuṭ forward and gives rekaḥ, rekasī — wrong, since the anuvṛtti of nuṭ into the next sūtra is undisputed; for the Daśapādī's reading TB further gives the absence of any authority for a 'frog's-leap' anuvṛtti (maṇḍūkapluti) and its conflict with the attested form (lakṣya-visaṃvāda). TB then rejects Ujjvaladatta's derivation — he reads the sūtra as 'ricer dhane cit kic ca', carries nuṭ forward, has no guṇa because the affix is kit, makes the nuṭ ñ by ścutva and so obtains riñcam — as unknown in both ordinary and Vedic usage (scan page-0570 foot, under the watermark but legible, and page-0571 head). TB upholds rekṇas from the mantras ('nityaṃ rekṇo amartyaḥ' etc.), from its listing among the gold synonyms of the Vedic Nighaṇṭu, and from the Vedabhāṣya, which derives it by this very sūtra. Followed: nuṭ is taken as carried forward, as the kaumudī's 'cāt' says.

उ639 · Uṇ 9.4.199

चायतेरन्ने ह्रस्वश्च ॥ उ६३९ ॥

cāyateranne hrasvaśca

cāyater anne hrasvaś ca — After cāy (cāyati), when food (anna) is to be denoted, [the affix asun (anuvṛtti from uṇādi 628), with the augment nuṭ to it (anuvṛtti from uṇādi 636, per TB),] and shortening as well.

Rule. After cāy, when food is meant, asun with nuṭ, and the root is shortened. The y is lost (by SK 873; this is inferred, not stated by Bhaṭṭoji or the Tattvabodhinī).

Forms. cāy → cay + nas → canaḥ "cooked food".

Siddhānta-kaumudī

चनो भक्तम् ।

canaḥ [cāy + asun with nuṭ; the root shortened]: cooked food (bhakta).

translator notes

textual The 1915 print numbers this uṇādi sūtra 649 (NSP p. 561, scan page-0571).
commentary There is no TB under this unit. TB, printed under sk.90635.t1 ('—cāyateḥ—'): the root is cāyṛ pūjāniśāmanayoḥ ('to honour, to observe'); after it, when food is to be expressed, asun comes, with nuṭ to it, shortening of the root, and lopa of y. Followed: asun and nuṭ bracketed in sutra_en and the block.
commentary TB, printed under sk.90635.t1: the word canas is well known from mantras such as 'cano dadhiṣva pacataḥ' and 'sute dadhiṣva naś canaḥ'; by this, the authors of the Daśapādī-vṛtti, who give 'caṇo 'nnam' with ṇ by bāhulaka, and those who follow them, the author of the Prasāda and others, are refuted. Recorded; the English keeps the dental n of canaḥ.
translator Derivation as TB lays out its ingredients: cāy + asun (u and n it) → cāy + n-as (nuṭ, a ṭit augment, at the beginning of the affix by ādyantau ṭakitau, SK 36) → cay-nas (shortening) → ca-nas (lopa of y; that this is lopo vyor vali, SK 873, before the val n is the translator's inference) → canas; canaḥ is the first-case singular neuter (prathamānta), su dropped by svamor napuṃsakāt (SK 319). The kaumudī gives only the form and its sense.

उ640 · Uṇ 9.4.200

वृङ्शीङ्भ्यां रूपस्वाङ्गयोः पुट् च ॥ उ६४० ॥

vṛṅśīṅbhyāṃ rūpasvāṅgayoḥ puṭ ca

vṛṅśīṅbhyāṃ rūpasvāṅgayoḥ puṭ ca — After vṛṅ and śīṅ, when form (rūpa) and a part of one's own body (svāṅga) are to be denoted [respectively, per TB], [the affix asun (anuvṛtti from uṇādi 628),] and the augment puṭ as well.

Rule. After vṛ and śī, for form and for a body-part respectively, asun with puṭ. The root takes guṇa (SK 2168).

Forms. vṛ + p-as → varpaḥ "form"; śī + p-as → śepaḥ "the private part".

Siddhānta-kaumudī

वर्पो रूपम् । शेपो गुह्यम् ।

varpaḥ [vṛ + asun with puṭ]: form (rūpa). śepaḥ [śī + asun with puṭ]: the private part (guhya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 650 (NSP p. 561, scan page-0571).
commentary There is no TB under this unit. TB, printed under sk.90635.t1 ('—vṛṅ—', OCR 'cūṅ'; scan page-0571 has vṛṅ): vṛṅ saṃbhaktau ('to choose'), śīṅ svapne ('to lie down, sleep'); after these, respectively, when form and own body part are to be expressed, asun comes, with the augment puṭ to it. Followed: 'respectively' and asun bracketed; varpaḥ from vṛṅ in the sense rūpa, śepaḥ from śīṅ in the sense svāṅga.
commentary TB, printed under sk.90635.t1: varpas is well known from mantras such as 'ghnañ chiśnadevāṃ abhi varpasā bhūt' (print 'ghnan chiśnadevāṃ abhi-varpasābhūt'); Subhūticandra: 'śepaḥ syād vṛṣaṇaṃ pelam'. The word is also a-final (śepa), because the vārttika 'śepapucchalāṅgūleṣu śunaḥ' names it as śepa, and from the Vedic usage 'yasyām uśantaḥ praharāma śepam'. Recorded; the kaumudī gives only the s-stem.
translator Steps not stated by the kaumudī or TB: puṭ, being ṭit, stands at the beginning of the affix (ādyantau ṭakitau, SK 36): vṛ + p-as → guṇa of the root vowel before the ārdhadhātuka affix (sārvadhātukārdhadhātukayoḥ, SK 2168), ṛ → ar → varpas; śī + p-as → guṇa ī → e → śepas. varpaḥ and śepaḥ are first-case singular neuter (prathamānta) forms of these s-stems.

उ641 · Uṇ 9.4.201

स्रुरीभ्यां तुट् च ॥ उ६४१ ॥

srurībhyāṃ tuṭ ca

srurībhyāṃ tuṭ ca — After sru and rī, [the affix asun (anuvṛtti from uṇādi 628, per TB),] and the augment tuṭ as well.

Rule. After sru and rī, asun with tuṭ, and guṇa.

Forms. sru + t-as → srotaḥ; rī + t-as → retaḥ.

Siddhānta-kaumudī

स्रोतः । रेतः ।

srotaḥ [sru + asun with tuṭ]. retaḥ [rī + asun with tuṭ].

Tattvabodhinī

NSP p. 571

—स्रुरीभ्याम्—स्रु गतौ, रीङ् श्रवणे, आभ्यामसुन् तस्य तुट् च स्यात् । ‘स्रोतोऽम्बुवेगेन्द्रिययोः’ इति विश्वः । ‘रेतः शुक्रे पारदे च’ इति मेदिनी ॥—पातेः—। पा रक्षणेऽस्माद्वले वाच्येऽसुन् जुडागमश्च वर्गतृतीयादिः । युट् चेत्यन्तस्थादिपाठस्तूज्ज्वलदत्तस्य प्रामादिकः । ‘पृथुपाजा अमर्त्यः’ इत्यादिमन्त्रतद्भाष्यविरोधात् ॥—उदके—। पातेरुदके वाच्येऽसुन्स्यात्तस्य थुडागमश्च । ‘कवन्धमुदकं पाथः’ इत्यमरः ॥—अदेः—। अद भक्षणे । ‘भिस्सा स्त्री भक्तमन्धोऽन्नम्’ इत्यमरः । ‘द्विजातिशेषेण यदेतदन्धसा’ इति भारविः ॥—स्कन्देः—। स्कन्दिर् गतिशोषणयोः । अस्मात्स्वाङ्गे वाच्येऽसुन्धश्चान्तादेशः ॥—आपः—आप्लृ व्याप्तौ । अस्मात्कर्माख्यायामसुन् ह्रस्वश्च धातोः । प्रत्ययस्य नुडागमस्तु वा स्यात् । ‘अप्रस्वतीमश्विना’ ‘अपांसि यस्मिन्नधि संदधुः’ ॥—बाहुलकादिति । उपलक्षणं ह्रस्वनुटौ वा स्त इति व्याख्यानस्यापि संभवात् । तथा च श्रुवते ‘कतमोऽपि नपुंसकमाप’ इति कोशमुदाहृत्य ‘सर्वमापोमयं जगत्’ इति प्रयोगो दुर्घटवृत्तौ समर्थितः ॥—रूपे—। रूपे वाच्ये आप्नोतेरसुन् ह्रस्वत्वं च धातोः प्रत्ययस्य जुडागमश्च स्यात् ॥—अब्ज इति । ‘झलं जश् झशि’ इति पकारस्य बकारः ॥ उदके—। उदके वाच्ये आप्नोतेरसुन् ह्रस्वत्वं च नुमागमो भश्चान्तादेशः ॥—नहेः—। णह वन्धने अस्माद्ग-मने वाच्येऽसुन् भश्चान्तादेशः स्यात् । ‘नभो व्योन्नि नभो मेघे श्रावणे च पतद्वहे । घ्राणे मृणालसूत्रे च वर्षासु च नभः स्मृतम्’ इति विश्वः । ‘नभः खं श्रावणो नभाः’ इत्यमरः । ‘नभं तु निभसा सार्धम्’ इति द्विरूपकोशादकारान्तोऽपि ॥—इणः—। इणोऽसुन् स्यादपराधे वाच्ये धातोरागादेशश्च । विश्वोक्तिमाह—आग इति ॥—अमेः—। अम गत्यादौ । अस्मादसुन् हुगागमश्च धातोः स्यात् । अमन्ति गच्छन्त्यनेनाधस्तादित्यंहो दुरितम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 651 (NSP p. 561, scan page-0571).
commentary TB, own t1 ('—srurībhyām—'): sru gatau ('to flow, go'), rīṅ śravaṇe (so the print); after these two asun comes, with the augment tuṭ to it (OCR 'nuṭ'; scan page-0571 reads tuṭ). Followed: asun bracketed in sutra_en; the roots as given.
commentary TB, own t1: Viśva 'srotaḥ ambuvege 'ndriyayoḥ' — srotas is the current of water and a sense-organ; Medinī 'retaḥ śukre pārade ca' — retas is semen and mercury. Recorded; the kaumudī gives no senses.
translator Steps not stated by the kaumudī or TB: tuṭ stands at the beginning of the affix (SK 36); sru + t-as → guṇa u → o (SK 2168) → srotas; rī + t-as → guṇa ī → e → retas. srotaḥ and retaḥ are first-case singular neuter (prathamānta).
translator Filing: this t1 also carries TB on uṇādi 642–649 (pāteḥ, udake, adeḥ, skandeḥ, āpaḥ, rūpe, udake) and on uṇādi 650 onward (naheḥ, iṇaḥ, ameḥ, ramer, deśe, añci-, bhūrañji …) — the TB for the rest of this stretch of the asun list.

उ642 · Uṇ 9.4.202

पातेर्बले जुट् च ॥ उ६४२ ॥

pāterbale juṭ ca

pāter bale juṭ ca — After pā (pāti), when strength (bala) is to be denoted, [the affix asun (anuvṛtti from uṇādi 628, per TB),] and the augment juṭ as well.

Rule. After pā, for strength, asun with juṭ.

Forms. pā + j-as → pājaḥ "strength"; dual pājasī.

Siddhānta-kaumudī

पाजः । पाजसी ।

pājaḥ [pā + asun with juṭ]: strength; pājasī [first-case dual].

translator notes

textual The 1915 print numbers this uṇādi sūtra 652 (NSP p. 561, scan page-0571).
commentary There is no TB under this unit. TB, printed under sk.90641.t1 ('—pāteḥ—'): pā rakṣaṇe ('to protect'); after it, when strength is to be expressed, asun comes with the augment juṭ, which begins with the third consonant of its class (j). Followed: asun bracketed; the augment read as j-initial juṭ.
commentary TB, printed under sk.90641.t1: Ujjvaladatta's reading of the augment with an initial semivowel (antasthādi) is a slip, because it contradicts mantras such as 'pṛthupājā amartyaḥ' and their Bhāṣya. The print writes that reading as 'puṭ ca' (scan page-0571), but 'antasthādi' requires yuṭ; TB-print slip, recorded.
translator Steps not stated by the kaumudī or TB: juṭ stands at the beginning of the affix (SK 36): pā + j-as → pājas; pājaḥ is the first-case singular neuter (prathamānta), and pājasī the first-case dual neuter, with śī for the dual ending by napuṃsakāc ca (SK 310).

उ643 · Uṇ 9.4.203

उदके थुट् च ॥ उ६४३ ॥

udake thuṭ ca

udake thuṭ ca — When water (udaka) is to be denoted, [after pā (anuvṛtti from uṇādi 642, per TB), the affix asun (anuvṛtti from uṇādi 628, per TB),] and the augment thuṭ as well.

Rule. After pā, for water, asun with thuṭ.

Forms. pā + th-as → pāthaḥ "water".

Siddhānta-kaumudī

पाथः ।

pāthaḥ [pā + asun with thuṭ]: water.

translator notes

textual The 1915 print numbers this uṇādi sūtra 653 (NSP p. 561, scan page-0571).
commentary There is no TB under this unit. TB, printed under sk.90641.t1 ('—udake—'): 'pāter udake vācye 'sun syāt tasya thuḍāgamaś ca' — after pā, when water is to be expressed, asun comes, with the augment thuṭ to it; Amara 'kabandham udakaṃ pāthaḥ'. Followed: pā and asun bracketed as carried forward; the sense 'water' given to the form.
translator Steps not stated by the kaumudī or TB: thuṭ stands at the beginning of the affix (SK 36): pā + th-as → pāthas; pāthaḥ is the first-case singular neuter (prathamānta). The kaumudī gives the form alone; 'water' is the sūtra's own condition.

उ644 · Uṇ 9.4.204

अन्ने च ॥ उ६४४ ॥

anne ca

anne ca — And when food (anna) is to be denoted [, after pā, the affix asun with the augment thuṭ].

Rule. The same (pā, asun, thuṭ) when food is meant. Neither text states this; the form shows it.

Forms. pāthaḥ "cooked food".

Siddhānta-kaumudī

पाथो भक्तम् ।

pāthaḥ [pā + asun with thuṭ]: cooked food (bhakta).

translator notes

textual The 1915 print numbers this uṇādi sūtra 654 (NSP p. 561, scan page-0571).
textual No TB on this sūtra anywhere: the TB column (sk.90641.t1, scan page-0571) passes from '—udake—' (uṇādi 643) directly to '—adeḥ—' (uṇādi 645).
translator The bracketed root pā, affix asun and augment thuṭ are the translator's: neither the kaumudī nor TB states the anuvṛtti, but the kaumudī's form pāthaḥ, identical with that of uṇādi 643, shows all three carried forward from uṇādi 643 (pā from 642, asun from 628), with only the sense changed by 'ca'.

उ645 · Uṇ 9.4.205

अदेर्नुम् धौ च ॥ उ६४५ ॥

adernum dhau ca

ader numdhau ca — After ad, [when food is to be denoted (anuvṛtti from uṇādi 644, so the kaumudī), the affix asun (anuvṛtti from uṇādi 628, so the kaumudī),] and the augment num and dh [in place of the root's d] as well.

Rule. After ad, for food, asun, with the augment num and dh for the d.

Forms. ad → and → andh + as → andhaḥ "food" (SK 37, SK 123, SK 124).

Siddhānta-kaumudī

अदेर्भक्ते वाच्येऽसुन् नुमागमो धादेशश्च । अन्धोऽन्नम् ।

After ad, when cooked food (bhakta) is to be denoted, [comes] asun, with the augment num and the substitute dh. andhaḥ [ad + asun → andh-as]: food (anna).

translator notes

textual The 1915 print numbers this uṇādi sūtra 655 (NSP p. 561, scan page-0571).
translator The sūtra's 'numdhau' (our source spaces it 'num dhau') is a dual dvandva, 'num and dh(a)'; the kaumudī's paraphrase 'numāgamo dhādeśaś ca' confirms it. That dh replaces the root's final d is the translator's reading of 'dhādeśa'; neither the kaumudī nor TB says which sound it replaces.
commentary There is no TB under this unit. TB, printed under sk.90641.t1 ('—adeḥ—'): ad bhakṣaṇe ('to eat'); Amara 'bhissā strī bhaktam andho 'nnam' (words for cooked rice), and Bhāravi 'dvijātiśeṣeṇa yad etad andhasā'. Followed for the root; the lexicon line recorded.
translator Steps not stated by the kaumudī or TB: num (m-it, so the augment is n) is inserted after the root's last vowel (midaco 'ntyāt paraḥ, SK 37): ad → a-n-d; dh for d → a-n-dh; the n becomes anusvāra before the jhal (naś cāpadāntasya jhali, SK 123) and then the homorganic nasal n (anusvārasya yayi parasavarṇaḥ, SK 124) → andh; + as → andhas; andhaḥ is the first-case singular neuter (prathamānta), the o of 'andho 'nnam' being sandhi.

उ646 · Uṇ 9.4.206

स्कन्देश्च स्वाङ्गे ॥ उ६४६ ॥

skandeśca svāṅge

skandeś ca svāṅge — And after skand, when a part of one's own body (svāṅga) is to be denoted, [the affix asun (anuvṛtti from uṇādi 628, per TB), with dh as the final substitute (per TB; that it comes from uṇādi 645 by the ca is the translator's reading)].

Rule. After skand, for a body-part, asun, and dh replaces the final d (the Tattvabodhinī).

Forms. skand → skandh + as → skandhaḥ "the shoulder"; dual skandhasī.

Watch out. Ours and the 1915 print read skandaḥ, skandasī. The Tattvabodhinī's dh requires skandh-, which is read here.

Siddhānta-kaumudī

स्कन्दः । स्कन्दसी ।

skandhaḥ [skand + asun, dh replacing the final d]: [the shoulder]; skandhasī [first-case dual].

translator notes

textual The 1915 print numbers this uṇādi sūtra 656 (NSP p. 561, scan page-0571).
textual Our kaumudī reads 'skandaḥ. skandasī.' with d, and the print agrees (scan page-0571, clearly d). TB on this sūtra makes dh the final substitute, so the forms must be skandhaḥ, skandhasī; the English gives them. Mūla, for the Print Check (class B: print = ours, grammar and TB require dh).
commentary There is no TB under this unit. TB, printed under sk.90641.t1 ('—skandeḥ—'): skandir gatiśoṣaṇayoḥ ('to go, to dry up'); 'asmāt svāṅge vācye 'sun dhaś cāntādeśaḥ' — after it, when a body part is to be expressed, asun comes, and dh is the final substitute. Followed: asun bracketed as carried forward and dh as the final substitute; the forms given with dh.
translator The bracketed sense 'the shoulder' is the translator's: the kaumudī and TB name only the category svāṅga. That the sūtra's 'ca' brings dh from uṇādi 645 is the translator's reading of TB's statement. skand (dhātupāṭha skandir, the ir being it) + as, d → dh → skandhas; skandhaḥ first-case singular neuter (prathamānta), skandhasī first-case dual (śī by SK 310).

उ647 · Uṇ 9.4.207

आपः कर्माख्यायाम् ॥ उ६४७ ॥

āpaḥ karmākhyāyām

āpaḥ karmākhyāyām — After āp, when work (karman) is to be named, [the affix asun (anuvṛtti from uṇādi 628, per TB)].

Rule. After āp, when work is named, asun. The root is shortened, and nuṭ is optional.

Forms. ap + n-as → apnaḥ; ap + as → apaḥ; by bāhulaka, unshortened, āpaḥ, dual āpasī.

Siddhānta-kaumudī

कर्माख्यायां ह्रस्वो नुट् च वा । अप्नः । अपः । बाहुलकात् । आपः । आपसी ।

When work is to be named, [the root vowel is] shortened, and [the augment] nuṭ [is added] optionally: apnaḥ [ap + n-as], apaḥ [ap + as]. By bāhulaka [also]: āpaḥ, āpasī [first-case dual].

translator notes

textual The 1915 print numbers this uṇādi sūtra 657 (NSP p. 561, scan page-0571; the sūtra and the gloss to 'bāhulakāt' in the left column, 'āpaḥ, āpasī' at the head of the right column).
commentary There is no TB under this unit. TB, printed under sk.90641.t1 ('—āpaḥ—'): āplṛ vyāptau ('to pervade, obtain'); after it, when work is to be named, asun comes, with shortening of the root; the augment nuṭ of the affix, however, is optional ('pratyayasya nuḍāgamas tu vā syāt'). Followed: 'optionally' attached to nuṭ, shortening taken as fixed (both forms apnaḥ and apaḥ are short). TB cites 'apnasvatīm aśvinā' and 'apāṃsi yasminn adhi saṃdadhuḥ'.
commentary TB, printed under sk.90641.t1 ('—bāhulakād iti'): the kaumudī's 'by bāhulaka' is only indicative (upalakṣaṇa), since an explanation in which shortening and nuṭ are both optional is also possible; accordingly, citing a lexicon line (printed 'katamo 'pi napuṃsakam āpa', scan page-0571; sense unclear), the Durghaṭavṛtti justifies the usage 'sarvam āpomayaṃ jagat'. Recorded; the English keeps the kaumudī's 'by bāhulaka'.
translator bāhulakāt = by the bahulam of SK 3169 (uṇādayo bahulam): it licenses āpas without the shortening (and without nuṭ). Steps not stated: āp → ap (shortening); ap + n-as (nuṭ at the head of the affix, SK 36) → apnas; ap + as → apas; āp + as → āpas. apnaḥ, apaḥ, āpaḥ are first-case singular neuter (prathamānta); āpasī is the first-case dual (SK 310).

उ648 · Uṇ 9.4.208

रूपे जुट् च ॥ उ६४८ ॥

rūpe juṭ ca

rūpe juṭ ca — When form (rūpa) is to be denoted, [after āp (anuvṛtti from uṇādi 647, per TB), the affix asun (anuvṛtti from uṇādi 628, per TB), with shortening of the root (per TB),] and the augment juṭ as well.

Rule. After āp, shortened, when form is meant, asun with juṭ. The p becomes b (SK 52).

Forms. ap + j-as → abjaḥ "form".

Siddhānta-kaumudī

अब्जो रूपम् ।

abjaḥ [āp → ap + j-as → abjas]: form (rūpa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 658 (NSP p. 561, scan page-0571).
commentary There is no TB under this unit. TB, printed under sk.90641.t1 ('—rūpe—'): 'rūpe vācye āpnoter asun hrasvatvaṃ ca dhātoḥ pratyayasya juḍāgamaś ca syāt' — when form is to be expressed, after āp comes asun, with shortening of the root and the augment juṭ to the affix. Followed: āp, asun and the shortening bracketed in sutra_en.
commentary TB, printed under sk.90641.t1 ('—abja iti'): by jhalāṃ jaś jhaśi (SK 52) the p becomes b [before the jhaś j]. Followed in the derivation.
translator Order of steps the translator's: āp → ap (shortening) → ap + j-as (juṭ at the head of the affix, SK 36) → ab-jas (SK 52, per TB) → abjas; abjaḥ is the first-case singular neuter (prathamānta).

उ649 · Uṇ 9.4.209

उदके नुम्भौ च ॥ उ६४९ ॥

udake numbhau ca

udake numbhau ca — When water (udaka) is to be denoted, [after āp (anuvṛtti from uṇādi 647, per TB), the affix asun (anuvṛtti from uṇādi 628, per TB), with shortening of the root (per TB),] and the augment num and bh [as the final substitute] as well.

Rule. After āp, shortened, when water is meant, asun, with num and bh for the p.

Forms. ap → anp → anbh → ambh + as → ambhaḥ "water" (SK 37, SK 123, SK 124).

Siddhānta-kaumudī

अम्भः ।

ambhaḥ [āp → ap → a-n-p → a-n-bh → ambh + as]: [water].

translator notes

textual The 1915 print numbers this uṇādi sūtra 659 (NSP p. 561, scan page-0571).
commentary There is no TB under this unit. TB, printed under sk.90641.t1 ('udake—'): 'udake vācye āpnoter asun hrasvatvaṃ ca numāgamo bhaś cāntādeśaḥ' — when water is to be expressed, after āp comes asun, with shortening, the augment num, and bh as the final substitute. Followed: āp, asun and the shortening bracketed; bh taken as replacing the final p.
translator The sūtra's 'numbhau' is a dual dvandva, 'num and bh(a)'. Steps not stated: āp → ap (shortening) → a-n-p (num, i.e. the augment n, after the last vowel, midaco 'ntyāt paraḥ, SK 37) → a-n-bh (bh for the final p, per TB) → aṃbh (anusvāra for the n before the jhal, naś cāpadāntasya jhali, SK 123) → ambh (m, the nasal homorganic with bh, anusvārasya yayi parasavarṇaḥ, SK 124) → ambhas; ambhaḥ is the first-case singular neuter (prathamānta). The bracketed sense 'water' is the sūtra's condition; the kaumudī gives the form alone.

उ650 · Uṇ 9.4.210

नहेर्दिवि भश्च ॥ उ६५० ॥

naherdivi bhaśca

naher divi bhaś ca — After nah, [the affix asun, carried forward (anuvṛtti) from uṇādi 628, sarvadhātubhyo 'sun — per TB,] when the sky (div) is denoted; and bh [replaces the root's final].

Rule. After nah (ṇah, its ṇ made n by SK 2286), when the sky is meant, asun, and bh replaces the final h.

Forms. nah → nabh + as → nabhaḥ "the sky".

Siddhānta-kaumudī

नभः ।

nabhaḥ (nabhas, 'the sky').

translator notes

textual The 1915 print numbers this uṇādi sūtra 660 (NSP p. 561, scan page-0571).
commentary TB, printed at the tail of sk.90641.t1 ('—naheḥ—'; scan page-0571): the root is ṇaha bandhane 'to bind'; from it asun comes when the sky is denoted, and bh is the substitute for the final (bhaś cāntādeśaḥ). The print reads 'asmād ga-' at a line end and 'mane vācye' on the next line, evidently a slip for gagane ('the sky'), one ga lost at the line break; this agrees with the sūtra's divi and with TB's Amara line under uṇādi 628 ('nabho 'ntarikṣaṃ gaganam', sk.90628.t1). Followed: asun bracketed as anuvṛtti, bh taken as replacing the final h, the sense 'sky'.
commentary TB, same place, quotes the Viśva: nabhas means the sky (vyoman), a cloud, the month Śrāvaṇa, a spittoon (patadgraha), the nose (ghrāṇa), lotus-fibre (mṛṇālasūtra) and the rains (varṣāḥ); Amara 'nabhaḥ khaṃ śrāvaṇo nabhāḥ'; and from the Dvirūpakośa ('nabhaṃ tu nabhasā sārdham'; the print here has 'nibhasā', read nabhasā with TB's fuller quotation of the same kośa under uṇādi 628, sk.90628.t1) it is also an a-stem (nabha). Recorded; the English keeps the sense the sūtra names.
translator Steps (the translator's, on the sūtra and TB): ṇah → nah (initial ṇ → n, ṇo naḥ, SK 2286) + asun (n it; as) → final h → bh → nabhas; first-case singular nabhaḥ.

उ651 · Uṇ 9.4.211

इण आग अपराधे च ॥ उ६५१ ॥

iṇa āga aparādhe ca

iṇa āga aparādhe ca — After iṇ, [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — per TB], with āga [substituted for the root], also when an offence (aparādha) is denoted.

Rule. After the root iṇ, also when an offence is meant, asun, and āga replaces the root. The two a's become one (SK 191).

Forms. āga + as → āgaḥ "sin; offence".

Siddhānta-kaumudī

आगः पापापराधयोः ।

āgaḥ (āgas) — in the senses sin (pāpa) and offence (aparādha).

translator notes

textual The 1915 print numbers this uṇādi sūtra 661 (NSP p. 561, scan page-0571).
commentary TB, printed at the tail of sk.90641.t1 ('—iṇaḥ—'; scan page-0571): from iṇ asun comes when an offence is denoted, and āga is the substitute for the root (dhātor āgādeśaḥ). Followed: asun bracketed as anuvṛtti; āga taken as replacing the whole root.
commentary TB, same place ('viśvoktim āha — āga iti'): with 'āgaḥ pāpāparādhayoḥ' Bhaṭṭoji quotes the Viśva lexicon. Followed: the line is rendered as a lexical statement of the two senses.
translator The 'ca' presumably brings in the sense of uṇādi 637 (iṇa āgasi, where TB glosses āgas as pāpa, and the form is enas), so that āgas has both senses the kaumudī gives. This construal is the translator's; neither the kaumudī nor TB states it. Steps: iṇ (i) → āga + as → a + a → a (ato guṇe, SK 191) → āgas; first-case singular āgaḥ (the translator's).

उ652 · Uṇ 9.4.212

अमेर्हुक्च ॥ उ६५२ ॥

amerhukca

amer huk ca — After am, [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — per TB]; and the augment huk [is added to the root].

Rule. After am, asun, and the root takes huk (h) at its end. The m becomes anusvāra (SK 123).

Forms. am + h + as → aṃhaḥ "sin".

Siddhānta-kaumudī

अंहः ।

aṃhaḥ (aṃhas, 'sin').

translator notes

textual The 1915 print numbers this uṇādi sūtra 662 (NSP p. 561, scan page-0571).
commentary TB, printed at the tail of sk.90641.t1 ('—ameḥ—'; scan page-0571): the root is ama gatyādau 'to go, etc.'; from it asun comes, and the augment huk is added to the root (hugāgamaś ca dhātoḥ). Its etymology: 'amanti gacchanty anenādhastād iti' — that by which people go downward is aṃhas, i.e. sin (durita). Followed: asun bracketed, huk attached to the root, and the sense 'sin' given.
translator Steps (the translator's): huk has k and u as it, leaving h; being k-marked it is placed at the end of the root (ādyantau ṭakitau, SK 36): am + h → amh + asun (as) → m → anusvāra before the jhal h (naś cāpadāntasya jhali, SK 123) → aṃhas; first-case singular aṃhaḥ.

उ653 · Uṇ 9.4.213

रमेश्च ॥ उ६५३ ॥

rameśca

rameś ca — And after ram [the affix asun, carried forward (anuvṛtti) from uṇādi 628, with the augment huk to the root, carried forward from uṇādi 652 — per TB].

Rule. After ram, asun with huk.

Forms. ram + h + as → raṃhaḥ "speed".

Siddhānta-kaumudī

रंहः ।

raṃhaḥ (raṃhas, 'speed').

Tattvabodhinī

NSP p. 571

—रमेश्च । रमेरसुन् स्यात् । हुगागमश्च धातोः । रंहो वेगः । अहिरहिभ्यामसुना सिद्धे अघिरघिभ्यामसुनि अङ्घो रङ्घ इति माभूदिति सूत्रद्वयमिति गोवर्धनः । तथा च ‘स्यान्मध्योष्मचतुर्थत्वमंहसो रंहसस्तथा’ इति द्विरूपकोशः । एवं च ‘दत्तार्धाः सिद्धसङ्घैर्विदधतु घृणयः शीघ्रमङ्घोविघातम्’ इति ‘रङ्घःसङ्घः सुराणां जगदुपकृतये नित्ययुक्तस्य यस्य स्तौति प्रीतिप्रसन्नोऽन्वहमहिमरुचेः सोऽवतात्स्यन्दनो वः’ इत्यत्र अङ्घो रङ्घ इति घकारपाठोऽनुप्रासरसिकानां प्रामादिक इति वदन्ति

translator notes

textual The 1915 print numbers this uṇādi sūtra 663 (NSP p. 561, scan page-0571).
commentary TB, sk.90653.t1: 'rameḥ asun syāt, hugāgamaś ca dhātoḥ. raṃho vegaḥ' — after ram comes asun, and the root takes the augment huk; raṃhas means speed. Followed: asun and huk bracketed as anuvṛtti, sense 'speed' given.
commentary TB, same place (scan page-0571): Govardhana holds that, although aṃhas and raṃhas would already result from the roots aṃhi and raṃhi with asun, the two sūtras (uṇādi 652 and this one) are made so that forms with gh (aṅghas, raṅghas) from aghi/raghi with asun should not arise. TB then cites the Dvirūpakośa line 'syān madhyoṣmacaturthatvam aṃhaso raṃhasas tathā' (aṃhas and raṃhas may have, as their medial consonant, an ūṣman [h] or a fourth-of-class [gh]), and reports that 'they say' the gh reading aṅgho / raṅgha in the verses 'dattārghāḥ siddhasaṅghair vidadhatu ghṛṇayaḥ śīghram aṅghovighātam' and 'raṅghaḥ saṅghaḥ surāṇāṃ … so 'vatāt syandano vaḥ' (so the print, scan page-0571, with gh) is a slip of those who relish alliteration (anuprāsa). Recorded; the kaumudī gives only raṃhaḥ.
translator Steps (the translator's, on TB): ram + huk (h, at the end of the root, SK 36) → ramh + as → m → anusvāra (SK 123) → raṃhas; first-case singular raṃhaḥ.

उ654 · Uṇ 9.4.214

देशे ह च ॥ उ६५४ ॥

deśe ha ca

deśe ha ca — [After ram, carried forward (anuvṛtti) from uṇādi 653, the affix asun, carried forward from uṇādi 628 — per TB,] when a place (deśa) is denoted; and h [replaces the root's final].

Rule. After ram, when a place is meant, asun, and h replaces the final m.

Forms. ram → rah + as → rahaḥ, "they delight (ramante) in it": a secluded place.

Siddhānta-kaumudī

रमन्तेऽस्मिन् रहः ।

'They delight in it' (ramante 'smin): rahaḥ (rahas, 'a secluded place').

Tattvabodhinī

NSP p. 571

—देशे—। देशे वाच्ये रमेरसुन् हकारश्चान्तादेशः स्यात् । ‘रहस्तत्वे रते गुह्ये’ इति मेदिनी ॥—अञ्चि—। अञ्चु गतिपूजनयोः, अञ्जू व्यक्तिम्रक्षणकान्तिगतिषु, युजिर् योगे, युज समाधौ, भृजी भर्जने, अङ्कः अङ्कसी अङ्कांसि । अङ्गः अङ्गसी अङ्गांसि । योगः योगसी योगांसि

translator notes

textual The 1915 print numbers this uṇādi sūtra 664 (NSP p. 561, scan page-0571).
commentary TB, sk.90654.t1 ('—deśe—'): 'deśe vācye rameḥ asun hakāraś cāntādeśaḥ syāt' — when a place is denoted, asun comes after ram, and h is the substitute for the final. Followed: ram and asun bracketed as anuvṛtti, h taken as replacing the final m.
commentary TB, same place, quotes Medinī 'rahas tattve rate guhye' — rahas means the truth (tattva), sexual union (rata) and a secret (guhya). Recorded; the kaumudī's own sense is the place 'in which they delight'.
translator The gloss 'a secluded place' in the block is the translator's, from the sūtra's deśa and the kaumudī's 'ramante 'smin'; the kaumudī itself gives no further sense. Steps (the translator's): ram + asun (as) → final m → h → rahas; first-case singular rahaḥ. The second half of sk.90654.t1 ('—aśri—' in OCR, scan '—añci—') is TB on uṇādi 655 and is cited there.

उ655 · Uṇ 9.4.215

अञ्च्यञ्जियुजिभृजिभ्यः कुञ्च ॥ उ६५५ ॥

añcyañjiyujibhṛjibhyaḥ kuñca

añcyañjiyujibhṛjibhyaḥ kuś ca — After añc, añj, yuj and bhṛj [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — as the kaumudī states], and a ku [velar] sound [replaces the final].

Rule. After añc, añj, yuj and bhṛj, asun, and a velar replaces the final. A light penultimate vowel takes guṇa (SK 2189).

Forms. aṅkaḥ "a mark; the body"; añj → aṅg + as → aṅgaḥ "a bird"; yuj → yog + as → yogaḥ "samādhi"; bhṛj → bharg + as → bhargaḥ "radiance".

Watch out. Ours reads kuñca; the 1915 print reads kuś ca, which the kaumudī's "a velar is the substitute for the final" requires.

Siddhānta-kaumudī

एभ्योऽसुन् कवर्गश्चान्तादेशः । अङ्कश्चिह्नशरीरयोः । अङ्गः पक्षी । योगः समाधिः । भर्गस्तेजः ।

After these [four roots] asun comes, and a velar (kavarga) sound is the substitute for the final. aṅkaḥ (aṅkas) — in the senses mark (cihna) and body (śarīra). aṅgaḥ (aṅgas) — a bird (pakṣin). yogaḥ (yogas) — meditative absorption (samādhi). bhargaḥ (bhargas) — radiance (tejas).

Tattvabodhinī

alignment inferredNSP p. 571

—भर्गस्तेज इति । ‘हरः स्मरहरो भर्गः’ इत्यत्र तु भर्गशब्दो घनन्तः पुंलिङ्ग इति बोध्यः । उच समवायेऽस्मादसुनि बाहुलकात्कुत्वम् । न्यङ्क्वादित्वाद्वा । ‘ओक आश्रयमात्रेऽपि मन्दिरेऽपि नपुंसकम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 665 (NSP p. 561, scan page-0571).
textual Our sūtra reads 'kuñca'; the 1915 print reads 'kuś ca' (scan page-0571, the final ligature matching the śc of bhaś ca and rameś ca; collation batch10, class A). The kaumudī's 'kavargaś cāntādeśaḥ' requires ku + ca. sutra_en renders kuś ca. Mūla, for the Print Check.
commentary TB, printed in sk.90654.t1 (OCR pratīka '—aśri—', scan '—añci—'): the roots are añcu gatipūjanayoḥ 'to go, to honour', añjū vyaktimrakṣaṇakāntigatiṣu 'to make manifest, anoint, shine, go', yujir yoge 'to join', or yuja samādhau 'to be absorbed', and bhṛjī bharjane 'to roast'; TB gives the paradigms aṅkaḥ aṅkasī aṅkāṃsi, aṅgaḥ aṅgasī aṅgāṃsi, yogaḥ yogasī yogāṃsi. Followed: the roots are used in the translator's note; the forms are s-stems.
commentary TB, sk.90655.t1 ('—bhargas teja iti'): in Amara's 'haraḥ smaraharo bhargaḥ' bharga is a different, masculine word ending in ghañ. From uca samavāye 'to be fond of', by bāhulaka (the bahulam of SK 3169, uṇādayo bahulam) asun comes with the ku substitute [OCR 'kulam'], or the ku comes because the word belongs to the nyaṅkvādi list (nyaṅkvādīnāṃ ca, SK 2864): okas; Medinī 'oka āśrayamātre 'pi mandire 'pi napuṃsakam' — okas, neuter, means any abode and also a house. Recorded; the kaumudī does not give okas.
translator Steps (the translator's, on the kaumudī and TB): asun is not k-marked, so a light penultimate vowel takes guṇa (pugantalaghūpadhasya ca, SK 2189). añc + as → c → k → aṅkas; añj + as → j → g → aṅgas; yuj → yoj + as → j → g → yogas; bhṛj → bharj + as → j → g → bhargas. That the velar substitute is in each case the nearest one (k for c, g for j) is the translator's inference; the kaumudī says only 'kavarga'. The forms are given in the first-case singular.

उ656 · Uṇ 9.4.216

भूरञ्जिभ्यां कित् ॥ उ६५६ ॥

bhūrañjibhyāṃ kit

bhūrañjibhyāṃ kit — After bhū and rañj [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — per TB] is k-marked (kit).

Rule. After bhū and rañj, asun, kit. So there is no guṇa: ū becomes uv (SK 271), and the nasal of rañj is dropped (SK 415).

Forms. bhū → bhuv + as → bhuvaḥ "the mid-region"; rañj → raj + as → rajaḥ "dust".

Siddhānta-kaumudī

भुवः । रजः ।

bhuvaḥ (bhuvas, 'the mid-region'). rajaḥ (rajas, 'dust').

Tattvabodhinī

NSP p. 571–572

—भूरञ्जि—। भू सत्तायाम्, रञ्ज रागे, आभ्यामसुन्कित्स्यात् । भुवः अन्तरिक्षम् । षष्ठ्यन्तप्रतिरूपकमव्ययमिदम् । रजो रेणुः । ‘रजः क्लीवं गुणान्तरे । आर्तवे च परागे च रेणुमात्रेऽपि दृश्यते’ इति मेदिनी । घञर्थे कप्रत्यये तु अका- रान्तोऽप्ययम् । ‘रजोऽयं रजसा सार्धं स्त्रीपुष्पगुणधूलिषु’ इत्यजयकोशः ॥—वसेः—। वस निवासेऽस्मादसुन् स्यात्स च णित् । णित्त्वाद्वृद्धिः ॥—चन्देः । चदि आह्वादने अस्मादसुन् आदेः छकारश्च । ‘छन्दः पद्यप्रभेदेऽपि स्वैराचाराभिला षयोः’ इति मेदिनी । अकारान्तोऽप्ययम् । ‘अभिप्रायवशौ छन्दौ’ इत्यमरद्विरूपकोशौ

translator notes

textual The 1915 print numbers this uṇādi sūtra 666 (NSP p. 561, scan page-0571).
commentary TB, sk.90656.t1 ('—bhūrañji—'): the roots are bhū sattāyām 'to be' and rañja rāge 'to colour' (OCR 'rajja'); after them asun comes and is k-marked (asun kit syāt). Followed: asun bracketed as anuvṛtti.
commentary TB, same place: bhuvaḥ means the mid-region (antarikṣa); it is an indeclinable that resembles a sixth-case word (ṣaṣṭhyantapratirūpakam avyayam). rajas means dust (reṇu); Medinī: rajas, neuter, means a [second] guṇa, menstrual flow, pollen and mere dust. With the affix ka in the sense of ghañ there is also an a-stem raja (Ajayakośa 'rajo 'yaṃ rajasā sārdham …'). Followed for the senses 'mid-region' and 'dust'.
translator Steps (the translator's, on TB and the kit of the sūtra): the k blocks guṇa (kṅiti ca, SK 2217): bhū + as → ū → uv before a vowel (aci śnudhātubhruvāṃ…, SK 271) → bhuvas; rañj + as → the penultimate nasal is dropped before a k-marked affix (aniditāṃ hala upadhāyāḥ kṅiti, SK 415) → rajas. TB under uṇādi 628 (sk.90628.t1) makes the same point: by the kit of this sūtra the n is dropped and rajas results. The second half of sk.90656.t1 ('—caseḥ—' = vaseḥ, '—candeḥ—') is TB on uṇādi 657 and 658.

उ657 · Uṇ 9.4.217

वसेर्णित् ॥ उ६५७ ॥

vaserṇit

vaser ṇit — After vas, [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — per TB,] is ṇ-marked (ṇit).

Rule. After vas, asun, ṇit. The penultimate a takes vṛddhi (SK 2282).

Forms. vas → vās + as → vāsaḥ "a garment".

Siddhānta-kaumudī

वासो वस्त्रम् ।

vāsaḥ (vāsas) — a garment (vastra).

translator notes

textual The 1915 print numbers this uṇādi sūtra 667 (the number at the foot of NSP p. 561, scan page-0571; the sūtra at the head of p. 562, scan page-0572).
commentary TB, printed in sk.90656.t1 (OCR pratīka '—caseḥ—', i.e. vaseḥ): the root is vasa nivāse 'to dwell'; from it asun comes and is ṇ-marked; because of the ṇ, vṛddhi (ṇittvād vṛddhiḥ). Followed: asun bracketed, vṛddhi used in the translator's note. TB names vas 'to dwell', not vas 'to clothe'; recorded as given.
translator Steps (the translator's, on TB): vas + asun (ṇit) → penultimate a → ā (ata upadhāyāḥ, SK 2282) → vāsas; first-case singular vāsaḥ. The ṇit of this sūtra is said by the kaumudī under uṇādi 660 to be carried forward there.

उ658 · Uṇ 9.4.218

चन्देरादेश्च छः ॥ उ६५८ ॥

canderādeśca chaḥ

cander ādeś ca chaḥ — After cand, [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — per TB]; and ch replaces the initial [of the root].

Rule. After cand (cadi, with the nasal of SK 2262), asun, and ch replaces the initial c.

Forms. cand → chand + as → chandaḥ.

Siddhānta-kaumudī

छन्दः ।

chandaḥ (chandas).

translator notes

textual The 1915 print numbers this uṇādi sūtra 668 (NSP p. 562, scan page-0572).
commentary TB, printed in sk.90656.t1 ('—candeḥ—'): the root is cadi āhlādane 'to gladden'; from it asun comes, and ch replaces the initial. Followed: asun bracketed as anuvṛtti; ch replaces the initial c.
commentary TB, same place, quotes Medinī: chandas also means a kind of verse (padyaprabheda), wilful conduct (svairācāra) and desire (abhilāṣa); it is also an a-stem (chanda), as in the Amara and Dvirūpakośa line 'abhiprāyavaśau chandau' (chanda = intention and control). Recorded; the kaumudī gives the form without a sense.
translator Steps (the translator's): cadi is i-marked, so it takes the nasal (idito num dhātoḥ, SK 2262): cand + as → initial c → ch → chandas; first-case singular chandaḥ.

उ659 · Uṇ 9.4.219

पचिवचिभ्यां सुट् च ॥ उ६५९ ॥

pacivacibhyāṃ suṭ ca

pacivacibhyāṃ suṭ ca — After pac and vac [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — per TB]; and [the affix takes] the augment suṭ.

Rule. After pac and vac, asun with the augment suṭ (s). c becomes k (SK 378) and s becomes ṣ (SK 212).

Forms. pac + s-as → pakṣas: dual pakṣasī "the two sides"; vakṣaḥ "the chest".

Siddhānta-kaumudī

पक्षसी तु स्मृतौ पक्षौ । वक्षो हृदयम् ।

pakṣasī (dual of pakṣas), on the other hand, is understood (smṛta) as 'the two pakṣas' [the two sides]. vakṣaḥ (vakṣas) — the chest (hṛdaya).

Tattvabodhinī

NSP p. 572

—पचि—। डुपचष् पाके, वच परिभाषणे, आभ्यामसुन् स्यात्तस्य सुडागमश्च । चस्य कुत्वे सस्य षत्वम् । पक्षः पक्षसी पक्षांसि । ‘यथा शालायै पक्षसी’ इति श्रुतिः । ‘पूर्वोत्तरे द्वे पक्षसी’ इति श्रुतिः । ‘पूर्वोत्तरे द्वे पक्षसी’ इति अनीकाधिकरणे शावरभाष्यम् । माधवस्तु पक्ष परि-ग्रहे इत्यस्मादसुन् इत्याह ॥—वहि । वह प्रापणे, ओहाक् त्यागे, डुधाञ् धारणादौ, एभ्योऽसुन् स्यात् । अत्र पूर्वसूत्रा-त्सुटमनुवर्तयतामुज्ज्वलदत्तादीनां मतेनोदाहरणमाह । वक्षाः हासाः धासाः इति ॥—प्राञ्च इति । सकलवृत्तिकृतः प्रसादकारादयश्चेत्यर्थः । एतच्चायुक्तम् । उक्तोदाहरणानि हि लोके न दृश्यन्ते न वा संभवन्ति । सूत्रेऽस्मिन् छन्दसी-त्युक्तत्वात् । वेदे तु विपरीतान्येवोदाहरणानि दृश्यन्त इत्याह—वस्तुतस्त्विति । वेदभाष्यकारादयश्चेहानुकूला इत्यव-धेयम् ॥—इणः—। इण् गतौ अस्मादासिः स्यात्

translator notes

textual The 1915 print numbers this uṇādi sūtra 669 (NSP p. 562, scan page-0572).
commentary TB, sk.90659.t1 ('—pañci—' in OCR, i.e. paci): the roots are ḍupacaṣ pāke 'to cook' and vaca paribhāṣaṇe 'to speak'; after them asun comes, and it takes the augment suṭ (tasya suḍāgamaḥ); c becomes a velar (kutva) and s becomes ṣ (OCR 'ṣalam' = ṣatvam). Paradigm: pakṣaḥ pakṣasī pakṣāṃsi. Followed: asun bracketed, suṭ attached to the affix, and the steps in the translator's note.
commentary TB, same place: the dual pakṣasī is attested in śruti 'yathā śālāyai pakṣasī' (as the two sides of a hall) and 'pūrvottare dve pakṣasī', the latter quoted in Śabara's bhāṣya in the anīkādhikaraṇa; Mādhava instead derives pakṣas from pakṣa parigrahe with asun. Followed: '[the two sides]' supplied in brackets from TB's śruti citation.
translator Steps (the translator's, on TB): suṭ (ṭ and u it, leaving s) is ṭ-marked and so stands at the beginning of asun (ādyantau ṭakitau, SK 36): pac + s-as → c → k before the jhal s (coḥ kuḥ, SK 378) → pak-sas → s → ṣ after k (ādeśapratyayayoḥ, SK 212) → pakṣas; likewise vac → vakṣas. 'pakṣasī tu smṛtau pakṣau' reads as a lexical half-line; the kaumudī does not name its source. 'tu' contrasts the dual pakṣasī with the stem pakṣa.

उ660 · Uṇ 9.4.220

वहिहाधाञ्भ्यश्छन्दसि ॥ उ६६० ॥

vahihādhāñbhyaśchandasi

vahihādhāñbhyaś chandasi — After vah, hā and dhāñ, in the Veda (chandas), [the affix asun, carried forward (anuvṛtti) from uṇādi 628 — per TB; it is ṇit, carried forward from uṇādi 657, vaser ṇit — as the kaumudī states].

Rule. After vah, hā and dhā, in the Veda, asun. The earlier authorities carry suṭ forward. Bhaṭṭoji says that in fact the ṇit of uṇādi 657 runs on, not suṭ. So vah takes vṛddhi of its penultimate (SK 2282), and hā and dhā take yuk (SK 2761).

Forms. On the earlier view: vakṣāḥ "a draught ox", hāsāḥ "the moon", dhāsāḥ "a mountain". On Bhaṭṭoji's view, Vedic nṛvāhasā, stomavāhāḥ, vihāyāḥ, viśvadhāyāḥ, viśvadhāyasam, bhūridhāyasam.

Watch out. vakṣāḥ, hāsāḥ, dhāsāḥ are not Bhaṭṭoji's forms. The Tattvabodhinī calls them wrong: they are not found in ordinary language, and the Veda shows the ṇit forms.

Siddhānta-kaumudī

वक्षाः अनड्वान् । हासाश्चन्द्रः । धासाः पर्वत इति प्राञ्चः । वस्तुतस्तु णिदित्यनुवर्तते न तु सुट् । तेन वहेरुपधावृद्धिः । इतरयोः आतो युक्– {SK 2761} इति युक् । शोणा धृष्णू नृवाहसा । श्रोता हवं गृणतः स्तोमवाहाः । विश्वो विहायाः । वाजम्भरो विहायाः । देवो न यः पृथिवीं विश्वधायाः । अधारयत् पृथिवीं विश्वधायसम् । धर्णसिं भूरिधायसमित्यादिः ।

vakṣāḥ — a draught ox (anaḍvān); hāsāḥ — the moon (candra); dhāsāḥ — a mountain (parvata): so the earlier authorities (prāñcaḥ) [, who carry suṭ forward from uṇādi 659]. In fact, however, [the expression] 'ṇit' is carried forward (anuvṛtti) [from uṇādi 657], not suṭ. Therefore vah takes vṛddhi of its penultimate vowel (upadhāvṛddhi), and the other two [hā and dhā] take the augment yuk by āto yuk… (SK 2761). [Vedic illustrations:] 'śoṇā dhṛṣṇū nṛvāhasā' (nṛvāhasā, dual of nṛvāhas, 'carrying men'); 'śrotā havaṃ gṛṇataḥ stomavāhāḥ' (stomavāhāḥ, from stomavāhas, 'carrying praise'); 'viśvo vihāyāḥ'; 'vājambharo vihāyāḥ' (vihāyāḥ, from vihāyas); 'devo na yaḥ pṛthivīṃ viśvadhāyāḥ'; 'adhārayat pṛthivīṃ viśvadhāyasam' (viśvadhāyas, 'all-sustaining'); 'dharṇasiṃ bhūridhāyasam' (bhūridhāyas, 'sustaining much'), and so on.

translator notes

textual The 1915 print numbers this uṇādi sūtra 670 (NSP p. 562, scan page-0572); the cross-reference '2761' matches the print.
commentary TB, printed in sk.90659.t1 (OCR pratīka '—cahi—', i.e. vahi): the roots are vaha prāpaṇe 'to carry', ohāk tyāge 'to abandon' and ḍudhāñ dhāraṇādau 'to hold, etc.'; after them asun comes. Followed: asun bracketed as anuvṛtti.
commentary TB, same place: with 'vakṣāḥ hāsāḥ dhāsāḥ' Bhaṭṭoji gives the examples according to Ujjvaladatta and others, who carry suṭ forward from the preceding sūtra; 'prāñcaḥ' means all the vṛtti-writers and the author of the Prasāda and others. This is wrong (ayuktam): the examples are neither seen in ordinary usage nor possible there, since this sūtra says 'chandasi'; in the Veda the opposite examples are seen, so he says 'vastutas tu'; and the Vedabhāṣyakāra and others agree here (scan page-0572 'vedabhāṣyakārādayaś cehānukūlā ity avadheyam'; the OCR garbles it). Followed: the suṭ of the earlier view is bracketed as theirs, and 'vastutas tu' is rendered as Bhaṭṭoji's own decision.
translator Steps on the earlier view (the translator's): vah + s-as → h → ḍh (ho ḍhaḥ, SK 324) → k before s (ṣaḍhoḥ kaḥ si, SK 295) → s → ṣ (SK 212) → vakṣas; hā + s-as → hāsas; dhā + s-as → dhāsas; the masculine first-case singulars vakṣāḥ, hāsāḥ, dhāsāḥ lengthen the a (atvasantasya cādhātoḥ, SK 425). On Bhaṭṭoji's view: vah + as (ṇit) → vāhas (ata upadhāyāḥ, SK 2282); hā/dhā + yuk (y) + as → hāyas, dhāyas (SK 2761, conditioned by the ṇit kṛt). The kaumudī does not say how the ṇit of uṇādi 657 passes over uṇādi 658–659, where it shows no effect. The glosses on the compound stems in the Vedic lines are the translator's minimal identifications; the kaumudī does not identify or translate the quotations.

उ661 · Uṇ 9.4.221

इण आसिः ॥ उ६६१ ॥

iṇa āsiḥ

iṇa āsiḥ — After iṇ, the affix āsi comes.

Rule. After the root iṇ, the affix āsi (ās). The i takes guṇa (SK 2168), and e + ā gives ayā (SK 61). The word is read in the svarādi list, so it is an indeclinable (SK 447).

Forms. i + ās → ayāḥ "fire".

Siddhānta-kaumudī

अयाः वह्निः । स्वरादिपाठादव्ययत्वम् ।

ayāḥ [iṇ + āsi]: fire (vahni). Because it is read in the svarādi list (svarādinipātam avyayam, SK 447), it is an indeclinable (avyaya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 671 (NSP p. 562, scan page-0572).
commentary TB, printed at the end of sk.90659.t1 ('—iṇaḥ—'): the root is iṇ gatau ('to go'), and after it āsi comes. That is all TB says here. Followed for the root.
translator The steps are the translator's: i takes guṇa before the ārdhadhātuka affix (sārvadhātukārdhadhātukayoḥ, SK 2168) → e; the final i of āsi is not retained (it serves only for pronunciation or is an it), leaving ās; e + ā → ay (eco 'yavāyāvaḥ, SK 61) → ayās → ayāḥ. SK 447 does not name ayās in its svarādi list, but it calls that list an ākṛtigaṇa (open class), which is presumably what the kaumudī relies on here.

उ662 · Uṇ 9.4.222

मिथुनेऽसिः पूर्ववच्च सर्वम् ॥ उ६६२ ॥

mithune'siḥ pūrvavacca sarvam

mithune 'siḥ pūrvavac ca sarvam — When [the root is] mithuna, the affix asi comes; and everything [else happens] as before.

Rule. When the root is joined with an upasarga (mithuna), asi is the exception (apavāda) to asun. The sūtra adds "everything as before", which the Tattvabodhinī takes to mean that each root keeps its special operations under asun. The purpose is the accent.

Forms. The kaumudī gives none; the Tattvabodhinī gives suyaśāḥ (with the yuṭ of uṇādi 630) and supayāḥ.

Siddhānta-kaumudī

उपसर्गविशिष्टो धातुर्मिथुनं तन्नासुनोऽपवादोऽसिः । स्वरार्थः ।

A root qualified by an upasarga is [what is meant by] mithuna. There, asi is the exception (apavāda) to asun [of sarvadhātubhyo 'sun, uṇādi 628]. [Its purpose is] the accent.

Tattvabodhinī

NSP p. 572

—मिथुने—। सुयशा इति ‘अशेर्वेदने युट् च’ इत्यादि पूर्ववत् । सुपयाः सुस्रोता इत्याद्युदाहार्यम् ॥—नञि—। हन्तेर्नञ्युपपदेऽसिः स्यात् धातोरेहादेशश्च ‘ऋदुशनस्पुरुदंस—’ इत्यादिना सावनङ्

translator notes

textual The 1915 print numbers this uṇādi sūtra 672 (NSP p. 562, scan page-0572).
textual Ours reads 'tannāsuno 'pavādo 'siḥ'. The print reads 'tatrāsuno…' (one tra ligature at zoom; collation batch10, class A), and the English follows the print ('there'). Ours = print in ending at 'svarārthaḥ'. Wikisource adds two sentences here that the print lacks: 'yasya dhātor yat kāryam asunpratyaye uktaṃ tad atrāpi bhavatīty arthaḥ. aśer devane yuṭ cetyādi suyaśāḥ' (collation, class V). These are not supplied in the English.
commentary TB, own t1 ('—mithune—'): 'suyaśā iti': suyaśāḥ is formed by aśer devane yuṭ ca (uṇādi 630, OCR 'yuddhaṃ ca'; scan 'yuṭ ca') etc., as before; supayāḥ, susrotāḥ and so on are further examples. So TB takes 'pūrvavat sarvam' to mean that each root's special operations under asun (yuṭ for aś, etc.) also apply with asi. Followed in the sūtra rendering. TB's pratīka 'suyaśā iti' assumes a kaumudī that gives suyaśāḥ, which ours and the print do not; it matches the Wikisource sentence above. Recorded.
translator 'svarārthaḥ' presumably means this: asun is nit, so the whole word is ādyudātta (ñnity ādir nityam, SK 3686). asi is not nit, so the affix keeps its own initial udātta (ādyudāttaś ca, SK 3708). Only the accent separates the two affixes. This explanation is the translator's.

उ663 · Uṇ 9.4.223

नञि हन एह च ॥ उ६६३ ॥

nañi hana eha ca

nañi hana eha ca — With nañ as upapada, after han [the affix asi comes; carried forward (anuvṛtti) from uṇādi 662], and eha [replaces the root].

Rule. After han with nañ as upapada, asi, and eha replaces the root. nañ becomes an before a vowel (SK 757, SK 758). The first-case singular takes anaṅ (SK 276).

Forms. an + eha + as → anehas → anehā; dual anehasau.

Watch out. Ours and the 1915 print read anehāḥ; with anaṅ the form is anehā, which is read here.

Siddhānta-kaumudī

अनेहाः । अनेहसौ ।

anehā [first-case singular; na + eha + asi]; anehasau [first-case dual].

translator notes

textual The 1915 print numbers this uṇādi sūtra 673 (NSP p. 562, scan page-0572).
textual Ours reads 'anehāḥ', and so does the print (scan page-0572; the visarga is clear). anehas takes anaṅ in the first-case singular (ṛduśanaspurudaṃso 'nehasāṃ ca, SK 276, which TB cites here), so the form should be anehā, without visarga. The English reads anehā. Mūla, for the Print Check.
commentary TB, printed under sk.90662.t1 ('—nañi—'): after hanti (han), with nañ as upapada, asi comes and eha is substituted for the root; in su, anaṅ comes by 'ṛduśanaspurudaṃsa—' etc. (SK 276). Followed: asi is bracketed as anuvṛtti in sutra_en, and the form is read anehā.
translator The remaining steps are the translator's: nañ → a (nalopo nañaḥ, SK 757), and the augment nuṭ before a vowel (tasmān nuḍ aci, SK 758) → an + eha + as → anehas. Then anehas + su → anehan (SK 276) → upadhā lengthening (sarvanāmasthāne cāsambuddhau, SK 250) → s dropped (SK 252) and n dropped (SK 236) → anehā.

उ664 · Uṇ 9.4.224

विधाञो वेध च ॥ उ६६४ ॥

vidhāño vedha ca

vidhāño vedha ca — After dhāñ preceded by vi, [the affix asi comes; carried forward (anuvṛtti) from uṇādi 662], and vedha [replaces vi + dhā].

Rule. After dhā with vi, asi, and vedha replaces vi + dhā together. The two a's become one (SK 191).

Forms. vedha + as → vedhāḥ, so called because he arranges (vidadhāti).

Siddhānta-kaumudī

विदधातीति वेधाः ।

'He arranges (vidadhāti)', so vedhāḥ [vedha + asi].

Tattvabodhinī

NSP p. 572

—विधाञः—। डुधाञ् धारणादौ विपूर्वादस्मादसिः स्याद्वेधादेशश्च सोपसर्गधातोः । ‘वेधाः पुंसि हृषीकेशे बुधे च परमेष्ठिनि’ इति मेदिनी ॥—नुवः—। णु स्तुतौ अस्मादसिः स्यात्तस्य धुडागमश्च ॥—नोधा इति । ‘सद्यो भुव-द्वीर्याय नोधाः’ इति मन्त्रे नोधा ऋषिर्भवतीति निरुक्तम् । नवं दधातीति तु नैरुक्तं व्युत्पत्त्यन्तरं बोध्यम् ॥—गति—। गतौ कारके चोपपदेऽसिः स्यात् । तप संतापे, विद् ज्ञाने, विद्लृ लाभे ॥—चन्द्रे—। चन्द्रं रजतममृतं च तदिव मीयते असौ चन्द्रमा इति हरदत्तः । स च डिदिति डित्त्वाट्टिलोपे चन्द्रमसौ चन्द्रमस इत्यादि सिध्यति

translator notes

textual The 1915 print numbers this uṇādi sūtra 674 (NSP p. 562, scan page-0572).
commentary TB, sk.90664.t1 ('—vidhāñaḥ—'; re-filed 2026-10-05 from sk.90668.t1, which also carries TB on uṇādi 665–667): the root is ḍudhāñ dhāraṇādau ('to hold' etc.). After it, preceded by vi, asi comes, and vedha is substituted for the root together with its upasarga. Followed: asi is bracketed as anuvṛtti, and the substitute is shown as replacing vi + dhā. TB quotes Medinī: 'vedhāḥ (masculine) [means] Hṛṣīkeśa, a wise man (budha), and Parameṣṭhin'. Recorded; the kaumudī gives only the etymological gloss.
translator vedha + as → the two a vowels become one a (ato guṇe, SK 191) → vedhas; in the first-case singular the a before s is lengthened (atvasantasya cādhātoḥ, SK 425) → vedhāḥ. These steps are the translator's.

उ665 · Uṇ 9.4.225

नुवो धुट् च ॥ उ६६५ ॥

nuvo dhuṭ ca

nuvo dhuṭ ca — After nu, [the affix asi comes; carried forward (anuvṛtti) from uṇādi 662], and the augment dhuṭ is added [to it].

Rule. After nu, asi with the augment dhuṭ (dh) at its start (SK 36). nu takes guṇa.

Forms. no + dh-as → nodhāḥ (a ṛṣi, the Tattvabodhinī).

Siddhānta-kaumudī

नोधाः ।

nodhāḥ [nu + dhuṭ + asi].

translator notes

textual The 1915 print numbers this uṇādi sūtra 675 (NSP p. 562, scan page-0572).
commentary TB, printed under sk.90664.t1 ('—nuvaḥ—'): the root is ṇu stutau ('to praise'). After it asi comes, and the augment dhuṭ is added to that affix (scan 'dhuḍāgamaś ca'; OCR 'suḍāgamaś ca'). Followed: asi is bracketed as anuvṛtti, and dhuṭ is attached to the affix.
commentary TB on 'nodhā iti': in the mantra 'sadyo bhuvad vīryāya nodhāḥ', the Nirukta says that Nodhas is a ṛṣi. 'He places (dadhāti) the new (navam)' is a different, Nairukta etymology. Recorded; the kaumudī gives no meaning.
translator The steps are the translator's: dhuṭ is ṭit, so it stands at the beginning of the affix (ādyantau ṭakitau, SK 36) → dh-as. nu takes guṇa (SK 2168) → no-dhas → nodhāḥ (lengthening by SK 425).

उ666 · Uṇ 9.4.226

गतिकारकोपपदयोः पूर्वपदप्रकृतिस्वरत्वं च ॥ उ६६६ ॥

gatikārakopapadayoḥ pūrvapadaprakṛtisvaratvaṃ ca

gatikārakopapadayoḥ pūrvapadaprakṛtisvaratvaṃ ca — When a gati or a kāraka is the upapada, [the affix asi comes; carried forward (anuvṛtti) from uṇādi 662], and the first member keeps its original accent.

Rule. With a gati (a preverb) or a kāraka word as upapada, asi, and the first member keeps its own accent. This sets aside SK 3873, by which the last member would keep its accent.

Forms. su + tap + as → sutapāḥ; jāta + vid + as → jātavedāḥ (guṇa, SK 2189).

Siddhānta-kaumudī

असिः स्यात् । सुतपाः । जातवेदाः । गतिकारकोपदात् कृत् {SK 3873} इत्युत्तरपदप्रकृतिस्वरत्वे सति शेषस्यानुदात्तत्वे प्राप्ते तदपवादार्थमिदम् ।

The affix asi comes. sutapāḥ [su + tap + asi]. jātavedāḥ [jāta + vid + asi]. By gatikārakopapadāt kṛt (SK 3873) the latter member would keep its original accent, and then the remainder would become anudātta. This [sūtra] is for an exception (apavāda) to that.

translator notes

textual The 1915 print numbers this uṇādi sūtra 676 (NSP p. 562, scan page-0572).
textual Ours reads 'gatikārakopadāt kṛt', dropping one pa. The print reads 'gatikārakopapadāt kṛt 3873' (collation batch10, class A), the name of SK 3873. The English follows the print.
commentary TB, printed under sk.90664.t1 ('—gati—'): asi comes when a gati or a kāraka is the upapada. The roots are tapa saṃtāpe ('to heat'), vida jñāne ('to know') and vidḷ lābhe ('to obtain'). Followed for the roots of sutapāḥ and jātavedāḥ. TB lists both senses of vid for jātavedāḥ and does not choose between them.
translator The steps are the translator's: vid, with a light penultimate vowel, takes guṇa (pugantalaghūpadhasya ca, SK 2189) → ved + as → vedas. 'The remainder would become anudātta' presumably refers to anudāttaṃ padam ekavarjam (SK 3650), applied to the compound once the latter member keeps its accent.

उ667 · Uṇ 9.4.227

चन्द्रे मो डित् ॥ उ६६७ ॥

candre mo ḍit

candre mo ḍit — With candra as upapada, after mā, [the affix asi comes; carried forward (anuvṛtti) from uṇādi 662], and it is ḍit.

Rule. After mā with candra as upapada, asi, and it is ḍit.

Forms. candramāḥ (the group's derivation).

Siddhānta-kaumudī

चन्द्रोपपदान्माङोऽसिः स्यात्स च डित् । चन्द्रमाः ।

With candra as upapada, the affix asi comes after māṅ, and it is ḍit. candramāḥ [candra + mā + asi].

translator notes

textual The 1915 print numbers this uṇādi sūtra 677 (NSP p. 562, scan page-0572).
commentary TB, printed under sk.90664.t1 ('—candre—'), quotes Haradatta: candra is silver and amṛta (nectar), and the moon is measured (mīyate) like it, so candramāḥ. TB continues: 'and it is ḍit'. Because it is ḍit, the ṭi is dropped, and so candramasau, candramasaḥ and the other forms are established (scan 'ḍittvāṭ ṭilope'; OCR 'ḍitvād vilope'). Followed: the ḍit is understood as causing the loss of the ā of mā.
translator The step is the translator's: the ṭi (here the ā of mā) is dropped before the ḍit affix (ṭeḥ, SK 316) → candra-m-as → candramas → candramāḥ (lengthening by SK 425). The root māṅ is presumably māṅ māne ('to measure'), which matches Haradatta's mīyate; neither the kaumudī nor TB gives its sense.

उ668 · Uṇ 9.4.228

वयसि धाञः ॥ उ६६८ ॥

vayasi dhāñaḥ

vayasi dhāñaḥ — With vayas as upapada, after dhāñ, [the affix asi comes, and it is ḍit; carried forward (anuvṛtti) from uṇādi 667].

Rule. After dhā with vayas as upapada, asi (ḍit). The s of vayas becomes u before a voiced sound (SK 166), giving o.

Forms. vayas + dh + as → vayodhāḥ "a young man".

Siddhānta-kaumudī

वयोधास्तरुणः ।

vayodhāḥ [vayas + dhā + asi]: a young man (taruṇa).

Tattvabodhinī

NSP p. 572

—वयसि—। डुधाञ् धारणे अस्माद्वयस्युपपदेऽसिः स्यात्स च डित् ॥

translator notes

textual The 1915 print numbers this uṇādi sūtra 678 (NSP p. 562, scan page-0572).
commentary TB, sk.90668.t1 ('—vayasi—'; re-filed 2026-10-05 from the head of sk.90669.t1): after ḍudhāñ dhāraṇe ('to hold'), with vayas as upapada, asi comes, 'and it is ḍit'. Followed: asi and ḍit are bracketed as anuvṛtti in sutra_en.
translator The steps are the translator's: because the affix is ḍit, the ā of dhā is dropped (ṭeḥ, SK 316) → dhas. vayas + dhas: the s becomes ru and then u before a voiced consonant (haśi ca, SK 166), and a + u → o → vayodhas → vayodhāḥ (SK 425).

उ669 · Uṇ 9.4.229

पयसि च ॥ उ६६९ ॥

payasi ca

payasi ca — And with payas as upapada, [after dhāñ the affix asi comes, and it is ḍit; carried forward (anuvṛtti) from uṇādi 668].

Rule. The same after dhā with payas as upapada.

Forms. payodhāḥ "the ocean; a cloud".

Siddhānta-kaumudī

पयोधाः समुद्रो मेघश्च ।

payodhāḥ [payas + dhā + asi]: the ocean, and a cloud.

Tattvabodhinī

alignment inferredNSP p. 572

—पयोधा इति । पयःशब्द उपपदे डुधाञः पूर्ववत्

translator notes

textual The 1915 print numbers this uṇādi sūtra 679 (NSP p. 562, scan page-0572).
commentary TB, own t1 ('—payodhā iti—'): with the word payas as upapada, [the affix comes] after ḍudhāñ as before (pūrvavat). Followed: dhāñ, asi and ḍit of uṇādi 668 are bracketed as anuvṛtti. That 'as before' includes ḍit is the translator's reading, since TB's preceding sentence under uṇādi 668 ends 'sa ca ḍit'.

उ670 · Uṇ 9.4.230

पुरसि च ॥ उ६७० ॥

purasi ca

purasi ca — And with puras as upapada, [after dhāñ the affix asi comes, and it is ḍit; carried forward (anuvṛtti) from uṇādi 668].

Rule. The same after dhā with puras as upapada.

Forms. purodhāḥ (the household priest, Amara in the Tattvabodhinī).

Siddhānta-kaumudī

पुरोधाः ।

purodhāḥ [puras + dhā + asi].

Tattvabodhinī

NSP p. 572–573

—पुरसि च । पुरःशब्द उपपदे पूर्ववत् । ‘पुरोधास्तु पुरोहितः’ इत्यमरः ॥—रौतेरिति—। रु शब्दे । ‘पुरूरवा बुधसुतो राजर्षिश्च पुरूरवाः’ इत्यमरः ॥—चक्षेः—। चक्षिङ् व्यक्तायां वाचि अस्मादसिः स्यात्स च बहुलं शित् । शित्त्वात्सार्वधातु-कसंज्ञायां ख्याञ् न । नृचक्षाः राक्षसाः । शित्वाभावपक्षे तु ख्याञादेशः । प्रख्याः प्रजापतिः ॥—उषः—। उष दाहे-ऽस्मादसिः स्यात्स च कित् । उषः प्रभातम् । दशपाद्यां तु वसः किदिति पाठः । वसति सूर्येण सहेति उषा देवताविशेषः । ‘अपो भि’ इति सूत्रे ‘उषसश्चेष्यते’ इति वार्तिकस्य समुषद्भिरित्युदाहरणं विवृण्वद्भिरयं पाठः पुरस्कृतः ॥—दमेः—। दमु उपशमे । ‘सप्तार्चिर्दमुनाः शुक्रः’ इत्यमरः ॥ पक्षे ‘अन्येषामपि दृश्यते’ इति दीर्घः । ‘जुष्टो दमूनाः’ ‘दमूनसं गृहपतिं वरे’ ण्यम्’ । दशपाद्यां तु ‘दमेरूनसिः’ इति सूत्र एव दीर्घः पठ्यते तन्मते बाहुलकाद्ध्रस्वो बोध्यः । अगिर्गत्यर्थः । अङ्गिरा ऋषि-भेदः ॥—सर्तेः—। सृ गतौ ॥—प्रायेणेति । ‘स्त्रियां बहुष्वप्सरसः स्यादेकत्वेऽप्सरा’ इति शब्दार्णवः ॥ ‘अप्सरस्ख-प्सराः प्रोक्ता सुमनाः सुमनस्सु च’ इति द्विरूपकोशः । ‘एकाप्सरःप्रार्थितयोर्विवादः’ इति रघुः ॥—विदि—। विद् ज्ञाने, भुज पालनाभ्यवहारयोः, आभ्यां विश्वशब्दे उपपदेऽसिः स्यात् ॥ शब्दस्वरूपपरत्वाद्विश्वे इत्यत्र स्मिन्नादेशो न कृतः । उदाहरणे विश्वं वेत्ति भुङ्क्ते इति विग्रहः । यत्तु ‘तत्पुरुषे कृति—’ इति सप्तम्या अलुक् विश्वेवेदाः अग्निः विश्वेभोजाः इन्द्र इत्युज्ज्वलदत्तेनोक्तं तन्न । तथा सति स्मिन्नादेशस्य दुर्वारत्वापत्तेः । ‘सुमृळीको भवतु विश्ववेदाः’ ‘पूषाभगः प्रभृये विश्वभोजाः’ इत्यादिमन्त्रेषु सुपो लुक एव दर्शनात् वृत्तौ तथैवोदाहरणाच्च ॥—वशेः—। वश कान्तौ ‘उशना भार्गवः कविः’ इत्यमरः ॥ ॥ इत्युणादिषु चतुर्थः पादः ॥ अदि भुवो—। अत इत्यव्ययम् । आकस्मिकार्थेऽस्मिन्नुपपदे भूधातोर्डुतच् स्यात् डित्वाट्टिलोपः । अद्भुतमाश्चर्यम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 680 (NSP p. 562, scan page-0572).
commentary TB, own t1 ('—purasi ca—'): with the word puras as upapada, as before (pūrvavat). Followed: dhāñ, asi and ḍit of uṇādi 668 are bracketed as anuvṛtti. That 'as before' includes ḍit is the translator's reading, as at uṇādi 669, since TB's sentence under uṇādi 668 ends 'sa ca ḍit'. TB quotes Amara 'purodhās tu purohitaḥ' (purodhas = purohita, the household priest). Recorded; the kaumudī gives no meaning.
textual sk.90670.t1 runs on past this sūtra. It carries TB on uṇādi 671 (rauteḥ) through 678 (vaśeḥ), then TB's colophon of the fourth pāda ('ity uṇādiṣu caturthaḥ pādaḥ'), then the opening of TB on uṇādi 679 (adi bhuvo ḍutac). That colophon belongs to the commentary layer, not to the kaumudī (collation batch10, row 90678/90679).

उ671 · Uṇ 9.4.231

पुरूरवाः ॥ उ६७१ ॥

purūravāḥ

purūravāḥ — purūravas [is obtained by nipātana].

Rule. A nipātana: puru is lengthened, and asi comes after ru, with guṇa and av.

Forms. purū + rav + as → purūravāḥ.

Siddhānta-kaumudī

पुरुशब्दस्य दीर्घो रौतेरसिश्च निपात्यते ।

The lengthening [of the final vowel] of the word puru, and the affix asi after rauti (ru), are obtained by nipātana.

translator notes

textual The 1915 print numbers this uṇādi sūtra 681 (NSP p. 562, scan page-0572).
commentary TB, printed under sk.90670.t1 ('—rauter iti—'): the root is ru śabde ('to sound'). TB quotes Amara 'purūravā budhasuto rājarṣiś ca purūravāḥ' (Purūravas, the son of Budha and a royal sage; scan purūravā, OCR pururavā). Followed for the root. The meaning is recorded only, since the kaumudī gives none.
translator The steps are the translator's: ru takes guṇa (SK 2168) → ro → rav before a vowel (SK 61) → ravas. puru → purū by the nipātana → purūravas → purūravāḥ (SK 425).

उ672 · Uṇ 9.4.232

चक्षेर्बहुलं शिच्च ॥ उ६७२ ॥

cakṣerbahulaṃ śicca

cakṣer bahulaṃ śic ca — After cakṣ (cakṣiṅ) [the affix asi comes (carried forward (anuvṛtti) from uṇādi 662)], and it is variably (bahulam) ś-marked (śit).

Rule. After cakṣ, asi, and it is variably śit. A śit affix is sārvadhātuka (SK 2166), so khyāñ (SK 2436) does not replace the root.

Forms. nṛcakṣāḥ (the Tattvabodhinī: "demons").

Watch out. The bahulam here is the sūtra's own word, not SK 3169. Neither text says what licenses the nṛ.

Siddhānta-kaumudī

नृचक्षाः ।

nṛcakṣāḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 682 (NSP p. 562, scan page-0572).
commentary TB, printed under sk.90670.t1 ('—cakṣeḥ—'): 'cakṣiṅ vyaktāyāṃ vāci; asmād asiḥ syāt sa ca bahulaṃ śit' — the root is cakṣiṅ 'to speak distinctly'; after it asi comes, and the affix is variably śit. Followed: asi is bracketed as anuvṛtti and bahulam is read as qualifying the śit-marking.
commentary TB, same place: because the affix is śit it is called sārvadhātuka (tiṅśit sārvadhātukam, SK 2166), so khyāñ [which cakṣiṅaḥ khyāñ, SK 2436, substitutes only before an ārdhadhātuka affix] does not come in: nṛcakṣāḥ, glossed 'rākṣasāḥ' (demons). Where the affix is not śit, the substitute khyāñ does come in: prakhyāḥ, Prajāpati. Recorded; the kaumudī itself gives only nṛcakṣāḥ, and the English adds no gloss. The rule numbers are the translator's.
translator The kaumudī's example has nṛ before the root although the sūtra names no upapada; neither the kaumudī nor TB says how nṛ is licensed. nṛ + cakṣ + as → nṛcakṣas; the first-case singular nṛcakṣāḥ has the upadhā lengthening of atvasantasya cādhātoḥ (SK 425). These steps are the translator's. The bahulam here is the sūtra's own word, not the bahulam of SK 3169.

उ673 · Uṇ 9.4.233

उषः कित् ॥ उ६७३ ॥

uṣaḥ kit

uṣaḥ kit — After uṣ [the affix asi comes (carried forward (anuvṛtti) from uṇādi 662)], and it is k-marked (kit).

Rule. After uṣ, asi, kit, so there is no guṇa (SK 2217).

Forms. uṣ + as → uṣaḥ "daybreak" (the Tattvabodhinī).

Siddhānta-kaumudī

उषः ।

uṣaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 683 (NSP p. 562, scan page-0572).
commentary TB, printed under sk.90670.t1 ('—uṣaḥ—'): 'uṣa dāhe 'smād asiḥ syāt sa ca kit. uṣaḥ prabhātam' — from uṣ 'to burn' the affix asi comes and it is kit; uṣaḥ (neuter) means daybreak. Followed: asi is bracketed as anuvṛtti, and the root is taken as uṣa dāhe.
commentary TB, same place: in the Daśapādī the reading is 'vasaḥ kit' — uṣā, a particular deity, 'because she dwells (vasati) together with the sun'. This reading was put forward by those who explain samuṣadbhiḥ, the example of the vārttika 'uṣasaś ceṣyate' under the sūtra apo bhi (SK 442). Recorded; the English follows our sūtra (uṣ).
translator uṣ + as(i) → uṣas; because the affix is kit, the laghūpadha guṇa of pugantalaghūpadhasya ca (SK 2189) is barred by kṅiti ca (SK 2217), so the form is not *oṣas. uṣaḥ is the first-case singular (neuter, per TB's 'prabhātam'). The steps and rule numbers are the translator's.

उ674 · Uṇ 9.4.234

दमेरुनसिः ॥ उ६७४ ॥

damerunasiḥ

damer unasiḥ — After dam, the affix unasi comes.

Rule. After dam, the affix unasi (unas).

Forms. dam + unas → damunāḥ, a name of fire; the kaumudī quotes Amara's line saptārciḥ damunāḥ. The Tattvabodhinī adds Vedic damūnāḥ.

Siddhānta-kaumudī

सप्तार्चिर्दमुनाः ।

'saptārciḥ, damunāḥ': damunāḥ, [a name of fire,] the seven-flamed one (saptārcis).

translator notes

textual The 1915 print numbers this uṇādi sūtra 684 (NSP p. 562, scan page-0572). The sūtra stands at the foot of the right column's upper block; its gloss opens the next block, where the first syllables (sapta-) are covered by the OCR layout overlay on the scan; the visible '…rcir damunāḥ' matches ours (collation batch10).
commentary TB, printed under sk.90670.t1 ('—dameḥ—'): 'damu upaśame' — the root is dam 'to be calm'; it identifies the kaumudī's words as Amara's line 'saptārcir damunāḥ śukraḥ' (names of fire). Followed: saptārciḥ and damunāḥ are rendered as synonyms for fire.
commentary TB, same place: optionally (pakṣe) there is lengthening by anyeṣām api dṛśyate (SK 3539): Vedic 'juṣṭo damūnāḥ', 'damūnasaṃ gṛhapatiṃ vareṇyam'. In the Daśapādī the long vowel is read in the sūtra itself ('damer ūnasiḥ'); on that view the short vowel is to be understood by bāhulaka [the bahulam of SK 3169]. Recorded; the English follows our sūtra (unasi). Our OCR reads 'vāhulakāṣṭasvo'; the scan has 'bāhulakād dhrasvo'.
translator dam + unas(i) → damunas; first-case singular damunāḥ with the upadhā lengthening of atvasantasya cādhātoḥ (SK 425). The steps are the translator's, as is taking the final i of unasi (as of asi) as serving only for utterance.

उ675 · Uṇ 9.4.235

अङ्गतेरसिरि रुडागमश्च ॥ उ६७५ ॥

aṅgaterasiri ruḍāgamaśca

aṅgater asir iruḍāgamaś ca — After aṅg (agi), the affix asi comes, and [it takes] the augment iruṭ.

Rule. After aṅg (agi, with its nasal), asi, with the augment iruṭ (ir) at its start (SK 36).

Forms. aṅg + ir + as → aṅgirāḥ (a ṛṣi, the Tattvabodhinī).

Watch out. Ours and the 1915 print space the sūtra asiri ruḍāgamaś ca. The form needs asir iruḍāgamaḥ, the augment iruṭ.

Siddhānta-kaumudī

अङ्गिराः ।

aṅgirāḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 685 (NSP p. 562, scan page-0572).
textual Our sūtra is spaced 'asiri ruḍāgamaś ca' (so also the print, scan page-0572, and our IAST 'asiri ruḍāgamaśca'), which would suggest an augment ruṭ. The form aṅgiras needs ir before the affix, so the words are asiḥ + iruḍāgamaḥ (asir iruḍāgamaś ca); the English divides them so. The spacing is a word-division matter only, not a variant reading.
commentary TB, printed under sk.90670.t1: 'agir gatyarthaḥ. aṅgirā ṛṣibhedaḥ' — agi is a root of motion; aṅgirāḥ is a particular ṛṣi. Followed for the root (aṅg from agi); the meaning is recorded, since the kaumudī gives none.
translator agi has the it-letter i, so the nasal is inserted (idito num dhātoḥ) → aṅg. iruṭ, being ṭ-marked, stands at the head of the affix (ādyantau ṭakitau, SK 36): aṅg + ir + as → aṅgiras; first-case singular aṅgirāḥ (atvasantasya cādhātoḥ, SK 425). The steps and rule numbers are the translator's.

उ676 · Uṇ 9.4.236

सर्तेरप्पूर्वादसिः ॥ उ६७६ ॥

sarterappūrvādasiḥ

sarter appūrvād asiḥ — After sṛ preceded by ap, the affix asi comes.

Rule. After sṛ with ap before it, asi. sṛ takes guṇa with r (SK 2168).

Forms. ap + sar + as → apsarāḥ; mostly plural, apsarasaḥ.

Siddhānta-kaumudī

अप्सराः । प्रायेणायं भूम्नि । अप्सरसः ।

apsarāḥ. This [word] is mostly [used] in the plural (bhūman): apsarasaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 686 (NSP p. 562, scan page-0572).
commentary TB, printed under sk.90670.t1: '—sarteḥ—. sṛ gatau' — the root is sṛ 'to go'. Followed.
commentary TB on 'prāyeṇa': Śabdārṇava 'striyāṃ bahuṣv apsarasaḥ syād ekatve 'psarā' — feminine; apsarasaḥ in the plural, apsarā in the singular. Dvirūpakośa 'apsarassv apsarāḥ proktā sumanāḥ sumanassu ca' — apsarāḥ is stated beside apsarasaḥ, and sumanāḥ beside sumanasaḥ. Raghu[vaṃśa] 'ekāpsaraḥprārthitayor vivādaḥ' shows the singular in use. Followed for 'prāyeṇa' = 'mostly', i.e. the singular is not excluded; the lexical lines are recorded. Our OCR reads 'apsarasskha-psarāḥ'; the scan has 'apsarassv apsarāḥ'.
translator ap + sṛ + as(i): guṇa of the root's ṛ before the ārdhadhātuka affix (sārvadhātukārdhadhātukayoḥ, SK 2168), ar by uraṇ raparaḥ → apsaras; first-case singular apsarāḥ (atvasantasya cādhātoḥ, SK 425). The steps are the translator's.

उ677 · Uṇ 9.4.237

विदिभुजिभ्यां विश्वे ॥ उ६७७ ॥

vidibhujibhyāṃ viśve

vidibhujibhyāṃ viśve — After vid and bhuj, when viśva is the upapada, [the affix asi comes (carried forward (anuvṛtti) from uṇādi 676)].

Rule. After vid and bhuj with viśva as upapada, asi, with guṇa (SK 2189).

Forms. viśvavedāḥ; viśvabhojāḥ.

Siddhānta-kaumudī

विश्ववेदाः । विश्वभोजाः ।

viśvavedāḥ. viśvabhojāḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 687 (NSP p. 562, scan page-0572). The sūtra begins at the foot of p. 562 ('vidibhujibhyāṃ'); 'viśve' and the gloss are at the head of p. 563 (scan page-0573).
commentary TB, printed under sk.90670.t1 ('—vidi—'): 'vid jñāne, bhuja pālanābhyavahārayoḥ; ābhyāṃ viśvaśabde upapade 'siḥ syāt' — vid 'to know' and bhuj 'to protect, to eat'; after these, with the word viśva as upapada, asi comes. Followed: asi is bracketed as anuvṛtti from uṇādi 676 (sarter appūrvād asiḥ), which restates asi after the different affix unasi of uṇādi 674. TB adds that because the sūtra's 'viśve' denotes the word-form itself (śabdasvarūpaparatvāt), the sarvanāma substitute smin (ṅasiṅyoḥ smātsminau, SK 216) was not made in it.
commentary TB, same place (the last line of NSP p. 562 is partly overprinted by the library watermark on scan page-0572, and our OCR is garbled; read as far as legible): in the example the analysis is 'viśvaṃ vetti' (and '[viśvaṃ] bhuṅkte'). Ujjvaladatta's statement that, with aluk of the seventh-case ending by tatpuruṣe kṛti bahulam (SK 972), the forms are 'viśvevedāḥ agniḥ' and 'viśvebhojāḥ indraḥ', is rejected (tan na): for then the smin substitute would be unavoidable; and in mantras such as 'sumṛḷīko bhavatu viśvavedāḥ' and 'pūṣā bhagaḥ prabhṛthe viśvabhojāḥ' only luk of the case ending is seen, and the Vṛtti gives the examples so. Followed: the forms are read as compounds viśva-vedas, viśva-bhojas, as the kaumudī prints them.
translator viśva + vid + as(i) → guṇa of the light penultimate (pugantalaghūpadhasya ca, SK 2189) → viśvavedas; likewise viśva + bhuj + as → viśvabhojas. The first-case singulars have the upadhā lengthening of atvasantasya cādhātoḥ (SK 425). The steps are the translator's; the kaumudī gives the forms only and no meanings.

उ678 · Uṇ 9.4.238

वशेः कनसिः ॥ उ६७८ ॥

vaśeḥ kanasiḥ

vaśeḥ kanasiḥ — After vaś, the affix kanasi comes.

Rule. After vaś, the affix kanasi (anas). Being kit, it brings saṃprasāraṇa (SK 2412): v → u (SK 328), the a merging (SK 330). The first-case singular takes anaṅ (SK 276).

Forms. vaś → uś + anas → uśanas → uśanā.

Watch out. Ours and the 1915 print read uśanāḥ; with anaṅ the form is uśanā. After this sūtra the 1915 print closes the pāda: iti uṇādiṣu caturthaḥ pādaḥ, "Thus ends the fourth pāda in the uṇādis." Our text lacks it. The heading pañcamaḥ pādaḥ belongs to uṇādi 679.

Siddhānta-kaumudī

सम्प्रसारणम् । उशनाः ।

[The root undergoes] saṃprasāraṇa: uśanā. [Thus ends the fourth pāda in the uṇādis.]

translator notes

textual The 1915 print numbers this uṇādi sūtra 688 (NSP p. 563, scan page-0573).
textual Ours reads 'uśanāḥ', and so does the print (scan page-0573; the visarga is clear). uśanas takes anaṅ in the first-case singular (ṛduśanaspurudaṃso 'nehasāṃ ca, SK 276), so the form should be uśanā, without visarga, as in TB's Amara line 'uśanā bhārgavaḥ kaviḥ'. The English reads uśanā, as the sk.90663 translator did for anehā(ḥ). Mūla, for the Print Check.
textual The pāda colophon 'iti uṇādiṣu caturthaḥ pādaḥ' is printed in kaumudī type right after 'uśanāḥ' (with a double daṇḍa) (NSP p. 563, scan page-0573 read), followed by a rule and the heading 'pañcamaḥ pādaḥ' above uṇādi 679. Our kaumudī lacks the colophon; it is supplied in brackets (collation batch10, class M; Wikisource has it). The heading belongs to sk.90679. TB closes its own fourth pāda with the same words at the same point (printed under sk.90670.t1).
commentary TB, printed under sk.90670.t1 ('—vaśeḥ—'): 'vaśa kāntau' — the root is vaś 'to desire'; it cites Amara 'uśanā bhārgavaḥ kaviḥ' (uśanas = the descendant of Bhṛgu, also called Kavi; the further identification with Śukra is the translator's, since TB's half-line does not name him). Followed for the root and for the form uśanā; the meaning is recorded, since the kaumudī gives none.
translator kanasi = anas with the it-letter k (the i serving for utterance). Because it is kit, vaś (the 'vaṣṭi' of grahijyāvayivyadhivaṣṭi…, SK 2412) undergoes saṃprasāraṇa: v → u (igyaṇaḥ samprasāraṇam, SK 328), the following a merging into it (samprasāraṇāc ca, SK 330) → uś + anas → uśanas. Then su: anaṅ (SK 276), upadhā lengthening (SK 250), s dropped (SK 252), n dropped (SK 236) → uśanā. The rule numbers are the translator's; the kaumudī states only 'saṃprasāraṇam'.

उ679 · Uṇ 9.5.1

अदि भुवो डुतच् ॥ उ६७९ ॥

adi bhuvo ḍutac

adi bhuvo ḍutac — With at as upapada [in the sense 'unexpected' (ākasmika) — per TB], after bhū, the affix ḍutac comes.

Rule. With the indeclinable at as upapada, the affix ḍutac comes after bhū. The Tattvabodhinī gives the sense condition: "unexpected" (ākasmika). The sūtra's adi is the seventh case of at, already showing the d.

Forms. at + bhū + ḍutac → adbhutam, "a wonder" (the Tattvabodhinī's āścaryam; the kaumudī gives no sense).

Siddhānta-kaumudī

अद्भुतम् ।

[The fifth pāda.] adbhutam.

translator notes

textual The 1915 print numbers this uṇādi sūtra 689 (NSP p. 563, scan page-0573).
textual The heading 'pañcamaḥ pādaḥ' is printed in heading type, below a rule, above this sūtra in the left column of NSP p. 563 (scan page-0573 read). It is missing from our kaumudī and is supplied in brackets (collation batch10, class M; Wikisource has it).
commentary TB, printed under sk.90670.t1, after its fourth-pāda colophon ('adi bhuvo—'): 'ata ity avyayam. ākasmikārthe 'sminn upapade bhūdhātor ḍutac syāt, ḍitvāṭ ṭilopaḥ. adbhutam āścaryam' — at is an indeclinable; with it as upapada, in the sense 'unexpected' (ākasmika), ḍutac comes after the root bhū; being ḍit it causes deletion of the ṭi (ṭeḥ, SK 316). adbhutam means a wonder. Followed: the upapada is read as the indeclinable at, and TB's sense condition ākasmika is bracketed in sutra_en; the meaning is recorded, since the kaumudī gives none. Our OCR reads 'ḍilāṭilopaḥ' and 'āśvaryam'; the scan has ḍitvāṭ ṭilopaḥ, āścaryam.
translator ḍutac = uta with the it-letters ḍ and c. at + bhū + uta → the ṭi (ū) of bhū is dropped because the affix is ḍit → at + bh + uta; t → d before bh (jhalāṃ jaśo 'nte, SK 84) → adbhuta. The sūtra's 'adi' is the seventh-case singular of at, already showing that d. These steps are the translator's beyond TB's ṭilopa.

उ680 · Uṇ 9.5.2

गुधेरूमः ॥ उ६८० ॥

gudherūmaḥ

gudher ūmaḥ — After gudh, the affix ūma comes.

Rule. After gudh "to wrap", the affix ūma comes. The affix has no k, so the light penultimate u takes guṇa (SK 2189).

Forms. gudh + ūma → godhūmaḥ, wheat. The Tattvabodhinī cites the Medinī lexicon for two more senses: the orange and a herb.

Siddhānta-kaumudī

गोधूमः ।

godhūmaḥ.

Tattvabodhinī

NSP p. 573

—गुधेः—। गुध परिवेष्टने गुध्यते परिवेष्टयते पाणिभिरिति । ‘गोधूमो नागरङ्गे स्यादोषधीव्रीहिभेदयोः’ इति ‘मेदिनी ॥—मस्मेः—। मसी परिणामे ॥—स्थः—। ष्ठा गतिनिवृत्तावस्मादूरन् कित्वादालोपः ॥—स्थूरो मनुष्य इति । ‘स्थूरस्य रायो वृहतो य ईशे’ इति मन्त्रे तु योगपुरस्कारात्स्थिरस्येत्यर्थं इति व्याख्यातम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 690 (NSP p. 563, scan page-0573).
commentary TB (own, sk.90680.t1): 'gudha pariveṣṭane; gudhyate pariveṣṭyate pāṇibhir iti' — the root is gudh 'to wrap'; [godhūma is so called because] it is enclosed by the hands. It cites Medinī 'godhūmo nāgaraṅge syād oṣadhīvrīhibhedayoḥ': godhūma means the orange (nāgaraṅga), and a particular herb and a particular grain (wheat). Followed for the root; the meanings are recorded, since the kaumudī gives none.
translator gudh + ūma → guṇa of the light penultimate u before the ārdhadhātuka affix (pugantalaghūpadhasya ca, SK 2189) → godhūma. This step is the translator's.

उ681 · Uṇ 9.5.3

मसेरूरन् ॥ उ६८१ ॥

maserūran

maser ūran — After mas, the affix ūran comes.

Rule. After mas "to change form", the affix ūran comes. Its n makes the word first-accented.

Forms. mas + ūra → masūraḥ, lentil. Bhaṭṭoji adds only that the word was explained in the first pāda, at aser uran and maseś ca (uṇādi 42–43).

Siddhānta-kaumudī

मसूरः । प्रथमे पादे असेरुरन्मसेश्चेत्यत्र व्याख्यातः ।

masūraḥ. [This word] has been explained in the first pāda, at aser uran (uṇādi 42) [and] maseś ca (uṇādi 43).

translator notes

textual The 1915 print numbers this uṇādi sūtra 691 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90680.t1 ('—maseḥ—'): 'masī pariṇāme' — the root is mas 'to change form'. Followed (and so TB on uṇādi 43, 'maseś ca', sk.90043.t1).
translator 'aser uran maseś ca ity atra' names the pair of first-pāda sūtras aser uran (uṇādi 42) and maseś ca (uṇādi 43), where the kaumudī (sk.90043) cites the lexicons on masūra/masura and points forward to this sūtra. ūran = ūra with the it-letter n: mas + ūra → masūra. The step is the translator's.

उ682 · Uṇ 9.5.4

स्थः किच्च ॥ उ६८२ ॥

sthaḥ kicca

sthaḥ kic ca — After sthā [the affix ūran comes (carried forward (anuvṛtti) from uṇādi 681)], and it is k-marked (kit).

Rule. After sthā, the affix ūran comes (carried forward, as the Tattvabodhinī says), and it is kit. The root is ṣṭhā, with s for ṣ (SK 2264). Before a vowel-initial kit affix the root's ā drops (SK 2372).

Forms. sthā + ūra → sthūraḥ, a man. The Tattvabodhinī notes that in the mantra sthūrasya rāyaḥ… the word means "firm" (sthira), by its derivation.

Siddhānta-kaumudī

स्थूरो मनुष्यः ।

sthūraḥ, a man (manuṣya).

translator notes

textual The 1915 print numbers this uṇādi sūtra 692 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90680.t1 ('—sthaḥ—'): 'ṣṭhā gatinivṛttāv asmād ūran, kittvād ālopaḥ' — after ṣṭhā 'to stand still' ūran comes; because it is kit the ā is deleted. Followed: ūran is bracketed as anuvṛtti, and the ā-lopa is given in the translator note below.
commentary TB, same place, on 'sthūro manuṣya iti': in the mantra 'sthūrasya rāyo bṛhato ya īśe', however, the word is explained as meaning 'sthirasya' (of the firm), by giving weight to the derivation (yogapuraskārāt). Recorded; the English gives the kaumudī's sense 'man'.
translator ṣṭhā → sthā (dhātvādeḥ ṣaḥ saḥ, SK 2264). sthā + ūra: the affix begins with a vowel and is kit, so the root's ā is dropped (āto lopa iṭi ca, SK 2372) → sth + ūra → sthūra. The rule numbers are the translator's; TB states the ā-lopa and its reason.

उ683 · Uṇ 9.5.5

पातेरतिः ॥ उ६८३ ॥

pāteratiḥ

pāter atiḥ — After pā, the affix ati comes.

Rule. After pā, the affix ati comes. The Tattvabodhinī takes the root as pā "to protect", not pā "to drink". The two a-sounds make one long ā (SK 85).

Forms. pā + ati → pātiḥ, a master (svāmin). With the prefix sam: saṃpātiḥ, the king of birds.

Siddhānta-kaumudī

पातिः स्वामी । संपातिः पक्षिराजः ।

pātiḥ [pā + ati]: a master (svāmin). saṃpātiḥ: the king of birds (pakṣirāja).

Tattvabodhinī

NSP p. 573

—पातेः—। पा रक्षणे ॥—वातेः—। वा गतिगन्धनयोः ॥ रभसकोशस्थमाह—वातिरिति ॥—अतेः—। ऋ गतौ, अस्मादतिः स्यात्स च नित्

translator notes

textual The 1915 print numbers this uṇādi sūtra 693 (NSP p. 563, scan page-0573).
commentary TB, sk.90683.t1 ('—pāteḥ—'): the root is pā rakṣaṇe ('to protect'). Followed: the root is taken as pā 'to protect', not pā 'to drink'.
translator pā + ati → pāti: the ā of the root and the initial a of the affix make one long ā (akaḥ savarṇe dīrghaḥ, SK 85). saṃpāti is pāti preceded by the upasarga sam. Both steps are the translator's; the kaumudī gives only the two forms and their senses.
textual The OCR of NSP p. 563 reads 'snāmī'; the scan (page-0573) clearly has svāmī, as ours. OCR misreading only.

उ684 · Uṇ 9.5.6

वातेर्नित् ॥ उ६८४ ॥

vāternit

vāter nit — After vā, [the same affix, ati,] comes, and it is nit.

Rule. After vā "to move", the affix ati comes, and it is nit, so the word is first-accented (SK 3686).

Forms. vā + ati → vātiḥ, the sun and the moon. The Tattvabodhinī says these senses come from the Rabhasa lexicon.

Watch out. The sūtra never names ati. It is read here as carried over from 683, and the Tattvabodhinī on 685 confirms it.

Siddhānta-kaumudī

वातिरादित्यसोमयोः ।

vātiḥ [vā + ati]: [in the senses of] the sun (āditya) and the moon (soma).

translator notes

textual The 1915 print numbers this uṇādi sūtra 694 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90683.t1 ('—vāteḥ—'): the root is vā gatigandhanayoḥ ('to move' and gandhana); TB adds that with 'vātiḥ' the kaumudī states [the sense] found in the Rabhasa lexicon (rabhasakośastham āha). Followed: the senses 'sun and moon' are rendered as a lexical statement.
translator The affix ati is not named in this sūtra, in the kaumudī or in TB on it; it is supplied by the translator from uṇādi 683 (pāter atiḥ). TB on the next sūtra, uṇādi 685 ('asmād atiḥ syāt sa ca nit'), confirms that ati and its nit character continue past this rule. vā + ati → vāti (ā + a → ā by akaḥ savarṇe dīrghaḥ, SK 85); nit gives initial acute accent (ñnity ādir nityam, SK 3686). The vowel merger and the accent are the translator's.

उ685 · Uṇ 9.5.7

अर्तेश्च ॥ उ६८५ ॥

arteśca

arteś ca — After ṛ too, [the affix ati comes, and it is nit (carried forward (anuvṛtti) from uṇādi 683 and uṇādi 684, as TB states)].

Rule. After ṛ "to go" too, the affix ati comes, still nit (both carried forward, as the Tattvabodhinī states). The ṛ takes guṇa (SK 2168).

Forms. ṛ + ati → aratiḥ, distress (udvega).

Siddhānta-kaumudī

अरतिरुद्वेगः ।

aratiḥ [ṛ + ati]: distress (udvega).

translator notes

textual The 1915 print numbers this uṇādi sūtra 695 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90683.t1 ('—arteḥ—'): 'ṛ gatau, asmād atiḥ syāt sa ca nit' — the root is ṛ 'to go'; after it the affix ati comes, and it is nit. Followed: the anuvṛtti of ati and of nit is bracketed in sutra_en.
translator ṛ + ati → guṇa of ṛ before the ārdhadhātuka affix (sārvadhātukārdhadhātukayoḥ, SK 2168), ar + ati → arati; nit gives initial acute accent (ñnity ādir nityam, SK 3686). The kaumudī states neither step; both are the translator's.

उ686 · Uṇ 9.5.8

तृहेः क्नो हलोपश्च ॥ उ६८६ ॥

tṛheḥ kno halopaśca

tṛheḥ kno halopaś ca — After tṛh, the affix kna comes, and the h [of the root] is elided.

Rule. After tṛh "to injure", the affix kna comes, and the root's h is dropped. The Tattvabodhinī: the affix is kit, so there is no guṇa. Then n becomes ṇ after ṛ, by a vārttika.

Forms. tṛh + kna → tṛ + na → tṛṇam (grass; neither the kaumudī nor the Tattvabodhinī gives a sense, so the gloss is inferred).

Siddhānta-kaumudī

तृणम् ।

tṛṇam [tṛh + kna, the h elided; 'grass'].

Tattvabodhinī

NSP p. 573

—तृहेः—। तृह हिंसायाम्, क्नस्य कित्वाद्गुणाभावः ॥—वृञ्—। वृञ् वरणे, लुट विलोडने, तनु विस्तारे, तड आघाते, चुरादिः एभ्य उलच् स्यात् तण्डादेशश्च धातोः । यद्यपि ‘सानसिपर्णसि’ इति सूत्रे तण्डुलशब्दो निपातितस्तथापि प्रत्ययस्वरेण मध्योदात्तः सः, अयं तु चित्स्वरेणान्तोदात्त इति विवेकः ॥—दंसेः—। दसि दंशनदर्शनयोः अस्माट्टटनौ स्यातां नकारस्याकारश्च । टनो नकार आद्युदात्तार्थः । ‘दासः शूद्रे दानपात्रे भृत्यधीवरयोरपि’ इति विश्वः ॥—दंशेः—। दंश दशनेऽस्मादपि टटनौ स्तो नकारस्य चात्वं स्यात् । ‘कैवर्ते दाशधीवरौ’ इत्यमरः ॥—उदि—। चिञ् चयने । डैसो डित्त्वाट्टिलोपः ॥—सौ—। रमु क्रीडायाम् । पूञः—। पूञ् पवने । ‘पुण्यं मनोज्ञेऽभिहितं तथा सुकृतधर्मयोः’ इति विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 696 (NSP p. 563, scan page-0573).
commentary TB, sk.90686.t1 ('—tṛheḥ—'): the root is tṛha hiṃsāyām ('to injure'); because kna is kit, guṇa does not take place. Followed. (The OCR reads the affix as 'krasya'; the scan, page-0573, has knasya.)
translator tṛh + kna (k it) → no guṇa of ṛ (kit, as TB says) → h elided by this sūtra → tṛ-na → n becomes ṇ after ṛ (by the vārttika ṛvarṇān nasya ṇatvaṃ vācyam) → tṛṇa. The ṇatva step is the translator's; the kaumudī gives the form only. The bracketed sense 'grass' is also the translator's: neither the kaumudī nor TB gives a meaning.
textual The OCR of NSP p. 563 reads the sūtra as 'kro'; the scan (page-0573) has kno, as ours. OCR misreading only.

उ687 · Uṇ 9.5.9

वुञ्लुठितनिताडिभ्य उलच् तण्डश्च ॥ उ६८७ ॥

vuñluṭhitanitāḍibhya ulac taṇḍaśca

vuñ-luṭhi-tani-tāḍibhya ulac taṇḍaś ca — After vṛñ [transmitted as vuñ], luṭhi, tani and tāḍi, the affix ulac comes, and taṇḍa replaces [the root].

Rule. After vṛñ "to choose", luṭh "to roll", tan "to spread" or tāḍi "to beat", the affix ulac comes, and taṇḍa replaces the root.

Forms. taṇḍa + ula → taṇḍulāḥ, husked rice grains. Bhaṭṭoji gives four alternative reasons for the name: they are chosen, rolled about, spread out, or beaten.

Watch out. Ours, and apparently the 1915 print, reads vuñ. The kaumudī's vriyante needs vṛñ, and the sūtra is read here with vṛñ. The Tattvabodhinī contrasts this end-accented taṇḍula with the medial-accented one of uṇādi 547.

Siddhānta-kaumudī

व्रियन्ते लुट्यन्ते तन्यन्ते ताड्यन्त इति वा तण्डुलाः ।

taṇḍulāḥ [taṇḍa + ulac]: [husked rice grains, so called] because they are chosen (vriyante), or rolled about (luṭyante), or spread out (tanyante), or beaten (tāḍyante).

translator notes

textual The 1915 print numbers this uṇādi sūtra 697 (NSP p. 563, scan page-0573).
textual The sūtra reads vuñ- in ours and, as far as the scan (page-0573) shows, in the print too (the vowel sign looks like u, not ṛ). Wikisource has vṛñ-, TB's lemma is vṛñ varaṇe, and the kaumudī's vriyante requires vṛñ; probably a misprint carried into ours (collation batch10, class B). The English reads vṛñ.
commentary TB, printed under sk.90686.t1 ('—vṛñ—'): the roots are vṛñ varaṇe ('to choose'), luṭa viloḍane ('to stir, roll about'), tanu vistāre ('to spread') and taḍa āghāte ('to strike', curādi, hence tāḍi); after them ulac comes and taṇḍa replaces the root. Followed for the senses of the four verbs.
commentary TB, printed under sk.90686.t1: although taṇḍula is also formed by nipātana in the sūtra 'sānasi-…' (uṇādi 547), it is there medial-acute (madhyodātta) by the accent of the affix, whereas this taṇḍula is end-acute (antodātta) by the accent of a cit affix — that is the distinction. Recorded; the kaumudī says nothing on accent.
translator The sūtra names luṭhi (root luṭh), but the kaumudī's paraphrase has luṭyante and TB glosses luṭa viloḍane; both are kept as transmitted (the collation notes that the print's luṭyante might be luṭhyante at that resolution, OCR 'luvyante'). ulac has c as it-letter, which gives end acute (citaḥ, SK 3710), as TB says. taṇḍa + ula → taṇḍula, the final a of the substitute not surviving before the affix; the kaumudī does not state this step. The 'or' (vā) presents the four roots as alternative etymologies of the one word. The bracketed sense '[husked rice grains, so called]' is the translator's; neither the kaumudī nor TB states a meaning.

उ688 · Uṇ 9.5.10

दंसेष्टटनौ न आ च ॥ उ६८८ ॥

daṃseṣṭaṭanau na ā ca

daṃseṣ ṭaṭanau na ā ca — After daṃs, the affixes ṭa and ṭan come, and ā replaces the n [of the root].

Rule. After daṃs (dasi "to bite, to see"), the affixes ṭa and ṭan come, and ā replaces the root's n.

Forms. daṃs + ṭa / ṭan → dāsaḥ, a servant (sevaka) and a śūdra. With ṭan the word is first-accented (the Tattvabodhinī). With ṭa it keeps the affix's own accent (SK 3708).

Siddhānta-kaumudī

दासः सेवकशूद्रयोः ।

dāsaḥ: [in the senses of] a servant (sevaka) and a śūdra.

translator notes

textual The 1915 print numbers this uṇādi sūtra 698 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90686.t1 ('—daṃseḥ—'): the root is dasi daṃśanadarśanayoḥ ('to bite' and 'to see'); after it ṭa and ṭan come and ā replaces the n; the n of ṭan serves to make the word initial-acute (ādyudāttārthaḥ). TB cites Viśva: dāsa means a śūdra, a recipient of gifts (dānapātra), a servant (bhṛtya) and a fisherman (dhīvara). Followed for the analysis of the sūtra (ṭa and ṭan; nakārasya ākāraḥ).
translator daṃs (dasi with num, being idit) + ṭa / ṭan → the n (anusvāra) replaced by ā → d-a-ā-s → one long ā (akaḥ savarṇe dīrghaḥ, SK 85) → dās-a → dāsa. With ṭan the word is initial-acute (as TB says; ñnity ādir nityam, SK 3686), with ṭa end-acute by the affix's own accent (ādyudāttaś ca, SK 3708). The vowel merger and the SK numbers are the translator's; the kaumudī gives the form and senses only, and neither it nor TB states the function of the it-letter ṭ.
textual TB OCR in sk.90686.t1 reads 'asmād ṛṭanau'; the scan (page-0573) has asmāṭ ṭaṭanau. OCR misreading only.

उ689 · Uṇ 9.5.11

दंशेश्च ॥ उ६८९ ॥

daṃśeśca

daṃśeś ca — After daṃś too, [the affixes ṭa and ṭan come, and ā replaces the n (carried forward (anuvṛtti) from uṇādi 688, as TB states)].

Rule. After daṃś "to bite" too, ṭa and ṭan come, and ā replaces the n (carried forward, as the Tattvabodhinī states). The vowels merge as in 688 (SK 85).

Forms. daṃś + ṭa / ṭan → dāśaḥ, a fisherman (dhīvara).

Siddhānta-kaumudī

दाशो धीवरः ।

dāśaḥ [daṃś + ṭa / ṭan, n → ā]: a fisherman (dhīvara).

translator notes

textual The 1915 print numbers this uṇādi sūtra 699 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90686.t1 ('—daṃśeḥ—'): the root is daṃśa daśane ('to bite'); after it too ṭa and ṭan come, and ā replaces the n (asmād api ṭaṭanau sto nakārasya cātvaṃ syāt). TB cites Amara: 'kaivarte dāśadhīvarau' — dāśa and dhīvara mean a fisherman (kaivarta). Followed: the anuvṛtti is bracketed in sutra_en.
translator daṃś + ṭa / ṭan → n replaced by ā → one long ā (akaḥ savarṇe dīrghaḥ, SK 85) → dāśa, exactly as dāsa in uṇādi 688. The vowel merger is the translator's.

उ690 · Uṇ 9.5.12

उदि चेर्डैसिः ॥ उ६९० ॥

udi cerḍaisiḥ

udi cer ḍaisiḥ — When ud is the upapada (udi, seventh-case word, saptamyanta), the affix ḍaisi comes after ci.

Rule. With ud as upapada, the affix ḍaisi comes after ci "to gather". The Tattvabodhinī states the ṭi-loss.

Forms. ud + ci + ḍaisi → uccaiḥ, high, aloud (the kaumudī gives no sense; the gloss is inferred). Bhaṭṭoji: it is an avyaya because it is read in the svarādi list (SK 447).

Siddhānta-kaumudī

स्वरादिपाठादव्ययत्वम् । उच्चैः ।

It is an avyaya because it is read in the svarādi list (svarādinipātam avyayam, SK 447). uccaiḥ [ud + ci + ḍaisi]: high, aloud.

translator notes

textual The 1915 print numbers this uṇādi sūtra 700 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90686.t1 ('—udi—'): the root is ciñ cayane ('to gather'); because ḍaisi is ḍit, the ṭi [of the root] is elided (ḍaiso ḍittvāṭ ṭilopaḥ; OCR 'dilopaḥ', the scan page-0573 has ṭilopaḥ). Followed for the derivation in the translator note.
translator ud + ci + ḍaisi (ḍ it; the final i taken as for pronunciation only, as with asi in uṇādi 676) → the ṭi of ci, i.e. its i, elided because the affix is ḍit (TB) → ud-c-ais → the d assimilated before c (khari ca, SK 121; stoḥ ścunā ścuḥ, SK 111) → uccais → uccaiḥ. The status of the final i and the sandhi steps are the translator's. uccais is listed in the svarādi list given under SK 447. The gloss 'high, aloud' is the translator's; the kaumudī gives no sense.

उ691 · Uṇ 9.5.13

नौ दीर्घश्च ॥ उ६९१ ॥

nau dīrghaśca

nau dīrghaś ca — When ni is the upapada, [the same affix ḍaisi comes after ci,] and lengthening [of ni] also takes place.

Rule. With ni as upapada, ḍaisi comes after ci, and ni is lengthened. The kaumudī does not state that ci and ḍaisi carry over; they are read here as carried over from 690. There is no Tattvabodhinī here.

Forms. ni + ci + ḍaisi → ni-c-ais → nīcaiḥ, low. It too stands in the svarādi list (SK 447).

Siddhānta-kaumudī

नीचैः ।

nīcaiḥ [ni + ci + ḍaisi, ni lengthened]: low.

translator notes

textual The 1915 print numbers this uṇādi sūtra 701 (NSP p. 563, scan page-0573).
translator Neither the kaumudī nor TB states the anuvṛtti; ci and ḍaisi are supplied by the translator from uṇādi 690 (udi cer ḍaisiḥ), and 'lengthening' is applied to ni because the form shows nī. ni + ci + ḍaisi → ṭi of ci elided (ḍit, as TB says under uṇādi 690) → ni-c-ais → ni lengthened by this sūtra → nīcais → nīcaiḥ. nīcais is in the svarādi list under SK 447 (avyaya). The derivation and the gloss 'low' are the translator's; the kaumudī gives the form only.
textual There is no TB on this sūtra: TB's sequence in sk.90686.t1 (scan page-0573) goes from '—udi—' (uṇādi 690) directly to '—sau—' (uṇādi 692), and the page has no footnote region that could hold it.

उ692 · Uṇ 9.5.14

सौ रमेः क्तो दमे पूर्वपदस्य च दीर्घः ॥ उ६९२ ॥

sau rameḥ kto dame pūrvapadasya ca dīrghaḥ

sau rameḥ kto dame pūrvapadasya ca dīrghaḥ — When su is the upapada, the affix kta comes after ram in the sense of self-restraint (dama), and the prior member (pūrvapada) is lengthened.

Rule. With su as upapada, kta comes after ram "to sport" when self-restraint (dama) is meant. The prior member su is lengthened. Bhaṭṭoji: kta is kit, so the root's nasal drops (SK 2428).

Forms. su + ram + kta → su-ra-ta → sūrataḥ, one who is calm (upaśānta) and compassionate (dayālu).

Siddhānta-kaumudī

रमेः सुपूर्वाद्दमे वाच्ये क्तः स्यात् । कित्वादनुनासिकलोपः । सूरत उपशान्तो दयालुश्च ।

After ram preceded by su, the affix kta comes when self-restraint (dama) is to be expressed. Because [kta] is kit, the nasal [m of the root] is elided (SK 2428). sūrataḥ [su + ram + kta → su-ra-ta → sū-rata]: one who is calm (upaśānta) and compassionate (dayālu).

translator notes

textual The 1915 print numbers this uṇādi sūtra 702 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90686.t1 ('—sau—'): the root is ramu krīḍāyām ('to sport'). Recorded; the kaumudī's gloss of the form is followed.
translator The kaumudī's 'kittvād anunāsikalopaḥ' is the elision of a root-final nasal before a kit affix beginning with jhal, for anudāttopadeśa roots and the rest (anudāttopadeśa-vanati-tanoty-ādīnām anunāsikalopo jhali kṅiti, SK 2428); ramu is such a root. The lengthening of su to sū is the sūtra's 'pūrvapadasya ca dīrghaḥ'; the intermediate forms in brackets are the translator's arrangement of the steps the kaumudī names.

उ693 · Uṇ 9.5.15

पूञो यण् णुक् ह्रस्वश्च ॥ उ६९३ ॥

pūño yaṇ ṇuk hrasvaśca

pūño yaṇ ṇuk hrasvaś ca — After pūñ, the affix yat [written 'yaṇ' by sandhi before ṇuk; so the kaumudī] comes, with the augment ṇuk, and [the root vowel] is shortened.

Rule. After pūñ "to purify", the affix yat comes with the augment ṇuk, and the root vowel is shortened.

Forms. pū + ṇuk + yat → puṇyam. The Tattvabodhinī cites Viśva: charming, a good deed, dharma.

Watch out. The sūtra's "yaṇ" is not an affix yaṇ. Bhaṭṭoji says "the affix is yat"; its t has become ṇ before ṇuk.

Siddhānta-kaumudī

यत्प्रत्ययः । पुण्यम् ।

The affix is yat. puṇyam [pū + ṇuk + yat, ū shortened].

translator notes

textual The 1915 print numbers this uṇādi sūtra 703 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90686.t1 ('—pūñaḥ—', OCR 'pūñcaḥ'): the root is pūñ pavane ('to purify'). TB cites Viśva: puṇya is used in the sense of 'charming' (manojña) and of a good deed (sukṛta) and dharma. Followed for the root; Viśva's three senses (charming; a good deed; dharma) are recorded here, since the kaumudī gives no sense and the English adds none.
translator The kaumudī's 'yatpratyayaḥ' settles that the sūtra's 'yaṇ' is yat with its t turned to ṇ before the ṇ of ṇuk (yat + ṇuk → yaṇ ṇuk), not an affix yaṇ. pū + ṇuk (k it: placed after the root, ādyantau ṭakitau, SK 36) → pūṇ + yat → ū shortened by this sūtra → puṇ-ya → puṇya. The placement of ṇuk and the sandhi explanation are the translator's; the kaumudī gives the affix and the form.

उ694 · Uṇ 9.5.16

स्रंसेः शिः कुट् किश्च ॥ उ६९४ ॥

sraṃseḥ śiḥ kuṭ kiśca

sraṃseḥ śiḥ kuṭ kic ca — In place of sraṃs, śi [is substituted; the affix yat, carried forward (anuvṛtti) from uṇādi 693, as the kaumudī states, comes; it takes] the augment kuṭ, and it is kit.

Rule. śi replaces sraṃs "to fall". The affix yat comes (as the kaumudī states), with the augment kuṭ, and it is kit. The Tattvabodhinī: the kit blocks guṇa of the i (SK 2217).

Forms. śi + k + ya → śikyam (the kaumudī gives no sense).

Watch out. Ours ends "kiś ca". The 1915 print reads "kic ca", which the kaumudī's "it is kit" requires.

Siddhānta-kaumudī

स्रंसतेः शिरादेशः यत्प्रत्ययः कित्तस्य कुडागमश्च । शिक्यम् ।

For sraṃs (sraṃsate), śi is the substitute; the affix is yat; it is kit, and it takes the augment kuṭ. śikyam.

Tattvabodhinī

NSP p. 573

—स्रंसेः—। स्रंसु अधःपतने कित्त्वं तु गुणाभावार्थम् ॥—अर्तेः—। ऋ गतावस्मात्कुप्रत्ययः स्याद्धातोरुत्वं च रपरत्वम् ‘युवोरनाकौ’ । ‘मेढ्रोरभ्रोरणोर्णायुमेषवृष्णय एडके’ इत्यमरः ॥—हिंसेः—। हिसि हिंसायाम् ॥—उदि—। दृ विदारणे ॥—डित्खनेः—। खनु अवदारणे, अस्मादजलौ स्तः । ‘मुखं निःसरणे वक्त्रे प्रारम्भोपाययोरपि । सन्ध्यन्तरे नाटकादेः शब्देऽपि च नपुंसकम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 704 (NSP p. 563, scan page-0573); the print runs ten ahead of ours throughout this stretch.
textual Ours reads kiś ca at the end of the sūtra. The 1915 print (NSP p. 563, scan page-0573, read at zoom) has kic ca, and the kaumudī's own gloss kit tasya ('it is kit') requires it. Translated as kic ca. Mūla slip for Ajai's Print Check (collation batch10, class A).
commentary TB, own t1 ('—sraṃseḥ—'; OCR saṃseḥ, scan sraṃseḥ): the root is sraṃsu adhaḥpatane ('to fall down'); 'the kit, however, serves to block guṇa' (kittvaṃ tu guṇābhāvārtham; OCR guṇābhāvādhyam, scan -ārtham). Followed in the translator note below; the kaumudī gives no sense for śikya and the English adds none.
translator Inferred steps: sraṃs → śi (substitute); yat → ya (t is it); kuṭ → k (u for pronunciation, ṭ is it), placed at the beginning of the affix because it is ṭit (ādyantau ṭakitau, SK 36): śi + k + ya → śikya. Guṇa of the i before the affix is blocked by the kit (kṅiti ca, SK 2217), as TB says. The steps are the translator's.

उ695 · Uṇ 9.5.17

अर्तेः क्युरुच्च ॥ उ६९५ ॥

arteḥ kyurucca

arteḥ kyur uc ca — After ṛ (arti), the affix kyu comes, and u [replaces the root vowel].

Rule. After ṛ "to go", the affix kyu comes, and u replaces the root vowel. yu becomes ana (SK 1247). The u takes r after it (SK 70). Then n becomes ṇ after r (SK 235).

Forms. ṛ + kyu → ur + ana → uraṇaḥ, a ram (meṣa). The Tattvabodhinī's printed "kupratyayaḥ" is a slip for kyu.

Siddhānta-kaumudī

उरणो मेषः ।

uraṇaḥ, a ram (meṣa).

translator notes

textual The 1915 print numbers this uṇādi sūtra 705 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90694.t1 ('—arteḥ—'): ṛ gatau ('to go'); from it the affix comes, 'and the root gets u, and the r after it (raparatva)', citing yuvor anākau. Followed: the u is taken as replacing the root vowel. The print (scan page-0573, read at zoom) has kupratyayaḥ, as does the OCR; the sūtra's kyu and the citation of yuvor anākau show kyu is meant. Recorded.
commentary TB, same place, cites Amara: meḍhra, urabhra, uraṇa, ūrṇāyu, meṣa, vṛṣṇi and eḍaka are words for a ram. Recorded; the English keeps the kaumudī's single gloss meṣa.
translator Steps (from TB, with the rules supplied by the translator): ṛ + kyu → yu → ana (yuvor anākau, SK 1247); ṛ → u, with r after it (uraṇ raparaḥ, SK 70) → ur + ana; n → ṇ after r (raṣābhyāṃ no ṇaḥ samānapade, SK 235) → uraṇa. The kit of kyu blocks guṇa of the root (kṅiti ca, SK 2217) — the translator's inference.

उ696 · Uṇ 9.5.18

हिंसेरीरन्नीरचौ ॥ उ६९६ ॥

hiṃserīrannīracau

hiṃser īrann īracau — After hiṃs, the affixes īran and īrac come.

Rule. After hiṃs (hisi "to injure", with num, SK 2262), the affixes īran and īrac come. The n gives first-syllable accent (SK 3686), the c last-syllable accent (SK 3710).

Forms. hiṃs + īra → hiṃsīraḥ, a tiger and a wicked person.

Siddhānta-kaumudī

हिंसीरो व्याघ्रदुष्टयोः ।

hiṃsīraḥ, in the senses 'tiger' and 'wicked person'.

translator notes

textual The 1915 print numbers this uṇādi sūtra 706 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90694.t1 ('—hiṃseḥ—'): the root is hisi hiṃsāyām ('to injure'). Recorded.
translator TB's root hisi is idit, so it takes the augment num (idito num dhātoḥ, SK 2262): his → hins → n → anusvāra (SK 123) → hiṃs. Both affixes give the same form: hiṃs + īra → hiṃsīra. They differ only in their it-letters, n of īran (initial accent, ñnity ādir nityam, SK 3686) and c of īrac (final accent, citaḥ, SK 3710). The kaumudī states neither the steps nor the accents; all of this is the translator's.

उ697 · Uṇ 9.5.19

उदि दृणातेरजलौ पूर्वपदान्त्यलोपश्च ॥ उ६९७ ॥

udi dṛṇāterajalau pūrvapadāntyalopaśca

udi dṛṇāter ajalau pūrvapadāntyalopaś ca — When ud stands as upapada (the seventh-case word (saptamyanta) udi), after dṛ (dṛṇāti) the affixes ac and al come, and the final [sound] of the prior member is dropped.

Rule. With ud as upapada, ac or al comes after dṛ "to split", and the final sound of the prior member drops.

Forms. ud + dṛ + a → ud-dara → udaram (the kaumudī gives no sense).

Siddhānta-kaumudī

उदरम् ।

udaram.

translator notes

textual The 1915 print numbers this uṇādi sūtra 707 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90694.t1 ('—udi—'): the root is dṛ vidāraṇe ('to split, tear open'). Recorded; the kaumudī gives no sense for udara and the English adds none.
translator Inferred steps: ud + dṛ + a (ac or al) → guṇa of the root vowel, with r after it (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) → ud-dara → the final d of the prior member ud dropped by this sūtra → udara. The two affixes give the same form and differ only in their it-letters (c, l). The steps are the translator's.

उ698 · Uṇ 9.5.20

डित् खनेर्मुट् स चोदात्तः ॥ उ६९८ ॥

ḍit khanermuṭ sa codāttaḥ

ḍit khaner muṭ sa codāttaḥ — After khan [the affixes ac and al, carried forward (anuvṛtti) from uṇādi 697, come and] are ḍit; the root takes the augment muṭ, and that [augment] is udātta.

Rule. After khan "to dig", ac and al come (carried forward, as both the kaumudī and the Tattvabodhinī say). Here they are ḍit, so the ṭi an drops. The root takes the augment muṭ, which is accented (udātta). Being ṭ-marked, it stands at the head of the root (SK 36).

Forms. mu + kh + a → mukham, accented on the first syllable. The Tattvabodhinī cites the Medinī: mouth, beginning, means, and more.

Siddhānta-kaumudī

अच् अल् च डित्स्याद्धातोर्मुट् स चोदात्तः । मुखम् ।

ac and al [carried forward (anuvṛtti) from uṇādi 697] are ḍit; the root takes the augment muṭ, and that is udātta. mukham.

translator notes

textual The 1915 print numbers this uṇādi sūtra 708 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90694.t1 ('—ḍit khaneḥ—'): the root is khanu avadāraṇe ('to dig'); 'from it ac and al come' (asmād ajalau staḥ). Followed: the anuvṛtti of ajalau from uṇādi 697 is bracketed in sutra_en and the block, as the kaumudī also states it.
commentary TB, same place, cites Medinī: mukha is neuter in the senses exit (niḥsaraṇa), mouth (vaktra), beginning (prārambha), means (upāya), a juncture (sandhyantara) of a drama and the like, and also word (śabda). Recorded; the kaumudī gives no sense.
translator Inferred steps: khan + a (ac or al) → because the affix is ḍit, the ṭi (an) of the root is dropped (by the force of the ḍit, since khan before ac/al is not a bha stem, ṭeḥ itself, SK 316, being restricted to bha; cf. SK 316) → kh + a; muṭ → mu (ṭ is it), placed at the beginning of the root because it is ṭit (ādyantau ṭakitau, SK 36) → mu-kh-a → mukha. 'That is udātta' makes the augment's u the accented vowel, so mukha is initial-accented. The steps are the translator's.

उ699 · Uṇ 9.5.21

अमेः सन् ॥ उ६९९ ॥

ameḥ san

ameḥ san — After am, the affix san comes.

Rule. After am "to go", the affix san comes. The m becomes anusvāra before s (SK 123).

Forms. am + sa → aṃsaḥ, the shoulder (so the Tattvabodhinī, citing Amara; the kaumudī gives no sense).

Siddhānta-kaumudī

अंसः ।

aṃsaḥ.

Tattvabodhinī

NSP p. 573

—अमेः—। अम गतौ, ‘स्कन्धो भुजशिरोंसोऽस्त्री’ इत्यमरः । ‘अंसः स्कन्धे विभागे च’ इति दन्त्यान्ते विश्वः

translator notes

textual The 1915 print numbers this uṇādi sūtra 709 (NSP p. 563, scan page-0573).
commentary TB, own t1 ('—ameḥ—'): the root is ama gatau ('to go'); Amara: 'skandha, bhujaśiras and aṃsa (not feminine)' are words for the shoulder; and Viśva, in its section on words ending in the dental s: 'aṃsa in the senses shoulder and portion (vibhāga)'. Recorded; the kaumudī gives no sense and the English adds none.
translator Inferred steps: am + san → sa (n is it) → m before the jhal s becomes anusvāra (naś cāpadāntasya jhali, SK 123) → aṃsa; being nit, the word is initial-accented (ñnity ādir nityam, SK 3686). The steps are the translator's.

उ700 · Uṇ 9.5.22

मुहेः खो मूर्च ॥ उ७०० ॥

muheḥ kho mūrca

muheḥ kho mūr ca — After muh, the affix kha comes, and mūr [replaces the root].

Rule. After muh "to be bewildered", the affix kha comes, and mūr replaces the root.

Forms. mūr + kha → mūrkhaḥ, a fool (the Tattvabodhinī, citing Amara). The Tattvabodhinī's print has short mur; the text is read here with the sūtra's mūr.

Siddhānta-kaumudī

मूर्खः ।

mūrkhaḥ.

Tattvabodhinī

NSP p. 573–574

—मुहेः—। मुह वैचित्येऽस्मात्खप्रत्ययो धातोर्मुरादेशश्च । मुह्यतीति मूर्खः । ‘अज्ञे मूढयथाजातमूर्खवैधेयवालिशाः’ इत्यमरः ॥—नहेः—। णह बन्धने । अस्मात्खः । ‘नखं करुहे षण्डे गन्धद्रव्ये नखं नखी’ इति विश्वः । ‘नखी स्त्रीक्लीबयोः शुक्तौ नखरे पुंनपुंसकम्’ इति मेदिनी ॥—शीङः—। शीङ् स्वप्नेऽस्मात्खः स्याद्धातोर्ह्रस्वश्च । ह्रस्वविधानसामर्थ्याद्गुणाभावः । ‘शिखा शाखा बर्हिचूडालाङ्गुलिष्वप्रमात्रके । चूडामात्रे शिफायां च ज्वालायां प्रपदेऽपि च’ इति मेदिनी ॥—माङः—। माङ् माने । ‘मयूखस्त्विट्करज्वालासु’ इत्यमरः ॥—कलि—। कल शब्दसंख्यानयोः, गल अदने, आभ्यां फक् स्यात् धातोरकारस्योत्वं च ॥—गुल्फ इति । ‘तद्ग्रन्थी घुटिके गुल्फौ’ इत्यमरः । तयोः पादयोर्ग्रन्थी इत्यर्थः ॥ स्पृश संस्पर्शे, ‘पार्श्वं कच्छधरे चक्रोपान्तपर्शुगणेऽपि च’ इति विश्वमेदिन्यौ ॥—श्मनि—। श्रिञ् सेवायामस्मात् श्मन्युपपदे डुन्स्यात् डित्त्वाट्टिलोपः । ‘तद्वृद्धौ श्मश्रु पुंमुखे’ इत्यमरः । पुरुषस्य मुखे तेषां रोम्णां वृद्धौ श्मश्रुशब्दो वर्तत इत्यर्थः

translator notes

textual The 1915 print numbers this uṇādi sūtra 710 (NSP p. 563, scan page-0573).
commentary TB, own t1 ('—muheḥ—'): the root is muha vaicittye ('to be bewildered'); from it the affix kha comes, and the root is replaced (dhātor … ādeśaḥ). Followed: mūr is taken as a substitute for the root. The print (scan page-0573, read at zoom) has the substitute as mur with short u; the English follows the sūtra's mūr. Recorded.
commentary TB, same place: 'mūrkha is one who is bewildered (muhyati)'; and Amara lists ajña, mūḍha, yathājāta, mūrkha, vaidheya and bāliśa as words for a fool. Recorded; the kaumudī gives no sense.
translator Steps: muh → mūr; + kha → mūrkha. The kaumudī gives only the form.

उ701 · Uṇ 9.5.23

नहेर्हलोपश्च ॥ उ७०१ ॥

naherhalopaśca

naher halopaś ca — After nah [the affix kha, carried forward (anuvṛtti) from uṇādi 700, comes], and the h is dropped.

Rule. After nah "to bind", kha comes (carried forward, says the Tattvabodhinī), and the h drops. The root is ṇah, with n for initial ṇ (SK 2286).

Forms. na + kha → nakhaḥ, a nail (the Tattvabodhinī, citing Viśva).

Siddhānta-kaumudī

नखः ।

nakhaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 711 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90700.t1 ('—naheḥ—'): the root is ṇaha bandhane ('to bind'); 'from it kha' (asmāt khaḥ; OCR svaḥ, scan khaḥ). Followed: the anuvṛtti of kha is bracketed in sutra_en.
commentary TB, same place, cites Viśva: nakha is neuter in the sense of a nail (kararuha); in the sense of a perfume substance there are nakha and nakhī; and Medinī: for the śukti (a perfume shell) it is feminine (nakhī) or neuter (nakha); for the nail (nakhara), masculine or neuter. Recorded; the kaumudī gives no sense.
translator Inferred steps: ṇah → initial ṇ becomes n (ṇo naḥ, SK 2286) → nah; h dropped by this sūtra → na; + kha → nakha. The steps are the translator's.

उ702 · Uṇ 9.5.24

शीङो ह्रस्वश्च ॥ उ७०२ ॥

śīṅo hrasvaśca

śīṅo hrasvaś ca — After śīṅ [the affix kha, carried forward (anuvṛtti) from uṇādi 700, comes], and the [root vowel] is shortened.

Rule. After śīṅ "to lie down", kha comes (the Tattvabodhinī), and the root vowel is shortened. The Tattvabodhinī: because shortening is expressly taught, there is no guṇa. The feminine ṭāp is not stated by Bhaṭṭoji or the Tattvabodhinī; it is inferred from the form.

Forms. śi + kha → śikha → śikhā, crest, flame (the Tattvabodhinī, citing the Medinī).

Siddhānta-kaumudī

शिखा ।

śikhā.

translator notes

textual The 1915 print numbers this uṇādi sūtra 712 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90700.t1 ('—śīṅaḥ—'): the root is śīṅ svapne ('to lie down, sleep'; OCR khapre, scan svapne); 'from it kha comes, and the root is shortened' (asmāt khaḥ syād dhātor hrasvaś ca); 'because shortening is expressly prescribed (hrasvavidhānasāmarthyāt), there is no guṇa'. Followed: the anuvṛtti of kha is bracketed in sutra_en, and the absence of guṇa is TB's reasoning.
commentary TB, same place, cites Medinī: śikhā in the senses branch (śākhā), a peacock's crest (barhicūḍā), lāṅguli (so the print, scan page-0573), a mere tip (agramātraka), any crest (cūḍāmātra), a fibrous root (śiphā), flame (jvālā), and the forepart of the foot (prapada). Recorded; the kaumudī gives no sense.
translator Steps: śī → śi (shortened, with no guṇa, per TB); + kha → śikha; the feminine affix ṭāp (ajādyataṣ ṭāp) → śikhā. The ṭāp step is the translator's; the kaumudī gives only the form.

उ703 · Uṇ 9.5.25

माङ ऊखो मय् च ॥ उ७०३ ॥

māṅa ūkho may ca

māṅa ūkho may ca — After māṅ, the affix ūkha comes, and may [replaces the root].

Rule. After māṅ "to measure", the affix ūkha comes, together with may.

Forms. may + ūkha → mayūkhaḥ, a ray (the Tattvabodhinī, citing Amara).

Watch out. Neither the kaumudī nor the Tattvabodhinī says what may attaches to. It is read here as a substitute for the root, like mūr in 700; this is an inference.

Siddhānta-kaumudī

मयूखः ।

mayūkhaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 713 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90700.t1 ('—māṅaḥ—'): the root is māṅ māne ('to measure'); Amara: 'mayūkha in the senses radiance (tviṣ), ray (kara) and flame (jvālā)'. Recorded; the kaumudī gives no sense.
translator Neither the kaumudī nor TB says what may attaches to; taking it as a substitute for the root (cf. mūr in uṇādi 700) is the translator's reading. Steps: mā → may; + ūkha → mayūkha.

उ704 · Uṇ 9.5.26

कलिगलिभ्यां फगस्योच्च ॥ उ७०४ ॥

kaligalibhyāṃ phagasyocca

kaligalibhyāṃ phag asyoc ca — After kal and gal, the affix phak comes, and u replaces the a [of the root].

Rule. After kal "to sound, to count" and gal "to eat", the affix phak comes, and u replaces the root's a. The k blocks guṇa of the new u (SK 2189 barred by SK 2217).

Forms. kal + pha → kulphaḥ, a part of the body, and a disease. gal + pha → gulphaḥ, the ankle ("the knot of the foot").

Siddhānta-kaumudī

कुल्फः शरीरावयवो रोगश्च । गुल्फः पादग्रन्थिः ।

kulphaḥ, a part of the body, and a disease. gulphaḥ, the ankle (pādagranthi, 'the knot of the foot').

translator notes

textual The 1915 print numbers this uṇādi sūtra 714 (NSP p. 563, scan page-0573).
commentary TB, printed under sk.90700.t1 ('—kali—'): the roots are kala śabdasaṃkhyānayoḥ ('to sound, to count') and gala adane ('to eat'); 'after these phak comes, and u replaces the a of the root' (dhātor akārasyotvaṃ ca). Followed: 'of the root' is TB's.
commentary TB, same place ('—gulpha iti'): Amara: 'the two knots of those are ghuṭikā and gulpha', i.e. the knots of the feet. Followed in the gloss of pādagranthi.
translator Steps: kal + phak → pha (k is it) → a → u → kulpha; gal + pha → gulpha. The kit blocks the laghūpadha-guṇa of the substituted u (pugantalaghūpadhasya ca, SK 2189, barred by kṅiti ca, SK 2217): kulpha, gulpha, not *kolpha, *golpha. The translator's remark.

उ705 · Uṇ 9.5.27

स्पृशेः श्वण्शुनौ पृ च ॥ उ७०५ ॥

spṛśeḥ śvaṇśunau pṛ ca

spṛśeḥ śvaṇśunau pṛ ca — After spṛś 'to touch', the affixes śvaṇ and śun come, and pṛ is the substitute [for the root].

Rule. After spṛś "to touch", the affixes śvaṇ and śun come, and pṛ replaces the root. Before śun the ṛ takes guṇa (SK 2168).

Forms. pṛ + śva → pārśvaḥ, not feminine, the part below the armpits. pṛ + śu → parśuḥ, a weapon.

Watch out. An affix-initial ś is normally a marker (SK 195), yet here it stays in both forms. Neither the kaumudī nor the Tattvabodhinī comments on this.

Siddhānta-kaumudī

श्वण्शुनौ प्रत्ययौ पृ इत्यादेशः । पार्श्वोऽस्त्री कक्षयोरधः । पर्शुरायुधम् ।

śvaṇ and śun are the affixes; pṛ is the substitute [for spṛś]. pārśvaḥ [spṛś → pṛ + śva(ṇ) → pārśva], not feminine: '[the part of the body] below the armpits'. parśuḥ [spṛś → pṛ + śu(n) → parśu]: 'a weapon'.

translator notes

textual The 1915 print numbers this uṇādi sūtra 715 (NSP p. 563, scan page-0573). Kaumudī = print (scan-checked; the OCR's 'śravaṇaśunau' and 'pāścaḥ' are OCR misreads only).
commentary TB, printed under sk.90700.t1, with no pratīka of its own (it follows the entry on 'gulpha iti'): 'spṛśa saṃsparśe' — the root is spṛś 'to touch'; then Viśva and Medinī give pārśva as [the region] below the armpit (print 'kacchadhare', presumably for kakṣādhare), the part next to a wheel (cakropānta) and the set of ribs (parśugaṇa). Followed for the root sense in sutra_en.
translator Steps not stated by the kaumudī or TB: the ṇ of śvaṇ brings vṛddhi of pṛ (aco ñṇiti, SK 254: ṛ → ār, with r by uraṇ raparaḥ, SK 70) → pārśva; before śun the ṛ takes guṇa (sārvadhātukārdhadhātukayoḥ, SK 2168) → par-śu → parśu; the n of śun bears on the accent (ñnity ādir nityam, SK 3686). The initial ś of both affixes stays in the forms, although an affix-initial ś is ordinarily an it (laśakv ataddhite, SK 195); neither the kaumudī nor TB comments on this. The line 'pārśvo 'strī kakṣayor adhaḥ' has the shape of a lexicon entry but is not attributed in the kaumudī.

उ706 · Uṇ 9.5.28

श्मनि श्रयतेर्डुन् ॥ उ७०६ ॥

śmani śrayaterḍun

śmani śrayater ḍun — When śman is the upapada, after śri (śrayati) 'to resort to', the affix ḍun comes.

Rule. With śman "face" as upapada, the affix ḍun comes after śri "to resort to". Being ḍit, it drops the ṭi i of the root (SK 316).

Forms. śman + śri + ḍun → śmaśruḥ, the beard, "what resorts to the face".

Watch out. Nobody explains why the n of śman is lost. SK 236 is suggested for it here, but only as a guess.

Siddhānta-kaumudī

श्मन्शब्दो मुखवाची । मुखमाश्रयत इति श्मश्रुः ।

The word śman denotes the face (mukha). śmaśru, so called because it resorts to (āśrayate) the face [śman + śri + ḍun → the ṭi (i) of śri elided because the affix is ḍ-marked → śma-śr-u → śmaśru].

translator notes

textual The 1915 print numbers this uṇādi sūtra 716 (NSP p. 563, scan page-0573); the gloss 'mukham āśrayata iti śmaśruḥ' runs onto the head of p. 564 (scan page-0574). Kaumudī = print.
commentary TB, printed at the end of sk.90700.t1 (pratīka 'śmani'; OCR 'imani'): 'śriñ sevāyām' — from it, with śman as upapada, ḍun comes, and because it is ḍit the ṭi is elided (ḍittvāṭ ṭilopaḥ). Followed for the root and the bracketed derivation. TB then quotes Amara 'tadvṛddhau śmaśru pumukhe' and explains: the word śmaśru applies to the growth of those hairs (romāṇi) on a man's face.
translator The loss of the n of śman (śma-śru) is not explained by the kaumudī or TB; presumably the upapada counts as a pada and loses its final n (nalopaḥ prātipadikāntasya, SK 236). The ṭilopa is by ṭeḥ (SK 316); the n of ḍun bears on the accent (ñnity ādir nityam, SK 3686). These rule citations are the translator's.

उ707 · Uṇ 9.5.29

अश्वादयश्च ॥ उ७०७ ॥

aśvādayaśca

aśrvādayaś ca — And aśru and the like [are also formed].

Rule. aśru and similar words are also formed.

Forms. aśru, "the water of the eyes" (tears). The Tattvabodhinī derives it from aś + run, or from nañ + śri + ḍun. It rejects Ujjvaladatta's aś + ḍun + ruṭ, since a ḍit affix would delete the whole root.

Watch out. Ours reads "aśvādayaḥ"; the 1915 print reads "aśrvādayaḥ", which the example aśru requires.

Siddhānta-kaumudī

अश्रु नयनजलम् ।

aśru: 'the water of the eyes' (nayanajala).

Tattvabodhinī

NSP p. 574

—अश्र्वादयः—। अशू व्याप्तावस्मात् रुन् प्रत्ययो नञ्पूर्वात् श्रयतेर्डुन् च । यत्तूज्ज्वलदत्तेनोक्तम् अश्नोतेर्डुन् रुट् चेति तदयुक्तम्, डित्त्वाट्टिलोपे सति धातोरश्रवणप्रसङ्गात् । न च टिलोपाभावो निपात्यत इति वाच्यम् । तथा सति डित्त्वोत्प्रेक्षणस्य निष्फलत्वापत्तेरिति दिक् ॥—जनेः—। जनी प्रादुर्भावे अस्मादन्प्रत्ययः स्याद्धातोरन्त्यलोपश्च । ‘जटा लग्नकचे मूले मांस्यां प्लक्षे पुनर्जटी’ इति मेदिनी ॥—जङ्घेति । जनेरच्प्रत्यये सति ‘अजावतः-’ इति टाप्

translator notes

textual The 1915 print numbers this uṇādi sūtra 717 (NSP p. 564, scan page-0574).
textual Our sūtra reads 'aśvādayaś ca'; the print (scan page-0574) has a śr glyph followed by vā, i.e. 'aśrvādayaś ca' = aśru + ādayaḥ, and the collation reads the TB pratīka with the r as well (Wikisource 'aśravādayaś ca'). The kaumudī's own example aśru requires aśru-ādayaḥ; sutra_en follows the print. Mūla, for the Print Check (collation batch11, class A).
commentary TB, own t1 ('—aśvādayaḥ—'): two derivations of aśru — from aśū vyāptau 'to pervade' with the affix run; or from śri (śrayati) preceded by nañ, with ḍun [a + śri + ḍun → ṭilopa → a-śru]. TB rejects Ujjvaladatta's 'aśnoter ḍun ruṭ ca' as unsound: with ḍit the ṭi-elision would remove [the whole of] the root aś, so that the root would not be heard at all; nor can it be said that the absence of ṭilopa is by nipātana, since then positing ḍ as it would serve no purpose. Recorded; the kaumudī gives the form only.

उ708 · Uṇ 9.5.30

जनेष्टन् लोपश्च ॥ उ७०८ ॥

janeṣṭan lopaśca

janeṣ ṭan lopaś ca — After jan 'to be born', the affix ṭan comes, and lopa [of the root's final sound] takes place.

Rule. After jan "to be born", the affix ṭan comes, and the root's final n drops. The feminine presumably takes ṭāp (SK 454), as the Tattvabodhinī says for jaṅghā under the next sūtra.

Forms. ja + ṭa → jaṭā, matted hair (the Tattvabodhinī, citing the Medinī).

Watch out. The ṭ stays in jaṭā, so it is not a marker here, though an affix-initial ṭ normally is (SK 189). The Tattvabodhinī's print names the affix as an.

Siddhānta-kaumudī

जटा ।

jaṭā [jan, with its final n elided, + ṭa(n) → jaṭa- → jaṭā].

translator notes

textual The 1915 print numbers this uṇādi sūtra 718 (NSP p. 564, scan page-0574). Kaumudī = print.
commentary TB, printed under sk.90707.t1 (pratīka 'janeḥ'): 'janī prādurbhāve; asmād anpratyayaḥ syād dhātor antyalopaś ca' — the root is janī 'to come into being'; the lopa is of the root's final. Followed for the bracket in sutra_en. The scan (page-0574) clearly prints 'asmād an-pratyayaḥ', without the ṭ of the sūtra's ṭan; recorded. TB then quotes Medinī: jaṭā = matted hair (lagnakaca), a root, and māṃsī (spikenard); but jaṭī for the plakṣa tree (scan blurred; read 'lagnakace … plakṣe').
translator The form jaṭā keeps the ṭ, so the ṭ of ṭan cannot here be an it-letter (as an affix-initial ṭ ordinarily is by cuṭū, SK 189); TB's 'an' would leave the ṭ of jaṭā unaccounted for, so it is either TB naming the affix without its ṭ or a slip for 'asmāṭ ṭan'. The n of ṭan bears on the accent (ñnity ādir nityam, SK 3686). The feminine ending is presumably ṭāp (ajādyataṣ ṭāp, SK 454), as TB states for jaṅghā under the next sūtra; these steps are the translator's.

उ709 · Uṇ 9.5.31

अच् तस्य जङ्घ च ॥ उ७०९ ॥

ac tasya jaṅgha ca

ac tasya jaṅgha ca — [After jan, carried forward (anuvṛtti) from uṇādi 708,] the affix ac comes, and jaṅgha is the substitute for it.

Rule. After jan (Bhaṭṭoji: "in place of that jan"), the affix ac comes, and jaṅgha replaces the root. The Tattvabodhinī adds ṭāp (SK 454).

Forms. jaṅgha + a → jaṅghā, the shank.

Siddhānta-kaumudī

तस्य जनेः जङ्घादेशः स्यादच्च । जङ्घा ।

In place of that jan (tasya janeḥ) the substitute jaṅgha comes, and [the affix] ac. jaṅghā [jan → jaṅgha + a(c) → jaṅgha-, + ṭāp → jaṅghā].

translator notes

textual The 1915 print numbers this uṇādi sūtra 719 (NSP p. 564, scan page-0574). Kaumudī = print.
commentary TB, printed under sk.90707.t1 (pratīka 'jaṅgheti'): when the affix ac follows jan, ṭāp comes by 'ajādyataḥ' (ajādyataṣ ṭāp, SK 454; scan blurred 'ajāvataḥ'). Followed for the ṭāp step in the bracket.
translator The anuvṛtti of jan is shown by the kaumudī's own 'tasya janeḥ'. How jaṅgha + a yields jaṅgha- is not stated: either the final a of the substitute is only for pronunciation, or the two a's merge into one (ato guṇe, SK 191). The c of ac bears on the accent (citaḥ, SK 3710). These points are the translator's.

उ710 · Uṇ 9.5.32

हन्तेः शरीरावयवे द्वे च ॥ उ७१० ॥

hanteḥ śarīrāvayave dve ca

hanteḥ śarīrāvayave dve ca — After han, when a part of the body (śarīrāvayava) is to be denoted, [the affix ac, carried forward (anuvṛtti) from uṇādi 709,] comes, and [the root] is doubled.

Rule. After han, when a part of the body is meant, ac comes (carried forward, says the Tattvabodhinī), and the root is doubled. The steps are those of the group's derivation.

Forms. jaghanam. Bhaṭṭoji quotes a half-verse (Amara's, says the Tattvabodhinī): the hinder part of a woman's hip is nitamba; jaghana, in the neuter, is the front.

Siddhānta-kaumudī

जघनम् । पश्चान्नितम्बः स्त्रीकट्याः क्लीबे तु जघनं पुरः ।

jaghanam [han → doubled, han-han → by the operations on the abhyāsa ja-han → the h of the root after the abhyāsa replaced by its ku-class counterpart gh (abhyāsāc ca, SK 2430) → jaghan + a(c) → jaghana]. 'The hinder part of a woman's hip is nitamba; but jaghana, in the neuter, is the front.'

Tattvabodhinī

NSP p. 574

—हन्तेः—। देहावयवे वाच्ये हन्तेरच्प्रत्ययः स्यात् द्वित्वं च धातोः । अभ्यासकार्यम् ‘अभ्यासाच्च’ इति कुत्वम् । अमरोक्तिमाह—पश्चान्नितम्ब इति । ‘जघनं च स्त्रियाः श्रोणिपुरोभागे कटावपि’ इति मेदिनी ॥—क्लिशेः—। क्लिशू विबाधनेऽस्मादन्स्यात् । ‘केशः स्यात्पुंसि वरुणे ह्रीवेरे कुण्डलेऽपि च’ इति मेदिनी ॥—फलेः—। फल निष्पत्तौ । ‘पलितं जरसा शौक्ल्यम्’ इत्यमरः । पलितं शैलजे तापे केशपाशे च कर्दमे’ इति मेदिनी ॥ कृञादिभ्यः—। कृञ् करणे । करकः कमण्डलुः । करका वृष्टिपाषाणः । कटे वर्षावरणयोः, ‘कटको वलये सानौ’ । ‘कुन् शिल्पिसंज्ञयोः’ इति कुनाप्ययं सिद्धस्तथा च गुणभाज इहैव वुनि उदाहार्याः, गुणनिषेधभाजस्तु कुनि । उदासीनास्तु यत्र कुत्रचिदिति भावः । नॄ नये । ‘स्यान्नारकस्तु नरको निरयो दुर्गतिः स्त्रियाम्’ इत्यमरः । ‘नरकः पुंसि निरये देवारातिप्रभेदयोः’ इति मेदिनी । उदयनाचार्यास्तु नच नरकाण्येव सन्तीति क्लीवं प्रयुञ्जते तन्निर्मूलमित्याहुः । सृ गतौ । ‘सरकोऽस्त्री शीधुपात्रे शीधुपानेक्षुशीधुनोः’ इति मेदिनी । कुर शब्दे । कोरकोऽस्त्री कुड्मले स्यात्कक्कोलकमृणालयोः’ इति मेदिनी । ‘विचकार कोरकाणि’ इति माघः । ‘कोरकः पुमान्’ इत्यमरोक्तिस्तु नादर्तव्येत्याहुः । अपवरकादयोऽपि इहैव वोध्याः ॥—चीकयतेः—। चिक आमन्त्रणे, चीक च चुरादिः । अस्याद्यन्तविपर्ययः । पचिमच्योरित्वं चानुपदं वक्ष्यमाणं बाहुलकबललभ्यं बोध्यम् । ‘कीचको दैत्यभिद्वाताहतसस्वनवंशयोः’ इति मेदिनी । डुपचष् पाके । ‘उलूके करिणः पुच्छमूलोपान्ते च पेचकः’ इत्यमरः । ‘पेचको गजलाङ्गूलमूलोपान्ते च कौशिके’ इति मेदिनी ॥ मचि मुचि कल्कने । ‘मेचकस्तु मयूरस्य चन्द्रके इयामले पुमान् । तद्युक्ते वाच्यवत्क्लीवं स्रोतोजनान्धकारयोः’ इति मेदिनी ॥—जनेः—। जन जनने, जनी प्रादुर्भावे वा । ‘जठरः कठिनेऽपि स्यात्’ इत्यमरः । ‘जठरो न स्त्रियां कुक्षौ वृद्धकर्कटयोस्त्रिषु’ इति मेदिनी ॥— वचि—। वच परिभाषणे, मन ज्ञाने, आभ्यामरप्रत्ययः स्यात्स च चित् ठश्चान्तादेशः । ‘वठरः कुक्कुटे वण्टे शठे च’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 720 (NSP p. 564, scan page-0574). Kaumudī = print (OCR 'strīkavyāḥ kuīve' = scan strīkaṭyāḥ klībe).
commentary TB, own t1 ('—hanteḥ—'): 'dehāvayave vācye hanter acpratyayaḥ syād dvitvaṃ ca dhātoḥ' — when a part of the body is to be denoted, the affix ac comes after han, and the root is doubled; then the abhyāsa operations (abhyāsakāryam), and kutva by 'abhyāsāc ca' (OCR 'kulam'). Followed: the anuvṛtti of ac is bracketed in sutra_en and the kutva step in k1.
commentary TB, own t1: the half-verse 'paścān nitambaḥ …' is Amara's (amaroktim āha); TB adds Medinī: jaghana = the front part of a woman's hips (śroṇipurobhāga), and also the hip (kaṭi).
translator TB says only 'abhyāsakāryam'; the individual steps are presumably halādiḥ śeṣaḥ (SK 2179: han → ha), kuhoś cuḥ (SK 2245: h → jh) and abhyāse car ca (SK 2182: jh → j), giving ja-han; spelled out by the translator. The c of ac bears on the accent (citaḥ, SK 3710).

उ711 · Uṇ 9.5.33

क्लिशेरन् लो लोपश्च ॥ उ७११ ॥

kliśeran lo lopaśca

kliśer an lo lopaś ca — After kliś 'to torment', the affix an comes, and lopa of l takes place.

Rule. After kliś "to torment", the affix an comes, and the l is dropped. The i then takes guṇa, presumably as a light penultimate (SK 2189); neither Bhaṭṭoji nor the Tattvabodhinī states it.

Forms. kliś + a → kiś + a → keśaḥ, hair.

Siddhānta-kaumudī

लकारस्य लोपः । केशः ।

[That is,] lopa of the l. keśaḥ [kliś + a(n) → the l elided → kiś + a → keśa].

translator notes

textual The 1915 print numbers this uṇādi sūtra 721 (NSP p. 564, scan page-0574). Kaumudī = print.
commentary TB, printed under sk.90710.t1 (pratīka 'kliśeḥ'): 'kliśū vibādhane, asmād an syāt' (OCR 'asmād antyāt', scan 'asmād an syāt') — the root is kliśū 'to torment', and an is the affix. Followed for the root sense. TB quotes Medinī: keśa (m.) also = Varuṇa, the hrīvera plant, and an earring (kuṇḍala).
translator The guṇa of the i (kiś → keś) is not stated by the kaumudī or TB; presumably pugantalaghūpadhasya ca (SK 2189) before the ārdhadhātuka affix. The n of an bears on the accent (ñnity ādir nityam, SK 3686). These steps are the translator's.

उ712 · Uṇ 9.5.34

फलेरितजादेश्च पः ॥ उ७१२ ॥

phaleritajādeśca paḥ

phaler itaj ādeś ca paḥ — After phal 'to bear fruit', the affix itac comes, and p is the substitute for the initial [sound of the root].

Rule. After phal "to bear fruit", the affix itac comes, and p replaces the initial ph.

Forms. phal + ita → palitam. The Tattvabodhinī cites Amara: whiteness of the hair through old age.

Siddhānta-kaumudī

पलितम् ।

palitam [phal + ita(c) → the initial ph replaced by p → palita].

translator notes

textual The 1915 print numbers this uṇādi sūtra 722 (NSP p. 564, scan page-0574). Kaumudī = print.
commentary TB, printed under sk.90710.t1 (pratīka 'phaleḥ'): 'phala niṣpattau' — the root is phal 'to bear fruit' (niṣpatti). Followed for the root sense. TB quotes Amara 'palitaṃ jarasā śauklyam' (palita = whiteness [of the hair] through old age) and Medinī: palita also = the śailaja plant, heat, a mass of hair, and mud.
translator The c of itac bears on the accent (citaḥ, SK 3710); translator's citation. The kaumudī gives the form without a gloss.

उ713 · Uṇ 9.5.35

कृञादिभ्यः संज्ञायाम् वुन् ॥ उ७१३ ॥

kṛñādibhyaḥ saṃjñāyām vun

kṛñādibhyaḥ saṃjñāyāṃ vun — After kṛñ 'to make' and the other roots [of this list], the affix vun comes, when a name (saṃjñā) is meant.

Rule. After kṛñ "to make" and the others, the affix vun comes, when a name is meant. The Tattvabodhinī names the roots: kṛ, kaṭ, nṝ, sṛ, kur.

Forms. karakaḥ water-pot, karakā hail; kaṭakaḥ; narakam, narakaḥ (also nāraka, says the Dvirūpakośa); sarakam the sky; korakaḥ, korakam. The Tattvabodhinī: words with guṇa belong under vun, words without it under kun.

Siddhānta-kaumudī

करकः । करका । कटकः । नरकम् । नरकः । नरको नारकोऽपि चेति द्विरूपकोशः । सरकं गगनम् । कोरकः कोरकं च ।

karakaḥ [kṛ + vu(n) → kṛ + aka → kar-aka]. karakā. kaṭakaḥ. narakam. narakaḥ. 'naraka, and also nāraka' — so the Dvirūpakośa. sarakam: 'the sky'. korakaḥ and korakam [both genders].

translator notes

textual The 1915 print numbers this uṇādi sūtra 723 (NSP p. 564, scan page-0574). Kaumudī = print (the print's v/b of vun cannot be told apart on the scan).
commentary TB, printed under sk.90710.t1 (pratīka 'kṛñādibhyaḥ'), names the roots and senses: kṛñ karaṇe — karaka = a water-pot (kamaṇḍalu), karakā = a hailstone; kaṭe varṣāvaraṇayoḥ 'to rain, to cover' — kaṭaka = a bracelet, a mountain-ridge; nṝ naye 'to lead' — naraka (Amara: nāraka, naraka, niraya, and durgati f., 'hell'; Medinī: naraka m. = hell, and a kind of enemy of the gods); sṛ gatau 'to go' — saraka (Medinī: not feminine, a liquor-cup, liquor-drinking, and sugar-cane spirit); kura śabde 'to sound' — koraka (Medinī: not feminine, a bud, the kakkolaka plant, a lotus-fibre; Māgha 'vicakāra korakāṇi'). Followed for the identification of the roots behind kaṭaka, naraka, saraka and koraka.
commentary TB, same block: this [word, presumably kaṭaka] is also obtained by kun of 'kun śilpisaṃjñayoḥ'; so words that take guṇa are to be exemplified here under vun, those in which guṇa is prohibited under kun, and the indifferent ones (where it makes no difference) under either. TB also reports the view that Udayanācārya's neuter use 'na ca narakāṇy eva santi' is baseless, and that Amara's 'korakaḥ pumān' (masculine only) is not to be followed; apavaraka and the like are also to be understood under this sūtra. Recorded; the kaumudī itself gives narakam beside narakaḥ, and korakam beside korakaḥ.
translator vu → aka by yuvor anākau (SK 1247); the root vowel takes guṇa before it (sārvadhātukārdhadhātukayoḥ, SK 2168, with r by uraṇ raparaḥ, SK 70: kṛ → kar, nṝ → nar, sṛ → sar; pugantalaghūpadhasya ca, SK 2189: kur → kor); kaṭ has nothing to take guṇa. karakā is the feminine with ṭāp (ajādyataṣ ṭāp, SK 454). The ā of nāraka is not explained. The n of vun bears on the accent (ñnity ādir nityam, SK 3686). Only the karaka derivation is bracketed in k1; all these steps are the translator's.

उ714 · Uṇ 9.5.36

चीकयतेराद्यन्तविपर्ययश्च ॥ उ७१४ ॥

cīkayaterādyantaviparyayaśca

cīkayater ādyantaviparyayaś ca — After cīk (cīkayati) [the same affix vun comes], and the initial and final [consonants of the root] change places.

Rule. After cīk (a root of the cur class, whose ṇic presumably drops, SK 2313), vun comes. The kaumudī does not restate vun; it is inferred from the ending -aka. The first and last consonants change places.

Forms. cīk → kīc + aka → kīcakaḥ, a kind of bamboo.

Siddhānta-kaumudī

कीचको वंशभेदः ।

kīcakaḥ [cīk → kīc + aka → kīcaka]: a kind of bamboo.

translator notes

textual The 1915 print numbers this uṇādi sūtra 724 (NSP p. 564, scan page-0574). Kaumudī = print (OCR 'vaṃśamedaḥ' = vaṃśabhedaḥ).
commentary TB, printed under sk.90710.t1 (pratīka 'cīkayateḥ'): 'cika āmantraṇe, cīka ca curādiḥ' — the root is cīk 'to address', of the curādi class; 'asya ādyantaviparyayaḥ' — its initial and final change places. Followed for the root. TB quotes Medinī: kīcaka = a certain demon, and a bamboo that whistles when struck by the wind.
translator The affix vun is not restated in the kaumudī or TB; it is inferred from the form kīcaka (-aka) as running on from uṇādi 713. The causal ṇic of cīkayati is presumably dropped before the affix (ṇer aniṭi, SK 2313). Both points are the translator's.

उ715 · Uṇ 9.5.37

पचिमच्योरिच्चोपधायाः ॥ उ७१५ ॥

pacimacyoriccopadhāyāḥ

pacimacyor ic copadhāyāḥ — After paci and maci [the same affix vun comes], and i replaces the penultimate (upadhā) [a of the root].

Rule. After pac and mac, vun comes (inferred from the forms), and i replaces the penultimate a. The i then takes guṇa (SK 2189).

Forms. pac → pic → pec + aka → pecakaḥ; mac → mic → mec + aka → mecakaḥ.

Watch out. The Tattvabodhinī gets this i by bāhulaka. It names the second root as maci, which should take a nasal; nobody explains why mecaka has none.

Siddhānta-kaumudī

पेचकः । मेचकः ।

pecakaḥ [pac → pic + aka → pec-aka]. mecakaḥ [mac → mic + aka → mec-aka].

translator notes

textual The 1915 print numbers this uṇādi sūtra 725 (NSP p. 564, scan page-0574). Kaumudī = print.
commentary TB, printed under sk.90710.t1, inside its entry on uṇādi 714 ('cīkayateḥ'): 'pacimacyor itvaṃ cānupadaṃ vakṣyamāṇaṃ bāhulakabalalabhyaṃ bodhyam' — the i of paci and maci, to be stated immediately below, is to be understood as obtainable by the force of bāhulaka (the bahulam of SK 3169, uṇādayo bahulam). Recorded; the English renders the sūtra as it stands.
commentary TB, same block: the roots are ḍupacaṣ pāke 'to cook' and maci (muci) kalkane; Amara: pecaka = an owl, and the part near the root of an elephant's tail; Medinī likewise (gajalāṅgūlamūlopānta, and the owl); Medinī: mecaka m. = the eye of a peacock's tail-feather, dark-blue; adjectival when qualifying what has that colour; neuter for collyrium (srotoñjana) and darkness. Followed for the roots.
translator The affix vun is inferred from the forms (-aka) as running on from uṇādi 713. The i then takes guṇa (pugantalaghūpadhasya ca, SK 2189), giving pec-, mec-. The kaumudī gives the forms without glosses; the steps are the translator's.
translator TB names the second root as maci (kalkane), an idit root, which by idito num dhātoḥ (SK 2262) would become mañc, with ñ, not a, as its penultimate. The form mecaka shows no nasal; neither the kaumudī nor TB says why the num does not apply (TB's 'bāhulakabalalabhyam' may bear on it). The bracket mac → mic and the '[a of the root]' in sutra_en treat the root as plain mac; this is the translator's inference.

उ716 · Uṇ 9.5.38

जनेररष्ठ च ॥ उ७१६ ॥

janeraraṣṭha ca

janer araṣṭha ca — After jan, the affix ara comes, and ṭh [replaces the final n of the root].

Rule. After jan, the affix ara comes, and ṭh replaces the root's final.

Forms. jaṭh + ara → jaṭharam, the belly (the Tattvabodhinī, citing the Medinī).

Watch out. That ṭh replaces the final n is not said here. It is read from the form and from the Tattvabodhinī on 717.

Siddhānta-kaumudī

जठरम् ।

jaṭharam [jan → the final n replaced by ṭh → jaṭh + ara → jaṭhara].

translator notes

textual The 1915 print numbers this uṇādi sūtra 726 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print (OCR 'janerarapṭu' = scan janeraraṣṭha).
commentary TB, printed under sk.90710.t1 (pratīka '—janeḥ—'): the root is jana janane, or janī prādurbhāve 'to be born, to arise'; Amara: jaṭhara also means 'hard' (kaṭhina); Medinī: jaṭhara, not feminine, = the belly (kukṣi); in the three genders for 'old' and 'hard' (the print reads 'vṛddhakarkaṭayoḥ', where karkaśa 'hard' is expected; TB-only, recorded). Followed for the root.
translator The sūtra's araṣṭha = araḥ + ṭha: ara is the affix and ṭh (with an a for pronunciation, without case-ending) the substitute. That ṭh replaces the root-final n is not said by the kaumudī or by TB on this sūtra; it is read from the form and from TB on the next sūtra (uṇādi 717: 'ṭhaś cāntādeśaḥ'). The kaumudī gives jaṭharam without a gloss.

उ717 · Uṇ 9.5.39

वचिमनिभ्यां चिच्च ॥ उ७१७ ॥

vacimanibhyāṃ cicca

vacimanibhyāṃ cic ca — After vac and man [the affix ara comes, with ṭh replacing the root-final, carried forward (anuvṛtti) from uṇādi 716], and it is cit.

Rule. After vac and man, ara comes with ṭh for the final (carried forward, per the Tattvabodhinī), and it is cit.

Forms. vaṭharaḥ, a fool; maṭharaḥ, a sage, a drunkard. Being in the bida group, it takes añ (SK 1106): māṭharaḥ. Being in the garga group, it takes yañ (SK 1107): māṭharyaḥ. Both have vṛddhi of the first vowel (SK 1075).

Siddhānta-kaumudī

वठरो मूर्खः । मठरो मुनिशौण्डयोः । बिदादित्वान्माठरः । गर्गादित्वान्माठर्यः ।

vaṭharaḥ [vac → the final c replaced by ṭh → vaṭh + ara → vaṭhara], 'a fool' (mūrkha). maṭharaḥ [man → maṭh + ara → maṭhara], in the senses 'sage' (muni) and 'drunkard' (śauṇḍa). Because it belongs to the bida group (bidāditvāt), māṭharaḥ [maṭhara + añ by anṛṣyānantarye bidādibhyo 'ñ (SK 1106), with vṛddhi of the first vowel (taddhiteṣv acām ādeḥ, SK 1075)]. Because it belongs to the garga group (gargāditvāt), māṭharyaḥ [maṭhara + yañ by gargādibhyo yañ (SK 1107), with the same vṛddhi].

translator notes

textual The 1915 print numbers this uṇādi sūtra 727 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print (the print's v/b in bidāditvāt cannot be told apart on the scan; OCR 'cicca' read as cic ca).
commentary TB, printed under sk.90710.t1 (pratīka '—vaci—'): vaca paribhāṣaṇe 'to speak', mana jñāne 'to know'; 'ābhyām arapratyayaḥ syāt sa ca cit ṭhaś cāntādeśaḥ' — after these two the affix ara comes, and it is cit, and ṭh is the substitute for the final. Followed: ara and the ṭh-substitution are bracketed as anuvṛtti in sutra_en and the steps in k1.
commentary TB, same block: Medinī gives vaṭhara for a cock (kukkuṭa; OCR 'kukuṭa'), a vaṇṭa (not glossed by TB; see the translator note), and a rogue (śaṭha). Recorded; the kaumudī's gloss is 'fool'.
translator The c-it of ara here bears on the accent (citaḥ, SK 3710: final udātta). The kaumudī names only the gaṇas; the affixes añ and yañ, the rules and the vṛddhi step are supplied by the translator. The final a of maṭhara before the taddhita affix is dropped (yasyeti ca); not spelled out in the brackets. In the Medinī line vaṇṭa usually means an unmarried man, or else a handle or stalk; which is meant is not stated, and the gloss is the translator's.

उ718 · Uṇ 9.5.40

ऊर्जि दृणातेरलचौ पूर्वपदान्तलोपश्च ॥ उ७१८ ॥

ūrji dṛṇāteralacau pūrvapadāntalopaśca

ūrji dṛṇāter alacau pūrvapadāntalopaś ca — When ūrj is the accompanying word (upapada), after dṝ (dṛṇāti) the affixes al and ac come, and the final of the prior member (pūrvapada) is deleted.

Rule. With ūrj as upapada, al or ac comes after dṝ "to tear", and the final of the prior member drops. ṝ takes guṇa (SK 2168, SK 70). The pattern is that of uṇādi 697.

Forms. ūrj + dṝ + a → ūr-dar-a → ūrdaraḥ, a hero and a demon.

Siddhānta-kaumudī

ऊर्दरः शूररक्षसोः ।

ūrdaraḥ [ūrj + dṝ + a (al or ac) → the final j of the prior member ūrj deleted → ūr-; ṝ takes guṇa, ar (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) → ūr-dar-a → ūrdara], in the senses 'hero' (śūra) and 'demon' (rakṣas).

Tattvabodhinī

NSP p. 574

—ऊर्जि—। दृ विदारणेऽस्मादूर्ज्युपपदे अलचौ प्रत्ययौ स्तः

translator notes

textual The 1915 print numbers this uṇādi sūtra 728 (NSP p. 564, scan page-0574; the sūtra begins at the foot of the left column and ends at the head of the right). Sūtra and kaumudī = print (OCR 'ūrdaḥ' = scan ūrdaraḥ).
commentary TB, own t1 (pratīka '—ūrji—'): dṝ vidāraṇe 'to tear'; 'asmād ūrjy upapade alacau pratyayau staḥ' (OCR 'vyuryupapade' = scan ūrjy upapade) — after this root, with ūrj as upapada, the two affixes al and ac come. Followed for the root and for reading alacau as the pair al and ac.
translator al and ac give the same segmental form; their difference is presumably in the accent (l-it, liti, versus c-it, citaḥ, SK 3710). Neither the kaumudī nor TB says so. The guṇa step is the translator's.

उ719 · Uṇ 9.5.41

कृदरादयश्च ॥ उ७१९ ॥

kṛdarādayaśca

kṛdarādayaś ca — kṛdara and the rest are also [set down as irregular formations (nipātana)].

Rule. kṛdara and the rest are formed by nipātana. The Tattvabodhinī: the indeclinables kṛ, mṛ or sṛ + dṝ + al or ac.

Forms. kṛdaraḥ; kusūlaḥ; mṛdaram, shining; sṛdaraḥ, a snake. kusūla is not of this shape; it falls under "and the rest".

Siddhānta-kaumudī

कृदरः । कुसूलः । मृदरं विलसत् । सृदरः सर्पः ।

kṛdaraḥ. kusūlaḥ. mṛdaram, 'shining' (vilasat). sṛdaraḥ, 'a snake' (sarpa).

Tattvabodhinī

NSP p. 574

—कृदरादयश्च । कृ सृ मृ एतदव्ययपूर्वकदृणातिप्रकृतिका लजन्ता निपात्यन्ते ॥—हन्तेः—। हन हिंसागत्योः

translator notes

textual The 1915 print numbers this uṇādi sūtra 729 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print.
commentary TB, own t1 (pratīka '—kṛdarādayaś ca'): 'kṛ sṛ mṛ etadavyayapūrvakadṛṇātiprakṛtikā alajantā nipātyante' (OCR 'prakṛtikā lajantā' read as prakṛtikālajantāḥ) — words whose base is dṛṇāti (dṝ) preceded by these, called indeclinables (avyaya), ending in al or ac, are set down as nipātana. Followed for the bracketed nipātana in sutra_en.
translator TB's account (kṛ-, mṛ-, sṛ- + dar-a, cf. uṇādi 718) fits kṛdara, mṛdara and sṛdara; kusūla is not of that shape and is evidently included only under the 'and the rest' (ādi). The kaumudī gives no gloss for kṛdara and kusūla. The '—hanteḥ—' entry at the end of this t1 ('hana hiṃsāgatyoḥ') belongs to uṇādi 720.

उ720 · Uṇ 9.5.42

हन्तेर्युन्नाद्यन्तयोर्घत्वतत्वे ॥ उ७२० ॥

hanteryunnādyantayorghatvatatve

hanter yun nādyantayor ghatvatatve — After han, the affix yun comes, and the initial and the final [of the root] become gh and t respectively.

Rule. After han, the affix yun comes. The initial h becomes gh and the final n becomes t.

Forms. ghat + ana → ghātanaḥ, a killer (māraka).

Watch out. The long ā is unexplained. yun is not ṇ-marked, and the print's "yunn-" rules out reading yuṇ.

Siddhānta-kaumudī

घातनो मारकः ।

ghātanaḥ [han → the initial h replaced by gh and the final n by t → ghat- + yu(n) → yu replaced by ana (yuvor anākau, SK 1247) → ghātana, with long ā (see the translator's note)], 'a killer' (māraka).

translator notes

textual The 1915 print numbers this uṇādi sūtra 730 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print (OCR 'hantergunnādyantayordhvatvatattve' = scan hanteryunnādyantayorghatvatatve; OCR 'mārakā' = scan mārakaḥ).
commentary TB, printed under sk.90719.t1 (pratīka '—hanteḥ—'): only the root, hana hiṃsāgatyoḥ 'to strike, to go'. Followed for the root.
translator The long ā of ghātana is not accounted for by the kaumudī or TB: yun is not ñit or ṇit, so upadhā-vṛddhi (ata upadhāyāḥ, SK 2282) has no ground; the print's doubled nasal ('yunn-ādy-') confirms the affix is yun, not yuṇ. The step is left unexplained. The n-it of yun bears on the accent (ñnity ādir nityam, SK 3686). The yu → ana step is the translator's.

उ721 · Uṇ 9.5.43

क्रमिगमिक्षमिभ्यस्तुन् वृद्धिश्च ॥ उ७२१ ॥

kramigamikṣamibhyastun vṛddhiśca

kramigamikṣamibhyas tun vṛddhiś ca — After kram, gam and kṣam, the affix tun comes, and vṛddhi [replaces the vowel of these roots].

Rule. After kram, gam and kṣam, the affix tun comes, and the root vowel takes vṛddhi.

Forms. krāntuḥ, a bird; gāntuḥ, a traveller; kṣāntuḥ, a mosquito.

Siddhānta-kaumudī

क्रान्तुः पक्षी । गान्तुः पथिकः । क्षान्तुर्मशकः ।

krāntuḥ [kram + tu(n) → vṛddhi of the a → krām-tu → the m before t becomes anusvāra and then n (naś cāpadāntasya jhali, SK 123; anusvārasya yayi parasavarṇaḥ, SK 124) → krāntu], 'a bird' (pakṣī). gāntuḥ [gam + tu → gāntu], 'a traveller' (pathika). kṣāntuḥ [kṣam + tu → kṣāntu], 'a mosquito' (maśaka).

Tattvabodhinī

NSP p. 574

—क्रमि—। क्रमु पादविक्षेपे, गम्ल गतौ, क्षमूष् सहने, एभ्यस्तुन्स्यादेषां वृद्धिश्च

translator notes

textual The 1915 print numbers this uṇādi sūtra 731 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print (OCR 'kvāntuḥ' and 'maśnakaḥ' = scan krāntuḥ, maśakaḥ).
commentary TB, own t1 (pratīka '—krami—'): kramu pādavikṣepe 'to step' (OCR 'kamu'), gamḷ gatau 'to go', kṣamūṣ sahane 'to endure' (OCR 'kṣamūp'); 'ebhyas tun syād eṣāṃ vṛddhiś ca' — after these tun comes, and vṛddhi of these [roots]. Followed: vṛddhi is rendered as applying to the roots.
translator The sandhi of m before t is supplied by the translator and shown only for krāntu; gāntu and kṣāntu go the same way. The n-it of tun bears on the accent (ñnity ādir nityam, SK 3686).

उ722 · Uṇ 9.5.44

हर्यतेः कन्यन् हिर च ॥ उ७२२ ॥

haryateḥ kanyan hira ca

haryateḥ kanyan hira ca — After hary (haryati), the affix kanyan comes, and hira [is the substitute for the root].

Rule. After hary "to go, to desire", the affix kanyan comes, and hira replaces the root. The k has nothing to do, since the whole root is replaced. Then n becomes ṇ after r (SK 235, SK 197).

Forms. hira + anya → hiraṇyam (gold, among the Medinī's senses quoted by the Tattvabodhinī).

Siddhānta-kaumudī

कन्यन् प्रत्ययः । हिरण्यम् ।

The affix is kanyan. hiraṇyam [hary → hira + anya (k and n are it) → hiranya → the n replaced by ṇ after r (raṣābhyāṃ no ṇaḥ samānapade, SK 235, with the intervening a allowed by aṭkupvāṅnumvyavāye 'pi, SK 197) → hiraṇya].

Tattvabodhinī

NSP p. 574

—हर्यतेः—। हर्यं गतिकान्त्योः । ‘हिरण्यं रेतसि द्रव्ये शातकुम्भवराटयोः । अक्षये मानभेदे स्यादकुप्ये च नपुंसकम्’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 732 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print.
commentary TB, own t1 (pratīka '—haryateḥ—'): the root is harya gatikāntyoḥ 'to go, to desire' (print 'haryaṃ'); Medinī: hiraṇya, neuter, = semen (retas), wealth (dravya), gold (śātakumbha), a cowrie (varāṭa), the imperishable (akṣaya), a kind of measure (mānabheda), and non-base metal (akupya). Followed for the root.
translator How the final a of hira and the initial a of anya combine is not stated: either the a of hira is for pronunciation only, or the two merge by pararūpa (ato guṇe, SK 191). The k-it would block guṇa, but the root is replaced wholesale; the n-it bears on the accent (ñnity ādir nityam, SK 3686). These points and the ṇatva step are the translator's.

उ723 · Uṇ 9.5.45

कृञः पासः ॥ उ७२३ ॥

kṛñaḥ pāsaḥ

kṛñaḥ pāsaḥ — After kṛñ, the affix pāsa comes.

Rule. After kṛ, the affix pāsa comes, and ṛ takes guṇa (SK 2168, SK 70).

Forms. kṛ + pāsa → karpāsaḥ. Being in the bilva group, it takes aṇ (SK 1516) with vṛddhi (SK 1075): kārpāsam, cloth.

Siddhānta-kaumudī

कर्पासः । बिल्वादित्वात्कार्पासं वस्त्रम् ।

karpāsaḥ [kṛ + pāsa → ṛ takes guṇa, ar (sārvadhātukārdhadhātukayoḥ, SK 2168; uraṇ raparaḥ, SK 70) → karpāsa]. Because it belongs to the bilva group (bilvāditvāt), kārpāsam, 'cloth' (vastra) [karpāsa + aṇ by bilvādibhyo 'ṇ (SK 1516), with vṛddhi of the first vowel (taddhiteṣv acām ādeḥ, SK 1075)].

Tattvabodhinī

alignment inferredNSP p. 574

—कृञः—। डुकृञ् करणे ॥—जनेः—। तु इत्यविभक्तम् । जनेस्तुप्रत्ययो रेफश्चान्तादेशः स्यात्

translator notes

textual The 1915 print numbers this uṇādi sūtra 733 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print (the print's v/b in bilvāditvāt cannot be told apart on the scan).
commentary TB, own t1 (pratīka '—kṛñaḥ—'): only the root, ḍukṛñ karaṇe 'to make'. Followed for the root.
translator The kaumudī gives karpāsa without a gloss and names only the gaṇa for kārpāsa; the affix aṇ (in the sense of a product, tasya vikāraḥ, SK 1514), the rules and the guṇa and vṛddhi steps are supplied by the translator. TB's second entry in this t1 ('—janeḥ—') belongs to uṇādi 724.

उ724 · Uṇ 9.5.46

जनेस्तु रश्च ॥ उ७२४ ॥

janestu raśca

janes tu raś ca — After jan, the affix tu comes, and r [is the substitute for the final of the root].

Rule. After jan, the affix tu comes, and r replaces the root's final n. The Tattvabodhinī: tu here is the affix, not the particle "but".

Forms. jar + tu → jartuḥ, an elephant and the womb.

Siddhānta-kaumudī

जर्तुर्हस्ती योनिश्च ।

jartuḥ [jan → the final n replaced by r → jar + tu → jartu], 'an elephant' (hastī) and 'the womb' (yoni).

translator notes

textual The 1915 print numbers this uṇādi sūtra 734 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print (OCR 'raśma' = scan raśca).
commentary TB, printed under sk.90723.t1 (pratīka '—janeḥ—'): 'tu ity avibhaktam' — tu is [the affix] stated without a case-ending, [not the particle tu 'but']; 'janes tupratyayo rephaś cāntādeśaḥ syāt' (OCR 'janesu-') — after jan the affix tu comes, and r is the substitute for the final. Followed: tu is rendered as the affix and r as the substitute for the root-final.

उ725 · Uṇ 9.5.47

ऊर्णोतेर्डः ॥ उ७२५ ॥

ūrṇoterḍaḥ

ūrṇoter ḍaḥ — After ūrṇu (ūrṇoti), the affix ḍa comes.

Rule. After ūrṇu "to cover", the affix ḍa comes. Being ḍit, it drops the ṭi u (SK 316). Then the feminine ṭāp (SK 454).

Forms. ūrṇ + a → ūrṇā, wool. The Tattvabodhinī cites Amara: also the curl between the brows.

Siddhānta-kaumudī

ऊर्णा ।

ūrṇā [ūrṇu + ḍa → because the affix is ḍit, the ṭi (the final u) of the root is deleted (ṭeḥ, SK 316) → ūrṇ-a → feminine ṭāp (ajādyataṣ ṭāp, SK 454) → ūrṇā].

Tattvabodhinī

NSP p. 574

—ऊर्णोतेः—। ऊर्णुञ् आच्छादनेऽस्मात् डः स्यात् डित्त्वाट्टिलोपः टाप् । ‘ऊर्णा मेषादिलोम्नि स्यादावर्ते चान्तरा ध्रुवोः’ इत्यमरः । ध्रुवोर्मध्ये य आवर्तस्तत्रेत्यर्थः । ‘अन्तरान्तरेण—’ इति द्वितीया ॥—दधातेः—। डुधाञ् धारणादौ अस्माद्यत् प्रत्ययः स्यात्तस्य नुडागमश्च । ‘धान्यं व्रीहिषु धान्याके’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 735 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print.
commentary TB, own t1 (pratīka '—ūrṇoteḥ—'): ūrṇuñ ācchādane 'to cover'; 'asmād ḍaḥ syāt, ḍittvāṭ ṭilopaḥ, ṭāp' — after it ḍa comes; because it is ḍit, the ṭi is deleted; [then] ṭāp. Followed for every step in the bracket.
commentary TB, same block: Amara 'ūrṇā meṣādilomni syād āvarte cāntarā bhruvoḥ' (OCR 'lopti') — ūrṇā is the wool of sheep and the like, and the curl between the brows; TB: that is, the curl (āvarta) in the middle of the brows, the second case (dvitīyā) being by 'antarāntareṇa—' (antarāntareṇa yukte). Recorded; the kaumudī gives ūrṇā without a gloss.

उ726 · Uṇ 9.5.48

दधातेर्यत् नुट् च ॥ उ७२६ ॥

dadhāteryat nuṭ ca

dadhāter yat nuṭ ca — After dhā (dadhāti), the affix yat comes, and the augment nuṭ [is added to it].

Rule. After dhā, the affix yat comes, and the augment nuṭ is added to it (the Tattvabodhinī). The accent follows SK 3701.

Forms. dhā + n + ya → dhānyam, grain. The Tattvabodhinī cites the Medinī: grain and coriander.

Siddhānta-kaumudī

धान्यम् ।

dhānyam [dhā + ya(t) → the augment n(uṭ) placed at the beginning of the affix, being ṭit (ādyantau ṭakitau, SK 36) → dhā-n-ya → dhānya].

translator notes

textual The 1915 print numbers this uṇādi sūtra 736 (NSP p. 564, scan page-0574). Sūtra and kaumudī = print (OCR 'tuṭ' = scan nuṭ).
commentary TB, printed under sk.90725.t1 (pratīka '—dadhāteḥ—'): ḍudhāñ dhāraṇādau 'to hold, etc.' (OCR 'ḍudhāś'); 'asmād yat pratyayaḥ syāt tasya nuḍāgamaś ca' (scan; OCR 'syāt sa') — after it the affix yat comes, and the augment nuṭ to that [affix]. Followed: nuṭ is rendered as an augment of the affix.
commentary TB, same block: Medinī 'dhānyaṃ vrīhiṣu dhānyāke' — dhānya = grain (vrīhi) and coriander (dhānyāka). Recorded; the kaumudī gives dhānyam without a gloss.
translator The placement of nuṭ by SK 36 is the translator's step; TB says only that the augment belongs to the affix. The t-it of yat would make the affix svarita (tit svaritam), but a yat-form of more than one syllable is initial-acute by yato 'nāvaḥ (SK 3701), which overrides it. The accent remark is the translator's; TB says nothing about accent.

उ727 · Uṇ 9.5.49

जीर्यतेः क्रिन् रश्च वः ॥ उ७२७ ॥

jīryateḥ krin raśca vaḥ

jīryateḥ krin raś ca vaḥ — After jṝ (jīryati) the affix krin comes, and v replaces r.

Rule. After jṝ "to age", the affix krin comes, and v replaces the r. ṝ becomes i with r after it (SK 2390, SK 70). That r becomes v.

Forms. jṝ + ri → jir + ri → jivriḥ, "kala" (left untranslated) and a bird.

Watch out. By bāhulaka, the lengthening of SK 354 does not apply. So the form is not *jīvri.

Siddhānta-kaumudī

जिव्रिः स्यात्कलपक्षिणोः । बहुलकात् हलि च {SK 354} इति दीर्घो न ।

jivriḥ [jṝ + ri(krin) → ṝ replaced by i (ṝta id dhātoḥ, SK 2390), followed by r (uraṇ raparaḥ, SK 70): jir + ri → that r replaced by v: jivri] is used in the senses of kala and of a bird. By bāhulaka (the bahulam of SK 3169, uṇādayo bahulam), the lengthening by hali ca (SK 354) does not take place [so not *jīvri].

Tattvabodhinī

NSP p. 574–575

—जीर्यतेः—। जॄ वयोहानावस्मात् क्रिन्स्यात् । ‘ऋत इद्धातोः’ । रपरत्वम् । रेफस्य वकारादेशः ॥—मव्यतेः—। मव्य वन्धने ॥—अन्त्यस्येति । वकारस्येत्यर्थः ॥—ऋजेः—। ऋजी गतौ ॥—तनोतेः—। तनु विस्तारेऽस्माकात् उच्चाप्रत्ययस्तस्मान् सन्वद्भावात् द्वित्वमभ्यासस्येत्वं च डित्त्वाट्टिलोपः । पृथगुच्चारणसामर्थ्याद्गुणो न । तितउः चालनी । ‘सक्तुमिव तितउना पुनन्तो यत्र धीरा मनसा वाचमकत’ । ‘तितउः परिपवनं भवति’ इति पस्पशायां भाष्यम् । ‘चालनी तितउः पुमान्’ इत्यमरः । ‘चालनं तितउन्युक्तम्’ इति कोशान्तरम् ॥ ‘स्याद्वासु हिङ्कु तितउ’ इति पुंनपुंसकवर्गं त्रिकाण्डशेषः ॥—अभक्त- एते निपा- त्यन्ते । निपातनप्रकारमेवाह—ऋधु वृद्धावित्यादि ॥—प्रथेरिति । प्रथ प्रख्याने, पा पाने, पिवति स्तनादिक- मिति पाकः । ‘पोतः पाकोऽर्भको डिम्भः पृथुकः शावकः शिशुः’ । इत्यमरः । ‘अभकः कथितो वाले मूर्खेऽपि च कृशे- ऽपि च । पृथुकः पुंसि चिपिटे शिशौ स्यादभिधेयवत्’ । ‘पाकः परिणतौ शिशौ । केशस्य जरसा शौक्ल्ये स्थाल्यादौ पच- नेऽपि च’ इति मेदिनी ॥—अवद्या- एते कुत्सिते निपात्यन्ते । वद व्यक्तायां वाचि, अव रक्षणादौ, ऋ गतौ, रिफ कत्थनयुद्धनिन्दाहिंसादानेषु । ‘निकृष्टप्रतिकृष्टावरेफयाप्यावमाधमाः’ इत्यमरः । ‘कुपूयकुत्सितावद्यखेटगर्ह्याणकाः समाः’ इति च । ‘अधमः स्याद्वर्ह्य ऊनेऽपि’ इति मेदिनी । ‘अर्वा तुरङ्गमे पुंसि कुत्सिते वाच्यलिङ्गकः । रेफो रवर्णे पुंसि स्यात्कु- त्सिते पुनरन्यवत्’ इति च मेदिनी ॥—लीरीडोः- । लीङ् श्लेषणे, रीङ् श्रवणे ॥—क्रमादिति । श्लेषणे वाच्ये तप्रत्ययः कुत्सिते वाच्ये रप्रत्यय इत्यर्थः । ‘लिप्तं विषाक्ते भुक्ते च वाच्यवत्स्याद्विलेपिते’ इति विश्वः ॥—क्लिशेः- । क्लिशू विबाधने ॥ नामागमश्च प्रत्ययस्येति शेषः ॥—चिन्त्यमिति । ईत्वविधानसामर्थ्यादेव गुणाभावसिद्धेरिति भावः । ‘कीनाशः कर्षकः क्षुद्रो पांशुधूलिषु वाच्यवत् । यमे ना’ इति मेदिनी ॥—अश्नोतेः- । अशू व्याप्तौ अस्माद्वरट् स्यात् । आशुकर्म वरदानादि- क्रिया यस्य तस्मिन्वाच्ये शीघ्रदातरीत्यर्थः ॥—ईश्वर इति । स्त्रियां तु टित्त्वान्डीप् ईश्वरी । प्रत्ययस्वरेण मध्योदात्ता । ईशेः वनिपि ‘वनो र च’ इति डीव्रयोस्तु धातुस्वरेणाद्युदात्ता । पुंयोगलक्षणे ङीषि अन्तोदात्ता । ‘स्थेशभासपिसकसः—’ इति वरचि तदन्ताद्वापि ईश्वरेति विवेकः । ‘ईश्वरो मन्मथे शम्भौ नाट्ये स्वामिनि वाच्यवत् । ईश्वरी चेश्वरोमायाम्’ इति मेदिनी । ईश्वरा उमायामिति छेदः । ‘ईश्वरः शंङ्करेऽधीशे तत्पत्न्यामीश्वरीश्वरा’ इति वोपालितः । ‘विन्यस्तमङ्गल- महौषधिरीश्वरायाः’ इति भारविः । दशपाद्यां तु सूत्रान्तरमपि ‘हन्ते रन् घश्च’ । हन हिंसागत्योरस्माद्रन्प्रत्ययः स्यात् घश्चान्तादेशः । हन्यते गम्यतेऽतिथिभिरिति घरः गृहम् ॥—चतेः । चते याचनेऽस्मादुरन्स्याद्दकार उच्चारणार्थः । ‘चतुरनड्वहोरामुदात्तः’ इत्याम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 737 (NSP p. 564, scan page-0574).
textual Ours reads 'bahulakāt'; the print has 'vāhulakāt' (its v/b cannot be told apart), i.e. bāhulakāt (scan page-0574; collation class A). The English reads bāhulakāt. Mūla, for the Print Check.
commentary TB, own t1 ('—jīryateḥ—'): 'jṝ vayohānau' (to age); krin comes after it; 'ṛta id dhātoḥ'; raparatvam; then v is substituted for the r. Followed: the bracketed derivation in k1 takes the r that becomes v to be the r added by raparatva, as TB's order of steps shows.
translator The k and n of krin are it-letters; the affix is ri. 'kala' is as in ours and the print; whether it stands for kāla 'time' is not settled by the kaumudī or TB, so it is kept untranslated. hali ca (SK 354) would lengthen the i of jiv before the consonant-initial affix; bāhulaka is invoked to block it.
translator TB filing: sk.90727.t1 carries the TB on uṇādi 727 through 736 (jīryateḥ, mavyateḥ, ṛjeḥ [OCR 'kṛjeḥ'], tanoteḥ [OCR 'tantroteḥ'], arbhaka-, avadya-, līrīṅoḥ, kliśeḥ, aśnoteḥ [OCR 'aśroteḥ'], cateḥ), scans 574 foot and 575. sk.90728–sk.90736 have no t1 of their own.

उ728 · Uṇ 9.5.50

मव्यतेर्यलोपो मश्चापतुट् चालः ॥ उ७२८ ॥

mavyateryalopo maścāpatuṭ cālaḥ

mavyater yalopo maś cāpatuṭ cālaḥ — After mavy (mavyati) the affix āla comes, with the augment āpatuṭ; the y [of the root] is deleted, and m [replaces its final v].

Rule. After mavy "to bind", the affix āla comes with the augment āpatuṭ. The root's y drops, and m replaces the final v.

Forms. mam + āpat + āla → mamāpatālaḥ, an object or domain (viṣaya).

Siddhānta-kaumudī

मव्यतेरालप्रत्ययः स्यात्तस्यापतुडागमो धातोर्यलोपो मकारश्चान्त्यस्य । ममापतालो विषये ।

After mavy the affix āla comes; it takes the augment āpatuṭ; the y of the root is deleted, and m replaces the final [v] [mavy → mav → mam; āpat + āla → āpatāla; mam + āpatāla → mamāpatāla]. mamāpatālaḥ: in the sense of viṣaya (an object, a domain).

translator notes

textual The 1915 print numbers this uṇādi sūtra 738 (NSP p. 564, scan page-0574). Kaumudī = print.
commentary TB, printed under sk.90727.t1: 'mavya bandhane' (to bind); 'antyasyeti — vakārasyety arthaḥ' — 'of the final' means 'of the v'. Followed: the English says the m replaces the final v (left after the y is deleted).
translator The sandhi 'cāpatuṭ' / 'tasyāpatuḍāgamaḥ' allows either apatuṭ or āpatuṭ; the form mamāpatāla needs āpat, so the augment is read as āpatuṭ (u and ṭ it-letters; as a ṭit augment it stands at the beginning of the affix, ādyantau ṭakitau, SK 36). The bracketed steps in k1 are the translator's arrangement of what the kaumudī states.

उ729 · Uṇ 9.5.51

ऋजेः कीकन् ॥ उ७२९ ॥

ṛjeḥ kīkan

ṛjeḥ kīkan — After ṛj the affix kīkan comes.

Rule. After ṛj "to go", the affix kīkan comes. Its k blocks guṇa of the ṛ (SK 2217).

Forms. ṛj + īka → ṛjīkaḥ, Indra, and smoke.

Siddhānta-kaumudī

ऋजीक इन्द्रो धूमश्च ।

ṛjīkaḥ [ṛj + īka(kīkan) → ṛjīka]: Indra, and smoke.

translator notes

textual The 1915 print numbers this uṇādi sūtra 739 (NSP p. 564, scan page-0574). Kaumudī = print.
commentary TB, printed under sk.90727.t1: '—ṛjeḥ—. ṛjī(?) gatau' — the root in the sense 'to go'. The OCR reads 'kṛjeḥ — kṛjī gatau'; on the scan (page-0574, last TB line, under the library stamp) the pratīka is ṛjeḥ and the root word looks like ṛjī. Followed for the root.
translator The k and n of kīkan are it-letters (affix īka). Being kit, it blocks guṇa of the root's short ṛ (kṅiti ca, SK 2217), hence ṛjīka, not *arjīka. Translator's inference; neither the kaumudī nor TB states it.

उ730 · Uṇ 9.5.52

तनोतेर्डउः सन्वच्च ॥ उ७३० ॥

tanoterḍauḥ sanvacca

tanoter ḍauḥ sanvac ca — After tan (tanoti) the affix ḍa-u comes, and it is treated like san (sanvat).

Rule. After tan "to spread", the affix ḍa-u comes, and it is treated like san. The Tattvabodhinī gives the steps: doubling, i in the abhyāsa, ṭi-loss, and no guṇa.

Forms. titauḥ, a sieve, masculine and neuter.

Siddhānta-kaumudī

तितउः । पुंसि क्लीबे ।

titauḥ [tan + a-u(ḍa-u) → doubled, as before san (sanvat) → ta-tan → the a of the abhyāsa replaced by i (sanyataḥ, SK 2317): ti-tan → ṭi (an) deleted because the affix is ḍit (ṭeḥ, SK 316): tit + a-u → titau; no guṇa of a + u]. [It is used] in the masculine and in the neuter.

translator notes

textual The 1915 print numbers this uṇādi sūtra 740 (the number and sūtra at the foot of NSP p. 564, scan page-0574; 'sanvac ca' and the gloss at the head of p. 565, scan page-0575). Kaumudī = print; Wikisource adds 'ca' after 'klībe' (collation V).
commentary TB, printed under sk.90727.t1 ('—tanoteḥ—', OCR 'tantroteḥ'): 'tanu vistāre'; after it the affix ḍa-u; by its being treated as san, doubling, i for the a of the abhyāsa, and ṭi-lopa because it is ḍit; 'pṛthaguccāraṇasāmarthyād guṇo na' — since [a and u] are uttered separately, guṇa does not take place. Followed: the bracketed derivation is TB's, in TB's order.
commentary TB, same block, on the meaning: titau = a sieve (cālanī); it quotes the Ṛgveda 'saktum iva titaunā punantaḥ…', the Bhāṣya in the Paspaśā 'titau is a means of cleansing (paripavana)', Amara 'cālanī titauḥ pumān' (masculine), another kośa giving the neuter, and the Trikāṇḍaśeṣa, which lists titau in its class of words that are masculine and neuter. Recorded; it supports the kaumudī's 'puṃsi klībe'.
translator The sūtra's affix is written ḍa-u (two vowels in hiatus), transliterated 'ḍauḥ' in our IAST; ḍ is the it-letter. The step ta-tan (halādiḥ śeṣaḥ, SK 2179) and the identification of the doubling and abhyāsa rules (sanyaṅoḥ, SK 2395, via sanvadbhāva; sanyataḥ, SK 2317) are the translator's; TB says only 'dvitvam abhyāsasyetvaṃ ca'. The guṇa that is blocked is ādguṇaḥ (SK 69). titauḥ is the first-case singular.

उ731 · Uṇ 9.5.53

अर्भकपृथुकपाका वयसि ॥ उ७३१ ॥

arbhakapṛthukapākā vayasi

arbhakapṛthukapākā vayasi — arbhaka, pṛthuka and pāka [are formed irregularly (nipātana)] in the sense of an age (vayas) [of life, i.e. 'a young one'].

Rule. arbhaka, pṛthuka and pāka are formed by nipātana, meaning a young one.

Forms. ṛdh + vun, with bh for dh and guṇa → arbhaka. prath + kukan, with saṃprasāraṇa → pṛthuka. pā "to drink" + kan → pāka, "one who drinks the breast" (the Tattvabodhinī).

Siddhānta-kaumudī

ऋधु वृद्धो । अतो वुन् । भकारश्चान्तादेशः । प्रथेः कुकन्संप्रसारणं च । पिबतेः कन् ।

ṛdhu vṛddhau 'to grow': after this [root ṛdh], vun, and bh is substituted for the final [dh] [→ arbhaka]. After prath, kukan, and saṃprasāraṇa [→ pṛthuka]. After pā (pibati), kan [→ pāka].

translator notes

textual The 1915 print numbers this uṇādi sūtra 741 (NSP p. 565, scan page-0575).
textual Ours reads 'vṛddho'; the print has 'vṛddhau' (scan page-0575, clear; so also Wikisource; collation class A). The English reads vṛddhau. Mūla, for the Print Check. The print's v/b of 'vun' cannot be told apart; ours has v.
commentary TB, printed under sk.90727.t1 ('—arbhaka—'): 'ete nipātyante' — these are formed by nipātana; the kaumudī's 'ṛdhu vṛddhau…' states the manner of the nipātana. Followed: '[are formed irregularly (nipātana)]' is bracketed in sutra_en.
commentary TB, same block: 'pratha prakhyāne' (prath, to be known), 'pā pāne' (pā, to drink); 'pibati stanādikam iti pākaḥ' — pāka is one who drinks the breast and so on. It quotes Amara's synonyms for a child (pota, pāka, arbhaka, ḍimbha, pṛthuka, śāvaka, śiśu) and Medinī: arbhaka = a child, also a fool and a lean one; pṛthuka, masculine, = flattened rice, and an adjective for a child; pāka = ripening, a child, greyness of the hair from age, a cooking-pot and the like, and cooking. Followed for the roots prath and pā.
translator The derivations are bracketed only as far as the kaumudī states them. Implied steps (translator's): ṛdh + vu → aka (yuvor anākau, SK 1247), guṇa ṛ → ar (pugantalaghūpadhasya ca, SK 2189), dh → bh: arbhaka; prath → pṛth by saṃprasāraṇa + uka (kukan, kit, so no guṇa): pṛthuka; pā + ka(n): pāka.

उ732 · Uṇ 9.5.54

अवद्यावमाधमार्वरेफाः ॥ उ७३२ ॥

avadyāvamādhamārvarephāḥ

avadyāvamādhamārvarephāḥ — avadya, avama, adhama, arvan and repha [are formed irregularly (nipātana), in the sense 'contemptible'].

Rule. avadya, avama, adhama, arvan and repha are formed by nipātana, meaning "contemptible".

Forms. nañ + vad + yat → avadyam. av + ama → avamaḥ; with dh for v, adhamaḥ. ṛ + van → arvā. riph (tud class) + the affix a → rephaḥ.

Watch out. The 1915 print numbers riphates taudādikādeḥ as a separate sūtra, 743. From here it runs eleven ahead of ours. The phrase does not construe, so "the affix a" is supplied in reading it.

Siddhānta-kaumudī

कुत्सिते वदेर्नञि यत् । अवद्यम् । अवतेरमः । वस्य पक्षे धः । अवमः । अधमः । अर्तेर्वन् । अर्वा । रिफतेस्तौदादिकादेः । रेफः ।

In the sense of 'contemptible' (kutsite): after vad, with nañ as the upapada, yat: avadyam [nañ + vad + ya(t) → a-vadya]. After av, ama: avamaḥ; optionally dh in place of the v: adhamaḥ. After ṛ, van: arvā [first-case singular of arvan]. After riph of the tudādi class [the affix a]: rephaḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 742 (NSP p. 565, scan page-0575). The print then sets 'riphates taudādikādeḥ' as a separate numbered sūtra, 743 (scan page-0575: '743 | riphates taudādikādeḥ || rephaḥ |'); ours has the same words inside k1. This is the source of the print's further +1 shift (+11 from here).
textual 'riphates taudādikādeḥ' (ours = print) does not construe as it stands: repha needs the affix a after riph, and Wikisource reads 'riphatas taudādikāt aḥ'. The English supplies '[the affix a]' and leaves the transmitted ending unrendered. Mūla, for the Print Check (class V). Also, ours and the print have 'kutsite' at the head of the gloss; Wikisource takes it into the sūtra ('…rephāḥ kutsite').
commentary TB, printed under sk.90727.t1 ('—avadya—'): 'ete kutsite nipātyante' — these are formed by nipātana in the sense 'contemptible'. Followed: bracketed in sutra_en. TB gives the roots: vada vyaktāyāṃ vāci (to speak distinctly), ava rakṣaṇādau (to protect, etc.), ṛ gatau (to go), and ripha (riph) in the senses of boasting, fighting, blaming, injuring and giving.
commentary TB, same block, quotes Amara's list of words for 'vile' (nikṛṣṭa, pratikṛṣṭa, arva, repha, yāpya, avama, adhama) and 'kupūya, kutsita, avadya, kheṭa, garhya, aṇaka are synonyms'; Medinī: adhama also means 'deficient'; arvan, masculine, = a horse, and an adjective in the sense 'contemptible'; repha, masculine, = a sound (ravaṇa), and an adjective in the sense 'contemptible'. Recorded.
translator Implied steps (translator's): the n of nañ is deleted (nalopo nañaḥ, SK 757): a-vadya; ṛ takes guṇa before van: arvan; riph takes guṇa before a (pugantalaghūpadhasya ca, SK 2189): repha. The kaumudī's 'taudādika' marks riph as the tudādi root riphati; why that matters here is not stated.

उ733 · Uṇ 9.5.55

लीरीङोर्ह्रस्वः पुट् च तरौ श्लेषणकुत्सनयोः ॥ उ७३३ ॥

līrīṅorhrasvaḥ puṭ ca tarau śleṣaṇakutsanayoḥ

līrīṅor hrasvaḥ puṭ ca tarau śleṣaṇakutsanayoḥ — After līṅ and rīṅ the affixes ta and ra come, in the senses of clinging (śleṣaṇa) and of contempt (kutsana) [respectively]; [the root vowel] is shortened, and [the affix takes] the augment puṭ.

Rule. After līṅ "to cling" comes ta, for clinging; after rīṅ comes ra, for contempt. The root vowel is shortened, and the affix takes puṭ.

Forms. li + p + ta → liptam, stuck, clinging. ri + p + ra → ripram, contemptible.

Siddhānta-kaumudī

तरौ प्रत्ययौ क्रमात् स्तो धातोर्ह्रस्वः प्रत्ययस्य पुट् । लिप्तं श्लिष्टम् । रिप्रं कुत्सितम् ।

The two affixes ta and ra come respectively; the [vowel of the] root is shortened, and the affix takes puṭ [lī → li + p + ta → lipta; rī → ri + p + ra → ripra]. liptam: 'stuck, clinging'. ripram: 'contemptible'.

translator notes

textual The 1915 print numbers this uṇādi sūtra 744 (NSP p. 565, scan page-0575). Kaumudī = print (OCR 'lisaṃ liṣṭam' = scan liptaṃ śliṣṭam).
commentary TB, printed under sk.90727.t1 ('—līrīṅoḥ—'): 'līṅ śleṣaṇe, rīṅ śravaṇe' (scan page-0575; OCR 'rūpaṇe', 'dhravaṇe'), so the ṅ of the sūtra belongs to both roots; 'kramād iti': the affix ta when clinging is to be denoted, the affix ra when the contemptible is to be denoted. Followed: sutra_en names līṅ and rīṅ and brackets [respectively].
commentary TB, same block, quotes Viśva: lipta = poisoned (viṣākta), eaten, and smeared, as an adjective. Recorded.
translator puṭ (u and ṭ it-letters) is a ṭit augment, so it stands at the beginning of the affix (ādyantau ṭakitau, SK 36): pta, pra. The bracketed derivation is the translator's arrangement of the kaumudī's statement.

उ734 · Uṇ 9.5.56

क्लिशेरीच्चोपधायाः कन् लोपश्च लो नाम् च ॥ उ७३४ ॥

kliśerīccopadhāyāḥ kan lopaśca lo nām ca

kliśer īc copadhāyāḥ kan lopaś ca lo nām ca — After kliś the affix kan comes; ī replaces the penultimate (upadhā); l is deleted; and [the affix takes] the augment nām.

Rule. After kliś, the affix kan comes. ī replaces the penultimate, the l drops, and the affix takes the augment nām (the Tattvabodhinī).

Forms. kīnāśaḥ, Yama.

Watch out. Bhaṭṭoji calls the purpose of the k doubtful (cintyam). The Tattvabodhinī: teaching ī already rules out guṇa. Nobody explains where nām goes to give kī-nā-śa.

Siddhānta-kaumudī

क्लिशेः कन् स्यात् उपाधाया ईत्वं लस्य लोपो नामागमश्च । कीनाशो यमः । कित्वफलं चिन्त्यम् ।

After kliś, kan comes; ī replaces the penultimate (upadhā); the l is deleted; and [the affix receives] the augment nām. kīnāśaḥ: Yama. What purpose [kan's] being kit serves is to be considered (cintyam).

translator notes

textual The 1915 print numbers this uṇādi sūtra 745 (NSP p. 565, scan page-0575).
textual Ours reads 'upādhāyā', and so does the print (scan page-0575); the sūtra and Wikisource have upadhāyāḥ. The English reads upadhāyāḥ. Mūla, for the Print Check (class V).
commentary TB, printed under sk.90727.t1 ('—kliśeḥ—'): 'kliśū vibādhane' (to torment); 'nāmāgamaś ca pratyayasyeti śeṣaḥ' — supply 'of the affix': the augment nām belongs to the affix. Followed: '[the affix takes/receives]' is bracketed in sutra_en and k1.
commentary TB, same block ('—cintyam iti—'): the purpose of the k-it is doubtful because the absence of guṇa is already secured by the very fact that ī is prescribed (ītvavidhānasāmarthyāt). Followed for the sense of 'kittvaphalaṃ cintyam'. TB quotes Medinī: kīnāśa = a cultivator (karṣaka), petty (kṣudra), and a third item the print gives as 'pāṃśudhūliṣu' (scan page-0575; text doubtful, left untranslated), as an adjective (vācyavat); masculine in the sense of Yama.
translator Neither the kaumudī nor TB spells out how kliś + kan + nām yields kīnāśa (kliś → kiś by l-deletion → kīś by ī for the upadhā; the placement of nām that gives kī-nā-śa is not stated). No bracketed derivation is given. TB's 'pratyayasya' leaves the place of nām open: a mit augment placed after the last vowel of the affix a (mid aco 'ntyāt paraḥ, SK 37) would not give kī-nā-śa. In the Medinī line, 'pāṃśudhūliṣu' does not construe; the Medinī's usual reading may be 'paśughātini' (a killer of animals). Both remarks are the translator's.

उ735 · Uṇ 9.5.57

अश्नोतेराशुकर्मणि वरट् च ॥ उ७३५ ॥

aśnoterāśukarmaṇi varaṭ ca

aśnoter āśukarmaṇi varaṭ ca — After aś (aśnoti) the affix varaṭ comes, when one whose action is quick (āśukarman) is meant; and [ī replaces the penultimate (upadhā), carried forward (anuvṛtti) from uṇādi 734 by the ca].

Rule. After aś "to pervade", the affix varaṭ comes, for one whose action is quick. The Tattvabodhinī: a quick giver. By the ca, ī replaces the penultimate.

Forms. īś + vara → īśvaraḥ. The Tattvabodhinī discusses the feminines īśvarī and īśvarā. It reports an extra sūtra in the Daśapādī, hanter ran ghaś ca, giving ghara, a house.

Siddhānta-kaumudī

चकारादुपधाया ईत्वम् । ईश्वरः ।

By the ca, ī replaces the penultimate (upadhā) [aś → īś + vara(ṭ) → īśvara]. īśvaraḥ.

translator notes

textual The 1915 print numbers this uṇādi sūtra 746 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, printed under sk.90727.t1 ('—aśnoteḥ—', OCR 'aśroteḥ'): 'aśū vyāptau' (to pervade; scan page-0575, OCR 'aśla'); varaṭ comes after it; āśukarman = one whose action, the granting of boons and the like, is quick — the sense is 'a quick giver'. Followed for the root and for the rendering of āśukarmaṇi.
commentary TB, same block ('—īśvara iti—'), on the feminine: from this varaṭ, being ṭit, ṅīp comes: īśvarī, middle-acute (madhyodātta) by the accent of the affix; from īś with vanip, ṅīp and r by 'vano ra ca' (SK 456) give īśvarī, initial-acute by the accent of the root; with ṅīṣ of the puṃyoga type it is end-acute; from varac by 'stheśabhāsapisakaso varac' (SK 3155), the ṭāp-form īśvarā. It quotes Medinī (īśvara, masculine, = Manmatha and Śambhu; as an adjective (vācyavat), rich (āḍhya) and a master (svāmin); īśvarī and īśvarā = Umā; the print's 'nāṭce' (scan page-0575; OCR 'nāṭye') is read as nā, the Medinī's mark of the masculine, + āḍhye), Bopālita, and Bhāravi '…īśvarāyāḥ'. Recorded.
commentary TB, same block, adds that the Daśapādī has a further sūtra here, 'hanter ran ghaś ca' (scan page-0575): after han 'to injure, to go' the affix ran, with gh as substitute for the final; ghara = a house, 'that to which guests go'. Recorded; it is not in the kaumudī.
translator The ṭ of varaṭ is an it-letter (affix vara); TB's feminine ṅīp refers to ṭiḍḍhāṇañ… (SK 470). The bracketed derivation is the translator's arrangement of the kaumudī's statement.

उ736 · Uṇ 9.5.58

चतेरुरन् ॥ उ७३६ ॥

cateruran

cater uran — After cat the affix uran comes.

Rule. After cat "to ask", the affix uran comes, giving catur. In the first-case plural, the augment ām (SK 331) stands after the last vowel (SK 37), and u becomes v (SK 47).

Forms. cat + ur → catur; catu-ā-r + as → catvāraḥ.

Siddhānta-kaumudī

चत्वारः ।

catvāraḥ [cat + ur(an) → catur; first-case plural: catur + jas → augment ā (ām) after the u → catu-ā-r → catvār-aḥ].

translator notes

textual The 1915 print numbers this uṇādi sūtra 747 (NSP p. 565, scan page-0575). Kaumudī = print; Wikisource has caturaḥ (collation V).
commentary TB, printed under sk.90727.t1 (last item, '—cateḥ—'): 'cate yācane' (to ask); uran comes after it; the vowel a [of uran] is for pronunciation only (scan page-0575 reads approximately 'syād dakāra uccāraṇārthaḥ', apparently for 'syād akāra…', cf. TB's 'rephād akāra uccāraṇārthaḥ' at uṇādi 737); and catvāraḥ has the ām of 'caturanaḍuhor ām udāttaḥ' (SK 331). Followed: the ām step is bracketed in k1.
translator ām is a mit augment and so stands after the last vowel (mid aco 'ntyāt paraḥ, SK 37); the u then becomes v (iko yaṇ aci, SK 47). These two rule identifications are the translator's.

उ737 · Uṇ 9.5.59

प्रादतेररन् ॥ उ७३७ ॥

prādateraran

prād ater aran — After at preceded by pra the affix aran comes.

Rule. After at "to go constantly", preceded by pra, the affix aran comes.

Forms. prātaḥ, early, at dawn (the kaumudī gives no sense; the gloss is inferred). The Tattvabodhinī: it is an avyaya, read in the svarādi list (SK 447).

Siddhānta-kaumudī

प्रातः ।

prātaḥ [pra + at → prāt + ar(an) → prātar → prātaḥ] 'early, at dawn'.

Tattvabodhinī

NSP p. 575

—प्रादतेः- । अत सातत्यगमने प्रपूर्वादरस्मादन्स्यात् रेफादकार उच्चारणार्थः । स्वरा- दिपाठादव्ययत्वम् ॥—अमेः- । अम गतिशब्दसंभक्तिषु, अस्मादरन्स्यात्तस्य तुडागमश्च । अन्तःशब्दोऽपि प्रातःशब्दवत् अव्ययम् ॥—दहेः- । दह भस्मीकरणे । ‘नगो महीरुहे शैले भास्करे पवनाशने’ इति मेदिनी

translator notes

textual The 1915 print numbers this uṇādi sūtra 748 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, own t1 ('—prādateḥ—'): 'ata sātatyagamane' (to go constantly); after it, preceded by pra, aran comes; 'rephād akāra uccāraṇārthaḥ' — the a after the r is for pronunciation only (so the affix is ar); 'svarādipāṭhād avyayatvam' — it is indeclinable because it is read in the svarādi list (svarādinipātam avyayam, SK 447). Followed: the bracketed derivation uses ar.
translator pra + at → prāt by akaḥ savarṇe dīrghaḥ (SK 85); final r → visarga at pause (kharavasānayor visarjanīyaḥ, SK 76). The n of aran is an it-letter (halantyam) and does not enter the form; as a nit it makes the word initial-acute (ñnity ādir nityam, SK 3686). The gloss 'early, at dawn' is the translator's; the kaumudī gives the form only. sk.90737.t1 also carries the TB on uṇādi 738 (ameḥ) and 739 (daheḥ) — for the next batch.

उ738 · Uṇ 9.5.60

अमेस्तुट् च ॥ उ७३८ ॥

amestuṭ ca

amestuṭ ca — After am, [the affix aran, carried forward (anuvṛtti) from uṇādi 737,] comes, and [the affix takes] the augment tuṭ.

Rule. After am, aran comes (carried forward, says the Tattvabodhinī), and the affix takes the augment tuṭ at its head (SK 36). The m becomes n before t (SK 123, SK 124).

Forms. am + t + ar → antar, the middle (madhyam). The Tattvabodhinī: it is an avyaya, like prātar.

Siddhānta-kaumudī

अन्तर्मध्यम् ।

antar (antaḥ) [am + t-ar(an) → am-tar → antar]: 'the middle' (madhyam).

translator notes

textual The 1915 print numbers this uṇādi sūtra 749 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, printed under sk.90737.t1 ('—ameḥ—'): 'ama gatiśabdasaṃbhaktiṣu' — the root is am 'to go, to sound, to honour' — 'asmād aran syāt tasya tuḍāgamaś ca': after it the affix aran comes, and that affix receives the augment tuṭ. Followed: the anuvṛtti of aran is bracketed in sutra_en, and tuṭ is taken as an augment of the affix, not of the root.
commentary TB, printed under sk.90737.t1: 'antaḥśabdo 'pi prātaḥśabdavat avyayam' — the word antar too is an indeclinable (avyaya), like prātar (which TB on uṇādi 737 makes avyaya by its listing among the svarādis, svarādinipātam avyayam, SK 447). Recorded; the kaumudī says nothing about its inflection.
translator The bracketed steps are the translator's: by TB on uṇādi 737 ('rephād akāra uccāraṇārthaḥ') the a after the r of aran is for utterance only, so the affix contributes ar; tuṭ, being ṭit, is placed at the beginning of the affix (ādyantau ṭakitau, SK 36); the m of am before t becomes anusvāra (naś cāpadāntasya jhali, SK 123) and then n (anusvārasya yayi parasavarṇaḥ, SK 124). The n of aran is an it-letter (halantyam) and not part of the form; as a nit it bears on the accent (ñnity ādir nityam, SK 3686). The kaumudī's 'antar' is the word before madhyam in sandhi; in pause it is antaḥ.

उ739 · Uṇ 9.5.61

दहेर्गो लोपो दश्च नः ॥ उ७३९ ॥

dahergo lopo daśca naḥ

dahergo lopo daśca naḥ — After dah, the affix ga comes; [the root's final] is elided, and n replaces the d.

Rule. After dah "to burn", the affix ga comes. The root's final drops, and n replaces the d.

Forms. dah + ga → da + ga → nagaḥ: a tree, a mountain (the Tattvabodhinī, citing the Medinī).

Siddhānta-kaumudī

गप्रत्ययो धातोरन्तस्य लोपो दकारस्य नकारः । नगः ।

The affix ga [comes]; the final of the root is elided, and n replaces the d. nagaḥ [dah + ga → da-ga (the final h elided) → na-ga (n in place of d) → naga].

translator notes

textual The 1915 print numbers this uṇādi sūtra 750 (NSP p. 565, scan page-0575). Kaumudī = print, including 'dhātor antasya' (Wikisource 'antyasya'; collation batch11, class V); the sense is the same either way.
commentary TB, printed under sk.90737.t1 ('—daheḥ—'): 'daha bhasmīkaraṇe' — the root is dah 'to burn to ashes'; it cites Medinī: naga = a tree (mahīruha), a mountain, the sun, and a serpent (pavanāśana, 'wind-eater'). Followed for the root; the meanings are recorded, since the kaumudī gives none.

उ740 · Uṇ 9.5.62

सिचेः संज्ञायां हनुमौ कश्च ॥ उ७४० ॥

siceḥ saṃjñāyāṃ hanumau kaśca

siceḥ saṃjñāyāṃ hanumau kaśca — After sic, when a name (saṃjñā) is meant, the affix ka comes, together with h [in place of the root's final] and the augment num.

Rule. After sic "to sprinkle", when a name is meant, the affix ka comes. h replaces the root's final (the Tattvabodhinī), and the augment num is added. num stands after the last vowel (SK 37) and becomes anusvāra (SK 123). The k blocks guṇa (SK 2217).

Forms. si-h + a → si-n-h-a → siṃhaḥ, a lion.

Siddhānta-kaumudī

सिञ्चतेः कप्रत्ययो हकारादेशो नुम् च स्यात् । सिंहः ।

After sic (siñcateḥ) the affix ka comes, with h as substitute [for the root's final] and num. siṃhaḥ [sic + ka → si-h + a (h in place of c) → si-n-h-a (num) → siṃha (n before h becomes anusvāra)].

Tattvabodhinī

NSP p. 575

—सिचेः- । षिच क्षरणे ॥—हकारादेश इति । धातोरन्त्यस्येत्यर्थः । ‘सिंहः कण्ठीरवे राशौ सत्तमे चोत्तरस्थितः । सिंही क्षुद्रबृहत्योः स्याद्वासके राहुमातरि’ इति विश्वः ॥—व्याङ्डि- । घ्रा गन्धोपादानेऽस्माज्जातौ वाच्यायां कः स्यात् कित्त्वादातो लोपः । ‘व्याघ्रः स्यात्पुंसि शार्दूले रक्तैरण्डकरञ्जयोः । श्रेष्ठे नरादुत्तरस्थः कण्टकायां च योषिति’ इति मेदिनी ॥—हन्तेः- । हन्तेरच् स्याद्धातोर्घुरादेशश्च । ‘घोरं भीमे हरे’ इति विश्वः ॥—क्षमेः- । क्षमूष् सहने । ‘क्ष्मावनिर्मेदिनी मही’ इत्यमरः ॥—तरतेः- । तॄ प्लवनतरणयोरस्मात् ड्रिः स्यात् । डित्त्वाट्टिलोपः

translator notes

textual The 1915 print numbers this uṇādi sūtra 751 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, own t1: 'ṣica kṣaraṇe' — the root is ṣic (sic) 'to sprinkle'; on the kaumudī's 'hakārādeśaḥ' TB says 'dhātor antyasya ity arthaḥ' — h replaces the final of the root. Followed: the bracket '[in place of the root's final]' in sutra_en and k1.
commentary TB, own t1, cites Viśva: siṃha = a lion (kaṇṭhīrava), the zodiacal sign, and 'the best' when standing as the latter member (uttarasthita, as in puruṣasiṃha); siṃhī = the plants kṣudrā and bṛhatī, the vāsaka, and the mother of Rāhu. Recorded, since the kaumudī gives no meaning.
translator The kaumudī names the root by its present stem siñcati (with the nasal of the present); the root itself is sic, from ṣic by dhātvādeḥ ṣaḥ saḥ (SK 2264). Because ka is kit, the i of sic takes no guṇa (kṅiti ca, SK 2217, blocking pugantalaghūpadhasya ca, SK 2189). num, being mit, is placed after the last vowel (midaco 'ntyāt paraḥ, SK 37), and its n before h becomes anusvāra (naś cāpadāntasya jhali, SK 123). The rule numbers and the order of the steps are the translator's; the kaumudī states only ka, the h-substitute and num.

उ741 · Uṇ 9.5.63

व्याङि घ्रातेश्च जातौ ॥ उ७४१ ॥

vyāṅi ghrāteśca jātau

vyāṅi ghrāteśca jātau — After ghrā preceded by vi and āṅ, when a species (jāti) is meant, [the affix ka, carried forward (anuvṛtti) from uṇādi 740,] also comes.

Rule. After ghrā "to smell", preceded by vi and āṅ, the affix ka comes (Bhaṭṭoji states it), when a species (jāti) is meant.

Forms. vyāghraḥ, the tiger (the Tattvabodhinī, citing the Medinī).

Siddhānta-kaumudī

कप्रत्ययः स्यात् । व्याघ्रः ।

The affix ka comes. vyāghraḥ [vi + ā + ghrā + ka → vi-ā-ghr-a (the ā of the root elided before the kit affix, āto lopa iṭi ca, SK 2372) → vyāghra (i → y before ā, iko yaṇ aci, SK 47)].

translator notes

textual The 1915 print numbers this uṇādi sūtra 752 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, printed under sk.90740.t1 ('—vyāṅi—'): 'ghrā gandhopādāne' — the root is ghrā 'to smell' — 'asmāj jātau vācyāyāṃ kaḥ syāt, kittvād āto lopaḥ': when a species is to be denoted, ka comes after it, and because ka is kit the ā is elided. Followed: the ā-elision step in k1 and 'when a species is meant' in sutra_en.
commentary TB, printed under sk.90740.t1, cites Medinī: vyāghra (masculine) = the tiger (śārdūla), the red castor plant (raktairaṇḍa) and the karañja; 'the best' when standing after nara (as in naravyāghra); in the feminine, kaṇṭakā (a thorny plant). Recorded, since the kaumudī gives no meaning.
translator The anuvṛtti of ka is shown by the kaumudī's own 'kapratyayaḥ syāt' (the ca of the sūtra). The rule numbers SK 2372 and SK 47 and the yaṇ step are the translator's; TB states only 'kittvād āto lopaḥ'.

उ742 · Uṇ 9.5.64

हन्तेरच् घुर च ॥ उ७४२ ॥

hanterac ghura ca

hanterac ghura ca — After han, the affix ac comes, and ghur is substituted [for the root].

Rule. After han, the affix ac comes, and ghur replaces the root. The a of the sūtra's "ghura" is only for utterance.

Forms. ghur + a → ghoram, terrible (the Tattvabodhinī, citing Viśva).

Siddhānta-kaumudī

घोरम् ।

ghoram [han → ghur + a(c) → ghor-a (guṇa of the penultimate u) → ghora].

translator notes

textual The 1915 print numbers this uṇādi sūtra 753 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, printed under sk.90740.t1 ('—hanteḥ—'): 'hanter ac syād dhātor ghurādeśaś ca' — ac comes after han, and ghur replaces the root. Followed: '[for the root]' in sutra_en. TB cites Viśva: ghora = 'terrible' (bhīma) and Hara (Śiva); recorded, since the kaumudī gives no meaning.
translator The substitute is taken as ghur, the a of the sūtra's 'ghura' serving only for utterance, since ghora needs guṇa of a short penultimate u before the non-kit affix ac (pugantalaghūpadhasya ca, SK 2189); the guṇa step and its rule are the translator's. The c of ac bears on the accent (citaḥ, SK 3710).

उ743 · Uṇ 9.5.65

क्षमेरुपधालोपश्च ॥ उ७४३ ॥

kṣamerupadhālopaśca

kṣamerupadhālopaśca — After kṣam, [the affix ac, carried forward (anuvṛtti) from uṇādi 742 by the ca,] comes, and the penultimate (upadhā) is elided.

Rule. After kṣam "to endure", ac comes (Bhaṭṭoji: "by the ca, ac"), and the penultimate a drops. The feminine ṭāp (SK 454) is not stated by Bhaṭṭoji or the Tattvabodhinī; it is inferred from the form.

Forms. kṣm + a → kṣmā, the earth (the Tattvabodhinī, citing Amara).

Siddhānta-kaumudī

चादच् । क्ष्मा ।

By the ca, ac [comes]. kṣmā [kṣam + a(c) → kṣm-a (the penultimate a elided) → kṣma, + ṭāp → kṣmā].

translator notes

textual The 1915 print numbers this uṇādi sūtra 754 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, printed under sk.90740.t1 ('—kṣameḥ—'): 'kṣamūṣ sahane' — the root is kṣam 'to endure'; it cites Amara 'kṣmāvanir medinī mahī' (kṣmā = the earth). Followed for the root; the meaning is recorded, since the kaumudī gives none.
translator The anuvṛtti of ac is stated by the kaumudī itself ('cād ac'). The feminine affix ṭāp (ajādyataṣ ṭāp, SK 454) is the translator's step: the kaumudī gives only the feminine form kṣmā.

उ744 · Uṇ 9.5.66

तरतेर्ड्रिः ॥ उ७४४ ॥

taraterḍriḥ

taraterḍriḥ — After tṝ, the affix ḍri comes.

Rule. After tṝ "to cross", the affix ḍri comes. Being ḍit, it drops the ṭi ṝ (SK 316), giving tri. tri is always plural (SK 263).

Forms. tṝ + ri → tri: trayaḥ (first case), trīn (second case, masculine).

Siddhānta-kaumudī

त्रयः । त्रीन् ।

trayaḥ; trīn [tṝ + ḍri → t + ri (the ṭi of the root, ṝ, elided because the affix is ḍit, ṭeḥ, SK 316) → tri; trayaḥ is its first-case plural, trīn its masculine second-case plural].

translator notes

textual The 1915 print numbers this uṇādi sūtra 755 (NSP p. 565, scan page-0575). Kaumudī = print (the OCR's 'tarater dviḥ' is a misreading; the scan has ḍriḥ). In TB the OCR's 'ḍiḥ … ḍitvād vilopaḥ' is on the scan 'ḍriḥ … ḍittvāṭ ṭilopaḥ'.
commentary TB, printed under sk.90740.t1 ('—tarateḥ—'): 'tṝ plavanataraṇayoḥ' — the root is tṝ 'to float, to cross' — 'asmād ḍriḥ syāt, ḍittvāṭ ṭilopaḥ': ḍri comes after it, and because the affix is ḍit the ṭi is elided. Followed for the tṝ → tri step in k1.
translator The kaumudī gives only the two plural forms, tri being always plural (SK 263: 'triśabdo nityaṃ bahuvacanāntaḥ. trayaḥ. trīn.'). The case steps are the translator's: trayaḥ by guṇa before jas (jasi ca, SK 241) → tre + as → trayaḥ; trīn by prathamayoḥ pūrvasavarṇaḥ (SK 164) and tasmāc chaso naḥ puṃsi (SK 196). The rule number SK 316 for ṭeḥ is also the translator's.

उ745 · Uṇ 9.5.67

ग्रहेरनिः ॥ उ७४५ ॥

graheraniḥ

graheraniḥ — After grah, the affix ani comes.

Rule. After grah "to take", the affix ani comes. Then n becomes ṇ after r (SK 235, SK 197).

Forms. grahaṇiḥ; with the optional feminine ṅīṣ (kṛdikārāt, under SK 503), grahaṇī, a disease.

Watch out. The 1915 print's glyph for the feminine affix is unclear. Ours (ṅīṣ) is kept, because the Tattvabodhinī reads ṅīṣ and derives it by kṛdikārāt.

Siddhānta-kaumudī

ग्रहणिः ङीष् । ग्रहणी व्याधिभेदः ।

grahaṇiḥ [grah + ani → grahaṇi (n → ṇ after the r by raṣābhyāṃ no ṇaḥ samānapade, SK 235, with vowels and h intervening by aṭkupvāṅnumvyavāye 'pi, SK 197)]. With ṅīṣ: grahaṇī, a particular disease.

Tattvabodhinī

NSP p. 575

—ग्रहेः- । ग्रह उपादाने ॥—ङीषिति । ‘कृदिका- रात्’ इत्यन्तेन ‘ग्रहणी रुक् प्रवाहिका’ इत्यमरः

translator notes

textual The 1915 print numbers this uṇādi sūtra 756 (NSP p. 565, scan page-0575). Kaumudī = print. The print's affix glyph after grahaṇiḥ is indistinct at the scan's resolution (it looks like ṅīp; the OCR has 'kīp', Wikisource 'ḍīp'), but TB's pratīka on the same page reads 'ṅīṣ iti' (OCR 'ḍīp iti') and TB derives it by 'kṛdikārāt', which gives ṅīṣ; ours (ṅīṣ) is kept (collation batch11, class C).
commentary TB, own t1 ('—graheḥ—'): 'graha upādāne' — the root is grah 'to take'; on 'ṅīṣ' TB says it comes 'by kṛdikārāt' (the gaṇa-sūtra kṛdikārād aktinaḥ, read under bahvādibhyaś ca, SK 503: optional ṅīṣ after a kṛt-derivative in i other than ktin); it cites Amara 'grahaṇī ruk pravāhikā' (grahaṇī = the disease pravāhikā). Followed: ṅīṣ is read as the optional feminine affix, so grahaṇiḥ and grahaṇī are both given.
translator The ṇatva step and its rules (SK 235, SK 197) are the translator's; the kaumudī gives only the forms.

उ746 · Uṇ 9.5.68

प्रथेरमच् ॥ उ७४६ ॥

pratheramac

pratheramac — After prath, the affix amac comes.

Rule. After prath "to become known", the affix amac comes.

Forms. prathamaḥ. The Tattvabodhinī: it is optionally a pronoun (sarvanāma, SK 226), so the plural is prathame or prathamāḥ.

Siddhānta-kaumudī

प्रथमः ।

prathamaḥ [prath + am(ac) → prathama].

Tattvabodhinī

alignment inferredNSP p. 575

—प्रथेः- । प्रथ प्रख्याने । ‘प्रथमस्तु भवेदादौ प्रधानेऽपि च वाच्य- वत्’ इति मेदिनी । ‘प्रथमचरम-’ इति वैकल्पिकसर्वनामत्वात्पक्षे जसः शीभावः । प्रथमे प्रथमाः

translator notes

textual The 1915 print numbers this uṇādi sūtra 757 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, own t1: 'pratha prakhyāne' — the root is prath 'to become known'; it cites Medinī: prathama = 'first' (at the beginning) and also 'chief', taking the gender of what it qualifies (vācyavat); and notes that by 'prathamacarama-' (SK 226) the word is optionally a sarvanāma, so in one alternative jas becomes śī: prathame, prathamāḥ. Followed for the root; the meanings and the plural are recorded, since the kaumudī gives only prathamaḥ.
translator The c of amac is an it-letter bearing on the accent (citaḥ, SK 3710); the a after m is part of the affix. Rule number and remark are the translator's.

उ747 · Uṇ 9.5.69

चरेश्च ॥ उ७४७ ॥

careśca

careśca — After car too, [the affix amac, carried forward (anuvṛtti) from uṇādi 746,] comes.

Rule. After car "to move", amac comes too (carried forward, says the Tattvabodhinī).

Forms. caramaḥ. The Tattvabodhinī doubts the need for a separate sūtra: "after prath and car" would have done.

Siddhānta-kaumudī

चरमः ।

caramaḥ [car + am(ac) → carama].

Tattvabodhinī

NSP p. 575

—चरेश्च । चर गतिभक्षणयोरस्मादमच्स्यात् । चरमे चरमाः । योगविभागश्चिन्त्यप्रयोजनः । प्रथिचरिभ्यामित्येव सुवचम्

translator notes

textual The 1915 print numbers this uṇādi sūtra 758 (NSP p. 565, scan page-0575). Kaumudī = print.
commentary TB, own t1 ('—careś ca—'): 'cara gatibhakṣaṇayoḥ, asmād amac syāt' — the root is car 'to move, to eat', and amac comes after it. Followed: the anuvṛtti of amac is bracketed in sutra_en. TB adds the plural carame / caramāḥ (optional sarvanāma, SK 226); recorded.
commentary TB, own t1: 'yogavibhāgaś cintyaprayojanaḥ; prathicaribhyām ity eva suvacam' — the purpose of making this a separate sūtra is questionable; 'after prath and car' could easily have been said in one. Recorded; the English keeps the two sūtras as transmitted.

उ748 · Uṇ 9.5.70

मङ्गेरलच् ॥ उ७४८ ॥

maṅgeralac

maṅgeralac — After maṅg (magi), the affix alac comes.

Rule. After maṅg (taught as magi, so it takes the nasal, SK 2262), the affix alac comes.

Forms. maṅg + ala → maṅgalam, auspiciousness (the Tattvabodhinī, citing Amara).

The uṇādi-pāṭha thus ends on an auspicious word. Two colophons follow in the 1915 print, and both are supplied here in brackets. The first closes the pāda: "[Thus ends the fifth pāda in the uṇādis.]" (iti uṇādiṣu pañcamaḥ pādaḥ). The second closes the prakaraṇa: "[Thus the uṇādis are concluded.]" (iti uṇādayaḥ samāptāḥ). The next chapter opens with SK 3169, uṇādayo bahulam.

Siddhānta-kaumudī

मङ्गलम् ।

maṅgalam [maṅg + al(ac) → maṅgala]. [Thus ends the fifth pāda in the uṇādis.] [Thus the uṇādis are concluded.]

Tattvabodhinī

alignment inferredNSP p. 575–577

—मङ्गेः- । उखउखीत्यादिदण्डके गत्यर्थको मगिः पठ्यते । ‘कल्याणं मङ्गलं शुभम्’ । मङ्गलो ग्रहभेदः । ‘मङ्गला सितदूर्वायामुमायां पुंसि भूमिजे । नपुंसकं तु कल्याणे सर्वार्थे रक्षणेऽपि च’ इति मेदिनी । भावे ष्यञि माङ्गल्यम् । ‘तत्र साधुः’ इति यत् । ‘मङ्गल्यः स्यात्त्रायमाणाश्वत्थविल्वमसूरके । स्त्रियां शम्यामधःपुष्प्यां मिसि शुक्लवसासु च । रोचनायामथो दध्नि क्लीवं शिवकरे त्रिषु’ इति मेदिनी ॥ ॥ इत्युणादिषु पञ्चमः पादः ॥ उणादिप्रत्ययाः सन्ति पादोत्तरशतत्रयम् । तेषां विवेचनं त्वत्र ज्ञानेन्द्रस्वामिभिः कृतम् ॥ प्राचा तु कतिपयानामेवोणादीनामुपन्यासः कृतो न तु सर्वेषां, सोऽप्युपन्यासोऽनैकप्रघट्टकतया कृतः किंतु विच्छिन्नेति स्पष्टम् । तत्रापि केचित्प्रमादा मनोरमायां प्रदर्शितास्तेष्वेव कांश्चित्प्रमादान्दर्शयामः । ‘भजो णिवः’ इति णिवप्रकरणे ‘छन्दसि सहः’ ‘वहश्च’ इत्युपन्यस्य ‘परौ व्रजेः षः पदान्ते’ इति णिवस्तेनैव षः परिव्राडित्ययं हि प्राचो ग्रन्थस्तद्व्या-ख्यायां तत्पौत्रेण पञ्चपाद्युणादिसूत्रे इदं पठ्यते इत्युक्तं तदुभयमपि प्रामादिकम् । ‘क्विच्चचि—’ इति क्विब्दीर्घौ हि प्रक्रम्य ‘परौ व्रजेः—’ इति सूत्रस्य पाठात् । अस्मिन्नंशे पञ्चपादीदशपाद्योरेकवाक्यत्वात् । यदपि धनार्तिचक्षिङ्चपित-पिजनिजेरुस इस् इति पठितं तदप्यनाकरम् । तथा हि जनेरुसिः । अतिपूर्वपियजितनिधनितपिभ्यो नित् । एणिष्व । चक्षेः शिच्चेति सर्वसंमतः पाठः । ‘तपूंषि तस्मै वपुषि वपुष्टरम्’ इत्यादिमन्त्रेषु आद्युदात्ततयानुकूलश्च ॥ वेदभाष्ये एवमेव स्थितम् । इत्यादयो द्वितीयपादे प्रमादाः ॥ तृतीयपादेऽपि स्तनिदूषिपूषिगादिहृदिभ्यो णेरिलुजिति प्राचा पठितं तत्र दूषिहृदी केषा-मपि वृत्तिकृतां ग्रन्थे न पठितौ दूषयिलुः हृदयिलुरिति प्रयोगोऽप्याकरे न दृष्टः । स्तनिहृषिपुषिमुदिगादिमदिभ्य इति हि पञ्चपादीपाठः । ‘युषिगन्धिमण्डिजनिनमिभ्यः’ इति दशपाद्यामधिकं पठितमित्यन्यदेतत् । यदपि ‘श्रुदक्षिस्पृहिगृहिषु-जृभ्य आय्यः’ इति पठित्वा दराय्य जराय्य इति प्राचोक्तं तदपि न । दृज्जूग्रहणस्याकरानारूढत्वात् । इत्यादयस्तृतीयपादे प्रमादाः ॥ यदपि कृगृस्तृजागृभ्यः किन् । कीर्विः गीर्विः स्तीर्विरिति प्राचोक्तं तदपि लिपिभ्रमप्रयुक्तमेव । कृ विक्षेपे, गृ निगरणे, स्तृञ् आच्छादने, इति प्राचो ग्रन्थं विवृण्वतामुक्तिरपि मूलाशुद्ध्यैवाशुद्धा । ‘जृशृस्तृजागृभ्यः किन्’ इति हि पाठ उणादिवृत्तिकृतां माधवादीनां च संमतः । जीर्विः पशुः । शीर्विर्हिसः । स्तीर्विरध्वर्युरिति तद्ग्रन्थेषूपप-दितम् । स्तृ इत्यस्य दीर्घान्तत्व एवहि ‘ऋत इद्धातोः’ इतीत्वं लभ्यते न तु हस्वान्तत्वेऽपि तस्माद्यथाकरमेव हि ग्रहीतुमुचितमिति दिक् ॥ यदपि प्राचोक्तं ‘ग्लाज्याहात्वरिभ्यो निः’ इति तदप्यनाकरम् । आकरे हि ‘वीज्याज्वरिभ्यो निः’ इति पठित्वा सूत्रद्वयानन्तरं ‘वहि श्री—’ इति सूत्रे ‘ग्लाहात्वरिभ्यो नित्’ इति सूत्रितत्वात् । ‘तूर्णा रथः सदानवः’ इत्यादावाद्युदात्तदर्शनाच्च ॥ नच ‘स्त्रियां किन्नि’ त्यधिकारस्थं वार्तिकमेवेदं प्राचोदाहतं न तूणादिसूत्रस्थमिति वाच्यम् । एवमपि त्वरतेः पाठस्यानुचितत्वात् ॥ न ह्यसौ वार्तिकेऽस्तीति दिक् ॥ वम संस्त्याने स्त्यायतेर्द्रुद्र इत्यपि प्राचोदाहरणमनाकरम् । स्त्यायतेर्द्रुडित्येव सूत्रस्याकरे पञ्चपाद्यां दशपाद्यां चोपलम्भात् । ‘संस्त्याने स्त्यायतेर्द्रुद्र स्त्री सूतेः संप्रसवे पुमान्’ इति भाष्ये श्लोकपाठो न तु सूत्रपाठस्य तथा-त्वं दृश्यते, एवं तद्ग्रन्थव्याख्यातॄणामपि प्रमादा ऊह्याः । तद्यथा पाणिन्यादिमुनीनिति व्याचक्षाणैरुक्तम् ‘अनेरुच्चोपधायाः’ इति, न ह्येवंविधं सूत्रं पञ्चपाद्यां दशपाद्यां वास्ति, अत इत्यनुवर्तमाने ‘मनेरुच्च’ इत्येव सूत्रितत्वादिति दिक् ॥ इति चतु-थंपादे प्राचः प्रमादाः ॥

translator notes

textual The 1915 print numbers this uṇādi sūtra 759, the last of the list (NSP p. 565, scan page-0575). Kaumudī = print up to 'maṅgalam'.
textual The pāda colophon 'iti uṇādiṣu pañcamaḥ pādaḥ' is printed in kaumudī type right after 'maṅgalam' (with double daṇḍas), followed by a short rule (NSP p. 565, scan page-0575 read). Our kaumudī lacks it; it is supplied in brackets (collation batch11, class M). TB closes its own fifth pāda with the same words (printed under sk.90748.t1). Mūla, for the Print Check.
textual The prakaraṇa colophon 'iti uṇādayaḥ samāptāḥ' is printed on NSP p. 566 (scan page-0576 read), centred in larger type below Jñānendrasarasvatī's closing appendix; that page carries no kaumudī text, and p. 567 (scan page-0577) opens the next prakaraṇa with 'atha uttarakṛdantam' and SK 3169. Ours has the colophon nowhere; it is supplied in brackets at the end of the last uṇādi unit (collation batch11, class M). Mūla, for the Print Check.
commentary TB, own t1 ('—maṅgeḥ—'): the root magi, meaning motion, is read in the daṇḍaka beginning 'ukha ukhi …' (so maṅg, the i marking the nasal); it cites Amara 'kalyāṇaṃ maṅgalaṃ śubham' (maṅgala = auspiciousness), adds that maṅgala (masculine) is a particular planet (grahabhedaḥ; i.e. Mars, the bhūmija 'son of the earth' of the Medinī line — the identification is the translator's), and cites Medinī (maṅgalā = white dūrvā grass and Umā; masculine, the son of the earth; neuter, welfare, sarvārtha, and protection); it also gives māṅgalya (bhāve ṣyañ) and maṅgalya (yat by tatra sādhuḥ, SK 1650) with a Medinī line: maṅgalya, masculine, = the trāyamāṇā plant, the aśvattha, the bilva and masūraka; feminine, = śamī, adhaḥpuṣpī, misi, white vasā (so the OCR; the plant name is uncertain) and rocanā; neuter, = curd (dadhi; OCR 'dagni'); in all three genders, 'causing welfare'. Followed for the root; the meanings are recorded, since the kaumudī gives none.
textual Filing of sk.90748.t1 beyond TB on this sūtra: (1) TB's own colophon 'iti uṇādiṣu pañcamaḥ pādaḥ' (NSP p. 565); (2) Jñānendrasarasvatī's closing appendix (NSP p. 566, scan page-0576): the verse 'uṇādipratyayāḥ santi pādottaraśatatrayam / teṣāṃ vivecanaṃ tv atra jñānendrasvāmibhiḥ kṛtam' (OCR 'pralayāḥ', 'latra') — 'the uṇādi affixes number three hundred and a quarter-hundred over (pādottaraśatatrayam); their examination here was made by Jñānendrasvāmin' — followed by prose listing 'prācaḥ pramādāḥ', slips of the earlier author ('prāc') who treated only some uṇādis and in scattered sections, pāda by pāda (second, third and fourth pāda), ending 'iti caturthapāde prācaḥ pramādāḥ'; (3) the TB on SK 3169 uṇādayo bahulam (NSP p. 567, scan page-0577), from 'uṇādayo bahulam. vartamāne laṭ …' to '… etad uṇādiṣu śāstraṃ śāsitavyam ity arthaḥ', which used to close this block, was re-filed to sk.3169.t1 (p69) on 2026-10-05. None of this is translated here.
translator The derivation is the translator's: magi is idit, so it takes the nasal (idito num dhātoḥ, SK 2262) → maṅg; the c of alac bears on the accent (citaḥ, SK 3710). The identification of TB's 'prāc' with Rāmacandra's Prakriyākaumudī (whose author's grandson's commentary TB mentions as 'tatpautreṇa') is also the translator's, from TB's usage elsewhere; TB does not name the work here.

उणादिप्रकरणम्