Vaiyākaraṇa-siddhānta-kaumudī — uttarakṛdantaprakaraṇam

SK 3169 · A 3.3.1V

उणादयो बहुलम् ॥ ३१६९ ॥

uṇādayo bahulam

uṇādayo bahulam — The uṇādi [affixes] [come] variously (bahulam) [after a dhātu (dhātoḥ, SK 2829), with the status of pratyaya (pratyayaḥ, SK 180) and of kṛt (kṛd atiṅ, SK 374) — these three carried forward (anuvṛtti), per TB — in the present (vartamāne, carried forward (anuvṛtti) from vartamāne laṭ, SK 2151) and in names (saṃjñāyām, carried forward (anuvṛtti) from puvaḥ saṃjñāyām, SK 3166)].

Rule. The uṇādi affixes come variously (bahulam), in the present and in names. The section opens with the heading atha uttarakṛdantam, "now the later section on kṛt-final words". Bhaṭṭoji adds: "Some, even though not prescribed, are to be inferred."

Example. Bhaṭṭoji then quotes a verse. In names, one should infer the root and the affix that follows it. One should know the marker of such an affix from what it does. "This is the teaching for the uṇādis."

The Tattvabodhinī gives cases. The uṇādi list gives ulac after hṛṣ. Since śaṅkulā is in use, ulac is inferred after śaṅk as well. No sūtra teaches phiḍa or phiḍḍa, yet they are inferred after ṛ: ṛphiḍaḥ, ṛphiḍḍaḥ. They are taken to be k-marked, because the word shows no guṇa.

Applies when / blocked by. "Present" is carried forward from vartamāne laṭ (SK 2151). "In names" is carried forward from puvaḥ saṃjñāyām (SK 3166). The Tattvabodhinī adds that "after a dhātu" (SK 2829), "affix" (SK 180) and kṛt (SK 374) also continue. So every uṇādi affix is a kṛt after a root. By SK 2832 it is in the agent sense unless a rule says otherwise. The Bālamanoramā says "names" means conventional words, whose meaning is not built up from their parts.

Watch out. Here bahulam is what lets an affix come where no sūtra prescribes it. The Bālamanoramā says Bhaṭṭoji's sentence "some, even though not prescribed…" states the purpose of bahulam. The Tattvabodhinī says bahulam makes the incomplete uṇādi list complete.

Siddhānta-kaumudī

एते वर्तमाने सञ्ज्ञायां च बहुलं स्युः । केचिदविहिता अप्यूह्याः ॥ सञ्ज्ञासु धातुरूपाणि प्रत्ययाश्चयाश्च ततः परे । कार्याद्विद्यादनूबन्धमेतच्छास्त्रमुणादिषु ॥

[Now the uttarakṛdanta (the latter section on kṛt-final words).]

These [uṇādi affixes] come variously (bahulam) in the present [sense] (vartamāne) and in names (saṃjñāyām). Some, even though not prescribed, are to be inferred.

[Verse:] "In names [one should infer] the forms of the dhātus, and the affixes that stand after them; one should know the anubandha from the operation [it brings about]. This is the teaching (śāstra) for the uṇādis."

Tattvabodhinī

NSP p. 575–577

उणादयो बहुलम् । ‘वर्तमाने लट्’ इत्यतो वर्तमानग्रहणं ‘पुवः संज्ञायाम्’ इत्यतः संज्ञाग्रहणं चानुवर्तते तदाह— एते इति । अत्र हि सूत्रे ‘धातोः’ ‘प्रत्ययः’ ‘कृदतिङ्’ इति चानुवर्तते, तेन ‘कृवापाजिमि—’ इत्यादिना विहितानामष्टाध्यायीबहिर्भूतानामप्युणादीनां प्रत्ययसंज्ञा कृत्संज्ञा च सिध्यति । तथा चोणादिप्रत्ययाः सर्वे धातोः परत्र ‘कर्तरि कृत्’ इति कर्त्रर्थे भवन्ति । उणादिप्रत्ययान्तस्य ‘कृत्तद्धित—’ इति प्रातिपदिकसंज्ञायां स्वाद्युत्पत्तिरित्यादिसर्वमपीष्टं सिध्यति । अपरिपूर्णानामुणादीनां परिपूर्णार्थं बहुलग्रहणम् । तस्य फलमाह—केचिदविहिता अपीति । हृषेरुलज्विहितः स तु शङ्केरपि भवति शङ्कुलेति प्रयोगदर्शनात् । किंच फिडफिड्डप्रत्ययौ कुत्रापि न विहितौ अर्तेरुह्येते ऋफिडः ऋफिड्डः इति तयोः कित्वं च कल्प्यते । तथा षण्ड इत्यत्र सत्वाभावश्चेत्यादि ॥—संज्ञास्विति । अनादिसंज्ञास्वेव न तु सर्वास्वित्याहुः । ‘हृषेरुलच्’ इति प्रत्ययं दृष्ट्वा शङ्किः प्रकृतिरुह्यते । तेन शङ्कुलेति सिद्धम् । ऋ गतावित्यादिभ्यः फिडफिड्डादिप्रत्यया गृह्य-न्ते ॥—कार्याद्विद्यादिति । ऋफिड इत्यादौ गुणप्रतिषेधादिकार्यानुरोधादनुबन्धं ककारादिकं विद्यात् । अनूबन्धमित्यत्र ‘उपसर्गस्य घञि—’ इति दीर्घः । एतदुणादिषु शास्त्रं शासितव्यमित्यर्थः

translator notes

textual The 1915 print opens the prakaraṇa with the heading 'atha uttarakṛdantam 66' in heading type, centred above SK 3169 (NSP p. 567, scan page-0577 read; 66 is the print's own prakaraṇa number). Ours has no heading; it is supplied in brackets at the head of k1 (collation batch01, class M). Mūla, for the Print Check.
textual Ours reads 'pratyayāś cayāś ca tataḥ pare', repeating 'yāś ca'. The print reads 'pratyayāś ca tataḥ pare' (NSP p. 567, scan page-0577 read), as does Wikisource; the metre of the verse needs the shorter form. Rendered after the print (collation batch01, class A). Mūla, for the Print Check.
textual TB on this sūtra is now filed here as sk.3169.t1, re-filed on 2026-10-05 from the tail of sk.90748.t1 (p68): the stretch from 'uṇādayo bahulam. vartamāne laṭ …' to '… śāsitavyam ity arthaḥ' (NSP p. 567, scan page-0577). Our BM layer is empty here; BM is read from Wikisource uttara-4/0021 (not in our source).
textual Wikisource closes the verse with '(bhāṣyam)', naming it a Bhāṣya verse; the print has no such tag (NSP p. 567, scan page-0577). BM also says the verse is in the Bhāṣya.
commentary TB, sk.3169.t1: 'vartamāna' is carried forward from vartamāne laṭ and 'saṃjñā' from puvaḥ saṃjñāyām, which is what the kaumudī's 'ete vartamāne saṃjñāyāṃ ca' states. 'dhātoḥ', 'pratyayaḥ' and 'kṛd atiṅ' also continue into this sūtra, so the uṇādis taught by kṛvāpāji… (uṇādi 1), though outside the Aṣṭādhyāyī, get the names pratyaya and kṛt; hence all of them come after a dhātu, in the agent sense by kartari kṛt (SK 2832), and the uṇādi-final word is a prātipadika by kṛttaddhita… so that sup affixes follow. 'bahula' is there to make the incomplete uṇādi list complete. Followed for the bracketed anuvṛtti.
commentary BM (Wikisource uttara-4/0021; not in our source): 'vartamāne saṃjñāyāṃ ca' comes from the anuvṛtti of vartamāne laṭ and puvaḥ saṃjñāyām; hence the Bhāṣya says that anehas, from nañ + han with the affix as and substitution of eha, is in present time only. 'saṃjñā' here means conventional (rūḍha) words, and stands also for Vedic words (the vārttika 'naigamarūḍhibhavaṃ hi susādhu'). Uṇādi-final words are rūḍha, empty of a part-meaning, and are mostly derived in the agent sense by assuming even a non-existent part-meaning. Followed for the anuvṛtti.
commentary TB, sk.3169.t1, on 'kecid avihitā api': ulac is taught after hṛṣ (hṛṣer ulac, uṇādi 96) but also comes after śaṅk, since śaṅkulā is in use; the affixes phiḍa and phiḍḍa, taught nowhere, are inferred after ṛ (ṛphiḍaḥ, ṛphiḍḍaḥ) and are assumed to be k-marked; and in ṣaṇḍa the absence of the s-substitution is likewise inferred. Recorded; it bears out 'not prescribed, are to be inferred'.
commentary TB, sk.3169.t1, on the verse: 'saṃjñāsu' means only in beginningless (anādi) names, not in all, so they say; seeing the affix of hṛṣer ulac, the base śaṅk is inferred and śaṅkulā results; from ṛ gatau and the like, phiḍa, phiḍḍa and other affixes are taken. 'kāryād vidyāt': in ṛphiḍa and the like, an anubandha such as k is to be known from the requirement of an operation such as the prohibition of guṇa. In 'anūbandham' the lengthening is by upasargasya ghañy amanuṣye bahulam (SK 1044). 'etac chāstram uṇādiṣu' means this is the teaching to be applied in the uṇādis. Followed for 'from the operation [it brings about]' and for 'teaching'.
commentary BM (Wikisource uttara-4/0021; not in our source): 'kecid avihitā…' states the purpose of 'bahula'; 'saṃjñāsu…' spells it out; the verse is in the Bhāṣya. In ḍittha, ḍavittha and the like, the dhātu forms and the affixes are to be inferred as far as possible; the anubandha is known from operations such as the prohibition of guṇa; the long ū of 'anūbandham' is by upasargasya ghañy amanuṣye bahulam (SK 1044); 'etad uṇādiṣu śāstraṃ śāsitavyam'. The sūtras kṛvāpāji… and the rest were composed by Śākaṭāyana and are merely an elaboration (prapañca) of 'bahula'. Agrees with TB; followed.
translator The gloss of the heading 'uttarakṛdanta' as 'the latter section on kṛt-final words' is the translator's; it continues the earlier kṛdanta prakaraṇas. 'bahulam' is rendered 'variously', leaving its scope (optionality, extension, exception) as the commentators discuss it.
translator The SK numbers for dhātoḥ (SK 2829), pratyayaḥ (SK 180) and kṛd atiṅ (SK 374) in sutra_en are the translator's identifications; TB names only the sūtra words. In the verse the verb '[one should infer]' is supplied from BM ('dhāturūpāṇi pratyayāś ca yathāsambhavam ūhyāḥ') and TB ('prakṛtir ūhyate'); the verse line itself has no verb.

SK 3170 · A 3.3.2V

भूतेऽपि दृश्यन्ते ॥ ३१७० ॥

bhūte'pi dṛśyante

bhūte 'pi dṛśyante — [The uṇādi affixes (supplied as the subject, śeṣa, from SK 3169)] are seen also in the past [sense].

Rule. The uṇādi affixes are seen also in the past sense. Bhaṭṭoji gives no comment on this sūtra.

Applies when / blocked by. The Tattvabodhinī answers an objection. Why carry "present" into SK 3169 at all, only to add the past here? The answer: these two sūtras show that the uṇādis come mostly in the present, and only now and then in the past or future.

Tattvabodhinī

NSP p. 577

—भूतेऽपि दृश्यन्ते । नन्वेवं वर्तमानग्रहणं च ‘उणादयो बहुलम्’ इत्यत्र नानुवर्त्यताम् । एतच्चोत्तरसूत्रं च त्यज्यताम् । अविशेषेण कालत्रयेऽपि प्रत्ययलाभादिति चेदत्राहुः । बाहुल्येन वर्तमाने भवन्ति भूतभविष्यतोस्तु क्वचिदेवेति विवेकप्रदर्शनार्थमिति

translator notes

textual The sūtra has no kaumudī in ours, in the 1915 print (NSP p. 567, scan page-0577 read: '3170 bhūte 'pi dṛśyante 3.3.2' stands alone) or in Wikisource.
commentary BM (Wikisource uttara-4/0021; not in our source): 'uṇādayaḥ' is supplied (iti śeṣaḥ). 'bhūta' is mentioned because 'vartamāna' is under heading (adhikāra) from SK 3169; 'dṛśi' (are seen) means 'according to usage'; like the word bahula, this sūtra is for elaboration (prapañca). Followed for the bracketed subject.
commentary TB, sk.3170.t1, objection: then let 'vartamāna' not be carried into uṇādayo bahulam, and drop this sūtra and the next, since the affixes would come in all three times without distinction. Answer: they serve to show the discrimination that they come mostly in the present and only occasionally in the past and future. Recorded; the rendering 'also' leaves this emphasis to the note.
translator 'from SK 3169' is the translator's identification; BM supplies 'uṇādayaḥ' (iti śeṣaḥ) without naming the sūtra.

SK 3171 · A 3.3.3भविष्यदधिकारः

भविष्यति गम्यादयः ॥ ३१७१ ॥

bhaviṣyati gamyādayaḥ

bhaviṣyati gamyādayaḥ — gamī and the rest [are nipātita (taught as ready-made forms)] in the future [sense].

Rule. gamī and the words of its list are fixed forms (nipātana) in the future sense. Bhaṭṭoji gives no comment.

Example. The Tattvabodhinī gives gamī grāmam, "one who will go to the village". It also gives āgāmī, "one who will come".

Applies when / blocked by. The commentators differ on the affix; scholars discuss this. The Tattvabodhinī derives gamī with the uṇādi affix ini. After āṅ that affix is ṇ-marked, so āgāmī has vṛddhi of the penultimate a. The Bālamanoramā takes the affix as ṇini. In gamī the nipātana cancels the vṛddhi its ṇ would bring. It adds prasthāyī, "one who will set out".

Tattvabodhinī

NSP p. 577

—भविष्यति गम्यादयः । गमिष्यतीति गमी ग्रामम् । आगमिष्यतीति आगामी । गमेरिनिः ‘आङि णित्’ इत्याङ्पूर्वस्य तु णित्त्वादुपधावृद्धिः ॥—भीमः । भीष्म इति । ‘भियो हेतुभये षुक्’ इति मप्रत्ययसंनियोगेन वैकल्पिकः षुक् । प्रस्कन्दत्यस्मादिति प्रस्कन्दनः । अपादाने ल्युट् । प्ररक्षत्यस्मादिति प्ररक्षः पचाद्यच् । मुह्यत्यस्मादिति मूर्खः । ‘मुहेः खो मूर्च’ । स्खलत्यस्मादिति खलतिर्निष्केशशिरा इति प्रागुक्तम् ॥—ताभ्यामिति । ताभ्यामित्यनुक्तौ तु संनिहितापादानस्यैव परामर्शादपादानादन्यत्रेत्यर्थः स्यादिति भावः ॥—ततोऽसाविति । तनोतेः कर्तरि क्तः । ‘अनुदात्तोपदेश—’ इत्यनुनासिकलोपः । असौ ततो भवति विस्तृतो भवतीत्यर्थे तनोतेस्तुन् ॥—वृत्तमिति । गमनादिना निष्पन्नं यत्तद्वर्त्म । वृत्तेः कर्मणि मनिन् । ‘अयनं वर्त्ममार्ग—’ इत्यमरः

translator notes

textual The sūtra has no kaumudī in ours, in the 1915 print (NSP p. 567, scan page-0577 read: '3171 bhaviṣyati gamyādayaḥ 3.3.3' stands alone) or in Wikisource.
commentary TB, sk.3171.t1: gamiṣyati iti gamī grāmam ('one who will go to the village'); āgamiṣyati iti āgāmī ('one who will come'). gam takes ini (gamer iniḥ, uṇādi 446); with āṅ before it the affix is ṇ-marked (āṅi ṇit, uṇādi 447), hence vṛddhi of the penultimate. Followed for 'gamī' as the head of the list; TB's affix is recorded, not adopted in sutra_en.
commentary BM (Wikisource uttara-4/0021; not in our source): gamī and the rest, words ending in the affix ṇini (ṇinipratyayāntāḥ), are nipātita in future time; on grāmaṃ gamī: by nipātana there is no [effect of] the ṇ-marking here (nipātanān nātra ṇitvam), and it means gamiṣyan; prasthāyī means prasthāsyamānaḥ. Followed for '[are nipātita]' in sutra_en.
translator BM and TB differ on the affix. BM has ṇini, its ṇ-effect (vṛddhi) cancelled in gamī by nipātana; prasthāyī, which BM also cites, needs a ṇ-marked affix for its yuk (this last point is the translator's). TB has the uṇādi affix ini (gamer iniḥ, uṇādi 446), ṇ-marked only after āṅ (āṅi ṇit, uṇādi 447). The sutra_en takes BM's verb 'nipātyante', which TB does not contest, and names no affix (§16).
textual The Wikisource transcription of BM here is level 1 (unproofread); its reading 'ṇinipratyayāntāḥ' is clear and is quoted as transcribed.

SK 3172 · A 3.4.73V

दाशगोघ्नौ सम्प्रदाने ॥ ३१७२ ॥

dāśagoghnau sampradāne

dāśagoghnau sampradāne — dāśa and goghna [are nipātita] in [the sense of the kāraka] sampradāna.

Rule. dāśa and goghna are fixed forms in the sense of the recipient (sampradāna).

Example.

"They give to him" → dāśaḥ.

"One kills a cow for him" → goghno 'tithiḥ, "a guest for whom a cow is killed".

Watch out. A kṛt normally names the agent (SK 2832). Here the word names the one for whom the action is done.

Siddhānta-kaumudī

एतौ सम्प्रदानकारके निपात्येते । दशन्ति तस्मै दाशः । गां हन्ति तस्मै गोघ्नोऽतिथिः ॥

These two are nipātita in the kāraka sampradāna (the recipient). daśanti tasmai, "[people] give to him": dāśaḥ. gāṃ hanti tasmai, "[one] kills a cow for him": goghno 'tithiḥ, "goghna, a guest".

translator notes

textual Ours reads 'sampradānakārake', dropping the seventh-case ending (saptamī) of the first word; the print reads 'saṃpradāne kārake' (NSP p. 567, scan page-0577 read), as does Wikisource. The sense is the same; rendered after the print (collation batch01, class A). Mūla, for the Print Check.
textual Ours and the print both read 'daśanti tasmai' (NSP p. 567, scan page-0577 read; collation batch01, class V). Wikisource reads 'dāśanti', which fits the root dāśṛ dāne ('to give'). The gloss 'give' follows the sense the nipātana requires (recipient of a gift); the transmitted 'daśanti' is kept in the block. For the Print Check.
textual No TB on this sūtra: in the print TB on SK 3171 ('… upadhāvṛddhiḥ') runs straight into TB on SK 3173 ('bhīmaḥ, bhīṣma iti…'), sk.3171.t1 (NSP p. 567, scan page-0577). No BM on it is found in Wikisource either: uttara-4/0021 ends with BM on SK 3171 and 0022 begins with BM on SK 3175, so BM on SK 3172–3174 is either absent from the printed BM or lost in the transcription.
translator 'goghna' as 'a guest for whom a cow is killed' renders the kaumudī's analysis literally; the translator adds no further gloss. 'nipātita' = taught as a ready-made form.

SK 3173 · A 3.4.74V

भीमादयोऽपादाने ॥ ३१७३ ॥

bhīmādayo'pādāne

bhīmādayo 'pādāne — bhīma and the rest [are nipātita] in [the sense of the kāraka] apādāna.

Rule. bhīma and the words of its list are fixed forms in the sense of the apādāna, the "from which".

Example. Bhaṭṭoji lists bhīmaḥ, bhīṣmaḥ, praskandanaḥ, prarakṣaḥ, mūrkhaḥ, khalatiḥ.

Applies when / blocked by. The Tattvabodhinī analyses each with "from which" (asmāt). For example, praskandana is "that from which one leaps down", and khalati "bald-headed" is "that from which [something] slips". It derives bhīṣma and mūrkha with uṇādi affixes. But it derives praskandana with lyuṭ, and prarakṣa with the ac of the paca-group (SK 2896). So these "fixed forms" do not all use uṇādi affixes.

Siddhānta-kaumudī

भीमः । भीष्मः । प्रस्कन्दनः । प्ररक्षः । मूर्खः । खलतिः ॥

bhīmaḥ. bhīṣmaḥ. praskandanaḥ. prarakṣaḥ. mūrkhaḥ. khalatiḥ.

translator notes

commentary TB, printed under sk.3171.t1 ('—bhīmaḥ. bhīṣma iti…'): in bhīṣma the augment ṣuk is optional, in conjunction with the affix ma, citing 'bhiyo hetubhaye ṣuk' (our uṇādi 145 reads 'bhiyaḥ ṣug vā', giving bhīmaḥ, bhīṣmaḥ). praskandaty asmād iti praskandanaḥ, with lyuṭ in apādāna; prarakṣaty asmād iti prarakṣaḥ, with pacādy-ac; muhyaty asmād iti mūrkhaḥ, by muheḥ kho mūr ca (uṇādi 700); skhalaty asmād iti khalatiḥ, 'bald-headed', as stated before (khalatiḥ, uṇādi 392). Each is analysed with a fifth-case word (pañcamyanta) asmāt, 'from which', i.e. as apādāna. So TB derives bhīṣma and mūrkha by uṇādi sūtras, but praskandana and prarakṣa with Aṣṭādhyāyī affixes (lyuṭ, pacādy-ac). Recorded; the kaumudī lists the forms without analysis.
textual No BM on this sūtra in our source or in Wikisource (see the note on sk3172: Wikisource uttara-4/0022 passes from BM on SK 3171 to BM on SK 3175).
translator The bracketed '[are nipātita]' is the translator's, parallel to SK 3172 ('these two are nipātita'); no commentator supplies the verb here. It leaves the affixes open, since TB derives some of the six forms with uṇādi affixes and others with Aṣṭādhyāyī affixes (see the TB note).

SK 3174 · A 3.4.75V

ताभ्यामन्यत्रोणादयः ॥ ३१७४ ॥

tābhyāmanyatroṇādayaḥ

tābhyām anyatroṇādayaḥ — Elsewhere than those two [kārakas, sampradāna and apādāna (SK 3172, 3173)], the uṇādi [affixes] [come, i.e. in the other kārakas].

Rule. In kārakas other than those two, the recipient and the source, the uṇādi affixes come.

Example.

"It becomes extended (tata)" → tan + tun (agent) → tantuḥ "thread".

"That is traversed (vṛtta)" → vṛt + manin (object) → guṇa → vartman → vartma "path".

"That is moved over (carita)" → carma "hide" (object sense; the affix is not named).

Applies when / blocked by. Bhaṭṭoji says the word "those two" (tābhyām) is there to take in the recipient as well. The Tattvabodhinī explains: without it, the sūtra would look back only to the source of SK 3173. The Tattvabodhinī gives the analyses of tantu and vartma used above.

Watch out. vartma and carma name the object, not the agent. This sūtra is what allows it. The guṇa of vṛt is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

सम्प्रदानपरामर्शार्थं ताभ्यामिति । ततोऽसौ भवति तन्तुः । वृत्तं तदिति वर्त्म । चरितं तदिति चर्म ॥

[The word] "tābhyām" ("than those two") is there to refer [also] to sampradāna.

tato 'sau bhavati, "it becomes extended (tata)": tantuḥ "thread". vṛttaṃ tat, "that is traversed (vṛtta)": vartma "path". caritaṃ tat, "that is moved over (carita)": carma "hide".

translator notes

commentary TB, printed under sk.3171.t1 ('—tābhyām iti…'): had 'tābhyām' not been said, [the sūtra] would refer only to the immediately preceding apādāna, and the sense would be 'other than apādāna'. Followed for 'refer [also] to sampradāna'.
commentary TB, sk.3171.t1 ('—tato 'sāv iti…'): tata is tan with kta in the agent sense, with loss of the nasal by anudāttopadeśa… (SK 2428); in the sense 'it becomes tata, i.e. spread out (vistṛta)', tan takes tun (tantu). Followed for 'extended (tata)'. On 'vṛttam': that which is accomplished by going and the like is vartma; vṛt takes manin in the object sense; Amara 'ayanaṃ vartma mārgaḥ'. Followed for 'traversed'.
textual The print reads 'saṃpradānaparāmarśārthaṃ tābhyām iti' with ours (NSP p. 567, scan page-0577 read). Wikisource reads 'saṃpradānāpādānaparāmarśārthaṃ' ('to refer to sampradāna and apādāna'). Ours follows the print; TB's explanation fits the shorter reading.
textual No BM on this sūtra in our source or in Wikisource (see the note on sk3172).
translator The bracketed kāraka names and '[i.e. in the other kārakas]' in sutra_en are the translator's reading of 'tābhyām' and 'anyatra' after the kaumudī and TB. The examples show uṇādi-final words in the agent sense (tantu) and in the object sense (vartma, carma); the glosses of vṛtta and carita are the translator's.
translator That 'tataḥ' in 'tato 'sau bhavati' is the participle tata, not the fifth-case word (pañcamyanta) 'from that', is the translator's inference from TB's kta derivation; TB does not state the contrast.

SK 3175 · A 3.3.10V

तुमुन्ण्वुलौ क्रियायां क्रियार्थायाम् ॥ ३१७५ ॥

tumunṇvulau kriyāyāṃ kriyārthāyām

tumunṇvulau kriyāyāṃ kriyārthāyām — When [a word denoting] an action (kriyā) that has [another] action as its purpose (kriyārthā) [stands as upapada], tumun and ṇvul [come after a dhātu] [in the future sense (bhaviṣyati, carried forward (anuvṛtti) from SK 3171)].

Rule. Suppose a word for an action stands as upapada, and that action has another action as its purpose. Then tumun and ṇvul come after the root of the second action, in the future sense. "Future" is carried forward from SK 3171. The Bālamanoramā explains the markers. In tumun the n is a marker, and the u after m is only for pronunciation: tum is left. In ṇvul the ṇ and l are markers. The vu becomes aka (SK 1247).

Example.

kṛṣṇaṃ draṣṭuṃ yāti "he goes to see Kṛṣṇa": yāti is the upapada; dṛś takes tumun.

Bhaṭṭoji: because it ends in m, the form is an avyaya (SK 449).

dṛś + ṇvul → dṛś + aka → guṇa of the light penultimate (SK 2189), with r (SK 70) → darśakaḥ.

kṛṣṇaṃ darśako yāti "he goes as one who will see Kṛṣṇa".

Applies when / blocked by. Bhaṭṭoji: here tṛc and the rest do not come by the vāsarūpa rule (SK 2830), because ṇvul is stated again. The Bālamanoramā explains. ṇvul already comes in the agent sense in every time by SK 2895. Stating it again here shows that the other agent affixes do not come in this setting.

Both commentators say tumun is in the sense of the bare action (bhāva), because it makes an avyaya. ṇvul is in the agent sense. The Bālamanoramā adds that kṛṣṇam keeps the second case. Beside the avyaya draṣṭum the sixth case is barred by SK 627. Beside darśaka, an aka in the future, it is barred by SK 628.

Watch out. Both conditions are needed. The Tattvabodhinī gives two counter-examples. In "the matted locks are for begging", the locks are a thing, not an action. In "the stick will fall on you as you run", the running causes the fall but is not done for its sake.

Siddhānta-kaumudī

क्रियार्थायां क्रियायामुपपदे भविष्यत्यर्थे धातोरेतौ स्तः । मान्तत्वादव्ययत्वम् । कृष्णं द्रष्टुं याति । कृष्णं दर्शको याति । अत्र वासरूपेण तृजादयो न । पुनर्ण्वुलुक्तेः ॥

When [a word denoting] an action that has [another] action as its purpose stands as upapada, these two [affixes] come after a dhātu in the sense of the future. Because [the tumun-final] ends in m, it is an avyaya [by kṛn mejantaḥ (SK 449)].

kṛṣṇaṃ draṣṭuṃ yāti, "he goes to see Kṛṣṇa". kṛṣṇaṃ darśako yāti, "he goes as one who will see Kṛṣṇa".

Here tṛc and the rest do not [come] by the vāsarūpa [rule, vā 'sarūpo 'striyām (SK 2830)], because ṇvul is stated again.

Tattvabodhinī

NSP p. 577

—तुमुन्ण्वुलौ—। क्रिया अर्थः प्रयोजनं यस्याः सा क्रियार्था तस्याम् । अत्रेदं बोध्यम् । तुमुन्ण्वुलोः कृत्त्वाविशेषेऽपि ‘अव्ययकृतो भाव’ इति वचनाद्भावे तुमुन् । ण्वुल् तु कर्तरि क्रियायामिति निर्देशात्तद्वाचकस्य यातीत्यादेः ‘तत्रोपपदं सप्तमीस्थम्’ इत्युपपदत्वमिति ॥—कृष्णं द्रष्टुमिति । कृष्णकर्मकं यद्भविष्यद्दर्शनं तत्प्रयोजकं यानमित्यर्थः ॥—कृष्णं दर्शक इति । कृष्णकर्मकभविष्यद्दर्शनकर्तृकर्तृकं दर्शनप्रयोजनकं च यानमित्यर्थः । क्रियायां किम् । भिक्षिष्ये इत्यस्य जटाः । इह भिक्षार्था जटाः ताश्च द्रव्यं न तु क्रिया, भिक्षितुं जटा इति प्रयोगस्तु धारयतीत्यध्याहारेण समर्थनीयः ॥ क्रियार्थायां किम् । धावतस्ते पतिष्यति दण्डः । अस्त्यत्र धावत इति क्रिया न त्वसौ दण्डपतनार्था । धावनं तु दण्डपतने हेतुर्भवति न तदुद्देश्यमिति दिक्

translator notes

commentary BM (Wikisource uttara-4/0022; not in our source): 'kriyārthāyām' means 'when a dhātu expressing an action whose aim (uddeśya) is [another] action stands as upapada'; 'bhaviṣyati' is carried forward (anuvartate). In tumun the n is it and the u after m is for pronunciation; in ṇvul ṇ and l are it, and vu is replaced by aka. Followed for the bracketed anuvṛtti and for 'a word denoting'.
commentary TB, sk.3175.t1: kriyārthā is a bahuvrīhi, 'that whose purpose (artha, prayojana) is an action'. Though both tumun and ṇvul are kṛt, tumun is in bhāva by the statement 'avyayakṛto bhāve', while ṇvul is in the agent sense; from the wording 'kriyāyām', a seventh-case word (saptamyanta), the word denoting that action, yāti and the like, is upapada by tatropapadaṃ saptamīstham (SK 781). Followed.
commentary BM (Wikisource uttara-4/0022): 'māntatvāt': being an m-final kṛt, the tumun-final is avyaya by kṛn mejantaḥ; hence by 'avyayakṛto bhāve' tumun is in bhāva, while ṇvul is in the agent sense only. In kṛṣṇaṃ draṣṭum no sixth case (ṣaṣṭhī) comes, by na lokāvyaya… (SK 627); the sense is 'going for the sake of a future seeing whose object is Kṛṣṇa', with yāti as upapada; the purposiveness of the seeing is either conveyed (dyotya) or expressed (vācya) by tumun. kṛṣṇaṃ darśako yāti means 'he goes for that purpose, intending to see Kṛṣṇa'; no sixth case (ṣaṣṭhī), by akenor bhaviṣyadādhamarṇyayoḥ (SK 628). Followed for the bracketed rule in k1 and for the glosses.
commentary TB, sk.3175.t1: kṛṣṇaṃ draṣṭum = going that brings about a future seeing whose object is Kṛṣṇa; kṛṣṇaṃ darśakaḥ = going whose agent is the agent of a future seeing of Kṛṣṇa and whose purpose is seeing. Why 'kriyāyām'? bhikṣiṣye ity asya jaṭāḥ: the matted locks are for begging, but they are a thing, not an action; a usage 'bhikṣituṃ jaṭāḥ' must be justified by supplying 'dhārayati'. Why 'kriyārthāyām'? dhāvatas te patiṣyati daṇḍaḥ: running is an action but not for the sake of the stick's falling; it is a cause of it, not its aim. Recorded; the kaumudī gives no counter-examples.
commentary BM (Wikisource uttara-4/0022) on 'atra…': objection: since tumun is in bhāva, the agent affixes tṛc and the rest need not arise in its domain, but why should they not come in ṇvul's domain, the agent? Nor can one say this special ṇvul blocks them, since by the vāsarūpa rule the blocking would be only optional. Answer: here, in the domain of a kriyārtha action as upapada, tṛc and the rest, which would come optionally by vāsarūpa, do not come; 'ādi' takes in nandigrahipacādibhyo lyuṇinyacaḥ (SK 2896) and the like. 'punarṇvuluktiḥ': ṇvul, already prescribed in the agent sense for all times by ṇvultṛcau (SK 2895), would come in this domain anyway; prescribing it again here shows that the others do not. Followed for the rule interaction in the last sentence.
translator The anuvṛtti label 'from SK 3171' for bhaviṣyati is the translator's identification; BM says 'bhaviṣyati' is carried forward without naming the sūtra.

SK 3176 · A 3.3.158V

समानकर्तृकेषु तुमुन् ॥ ३१७६ ॥

samānakartṛkeṣu tumun

samānakartṛkeṣu tumun — When [words meaning desire (icchārtheṣu, carried forward (anuvṛtti) from icchārtheṣu liṅloṭau, SK 2814)] having the same agent [stand as upapada], tumun [comes after a dhātu].

Rule. When a word meaning desire stands as upapada, with the same agent as the root, tumun comes after the root. "Desire" is carried forward from icchārtheṣu liṅloṭau (SK 2814), as the Bālamanoramā says.

Example. icchati bhoktum "he wishes to eat". Likewise vaṣṭi bhoktum, vāñchati bhoktum.

Applies when / blocked by. Bhaṭṭoji: this sūtra is for an upapada that is not an action done for a purpose. In icchati bhoktum the wishing is not done for the sake of eating. Eating is only what the wish is about. So SK 3175 does not reach this case.

The agent must be one and the same. The Tattvabodhinī: "he wishes his son's reading" has two agents. Without this condition, one would wrongly say "he wishes his son to read" with tumun.

Siddhānta-kaumudī

अक्रियार्थोपपदार्थमेतत् । इच्छार्थेष्वेककर्तृकेषूपपदेषु धातोस्तुमुन् स्यात् । इच्छति भोक्तुम् । वष्टि वाञ्छति वा ॥

This [sūtra] is for [cases where] the upapada is not [an action] that has an action as its purpose. When words meaning desire, having one [and the same] agent, stand as upapada, tumun comes after a dhātu.

icchati bhoktum, "he wishes to eat". [Likewise] vaṣṭi or vāñchati [bhoktum].

Tattvabodhinī

NSP p. 577–578

—समानकर्तृकेषु—॥—अक्रियार्थेति । भोक्तुमिच्छतीत्यत्र भोजनविषयिणीच्छेति प्रतीयते न तु भोजनार्थेच्छेति । अतः पूर्वेणात्राप्राप्तिरिति भावः । सूत्रस्थसमानशब्द एकतावचन इत्याह—एककर्तृकेष्विति । एकेति किम् । पुत्रस्य पठनमिच्छतीति । पुत्रस्येति कर्तरि षष्ठी । पुत्रकर्तृकं पठनमित्यर्थः । इह सूत्रे समानकर्तृकेति पदाभावे पुत्रस्य पठितुमिच्छतीति प्रयोगः स्यात् । देवदत्तं भुञ्जानमिच्छतीति काशिका । अत्र काशिकायामुक्तम् । इच्छन् करोतीत्यत्रानभिधानान्नेति । अत्र निष्कर्षमाहुः । उक्तविषये इच्छन्कर्तुमिति प्रयोगाभावेऽपि इच्छन् कर्तुं गच्छतीत्यादौ तु ‘तुमुन्ण्वुलौ-’ इति सूत्रेण स्यादिति । तच्चिन्त्यम् । करोतीत्यर्थे तुमुनः प्राप्तेरेवाभावात् । तस्य भावार्थकत्वात् । इह च लटा कर्तृप्रतीतेः । किञ्चेच्छन्कर्तुमिति प्रयोगो नेष्यते इति रिक्तं वचः, कर्तुमिच्छन्निति प्रयोगस्य सकलसंमतत्वात् । पदानुपूर्व्याश्चाहर पात्रं पात्रमाहरेत्यादाविव स्वेच्छायत्तत्वात् । विस्तरस्त्विह मनोरमादावनुसन्धेयः ॥—वष्टीति । वश कान्तौ कान्तिरिच्छेति वशधातुरपीच्छार्थकः

translator notes

commentary BM (Wikisource uttara-4/0023; not in our source) on 'icchārtheṣu': it comes from the anuvṛtti of icchārtheṣu liṅloṭau. Followed for the bracketed anuvṛtti.
commentary BM (Wikisource uttara-4/0022–0023): objection: since [tumun] is already established by tumunṇvulau kriyāyām… (SK 3175), what is this for? Hence 'akriyārtha…'. In icchati bhoktum the desire denoted by the upapada icchati does not have eating as its aim, yet tumun comes. vaṣṭi, vāñchati show the purpose of the word 'artha' in icchārtheṣu; though vaś is enumerated among the Vedic roots in the Dhātupāṭha, it is used in ordinary speech too, from the vārttika's own usage 'vaṣṭi bhāguriḥ'. Followed.
commentary TB, sk.3176.t1 ('—akriyārtheti'): in bhoktum icchati the desire is understood as having eating as its object-domain (viṣaya), not as being for the sake of eating; so the preceding sūtra does not reach here. The 'samāna' of the sūtra means 'one' (ekatā), hence the kaumudī's 'ekakartṛkeṣu'. Followed for 'one [and the same] agent'.
commentary TB, sk.3176.t1: why 'eka'? putrasya paṭhanam icchati ('he wishes his son's reading'; putrasya is a sixth-case word (ṣaṣṭhyanta) for the agent): without 'samānakartṛka' the usage 'putrasya paṭhitum icchati' would result. Kāśikā: devadattaṃ bhuñjānam icchati. The Kāśikā also says that tumun does not come in 'icchan karoti' for want of usage (anabhidhāna); some draw the conclusion that, though 'icchan kartum' is not used there, in 'icchan kartuṃ gacchati' tumun comes by tumunṇvulau…. TB rejects this: tumun is not available in the sense of karoti at all, since it is in bhāva and the agent is already conveyed by laṭ; and 'icchan kartum is not wanted' is idle, since 'kartum icchan' is accepted by all, word order being free (as in āhara pātram / pātram āhara); for detail see the Manoramā. On 'vaṣṭi': vaś kāntau, kānti being desire, so vaś too means desire. Recorded.

SK 3177 · A 3.4.65V

शकधृषज्ञाग्लाघटरभलभक्रमसहार्हास्त्यर्थेषु तुमुन् ॥ ३१७७ ॥

śakadhṛṣajñāglāghaṭarabhalabhakramasahārhāstyartheṣu tumun

śakadhṛṣajñāglāghaṭarabhalabhakramasahārhāstyartheṣu tumun — When śak, dhṛṣ, jñā, glā, ghaṭ, rabh, labh, kram, sah, arh, or [words] meaning asti [stand as upapada], tumun [comes after a dhātu].

Rule. tumun comes after a root when one of these stands as upapada: śak, dhṛṣ, jñā, glā, ghaṭ, rabh, labh, kram, sah, arh, or a word meaning "is" (asti).

Example.

śaknoti bhoktum "he is able to eat".

Likewise dhṛṣṇoti bhoktum and so on.

asti bhoktum, bhavati bhoktum, vidyate bhoktum "there is [occasion] to eat".

Applies when / blocked by. Bhaṭṭoji: the word "meaning" (artha) goes only with asti, because it stands next to it. So any word meaning "is" counts, but for śak and the rest only the named roots count. Both commentators say this sūtra, too, is for an upapada that is not done for a purpose.

Siddhānta-kaumudī

एषूपपदेषु धातोस्तुमुन् स्यात् । शक्नोति भोक्तुम् । एवं धृष्णोतीत्यादौ । अर्थग्रहणमस्तिनैव सम्बध्यते । अनन्तरत्वात् । अस्ति भवति विद्यते वा भोक्तुम् ॥

When these stand as upapada, tumun comes after a dhātu. śaknoti bhoktum, "he is able to eat". Likewise in dhṛṣṇoti [bhoktum] and so on.

The word "artha" is connected with asti alone, because [asti] is immediately next [to it]: asti, bhavati or vidyate bhoktum, "there is [occasion] to eat".

Tattvabodhinī

NSP p. 578

—शकधृष-। अयमप्यक्रियार्थोपपदार्थ आरम्भः । भोक्तुं शक्नोति धृष्णोति जानाति इत्यत्र हि भुञ्ज्यर्थो विषयतया संबध्यते नैपुण्यं च गम्यते । ग्लायति भोक्तुमित्ययं भोजनविषयिण्यशक्तिर्गम्यते । भोक्तुं घटते इत्यत्र तु भोक्तुमर्हतीति योग्यता । आरभते भोक्तुमित्यत्र भोक्तुं प्रक्रमते उत्सहते इति भुजेराद्यावस्था । लभते इत्यत्राप्रत्याख्यानमस्ति भोक्तुमित्यादौ तु संभवमात्रम्

translator notes

commentary BM (Wikisource uttara-4/0023; not in our source): the sūtra śakadhṛṣajñā… is also for [the case of] an upapada that is not a kriyārthā action; in śaknoti bhoktum tumun comes though [the ability] does not have [eating] as its aim. 'evam': dhṛṣṇoti, jānāti, glāyati, ghaṭate, ārabhate, labhate, kramate, utsahate, arhati vā bhoktum are to be cited. 'astinaiva': not with śak and the rest. Why? 'anantaratvāt' means 'because of proximity'. Followed.
commentary TB, sk.3177.t1: this too is begun for an upapada that is not a kriyārthā action. In bhoktuṃ śaknoti, dhṛṣṇoti, jānāti the eating is connected as object-domain (viṣaya) and skill is understood; in glāyati bhoktum, inability regarding eating; in bhoktuṃ ghaṭate, fitness, = bhoktum arhati; in ārabhate bhoktum (= prakramate, utsahate), the first stage of eating; in labhate, non-refusal; in asti bhoktum and the like, mere possibility. Recorded; the kaumudī glosses none of these.
translator The bracketed '[occasion]' in the gloss of asti … bhoktum is the translator's; TB takes the sense as mere possibility (saṃbhava).

SK 3178 · A 3.4.66V

पर्याप्तिवचनेष्वलमर्थेषु ॥ ३१७८ ॥

paryāptivacaneṣvalamartheṣu

paryāptivacaneṣv alamartheṣu — When words expressing paryāpti (completeness), in the sense of alam (capability), [stand as upapada], [tumun (carried forward (anuvṛtti) from SK 3177) comes].

Rule. tumun (carried forward from SK 3177) comes when a word stands as upapada that expresses completeness (paryāpti) in the sense of capability. Bhaṭṭoji: paryāpti is fullness.

Example. paryāpto bhoktum "fully able to eat". pravīṇo bhoktum, kuśalo bhoktum, paṭur bhoktum "skilled, clever, adept at eating".

Applies when / blocked by. Bhaṭṭoji gives two counter-examples. Why "words of completeness"? alaṃ bhuktvā "enough of eating": here alam forbids, so no tumun. Why "in the sense of capability"? paryāptaṃ bhuṅkte "he eats amply": abundance is meant, not the eater's ability.

Siddhānta-kaumudī

पर्याप्तिः पूर्णता । तद्वाचिषु सामर्थ्यवचनेषूपपदेषु तुमुन् स्यात् । पर्याप्तो भोक्तुं प्रवीणः कुशलः पटुरित्यादि । पर्याप्तिवचनेषु किम् । अलं भुक्त्वा । अलमर्थेषु किम् । पर्याप्तं भुङ्क्ते । प्रभूततेह गम्यते न तु भोक्तुः सामर्थ्यम् ॥

paryāpti is completeness. When words expressing that, [namely] words expressing capability (sāmarthya), stand as upapada, tumun comes. paryāpto bhoktum, "fully able to eat"; pravīṇaḥ, kuśalaḥ, paṭuḥ [bhoktum], "skilled, clever, adept [at eating]", and so on.

Why "paryāptivacaneṣu"? alaṃ bhuktvā, "enough of eating". Why "alamartheṣu"? paryāptaṃ bhuṅkte, "he eats amply": here abundance is understood, not the eater's capability.

Tattvabodhinī

alignment inferredNSP p. 578

—पर्याप्तो भोक्तुमिति । भोक्तुं समर्थं इत्यर्थः ॥—उपलक्षणार्थमिति । तस्य फलमाह—अनेहा इति । ‘कालो दिष्टोऽप्यनेहापि’ इत्यमरः ॥—तेनेह नेति । अनुवादेन न भवतीत्यर्थः ॥—यागायेति । यष्टुमित्यर्थः । ‘तुमर्थाच्च भाववचनात्’ इति चतुर्थी ॥—ण्वुलोऽपवाद इति । अव्ययकृतो भाव इति भावे विहितत्वात्तुमुनः प्राप्तिरेव नास्तीति भावः

translator notes

commentary BM (Wikisource uttara-4/0023; not in our source; transcription garbled here): 'pūrṇatā' explains 'paryāpti'; 'sāmarthyavacaneṣu' explains 'alamartheṣu'; paryāpto bhoktum = 'having undiminished capability'; 'pravīṇa' and the rest show the point of the word 'vacana' (synonyms are included). In alaṃ bhuktvā, alam means prohibition, not paryāpti; paryāptaṃ bhuṅkte means 'he eats much food'. Followed for the bracketed '[namely]' and for the counter-examples.
commentary TB, sk.3178.t1 ('—paryāpto bhoktum iti'): it means bhoktuṃ samarthaḥ, 'able to eat'. Followed. The rest of sk.3178.t1 is TB on SK 3179 ('upalakṣaṇārtham', 'anehā', 'teneha na'), SK 3180 ('yāgāya') and SK 3181 ('ṇvulo 'pavāda iti').
textual The raw OCR of the print reads 'paryāptaṃ bhuktvā' for the second counter-example; the scan reads 'paryāptaṃ bhuṅkte' with ours (NSP p. 568, scan page-0578 read). No discrepancy.
translator The anuvṛtti label for tumun in sutra_en is the translator's; the kaumudī supplies 'tumun syāt' and the commentators do not name its source.

SK 3179 · A 3.3.167V

कालसमयवेलासु तुमुन् ॥ ३१७९ ॥

kālasamayavelāsu tumun

kālasamayavelāsu tumun — When kāla, samaya or velā [, i.e. words meaning time,] [stand as upapada, in the senses of praiṣa and the rest (carried forward (anuvṛtti) from praiṣātisargaprāptakāleṣu kṛtyāś ca, SK 2817)], tumun [comes after a dhātu].

Rule. When a word meaning time stands as upapada, tumun comes. Bhaṭṭoji: naming the synonyms kāla, samaya and velā is to indicate the meaning, so any word for time counts.

Example. kālo bhoktum, samayo bhoktum, velā bhoktum, anehā bhoktum "it is time to eat".

Applies when / blocked by. Bhaṭṭoji: the senses of bidding and the rest (SK 2817) are carried forward here. So there is no tumun in a mere report: "'Time cooks beings': such is the report." Bhaṭṭoji names only "bidding and the rest". That the example has the sense "the time has come" is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

पर्यायोपादानमर्थोपलक्षणार्थम् । कालार्थेषूपपदेषु तुमुन् स्यात् । कालः समयो वेला अनेहा वा भोक्तुम् । प्रैषादिग्रहणमिहानुवर्तते । तेनेह न । भूतानि कालः पचतीति वार्ता ॥

The mention of synonyms is to indicate the meaning [and so to include every word with that meaning]. When words meaning time stand as upapada, tumun comes: kālaḥ, samayaḥ, velā or anehā bhoktum, "it is time to eat".

The mention of praiṣa and the rest is carried forward (anuvṛtti) here. Therefore not here: bhūtāni kālaḥ pacati iti vārtā, "'Time cooks beings': such is the report."

translator notes

commentary BM (Wikisource uttara-4/0023–0024; not in our source): this is so that [tumun] applies even when the upapada is not an action. Objection: since only a few synonyms of kāla are taken, it would not come with other words such as anehas; hence 'paryāyopādānam arthopalakṣaṇārtham'. 'anuvartate': from the praiṣātisarga… sūtra. 'bhūtāni…': time 'cooks' the five elements, earth and the rest, i.e. brings them to changes such as growth and decay; vārtā is a report of worldly events. Followed for the bracketed '[and so to include…]' and the source of the anuvṛtti.
commentary TB, printed under sk.3178.t1: on 'upalakṣaṇārtham' its result is 'anehā' (Amara 'kālo diṣṭo 'py anehāpi'); 'teneha na' means it does not come in a mere statement (anuvāda). Followed.
translator Of the senses carried forward from SK 2817, the one at work in the example is prāptakāla ('the time has come [to eat]'); the kaumudī says only 'praiṣādi', and the gloss 'it is time to eat' is the translator's.

SK 3180 · A 3.3.11V

भाववचनाश्च ॥ ३१८० ॥

bhāvavacanāśca

bhāvavacanāś ca — And [the affixes] that express bhāva (the action itself) [also come after a dhātu when (a word denoting) an action that has (another) action as its purpose stands as upapada (kriyāyāṃ kriyārthāyām, carried forward (anuvṛtti) from SK 3175), in the future sense (bhaviṣyati, carried forward (anuvṛtti) from SK 3171)].

Rule. The affixes that express the bare action also come in the future, when an action done for a purpose stands as upapada. Bhaṭṭoji: these are ghañ and the rest, taught under the heading bhāve (SK 3184).

Example. yāgāya yāti "he goes for sacrifice". The Tattvabodhinī glosses it as yaṣṭum "to sacrifice". Both commentators derive the fourth case of yāgāya from SK 582.

Applies when / blocked by. The Bālamanoramā explains why the rule is needed. After a tumun-meaning, the vāsarūpa option does not operate. So without this sūtra the action noun would be blocked by tumun.

Siddhānta-kaumudī

भाव इत्यधिकृत्य वक्ष्यमाणा घञादयः क्रियार्थायां क्रियायां भविष्यति स्युः । यागाय याति ॥

The [affixes] ghañ and the rest, which are to be taught under the heading "bhāve" [(SK 3184)], come in the future [sense] when an action that has [another] action as its purpose [stands as upapada]. yāgāya yāti, "he goes for sacrifice" [i.e. yaṣṭum, "to sacrifice"].

translator notes

commentary BM (Wikisource uttara-4/0024; not in our source): 'kriyārthāyāṃ kriyāyām' and 'bhaviṣyati' are carried forward (anuvartate). Why the word 'vacana', when 'bhāve ca' would do? Hence 'bhāva ity adhikṛtya': the affixes ghañ and the rest, prescribed generally under the heading bhāve, combine (samuccita) in the future with tumun, though tumun is specifically prescribed, when an action for the sake of another stands as upapada. This is not already got by the vāsarūpa rule, because of 'ktalyuṭtumunkhalartheṣu vāsarūpavidhir nāsti'. In yāgāya yāti the fourth case is by 'tumarthāt…' (tumarthāc ca bhāvavacanāt, SK 582), since yāga is not a sampradāna and the purpose sense is already given by the affix. Followed for the anuvṛttis in sutra_en and for 'come [also]'.
commentary TB, printed under sk.3178.t1 ('—yāgāyeti'): it means yaṣṭum; the fourth case is by 'tumarthāc ca bhāvavacanāt' (SK 582). Followed for the bracketed '[i.e. yaṣṭum]'.
textual Wikisource's kaumudī adds after the example 'tumarthāt (sū 582) iti caturthī'. Ours and the 1915 print (NSP p. 568, scan page-0578 read: '…syuḥ. yāgāya yāti.') do not have it; it is the BM's remark. No discrepancy between ours and the print.
translator The cross-reference '(SK 3184)' for the heading 'bhāve' is the translator's identification; the kaumudī says only 'bhāva ity adhikṛtya'.
translator The anuvṛtti labels (SK 3175 for kriyāyāṃ kriyārthāyām, SK 3171 for bhaviṣyati) are the translator's identifications; BM says the words are carried forward without naming the sūtras.

SK 3181 · A 3.3.12V

अण् कर्मणि च ॥ ३१८१ ॥

aṇ karmaṇi ca

aṇ karmaṇi ca — And when [a word denoting] the karman [stands as upapada, together with (a word denoting) an action that has (another) action as its purpose (kriyāyāṃ kriyārthāyām, carried forward (anuvṛtti) from SK 3175 and brought in by ca)], aṇ [comes after a dhātu] [in the future sense (bhaviṣyati, carried forward (anuvṛtti) from SK 3171)].

Rule. When an object word stands as upapada, and an action done for a purpose stands as upapada too, aṇ comes. Bhaṭṭoji calls it an exception (apavāda) to ṇvul.

Example.

kāṇḍa + lū + aṇ → vṛddhi of the final vowel (SK 254) → lau → āv before a (SK 61) → kāṇḍalāvaḥ.

kāṇḍalāvo vrajati "he goes to cut stalks".

Applies when / blocked by. Bhaṭṭoji: because this rule is later (paratva), it blocks ka and the rest. So ka of SK 2915 does not come after an ā-final root here:

kambala + dā + aṇ → y after ā (SK 2761) → kambaladāyaḥ.

kambaladāyo vrajati "he goes to give blankets".

The Bālamanoramā: the ca means both upapadas are needed together. It reads the rule twice. Read once, it restores the aṇ of SK 2913 against the ṇvul of SK 3175. Read again as a fresh rule, it is later than ka and so blocks it. The Bālamanoramā adds that from here on "an action done for a purpose" stops, and only "future" goes on.

Watch out. The aṇ names the agent, by SK 2832. The Tattvabodhinī notes that Bhaṭṭoji names ṇvul alone: tumun is in the bhāva sense, so it could not compete here.

Siddhānta-kaumudī

कर्मण्युपपदे क्रियार्थायां क्रियायां चाण् स्यात् । ण्वुलोऽपवादः । काण्डलावो व्रजति । परत्वादयं कादीन् बाधते । कम्बलदायो व्रजति ॥

When [a word denoting] the karman stands as upapada, and [ca] an action that has [another] action as its purpose [also stands as upapada], aṇ comes. It is an exception (apavāda) to ṇvul. kāṇḍalāvo vrajati, "he goes to cut stalks".

Because it is later (paratva), this [aṇ] blocks ka and the rest: kambaladāyo vrajati, "he goes to give blankets".

translator notes

commentary BM (Wikisource uttara-4/0024; not in our source): ca gathers in 'kriyārthāyāṃ kriyāyām', so the rule applies only when both upapadas are present, not either alone (clear in the Bhāṣya). The aṇ is in the agent sense by the heading 'kartari kṛt' (SK 2832). Here karmaṇy aṇ would set aside ṇvul and tṛc, but the specific tumunṇvulau (SK 3175) brings ṇvul and sets aside that aṇ; this aṇ blocks that ṇvul, so it is a restoration (pratiprasava) of karmaṇy aṇ. Objection: then ka by 'āto 'nupasarge kaḥ', itself an exception to karmaṇy aṇ, is unavoidable in kambaladāyaḥ. Hence 'paratvād…': 'aṇ karmaṇi ca' is read twice (āvṛtti), once as a pratiprasava and once as a new rule (apūrvavidhi); as a new rule, standing in the third pāda, it is later than ka in the second pāda and blocks ka and the rest. 'ādi' takes in e.g. [ṭak by] gāpoṣ ṭak in sāmago gurukulaṃ vrajati (clear in the Bhāṣya). From here on, in 'lṛṭ śeṣe ca' and the following sūtras, 'kriyārthāyāṃ kriyāyām' has ceased and only 'bhaviṣyati' continues. Followed for sutra_en and for the two upapadas in the block.
commentary TB, printed under sk.3178.t1 (OCR '—pṛthulo 'pavāda iti', i.e. ṇvulo 'pavāda iti, scan page-0578 read): tumun is prescribed in the sense of bhāva ('avyayakṛto bhāve'), so it is not even applicable [here]; [hence the aṇ is called an exception to ṇvul alone]. Followed: the English names ṇvul only, as the kaumudī does.
translator The anuvṛtti labels (SK 3175, SK 3171) are the translator's identifications; BM names the words ('kriyārthāyāṃ kriyāyām', 'bhaviṣyati') without the sūtra numbers.

SK 3182 · A 3.3.16V

पदरुजविशस्पृशो घञ् ॥ ३१८२ ॥

padarujaviśaspṛśo ghañ

padarujaviśaspṛśo ghañ — ghañ [comes] after pad, ruj, viś and spṛś [in the agent sense, as before (kartari ity eva, BM; the general default of kartari kṛt, SK 2832)].

Rule. ghañ comes after pad, ruj, viś and spṛś, in the agent sense. The Bālamanoramā: the agent sense holds "as before", that is, by the default of kartari kṛt (SK 2832). Bhaṭṭoji: "future" has now ceased to be carried forward.

Example.

pad + ghañ → vṛddhi of the penultimate a → pādaḥ "it goes": the foot.

ruj + ghañ → guṇa (SK 2189) → roj → j becomes g (SK 2863) → rogaḥ "it breaks": disease.

viś + ghañ → guṇa → veśaḥ "it enters".

spṛś + ghañ → guṇa, with r (SK 70) → sparśaḥ "it touches".

Applies when / blocked by. Both commentators explain pādaḥ. The foot is really the instrument "by which one goes". Here the speaker presents the instrument as the agent. The Bālamanoramā adds that ghañ is now a heading. It runs until just before erac (SK 3231).

Watch out. These four nouns name the agent. Most ghañ nouns from SK 3184 on name the action or another kāraka.

Siddhānta-kaumudī

भविष्यतीति निवृत्तम् । पद्यतेऽसौ पादः । रुजतीति रोगः । विशतीति वेशः । स्पृशतीति स्पर्शः ॥

[The word] "bhaviṣyati" has ceased [to be carried forward].

padyate 'sau pādaḥ, "it goes: pāda (the foot)" [i.e. that by which one goes, the instrument being spoken of as agent]. rujati iti rogaḥ, "it breaks: roga (disease)". viśati iti veśaḥ, "it enters: veśa". spṛśati iti sparśaḥ, "it touches: sparśa".

Tattvabodhinī

NSP p. 578

—पदरुज-॥पद्यतेऽसाविति । करणस्य कर्तृविवक्षात्र बोध्या । पद्यते गच्छति येनेति फलितोऽर्थः

translator notes

commentary BM (Wikisource uttara-4/0025; not in our source): 'kartari ity eva', [the agent sense] continues. On 'padyate 'sau': here, by the speaker's intention (vivakṣā), the instrument (karaṇa) too has agency. ghañ is made a heading (adhikriyate) from here up to before 'erac' (SK 3231). Followed for 'in the agent sense, as before' in sutra_en and the bracket on pāda.
commentary TB, sk.3182.t1: on 'padyate 'sau', the instrument is to be understood as intended as agent; the resulting sense is 'that by which one goes'. Followed for the bracket on pāda.
translator The link of BM's 'kartari ity eva' to kartari kṛt (SK 2832) is the translator's. kartari kṛt is A 3.4.67, later than this sūtra (A 3.3.16), so it is not carried forward by anuvṛtti; it supplies the agent sense as the general default for kṛt affixes.

SK 3183 · A 3.3.17V

सृ स्थिरे ॥ ३१८३ ॥

sṛ sthire

sṛ sthire — [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after sṛ when [the agent] is sthira (enduring).

Rule. ghañ (from SK 3182) comes after sṛ when the agent is enduring (sthira). Bhaṭṭoji: "sṛ" stands without its case-ending. The Bālamanoramā: it stands for the fifth case, "after sṛ".

Example.

sṛ + ghañ → vṛddhi of the final vowel, with r → sāraḥ.

"It goes on into another time", that is, it lasts: sāraḥ, the firm core.

Applies when / blocked by. A vārttika (a supplementary rule) adds three senses: disease, fish and strength.

atīsāraḥ, a disease. Bhaṭṭoji: here sṛ carries the causative sense within it. It means "it makes blood and the like flow excessively". The Tattvabodhinī: ati is lengthened by SK 1044.
visāraḥ, a fish. The Tattvabodhinī: "that which moves about variously".
sāraḥ in the sense of strength, and of the firm part.

Both commentators note that sthira describes the agent; it is not an upapada. Their proof is that sāra is listed among words that are both masculine and neuter. The Tattvabodhinī says the vārttika is for things that do not endure.

Watch out. Do not read sthire as a word standing beside the root. It is the sense of the affix, an enduring agent.

Siddhānta-kaumudī

सृ इति लुप्तविभक्तिकम् । सर्तेः स्थिरे कर्तरि घञ् स्यात् । सरति कालान्तरमति सारः ।

"sṛ" has its case-ending elided [it stands for the fifth-case word (pañcamyanta) sarteḥ]. After sṛ (sarti), when the agent is enduring (sthira), ghañ comes. sarati kālāntaram iti sāraḥ, "it goes on into another time [i.e. it lasts]: sāra (the firm core)".

vārttika

व्याधिमत्स्यबलेषु चेति वाच्यम्

(vārttika) It should be stated [that ghañ comes after sṛ] also in [the senses] disease, fish and strength (vyādhi, matsya, bala).

(वार्तिकम्) ॥ अतीसारो व्याधिः । अन्तर्भावितण्यर्थोऽत्रसरतिः । रुधिराधिकमतिशयेन सारयतीत्यर्थः । विसारो मत्स्यः । सारो बले स्थिरांशे च ॥

atīsāraḥ, a disease [dysentery]. Here sarati has the causative sense internalised (antarbhāvitaṇyartha): the meaning is "it makes blood and the like flow (sārayati) excessively". visāraḥ, a fish [that which moves about variously]. sāraḥ [is used] in [the sense of] strength and of the firm part.

Tattvabodhinī

NSP p. 578

—सृ स्थिरे । सर्तेरिति भ्वादेर्जुहोत्यादेश्च ग्रहणं स्थिरग्रहणं प्रत्ययार्थस्य कर्तृविशेषणं न तूपपदमिति ध्वनयन्नाह—स्थिरे कर्तरीति । अर्धचादिषु सारशब्दपाठोऽत्र मानम् ॥—व्याधीत्यादि । अस्थिरार्थमिदं वचनम् । तेन विसारो मत्स्य इत्यत्र विविधं सरतीत्यर्थः संगच्छते ॥—अतीसार इति । ‘उपसर्गस्य घञि’ इति दीर्घः ॥—सारो बले इति । अत्रापि सृधातुरन्तर्भावितण्यर्थः । सारयति चेष्टयतीत्यर्थानुरोधात् । बलवानेव हि चेष्टते

translator notes

commentary BM (Wikisource uttara-4/0025; not in our source): 'luptavibhaktikam' means 'with its fifth case elided'. 'sthire kartari': sthire qualifies the agent and is not an upapada. 'sarteḥ': both the bhvādi and the juhotyādi sṛ are taken, not the juhotyādi one alone, by the explanation (vyākhyāna). sāra is read in the ardharcādi group, so it is masculine and neuter; for that very reason sthira is not an upapada. The vārttika is for what is not enduring. On 'sāro bale': the Bhāṣya gives khadirasāraḥ for bala. Followed for 'fifth-case word' and 'when the agent is enduring'.
commentary TB, sk.3183.t1: 'sarteḥ' takes both the bhvādi and the juhotyādi root; Bhaṭṭoji says 'sthire kartari' to show that sthira qualifies the agent, the affix's meaning, and is not an upapada; the reading of sāra in the ardharcādi group is the proof. The vārttika is for the non-enduring, so visāro matsyaḥ fits the sense 'it moves about variously'. atīsāra: lengthening by 'upasargasya ghañi' (SK 1044). 'sāro bale': here too the root has the causative sense internalised, from the sense sārayati = ceṣṭayati 'makes [one] act', for only the strong act. Followed for '[that which moves about variously]'.
textual Ours reads 'kālāntaram ati sāraḥ'; the 1915 print reads 'kālāntaram iti sāraḥ' (NSP p. 568, scan page-0578 read), as does Wikisource. The English follows the print. (Collation batch01, class A.)
textual Ours reads 'rudhirādhikam atiśayena'; the 1915 print reads 'rudhirādikam atiśayena' (NSP p. 568, scan page-0578 read), as do the raw OCR and Wikisource. The English follows the print ('blood and the like'). Not in the collation report.
textual The tag '(vārttikam)' at the head of this block in the digital source is editorial; the print marks the vārttika with a sign before 'vyādhimatsyabaleṣu' and has no tag. Wikisource's kaumudī adds 'upasargasya iti dīrghaḥ' after 'atīsāro vyādhiḥ'; ours and the print do not have it.
translator 'sāro bale sthirāṃśe ca' is the opening of a nānārtha line of the Amarakośa ('sāro bale sthirāṃśe ca nyāyye klībaṃ vare triṣu'); the identification is the translator's (from the audit), and the kaumudī does not attribute the line. Wikisource's kaumudī reads 'dṛḍhāṃśe'; ours and the print (scan page-0578) read 'sthirāṃśe'.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; the kaumudī and the commentators supply ghañ without naming its source.

SK 3184 · A 3.3.18भावाधिकारः

भावे ॥ ३१८४ ॥

bhāve

bhāve — [ghañ (carried forward (anuvṛtti) from SK 3182) comes] in the sense of bhāva (the action itself). [A heading (adhikāra) running as far as kṛtyalyuṭo bahulam, SK 2841; see SK 3187.]

Rule. ghañ (from SK 3182) comes after a root in the sense of the bare action (bhāva). Bhaṭṭoji: this is the meaning of the root once it has reached the accomplished state (siddhāvasthā). The sūtra is a heading. Bhaṭṭoji says under SK 3187 that it runs as far as kṛtyalyuṭo bahulam (SK 2841).

Example.

pac + ghañ → vṛddhi → pāc → c becomes k (SK 2863) → pākaḥ "cooking".

Dual: pākau "two cookings".

Applies when / blocked by. Both commentators explain "accomplished state". In a verb such as pacati, the action is still in process (sādhyāvasthā). Such an action cannot take gender or number. The Bālamanoramā quotes the Bhāṣya: an action expressed by a kṛt shows itself like a thing. That is why pākaḥ can have a dual.

Watch out. bhāva here is the action itself, not "existence". pākaḥ means the cooking, not the cook.

Siddhānta-kaumudī

सिद्धावस्थापन्ने धात्वर्थे वाच्ये धातोर्घञ् स्यात् । पाकः । पाकौ ॥

When the meaning of the dhātu, having reached the accomplished state (siddhāvasthā), is to be expressed, ghañ comes after a dhātu. pākaḥ, "cooking"; pākau, "two cookings".

Tattvabodhinī

alignment inferredNSP p. 578–579

—सिद्धावस्थापन्न इति । पचतीत्यादौ तु साध्यावस्थापन्नो धात्वर्थ इति भावः ॥—आचमेति । ‘नोदात्त-’ इति सूत्रे अनाचमेरित्युक्तत्वादिति भावः । तत्रैव सूत्रेऽनाचमिकमिवमीनामिति वार्तिकाद्वृद्धिनिषेधो नेत्याहुः ॥—कामः । वाम इति ॥—अपाणिनीयमिति । श्रमेरुदात्तोपदेशत्वात् घञि वृद्धेर्दुर्लभत्वात् । यदि तु ‘धुर्यान्विश्रामयन्’ इत्यादिवण्णिचि वृद्धिमाश्रित्य णिजन्तादेरच् क्रियते तदा रूपं सिध्यति । न च णिच्यपि वृद्धिनिषेधः शङ्क्यः । ‘नोदात्त-’ इत्यत्र कृतीत्यनुवृत्त्या णिचि निषेधाभावात् । न चैवमपि मितां हस्वः स्यादिति शङ्क्यम् । वेत्यनुवर्त्य व्यवस्थितविभाषाश्रयणेन हस्वाभावसिद्धेः । परन्तु णिजन्तकल्पनायामर्थो भिद्यत इति भावः । वस्तुतस्तु निवृत्तप्रेषणाद्धातोः प्राकृतेऽर्थे णिजिति विवक्षायां तु न दोष इत्यवधेयम् । एवं च ‘रोगी चिरप्रवासी परान्नभोजी परावसथशायी । यज्जीवति तन्मरणं यन्मरणं सोऽस्य विश्रामः’ इत्यादिकविप्रयोगाः साधव एवेति बोध्यम्

translator notes

commentary BM (Wikisource uttara-4/0025; not in our source): bhāva is bhāvanā, action (kriyā). The action expressed by a tiṅ is in the state of being still in process (sādhyāvasthā) and cannot be construed with gender and number; the action expressed by a kṛt is in the accomplished state (siddhāvasthā) and can be, from the Bhāṣya 'kṛdabhihito bhāvo dravyavat prakāśate'. 'ghañ': from padaruja… (SK 3182), by anuvṛtti. Followed for the anuvṛtti in sutra_en; the BM's point explains the dual pākau.
commentary TB, sk.3184.t1: in pacati and the like the meaning of the dhātu is in the state of being still in process (sādhyāvasthā). Followed for 'accomplished state'. The rest of sk.3184.t1 ('ācameti', 'kāmaḥ vāma iti', 'apāṇinīyam iti') is TB on SK 3185.
translator Our source types this sūtra as a heading (bhāvādhikāraḥ). Its range is stated by the kaumudī under SK 3187 ('from here onward … as far as kṛtyalyuṭo bahulam'); the bracketed heading note in sutra_en points there.

SK 3185 · A 6.1.47V

स्फुरतिस्फुलत्योर्घञि ॥ ३१८५ ॥

sphuratisphulatyorghañi

sphuratisphulatyor ghañi — When ghañ follows, [ā replaces the ec] of sphur and sphul.

Rule. When ghañ follows, ā replaces the e, o, ai or au (the ec) of sphur and sphul.

Example.

sphur + ghañ → guṇa of the light penultimate (SK 2189) → sphor

→ ā replaces the o → sphāraḥ.

Likewise sphul → sphālaḥ.

Bhaṭṭoji then gathers four more points on ghañ nouns.

By SK 1044 an upasarga is lengthened before a ghañ noun: parīhāraḥ.
By SK 1045, before kāśa only a prefix ending in i, u, ṛ, ḷ (an ik) is lengthened: nīkāśaḥ, anūkāśaḥ. With pra, no lengthening: prakāśaḥ. The Bālamanoramā calls SK 1045 a restriction (niyama) on SK 1044.
By SK 2763 there is no vṛddhi in śamaḥ. But ācam, kam and vam do take it: ācāmaḥ, kāmaḥ, vāmaḥ.
viśrāma is "not Pāṇinian": śram is barred from vṛddhi by SK 2763.

Applies when / blocked by. The Tattvabodhinī offers a way to keep viśrāma. Take the causative stem viśrāmi and add ac; the ā then belongs to the causative. It says that if the causative meaning has faded, poets' use of viśrāmaḥ is correct. Bhaṭṭoji's own verdict stands; scholars discuss this.

The guṇa step before the ā is not stated by Bhaṭṭoji or his commentators; it is inferred from the sūtra's wording "the ec".

Siddhānta-kaumudī

अनयोरेच आत्वं स्याद्घञि । स्फारः । स्फालः । उपसर्गस्य घञि-SK 1044 इति दीर्घः । परीहारः । इकः काशे SK 1045 काशे उत्तरपदे इगन्तस्यैव प्रादेर्दीर्घः । नीकाशः । अनूकाशः । इकः किम् । प्रकाशः ।नोदात्तोपदेश SK 2763 इति न वृद्धिः । शमः । आचमादेस्तु । आचामः । कामः । वामः । विश्राम इति त्वपाणिनीयम् ॥

When ghañ follows, ā replaces the ec of these two: sphāraḥ, sphālaḥ.

By "upasargasya ghañi…" (SK 1044) [the upasarga] is lengthened: parīhāraḥ.

"ikaḥ kāśe" (SK 1045): when kāśa is the uttarapada, only a pra-[ādi word] ending in ik is lengthened [when ghañ follows]: nīkāśaḥ, anūkāśaḥ. Why "ikaḥ"? prakāśaḥ.

By "nodāttopadeśa…" (SK 2763) there is no vṛddhi: śamaḥ. But of ācam and the rest [there is]: ācāmaḥ, kāmaḥ, vāmaḥ. viśrāma, however, is not Pāṇinian.

translator notes

commentary BM (Wikisource uttara-4/0025–0026; not in our source): in ikaḥ kāśe, 'uttarapade' is carried forward from 'alug uttarapade', 'dīrghaḥ' from 'ḍhralope pūrvasya dīrgho 'ṇaḥ', and 'ghañi' from 'upasargasya ghañy amanuṣye'; since the lengthening is already got by that rule, this one is a restriction (niyama), hence 'igantasyaiva'; on 'dīrghaḥ syāt', 'ghañi' is to be supplied. 'ācāmaḥ': no prohibition of vṛddhi, because of the exclusion (paryudāsa) 'anācameḥ'. 'apāṇinīyam': because vṛddhi is prohibited by nodāttopadeśasya… (SK 2763). Followed for '[when ghañ follows]' and 'only'.
commentary TB, printed under sk.3184.t1: 'ācama': because 'anācameḥ' is said in the sūtra 'nodātta-'; and in that same sūtra, by the vārttika 'anācamikamivamīnām', the prohibition of vṛddhi does not apply [to kam and vam]. Followed for 'ācam and the rest' as covering kāmaḥ and vāmaḥ. 'apāṇinīyam': śram has udātta in upadeśa, so vṛddhi with ghañ cannot be had; if ac (erac) is made after the ṇic-form, taking the vṛddhi of the ṇic as in 'dhuryān viśrāmayan', the form results (the prohibition does not reach ṇic, since 'kṛti' is carried into 'nodātta-'; and the shortening by mitāṃ hrasvaḥ is avoided by a fixed option, vyavasthitavibhāṣā), but the meaning changes; in fact, if the ṇic is taken in the root's own sense once the causation has ceased, there is no fault, so poets' usages such as viśrāmaḥ are correct. Recorded; the English keeps the kaumudī's 'not Pāṇinian'.
textual Wikisource's kaumudī reads 'prāder dīrghaḥ syāt'; ours and the 1915 print (NSP p. 568, scan page-0578 read) read 'prāder dīrghaḥ' without syāt. No effect on the English.
translator The bracketed '[ā replaces the ec]' in sutra_en is taken from the kaumudī's 'eca ātvaṃ syāt'; the commentators do not name the sūtra it is carried from.

SK 3186 · A 3.3.19अकर्तरि च कारके संज्ञायाम् इत्यधिकारः

अकर्तरि च कारके संज्ञायाम् ॥ ३१८६ ॥

akartari ca kārake saṃjñāyām

akartari ca kārake saṃjñāyām — And [ghañ (carried forward (anuvṛtti) from SK 3182) comes] in [the sense of] a kāraka other than the agent, when [the word is] a name (saṃjñā). [A heading (adhikāra) running as far as kṛtyalyuṭo bahulam, SK 2841; see SK 3187.]

Rule. ghañ (from SK 3182) also comes to denote a kāraka other than the agent, when the word is a name (saṃjñā). The sūtra is a heading. Bhaṭṭoji says under SK 3187 that it runs, with bhāve, as far as kṛtyalyuṭo bahulam (SK 2841).

Example. The example follows under SK 3187: prāsaḥ "a dart". lābhaḥ "gain", given there too, illustrates that "name" holds only as a rule (see SK 3187).

Applies when / blocked by. The Bālamanoramā: "kārake" names the meaning of the affix; it is not an upapada. "Name" means a conventional word, so that rāgaḥ (SK 3187) fits.

Watch out. From here on, a ghañ noun may name the action, the object, the instrument, the locus, the source or the recipient. It never names the agent, unless a rule says so.

Siddhānta-kaumudī

कर्तृभिन्ने कारके घञ् स्यात् ॥

ghañ comes [to denote] a kāraka other than the agent.

translator notes

commentary BM (Wikisource uttara-4/0026; not in our source): 'kārake' names the meaning of the affix and is not an upapada, by the explanation (vyākhyāna); by 'saṃjñā' a conventional word (rūḍhi) is meant, so that the example rāga given below (SK 3187) fits. Followed for 'to denote a kāraka'.
textual TB has no entry on this sūtra's text; its remark on 'saṃjñāyām iti prāyikam', printed under sk.3189.t1, belongs to the passage in sk.3187.k1 and is recorded there.
textual Order and numbering differ from the 1915 print. In the print this sūtra is no. 3188 and stands after avodaidhaudma… (print 3187) on NSP p. 569 (scan page-0579 read: '3188 akartari ca kārake saṃjñāyām 3.3.19'); the print's sequence is 3185 sphurati…, 3186 syado jave, 3187 avodaidhaudma…, 3188 akartari…, 3189 ghañi ca…. Ours and Wikisource number it 3186, after sphurati… (3185). The owner checked the Aṣṭādhyāyī references and kept ours; on the Print Check.
translator Our source types this sūtra as a heading ('akartari ca kārake saṃjñāyām ity adhikāraḥ'). Its range is stated by the kaumudī under SK 3187; the bracketed heading note in sutra_en points there. The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; the kaumudī supplies ghañ without naming its source.

SK 3187 · A 6.4.27V

घञि च भावकरणयोः ॥ ३१८७ ॥

ghañi ca bhāvakaraṇayoḥ

ghañi ca bhāvakaraṇayoḥ — And when ghañ [follows] in the sense of bhāva or karaṇa, [the n of rañj (rañjeḥ, carried forward (anuvṛtti) from rañjeś ca, SK 2397) is elided (nalopa, carried forward (anuvṛtti) from aniditāṃ hala upadhāyāḥ kṅiti, SK 415)].

Rule. When ghañ follows in the sense of the bare action or the instrument, the n of rañj is lost. "Of rañj" is carried forward from SK 2397. "Is lost" comes from SK 415.

Example.

rañj + ghañ (action) → n lost → raj + a

→ vṛddhi of the penultimate a (SK 2282) → rāj

→ j becomes g (SK 2863) → rāgaḥ "colouring".

In the locus sense the n stays: raṅgaḥ, the stage, "that in which one delights".

Applies when / blocked by. Bhaṭṭoji adds three points that belong to SK 3186.

prāsaḥ "a dart": "it is hurled". The Bālamanoramā takes it as the instrument: "that by which enemies are hurled down".
"Name" in SK 3186 holds only as a rule (prāyika). So ghañ also comes outside a name: ko bhavatā lābho labdhaḥ "what gain have you gained?". The Bālamanoramā: lābha is ghañ in the bhāva sense.
From here on both bhāve (SK 3184) and akartari ca kārake (SK 3186) continue, as far as SK 2841.

The commentators report the Bhāṣya differently on "name"; scholars discuss this. The Tattvabodhinī says the Bhāṣya drops the word and relies on usage. The Bālamanoramā says the Bhāṣya keeps it as holding only as a rule.

Watch out. The n is lost only in the action and instrument senses. In the locus, raṅga keeps it.

Siddhānta-kaumudī

रञ्जेर्नलोपः स्यात् । रागः । अनयोः किम् । रजत्यस्मिन् रङ्गः । प्रास्यते इति प्रासः । सञ्ज्ञायामिति प्रायिकम् । को भवता लाभो लब्धः । इत उत्तरं भावे अकर्तरि च कारके-SK 3188 इति कृत्यल्युटो बहुलं-SK 2841 इति यावत् द्वयमप्यनुवर्तते ॥

The n of rañj is elided: rāgaḥ. Why "in these two [senses]"? [rajyaty] asmin, "one delights in it": raṅgaḥ [the stage].

prāsyate iti prāsaḥ, "it is hurled: prāsa (a dart)".

[The condition] "saṃjñāyām" [in SK 3186] holds only as a rule (prāyika): ko bhavatā lābho labdhaḥ, "what gain has been gained by you?".

From here onward both "bhāve" [(SK 3184)] and "akartari ca kārake" (SK 3186) are carried forward (anuvṛtti), as far as "kṛtyalyuṭo bahulam" (SK 2841).

translator notes

commentary BM (Wikisource uttara-4/0026; not in our source): this sūtra stands in the n-elision section of 'aniditām' after 'rañjeś ca'; hence 'rañjer nalopaḥ syāt', which fills out the sūtra. rāga: j becomes g by 'cajoḥ ku ghiṇṇyatoḥ' (SK 2863), and after the n-elision the penultimate takes vṛddhi; it means the act of colouring or the colouring substance. prāsa: from pra + 'asu kṣepaṇe' with ghañ in the karaṇa sense by 'akartari ca' (SK 3186): 'by it enemies are hurled down', a kind of weapon. 'prāyikam' is clear in the Bhāṣya: this ghañ sometimes comes even where there is no name. lābha: ghañ in the bhāva sense, 'a gain, the getting of gold and the like'; bhavatā is construed with labdhaḥ, so the sixth case is barred by 'na loka…'. 'anuvartate': here the explanation (vyākhyāna) alone is the basis. Followed for sutra_en and 'The n of rañj'; for prāsa the English keeps the kaumudī's 'it is hurled', and BM's karaṇa reading is recorded.
commentary TB, printed under sk.3189.t1 ('—prāyikam iti'): if the word saṃjñā were dropped altogether, kāraḥ kaṭaḥ would result for kṛtaḥ kaṭaḥ; the Bhāṣya, relying on non-expression (anabhidhāna), dispenses with the word 'saṃjñāyām' (pratyākhyātam). Recorded; the English renders 'prāyikam' neutrally.
textual Ours reads 'rajaty asmin raṅgaḥ'; the 1915 print reads 'rajyaty asmin' (NSP p. 569, scan page-0579 read), as does Wikisource. The English supplies [rajyaty]. (Collation batch01, class A.)
textual Ours cites 'akartari ca kārake' with a cross-reference to SK 3188. In our numbering SK 3188 is syado jave; the sūtra meant is ours SK 3186. The print's own number for akartari… is 3188, so its cross-reference '3188' is consistent within the print (NSP p. 569, scan page-0579 read). The English gives (SK 3186). The print and Wikisource cite the sūtra as 'akartari kārake' without ca.
textual Order and numbering differ from the 1915 print: there this sūtra is no. 3189 and follows akartari… (print 3188) on NSP p. 569 (scan page-0579 read). Ours and Wikisource number it 3187. Kept as ours; on the Print Check.
translator prāsa and lābha illustrate akartari ca kārake (SK 3186) and its 'saṃjñāyām', not the n-elision of this sūtra; the kaumudī gives them here without saying so. '(SK 3184)' for 'bhāve' is the translator's identification.
translator TB and BM read the Bhāṣya differently on 'saṃjñāyām': TB says the Bhāṣya dispenses with the word altogether, relying on anabhidhāna; BM says 'prāyikam' is clear in the Bhāṣya, i.e. the condition is kept as holding only as a rule. The English 'holds only as a rule (prāyika)' renders the kaumudī and takes neither side (§16).

SK 3188 · A 6.4.28V

स्यदो जवे ॥ ३१८८ ॥

syado jave

syado jave — [When ghañ follows,] syada [is set down as a ready-made form (nipātana)] in the sense of speed (java).

Rule. In the sense of speed (java), syada is a fixed form (nipātana). Bhaṭṭoji: from syand before ghañ, the loss of n and the absence of vṛddhi are given by nipātana.

Example.

syand + ghañ → n lost, no vṛddhi (nipātana) → syadaḥ "speed".

Elsewhere, in the sense of flowing: syandaḥ.

Applies when / blocked by. The Bālamanoramā explains why a nipātana is needed. ghañ is not k- or ṅ-marked, so SK 415 cannot remove the n. A plain rule removing the n would leave a penultimate a, and that would take vṛddhi. The nipātana gives both results at once.

Siddhānta-kaumudī

स्यन्देर्घञि नलोपो वृद्ध्यभावश्च निपात्यते । स्यदो वेगः । अन्यत्र स्यन्दः ॥

In [the form of] syand when ghañ follows, the elision of n and the absence of vṛddhi are given by nipātana. syadaḥ, "speed" (vega). Elsewhere [i.e. in the sense of flowing]: syandaḥ.

translator notes

commentary BM (Wikisource uttara-4/0026; not in our source): from 'syandū prasravaṇe', with ghañ by 'akartari ca' (SK 3186), the n-elision of 'aniditām' (SK 415) is not obtained, since the affix is not kit or ṅit. A rule 'syandeś ca' would give the n-elision, but once n is elided the penultimate would take vṛddhi; so the sūtra is made to bring both the n-elision and the absence of vṛddhi. syada is conventional (rūḍha) for speed. 'anyatra' means in the sense of flowing (prasravaṇa). Followed for '[i.e. in the sense of flowing]'.
textual No TB on this sūtra in ours or in the print. Wikisource's kaumudī breaks off at 'anyatra'; ours and the print read 'anyatra syandaḥ' (NSP p. 568, scan page-0578 read).
textual Order and numbering differ from the 1915 print: there this sūtra is no. 3186, printed directly after sphurati… (3185) at the foot of the right column of NSP p. 568 (scan page-0578 read: '3186 syado jave 6.4.28'); the raw OCR skips it. Ours and Wikisource number it 3188, after ghañi ca bhāvakaraṇayoḥ. The text of the kaumudī agrees with the print. Kept as ours; on the Print Check. The cross-reference to SK 3188 in sk.3187.k1 means akartari… (ours SK 3186), not this sūtra.
translator The bracketed '[When ghañ follows,]' in sutra_en is taken from the kaumudī's 'syander ghañi'; no commentator names an anuvṛtti for it.

SK 3189 · A 6.4.29V

अवोदैधौद्मप्रश्रथहिमश्रथाः ॥ ३१८९ ॥

avodaidhaudmapraśrathahimaśrathāḥ

avodaidhaudmapraśrathahimaśrathāḥ — avoda, edha, odma, praśratha and himaśratha [are set down as ready-made forms (nipātana)].

Rule. avoda, edha, odma, praśratha and himaśratha are fixed forms (nipātana).

Example.

avodaḥ "wetting": from ava + und with ghañ; the n is lost.

edhaḥ "fuel": from indh with ghañ; the n is lost and i takes guṇa.

odma "moistening": from und.

praśrathaḥ, himaśrathaḥ: Bhaṭṭoji says the n of śranth is lost and vṛddhi is absent.

Applies when / blocked by. Both commentators fill in the steps. In avoda, after the n is lost, a + u merge as o. In edha, the guṇa is itself part of the nipātana, overriding na dhātulopa…, a prohibition that would otherwise bar the guṇa in edha. odma takes the uṇādi affix man, with n-loss and guṇa again by nipātana. praśratha and himaśratha take ghañ.

Siddhānta-kaumudī

अवोदः अवक्लेदनम् । एध इन्धनम् । ओद्म उन्दनम् । श्रन्थेर्नलोपो वृद्ध्यभावश्च ॥

avodaḥ, "wetting" (avakledana). edhaḥ, "fuel" (indhana). odma, "moistening" (undana). [In praśratha and himaśratha, with ghañ,] the n of śranth is elided and vṛddhi is absent.

Tattvabodhinī

NSP p. 579

—अवोदै—॥ अवोद इति । उन्दी क्लेदनेऽवपूर्वः । घञि नलोपो निपात्यते ॥—एध इति । इन्धेर्घञि नलोपो गुणश्च निपात्यते । ‘न धातुलोप—’ इति निषेधादप्राप्ते गुणस्य निपातनमिति ज्ञेयम् ॥—ओद्म इति । उन्दरौणादिके मन्प्रत्यये नलोपो गुणश्चात्रापि निपात्यते ॥—श्रन्थेरिति । प्रपूर्वस्य हिमपूर्वस्य च घञि निपात्यते इति बोध्यम् ॥—प्रायिकमिति । सर्वात्मना संज्ञाग्रहणत्यागे कृतः कट इत्यत्र कारः कट इति स्यादिति भावः । भाष्ये त्वनभिधानमाश्रित्य प्रत्याख्यातम्

translator notes

commentary BM (Wikisource uttara-4/0026–0027; not in our source): the sūtra is a dvandva of avoda, edha, odma, praśratha and himaśratha. avoda: [from ava + und] with ghañ the n-elision is given by nipātana; after it, guṇa of a with u [gives avoda], but guṇa of the light penultimate does not come, because of the prohibition 'na dhātulope…'. edha: from 'indhī dīptau' with ghañ, n-elision, and guṇa is given by nipātana overriding 'na dhātulopa…'. odma: from und with the uṇādi affix man, n-elision and guṇa are given by nipātana. 'śrantheḥ': [with ghañ] when pra and hima precede, this being supplied. Followed for '[In praśratha and himaśratha, with ghañ,]'.
commentary TB, sk.3189.t1: avoda is from 'undī kledane' with ava; with ghañ the n-elision is given by nipātana. edha: from indh with ghañ, n-elision and guṇa are given by nipātana; guṇa is not otherwise obtained because of the prohibition 'na dhātulopa-'. odma: from und with the uṇādi affix man, n-elision and guṇa again by nipātana. 'śrantheḥ': with pra and with hima before it, given by nipātana with ghañ. Agrees with BM; followed. The rest of sk.3189.t1 ('—prāyikam iti') is TB on the passage in sk.3187.k1; the TB on SK 3190 is in sk.3190.t1.
textual Wikisource's kaumudī adds 'praśrathaḥ. himaśrathaḥ.' at the end; ours and the 1915 print end at 'vṛddhyabhāvaś ca' (NSP p. 569, scan page-0579 read). The raw OCR misreads odma as 'occa' and -śratha- as '-śraya-'; the scan has odma and -śratha-.
textual Order and numbering differ from the 1915 print: there this sūtra is no. 3187, at the head of NSP p. 569 (scan page-0579 read), before akartari… (print 3188) and ghañi ca… (print 3189). Ours and Wikisource number it 3189, after syado jave. The TB order in sk.3189.t1 (avodai… then 'prāyikam iti') follows the print's sequence. Kept as ours; on the Print Check.

SK 3190 · A 3.3.20V

परिमाणाख्यायां सर्वेभ्यः ॥ ३१९० ॥

parimāṇākhyāyāṃ sarvebhyaḥ

parimāṇākhyāyāṃ sarvebhyaḥ — [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after all [dhātus] [in the sense of a kāraka other than the agent (akartari kārake, carried forward (anuvṛtti) from SK 3186)] when a quantity (parimāṇa) [, i.e. a delimitation (pariccheda) of what the affix denotes,] is stated.

Rule. ghañ comes after any root, in a kāraka other than the agent, when a quantity (parimāṇa) is stated. Both commentators explain: the quantity measures what the affix denotes. Bhaṭṭoji: the rule is there to block ac and ap.

Example.

ni + ci + ghañ → vṛddhi, āy → nicāyaḥ: ekas taṇḍulanicāyaḥ "one heap of rice grains". (Not nicaya with ac.)

nis + pū + ghañ → vṛddhi, āv → niṣpāvaḥ: dvau śūrpaniṣpāvau "two measures of grain cleaned with a winnowing basket".

kṝ + ghañ → vṛddhi, with r → kāraḥ: dvau kārau "two scattered heaps". (Not kara with ap.)

Applies when / blocked by. A vārttika: dāra and jāra take ghañ in the agent sense, and the ṇi of the causative undergoes luk (disappears without trace).

"They rend [the heart]" → dāri + ghañ → ṇi lost by luk → vṛddhi → dārāḥ "a wife".

"They make [a family] waste away" → jari + ghañ → jārāḥ "paramours".

Both commentators explain the luk. An ordinary loss of ṇi would count as still present by SK 50 (sthānivat). It would then stand between root and affix, and the ghañ vṛddhi would fail. Nor can the vṛddhi of the causative serve for jāra. For jṝ, SK 2568 shortens that vowel. With luk, nothing is left to count, and ghañ gives its own vṛddhi.

The commentators give different reasons for "any root" (sarvebhyaḥ). The Bālamanoramā says it lets ghañ set aside only exceptions tied to the root, not those tied to a meaning. So the feminine ekā tilocchritiḥ keeps its ktin. The Tattvabodhinī says it lets ghañ block ap as well as ac.

Watch out. The quantity must measure the thing the word names: one heap, two measures. Without a measure, ac would come by SK 3231, giving nicaya; Bhaṭṭoji does not give that form here, and it is inferred.

Siddhānta-kaumudī

घञ् । अजपोर्बाधनार्थमिदम् । एकस्तण्डुलनिचायः । द्वौ शूर्पनिष्पावौ । द्वौ कारौ ।

ghañ [comes]. This is for blocking ac and ap [(SK 3231, SK 3232)]. ekas taṇḍulanicāyaḥ, "one heap (nicāya) of rice grains". dvau śūrpaniṣpāvau, "two [measures of grain] cleaned (niṣpāva) with a winnowing basket". dvau kārau, "two scattered [heaps]".

vārttika

दारजारौ कर्तरि णिलुक्च

(vārttika) dāra and jāra [are formed with ghañ] in the agent sense, and [there is] luk of ṇi.

(वार्तिकम्) ॥ दारयन्तीति दाराः । जरयन्तीति जाराः ॥

dārayanti iti dārāḥ, "they rend [the heart]: dārāḥ (a wife)". jarayanti iti jārāḥ, "they make [a family] waste away: jārāḥ (paramours)".

Tattvabodhinī

NSP p. 579

—परिमाणाख्यायाम्—। सर्वेभ्यो धातुभ्यः । परिमाणं परिच्छित्तिः । आख्यान-माख्या उक्तिः । परिच्छित्तेरुक्तौ सत्यामित्यर्थः । कस्य पुनः परिच्छित्तिरिति चेत्प्रत्ययार्थस्येत्युच्यते । आख्याग्रहणं रूढि-निरासार्थं, तेन परिमाणग्रहणेन संख्यात्र गृह्यते । सर्वेभ्यः किम् । अन्यथा पुरस्तादपवादन्यायेनाचमेव घञ् बाधेत न त्वपम् ॥—तण्डुलनिचाय इति । निचीयते राशीक्रियते इति निचायः । अत्र राश्येकत्वेन समुदायिनां परिच्छित्ति-रर्थाद्रम्यते । ‘एरच्’ इत्यचि प्राप्ते घञ् । निष्पूयते शोध्यते तुषाद्यपनयनेन यस्तण्डुलादिः स निष्पावः । ‘ऋदोरप्’ इत्यपि प्राप्ते घञ् । शूर्पणेति करणे तृतीयान्तस्य ‘कर्तृकरणे कृता बहुलम्’ इति समासः । अत्र शूर्पसंख्यया तण्डुलादेरपि परिच्छित्तिः । शूर्पद्वित्वं तु आर्थिकं न तु शाब्दं, निष्पावगतद्वित्वं तु शाब्दम् । यद्यप्यत्र ‘निरभ्योः पूल्वोः’ इति घञ् लभ्यते तथापि सर्वग्रहणबलादनेनापि भवितुमर्हतीति भावः । अप्रत्ययस्य मुख्योदाहरणमाह—द्वौ काराविति । कृ विक्षेपे । कर्मणि घञ् । शूर्पादिना विक्षिप्तो धान्यादिराशिः कारः । इह प्रकृत्याश्रय एवापवादो न त्वर्थाश्रयः । सर्वेभ्य इति पञ्चमीनिर्देशेन तथैवावगमात् । तेनायं प्रकृत्याश्रयो घञ् क्तिनोऽपवादो न भवति । एका तिलोच्छ्रितिः । उत्पूर्वकाच्छ्रयतेः कर्मणि भावे वा क्तिन् । ऊर्ध्वाकृतः राशीकृत इत्यर्थः । तदेतत्सूचयितुमुक्तम् अजपोरपवाद इति । तयोरपि प्रकृत्या-श्रयत्वादपवाद्यापवादयोः समानविषयौचित्यात् । स्त्रियां क्तिन् त्वर्थाश्रय इति दिक् ॥—दारजाराविति । अकर्तरि कारके इत्यधिकारात् ‘ऋदोरप्’ इत्यस्य घञपवादत्वाच्च कर्तरि घञर्थमिदं वचनम् ॥—णिलुक्चेति । चात् घञ् । लोपे हि सति घञाश्रया वृद्धिर्न स्याण्णिलोपस्य स्थानिवद्भावेन व्यवधानात् । न च णिन्निमित्तैव वृद्धिरस्त्विति वाच्यम् । जारशब्दे ‘मितां हस्वः’ इति हस्वापत्तेः । ‘जनीजृष्—’ इति जॄधातोर्णौ मित्त्वात् । लुकि तु सति तस्य परनिमित्तत्वाभावेन ‘क्विलुगुपधा—’ इति क्वौ लुप्तस्य निषेधेन वा स्थानिवत्त्वाभावाज्जार इति रूपं सिध्यतीति भावः । एतेन दीर्यते यैस्ते दाराः जीर्यतेऽनेनेति जाराः इत्यण्यन्ताभ्यामेव करणे घञस्तु किमनेन वचनेनेति केषांचिदुक्तिः परास्ता । ‘ऋदोरप्’ इत्यपवादविषये उत्सर्गस्य घञो दुर्लभत्वात् । क्त्यधिकारादूर्ध्वं वासरूपविधेरनङ्गीकारादपवादोऽप्यच् करणाधिकरणयोरिति ल्युटा बाधादिह दुर्लभ इत्यन्यदेतत् ॥—उपेत्येति । गुरुसमीपमेत्येत्यर्थः ॥—अपादान इति । पुरस्तादपवादन्यायेन इङश्चेत्यस्याच एवापवादत्वात्स्त्रियां तु क्तिन् स्यादिति तद्बाधनायायमारम्भः । घञनुक्रमणमजपोर्विषय इति वचनात्स्त्रियां घञ् न स्यादिति स्त्रियांग्रहणम्

translator notes

commentary BM (Wikisource uttara-4/0027–0028; not in our source): 'ghañ' fills out the sūtra; 'sarvebhyaḥ' is 'from all dhātus'; [the sense is] ghañ comes when a kāraka other than the agent is to be expressed and a delimitation (pariccheda) of the affix's meaning is understood. Why, when 'akartari kārake' would suffice? Hence 'ajapoḥ': to block erac and ṝdorap, which, being specific, would set aside the ghañ of 'akartari ca', the vāsarūpa rule not applying because they are of the same form. nicāya: 'heaped up', ghañ in the karman sense as exception to erac; the heap made of rice grains is delimited as one. niṣpāva: 'cleaned by removing the husk', a heap of rice etc.; śūrpeṇa niṣpāvaḥ, compounded by 'kartṛkaraṇe kṛtā bahulam'; the duality is construed with niṣpāva through the basket, so the duality of the basket is implied, not stated. kāra: 'scattered', a heap of grain, ghañ in the karman sense as exception to ap. 'sarva' is not redundant: only exceptions that depend on the base (prakṛtyāśraya) are blocked, not those that depend on the meaning (arthāśraya); hence not in ekā tilocchritiḥ, whose ktin in the feminine depends on the meaning (clear in the Bhāṣya). Followed for the anuvṛtti and for '[a delimitation (pariccheda) of what the affix denotes]' in sutra_en, and for the glosses.
commentary TB, sk.3190.t1: 'sarvebhyaḥ' = from all dhātus; parimāṇa = delimitation (paricchitti), ākhyā = statement; of what? of the affix's meaning. 'ākhyā' is taken to exclude conventional words (rūḍhi), so parimāṇa here takes in number (saṅkhyā). Without 'sarvebhyaḥ' the ghañ would, by the maxim that an exception blocks the rules just before it (purastādapavādanyāya), block only ac and not ap. nicāya: ghañ where ac (erac) was obtained; niṣpāva: ghañ where ap (ṝdorap) was obtained; though ghañ is had here by 'nirabhyoḥ pūlvoḥ', by force of 'sarva' it can come by this rule as well; dvau kārau is the chief example of [blocking] ap. Only base-dependent exceptions are blocked, from the fifth case in 'sarvebhyaḥ'; so this ghañ is no exception to ktin (ekā tilocchritiḥ). Followed for parimāṇa as delimitation of the affix's meaning and for the glosses.
commentary BM (Wikisource uttara-4/0027–0028; not in our source): from 'dṝ vidāraṇe' and 'jṝ vayohānau' in their ṇic-forms, ghañ in the agent sense; luk of ṇi comes in place of ṇi-elision. dārayanti cittaṃ vidrāvayanti, 'they distract the mind', dārāḥ, a wife (Amara: 'dārāḥ puṃsi ca bhūmny eva'); with luk the vṛddhi due to ṇi is gone and the vṛddhi due to ghañ comes. jarayati nāśayati kulam, 'he ruins the family', jāraḥ, a paramour; with ṇi-elision, being sthānivat by 'acaḥ parasmin' (SK 50), the ghañ-vṛddhi would fail; nor can the vṛddhi be the ṇi's, since jṝ is mit by 'janījṝṣknasurañjo 'mantāś ca' and 'mitāṃ hrasvaḥ' (SK 2568) would shorten it; with luk there is no sthānivattva and no shortening. BM's kaumudī reads 'jarayatīti jāraḥ upapatiḥ'. Followed for the glosses.
commentary TB, sk.3190.t1: because of the heading 'akartari kārake' and because ap (ṝdorap) is an exception to ghañ, the vārttika is to give ghañ in the agent sense. 'ṇiluk ca': by ca, ghañ. With ṇi-elision the ghañ-vṛddhi would fail, the elided ṇi intervening as sthānivat; vṛddhi due to ṇic would give a short vowel in jāra by 'mitāṃ hrasvaḥ', jṝ being mit by 'janījṝṣ-'; with luk there is no sthānivattva [since the substitute is not conditioned by what follows, or by the rule barring it for what is elided with kvi]. This refutes those who would form dāra and jāra with ghañ in the karaṇa sense from the non-causative roots, since ap is an exception there. Followed.
textual Ours reads 'jarayantīti jārāḥ'; the 1915 print reads 'jārayantīti jārāḥ' (NSP p. 569, scan page-0579 read; collation batch01 read it clear at 4× zoom); Wikisource (the BM edition) reads 'jarayatīti jāraḥ'. The BM and TB argument (the ṇic-form of the mit root jṝ has a short vowel) presupposes jaray-, which ours has; the English follows ours. Print reading flagged for the Print Check (class V).
textual The tag '(vārttikam)' at the head of this block in the digital source is editorial; the print marks the vārttika dārajārau… with a sign before it and has no tag.
translator The bracketed '(SK 3231, SK 3232)' identifies 'ac and ap' with erac and ṝdorap, as BM and TB do; the kaumudī says only 'ajapoḥ'. BM and TB give different reasons for 'sarva-': for BM it makes only base-dependent (prakṛtyāśraya) exceptions be blocked, not meaning-dependent ones such as the ktin of tilocchritiḥ; for TB it makes the ghañ block ap as well as ac, against purastādapavādanyāya, and TB draws the prakṛtyāśraya restriction from the fifth case of 'sarvebhyaḥ'. The English kaumudī takes neither side (§16). 'quantity' keeps the house rendering of parimāṇa; the bracket after it gives BM's and TB's sense.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' as the remainder of the sūtra without naming its source.

SK 3191 · A 3.3.21V

इङश्च ॥ ३१९१ ॥

iṅaśca

iṅaś ca — And after iṅ [ghañ (carried forward (anuvṛtti) from SK 3182; supplied as the remainder of the sūtra, śeṣa, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. ghañ also comes after iṅ "to study". Bhaṭṭoji calls it an exception to the ac of SK 3231. The Bālamanoramā: iṅ always has adhi before it, and the ghañ names a kāraka other than the agent.

Example.

"Having come near him, one studies from him" → upa + adhi + iṅ + ghañ → upādhyāyaḥ "teacher".

The Bālamanoramā: the teacher is the apādāna, by SK 592.

Applies when / blocked by. Two vārttikas follow.

First: in the apādāna and the feminine, ghañ after iṅ is added, and the result takes ṅīṣ optionally: upādhyāyā / upādhyāyī "a female teacher". The Tattvabodhinī: these are for a woman who herself teaches. The commentators explain why the vārttika is needed. SK 3191 sets aside only ac. In the feminine the domain belongs to ktin (SK 3272), so ghañ would not come without this vārttika.

Second: śṝ takes ghañ in the senses wind, colour and covering. Bhaṭṭoji: "śṝ" is cited without a case-ending. The Bālamanoramā calls it an exception to ap.

śāraḥ "wind": ghañ in the instrument sense.
śāraḥ "colour": here the root means "to make variegated".
The vārttika's word for "covering", nivṛta, is itself explained: "that by which one is wrapped". It has kta in the instrument sense, by bāhulaka (the latitude of a bahulam rule).
The ghañ form in this sense is nīśāraḥ, seen in a half-verse: "like a cow, one who has not made a nīśāra is mostly lean in the cold season". akṛtanīśāraḥ means one who has made no wrap. The ī of nī is by SK 1044.

Watch out. upādhyāya names the source of learning, not the agent. The ghañ is in the apādāna sense.

Siddhānta-kaumudī

घञ् । अचोऽपवादः । उपेत्य अस्मादधीयते उपाध्यायः ॥

ghañ [comes]. [This is] an exception (apavāda) to ac [enjoined by erac, SK 3231]. upetya asmād adhīyate, "having come near [him], [one] studies from him": upādhyāyaḥ ("teacher").

vārttika

अपादाने स्त्रियामुपसङ्ख्यानं तदन्ताच्च वा ङीष्

(vārttika) [ghañ after iṅ] in [the sense of] the apādāna, in the feminine, is to be additionally enumerated (upasaṃkhyāna); and after what ends in that [ghañ], ṅīṣ [comes] optionally.

(वार्तिकम्) ॥ उपाध्याया । उपाध्यायी ॥

upādhyāyā; upādhyāyī ("a female teacher").

vārttika

शॄ वायुवर्णनिवृतेषु

(vārttika) [ghañ comes after] śṝ in [the senses] wind (vāyu), colour (varṇa) and covering (nivṛta).

(वार्तिकम्) ॥ शृ इत्यविभक्तिको निर्देशः । शारो वायुः । करणे घञ् । शारो वर्णः । चित्रीकरणमिह धात्वर्थः । निव्रियते आव्रियतेऽनेनेति निवृतमावरणम् । बाहुलकात्करणे क्तः । गौरिवाकृतनीशारः प्रायेण शिशिरे कृशः । अकृतप्रावरण इत्यर्थः ॥

"śṝ" is a citation without a case ending (avibhaktika nirdeśa). śāraḥ, "wind": ghañ in [the sense of] the instrument (karaṇa). śāraḥ, "colour": here the meaning of the dhātu is making variegated (citrīkaraṇa). nivriyate āvriyate 'nena, "that by which [something] is covered, wrapped": nivṛtam, a covering (āvaraṇa) — kta in [the sense of] the instrument, by bāhulaka. gaur ivākṛtanīśāraḥ prāyeṇa śiśire kṛśaḥ, "like a cow, one who has not made a nīśāra is mostly lean in the cold season": that is, one who has not made a wrap (prāvaraṇa).

Tattvabodhinī

alignment inferredNSP p. 579–580

—उपाध्यायेति । या स्वयमध्यापयति तस्यामिदं रूपद्वयम् । पुंयोगे तु ङीषेवाऽऽनुगा-गमश्च पाक्षिक इत्युक्तम् ॥—करणे क्त इति । वृञ् वरण इत्यस्मादित्यर्थः ॥—नीशार इति । ‘उपसर्गस्य घञि—’ इति दीर्घः । ननु ‘प्रदक्षिणप्रसव्यगामिनां शाराणाम्’ इति कथं प्रयोगः । वायुवर्णेत्यर्थपरिगणनादिति चेत् । अत्राहुः । अत एव वार्तिकप्रयोगादक्षेष्वपि शृणातेर्घञ्। — रव इति। ‘ऋदोरप्’ इत्यप्। — राज्ञो नय इति। णीञ् प्रापणे इत्यस्मादचो यत्

translator notes

commentary BM (Wikisource uttara-4/0028; not in our source): 'ghañ' is the supplying of the remainder (śeṣapūraṇa); iṅ adhyayane ('to study') always takes adhi; after it ghañ comes in a kāraka other than the agent. Followed for the supplied ghañ in sutra_en and the reading of iṅ as adhi + iṅ in upādhyāya. BM's gloss names only a kāraka other than the agent; the 'bhāve' in the sutra_en bracket rests on the kaumudī's statement under SK 3187, not on BM.
commentary BM (Wikisource uttara-4/0028; not in our source): since [ghañ] would be established by 'akartari ca' [SK 3186] anyway, Bhaṭṭoji says 'acaḥ apavādaḥ' — an exception to 'erac' [SK 3231]. On 'upetya': having come near, the one from whom one studies is the upādhyāya; ghañ is in [the sense of] the apādāna, which status comes from 'ākhyātopayoge' [SK 592]. Followed: the bracket naming erac and 'from him'.
commentary TB, printed under sk.3190.t1 ('—upetyeti'): having come near the teacher (guru). Followed: 'having come near [him]'.
commentary TB, printed under sk.3190.t1 ('—apādāna iti'): by the principle that an exception taught first sets aside only what immediately follows (purastād apavāda-nyāya), 'iṅaś ca' is an exception to ac alone, so in the feminine ktin would come; the vārttika is begun to set it aside. 'striyām' is mentioned because, by the statement 'ghañ-anukramaṇam ajapor viṣaye', ghañ would not come in the feminine. Followed: '[ghañ after iṅ]' and the feminine domain.
commentary BM (Wikisource uttara-4/0028; not in our source): when the apādāna kāraka is to be expressed and femininity is understood, ghañ after iṅ is additionally enumerated; 'tadantāt' = after what ends in the ghañ enjoined by 'apādāne striyām'. Why the vārttika, when 'akartari ca' would suffice? Because by the Bhāṣya statement 'ghañ-anukramaṇam ajapor viṣaye', the ghañ of 'akartari ca' is enjoined only within the domain of ac and ap (erac, ṝdor ap); in the feminine, the domain of ktin by 'striyāṃ ktin' [SK 3272], ghañ is not obtained. Followed: '[ghañ after iṅ]' and 'after what ends in that [ghañ]'.
commentary TB (own sk.3191.t1, '—upādhyāyeti'): these two forms are for a woman who herself teaches; in the sense of association with a male (puṃyoga), ṅīṣ alone comes, with the ānuk augment optional, as stated [under the feminine affixes]. Followed: 'a female teacher'.
commentary BM (Wikisource uttara-4/0028; not in our source): upādhyāyā means 'having come near, one studies from her'; this vārttika is read [again] in the section on feminine affixes, and in the mūla it is applied to a woman who is herself a teacher, with ṅīṣ optional. Followed.
commentary BM (Wikisource uttara-4/0028; not in our source): 'avibhaktika' means with its fifth-case ending (pañcamī) elided (luptapañcamīka); after the dhātu śṝ ghañ comes in [the senses] wind, colour and covering; it is an exception to ap (apo 'pavādaḥ). Followed: '[ghañ comes after] śṝ'.
commentary BM (Wikisource uttara-4/0028; not in our source): śāra 'wind' is analysed 'that by which leaves, fruit and the like are shattered', hence 'karaṇe ghañ'; on 'citrīkaraṇa', 'that by which cloths and the like are shattered, i.e. made variegated'. 'gaur iva…' is half a verse found in the Bhāṣya; in nīśāra the long ī is by 'upasargasya ghañi…' [SK 1044]. Followed for 'instrument' with śāra 'wind'. For śāra 'colour' the English renders only the kaumudī's statement that the dhātu means citrīkaraṇa; BM's instrument (karaṇa) analysis of that sense is recorded, not supplied.
commentary TB (own sk.3191.t1): on 'karaṇe ktaḥ', [nivṛta is] from vṛñ varaṇe ('to cover'); on 'nīśāra', the lengthening is by 'upasargasya ghañi…' [SK 1044]. TB then asks how the usage 'pradakṣiṇaprasavyagāmināṃ śārāṇām' (of dice-pieces) is possible, since the vārttika enumerates only wind and the other senses, and answers (continuing on NSP p. 570, scan page-0580): from that very usage of the vārttikakāra, ghañ after śṝ (śṛṇāti) is [admitted] for dice-pieces (akṣa) too. Recorded; the English keeps the vārttika's three senses.
textual Wikisource (the SK printed with BM, uttara-4/0028) has after 'akṛtaprāvaraṇa ity arthaḥ' a further mūla sentence: ''pradakṣiṇaprasavyagāmināṃ śārāṇām' iti vārttikakāraprayogād akṣeṣv api śāra iti bhavati' ('by the vārttikakāra's usage …, śāra also occurs for dice-pieces'), and BM comments on it, locating the usage in the Bhāṣya on 'anupadasarvānnāyānayaṃ baddhābhakṣayatineyeṣu' [SK 1810]. Ours and the NSP print (p. 569, scan page-0579, read) end at 'ity arthaḥ'; TB in the print raises the same usage as an objection. Not supplied in the English. For the Print Check (difference between the BM recension and the NSP).
textual Ours has the long vowel in the vārttika (k4, śṝ) but the short vowel in the gloss (k5, 'śṛ ity avibhaktiko nirdeśaḥ'). The root is śṝ (TB: śṛṇāteḥ). In the print (scan page-0579, read at magnification) both occurrences look alike and appear to carry the long ṝ; collation batch01 class C. The English reads śṝ in both. Mūla, for the Print Check.
textual k3 and k5 begin with the editorial tag '(vārttikam) ||', which closes the preceding vārttika; the 1915 print marks each vārttika with its sign before it instead (scan page-0579) and has no such tag. The tag is dropped in the English.
textual The TB on this unit begins at the tail of sk.3190.t1 ('—upetyeti', '—apādāna iti') and continues in sk.3191.t1, which also carries the TB on SK 3192 (OCR '— kha iti', print '—rava iti') and on SK 3195 ('—rājño naya iti').
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' as the remainder of the sūtra without naming its source. That the ap of which the śṝ-vārttika (k4) is an exception is the ap of ṝdor ap (SK 3232) is also the translator's identification; BM says only 'apo 'pavādaḥ'.

SK 3192 · A 3.3.22V

उपसर्गे रुवः ॥ ३१९२ ॥

upasarge ruvaḥ

upasarge ruvaḥ — When an upasarga [stands as upapada], after ru [ghañ (carried forward (anuvṛtti) from SK 3182; supplied as the remainder, śeṣa, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When an upasarga stands as upapada, ghañ comes after ru "to sound". The Bālamanoramā calls it an exception to ap.

Example.

sam + ru + ghañ → vṛddhi, āv → saṃrāvaḥ "clamour".

Without an upasarga: ravaḥ "sound". The Tattvabodhinī: this has ap by SK 3232.

Siddhānta-kaumudī

घञ् । संरावः । उपसर्गे किम् । रवः ॥

ghañ [comes]: saṃrāvaḥ ("clamour"). Why "when an upasarga [stands as upapada]"? [Without one:] ravaḥ ("sound").

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): 'ghañ' is the remainder (śeṣa); when an upasarga stands as upapada, ghañ comes after the dhātu ru; it is an exception to ap (abapavādaḥ). Followed: the supplied ghañ in sutra_en and 'stands as upapada'.
commentary TB, printed under sk.3191.t1 (OCR '— kha iti', print '—rava iti', NSP p. 570, scan page-0580, read): in ravaḥ the affix is ap, by 'ṝdor ap' [SK 3232]. Followed: the counter-example is read as the ap-form.
textual The NSP OCR (page-0579) skips SK 3192–3193; the scan (page-0579, read) agrees with ours: 'ghañ | saṃrāvaḥ | upasarge kim | ravaḥ |'. The Wikisource transcription of the SK with BM (uttara-4/0029) lacks 'ghañ | saṃrāvaḥ |', apparently a loss in transcription.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' as the remainder (śeṣa) without naming its source. That BM's ap is that of ṝdor ap (SK 3232) is also the translator's identification (TB names ṝdor ap only for the counter-example ravaḥ).

SK 3193 · A 8.3.86V

अभिनिसः स्तनः शब्दसंज्ञायाम् ॥ ३१९३ ॥

abhinisaḥ stanaḥ śabdasaṃjñāyām

abhinisaḥ stanaḥ śabdasaṃjñāyām — After abhinis, [the s] of stan [is replaced by a retroflex (mūrdhanya), as the kaumudī supplies], when a name of a sound (śabdasaṃjñā) [is meant].

Rule. After abhinis, the s of stan "to sound" is replaced by a retroflex (SK 210), when the word names a sound. This rule belongs to the last three pādas of the Aṣṭādhyāyī (the tripādī). It stands here because its example is a ghañ noun.

Example.

abhi + nis + stan + ghañ → the s of stan becomes ṣ

→ t after ṣ becomes ṭ (SK 113)

→ vṛddhi of the penultimate a → abhiniṣṭānaḥ, a kind of sound (varṇa).

The result has a single ṣ where the s of nis meets the new ṣ; this step is not stated by Bhaṭṭoji or his commentators.

Not a name of a sound: abhiniḥstanati mṛdaṅgaḥ "the drum resounds".

Applies when / blocked by. The change of t to ṭ is not stated by Bhaṭṭoji or his commentators; it is inferred from SK 113.

Siddhānta-kaumudī

अस्मात् स्तनेः सस्य मूर्धन्यः । अभिनिष्टानो वर्णः । शब्दसञ्ज्ञायां किम् । अभिनिःस्तनति मृदङ्गः ॥

After this [abhinis], in place of the s of stan a retroflex (mūrdhanya) [comes]: abhiniṣṭānaḥ, a [kind of] sound (varṇa). Why "when a name of a sound [is meant]"? abhiniḥstanati mṛdaṅgaḥ ("the drum resounds").

translator notes

textual No TB on this sūtra: in the print TB passes from SK 3192 ('—rava iti') directly to SK 3195 ('—rājño naya iti'), printed under sk.3191.t1 (NSP p. 570, scan page-0580). No BM either: in Wikisource (uttara-4/0029) BM passes from 'upasarge ruvaḥ' to 'sami yudruduvaḥ'.
textual Ours and the print (NSP p. 569, scan page-0579, read; the OCR skips this unit) read 'asmāt staneḥ' (the dhātu cited as stani); Wikisource reads 'stanaḥ', as in the sūtra. Same sense.
translator 'a retroflex (mūrdhanya)' is supplied by the kaumudī ('sasya mūrdhanyaḥ'); that mūrdhanya is the heading of 'apadāntasya mūrdhanyaḥ' (SK 210) is the translator's identification — the kaumudī and the commentators do not name its source here. This Tripādī sūtra (A 8.3.86) is placed here because abhiniṣṭāna is a ghañ-derivative of stan; the further change of t to ṭ (by 'ṣṭunā ṣṭuḥ', SK 113) is not stated by the kaumudī.

SK 3194 · A 3.3.23V

समि युद्रुदुवः ॥ ३१९४ ॥

sami yudruduvaḥ

sami yudruduvaḥ — When sam [stands as upapada], after yu, dru and du [ghañ (carried forward (anuvṛtti) from SK 3182; supplied, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When sam stands as upapada, ghañ comes after yu, dru and du. The Bālamanoramā calls it an exception to ap.

Example.

sam + yu + ghañ → vṛddhi, āv → saṃyāvaḥ, "that which is mixed with molasses and the like": a kind of cake made of flour.

Likewise saṃdrāvaḥ, saṃdāvaḥ.

Siddhānta-kaumudī

संयूयते मिश्रीक्रियते गुडादिभिरिति संयावः । पिष्टविकारोऽपूपविशेषः । सन्द्रावः । सन्दावः ॥

saṃyūyate miśrīkriyate guḍādibhiḥ, "it is mixed, blended, with molasses and the like": saṃyāvaḥ, a particular cake (apūpa), a preparation of flour. saṃdrāvaḥ. saṃdāvaḥ.

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): when the upasarga sam stands as upapada, ghañ comes after yu, dru and du; it is an exception to ap (abapavādaḥ). Followed: the supplied ghañ and the upapada in sutra_en.
textual No TB on this sūtra: in the print TB passes from SK 3192 ('—rava iti') to SK 3195 ('—rājño naya iti'), printed under sk.3191.t1 (NSP p. 570, scan page-0580). The NSP OCR (page-0579) reads 'saṃdāvaḥ | saṃdāvaḥ'; the scan has 'saṃdrāvaḥ | saṃdāvaḥ', as ours.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' without naming its source. That BM's ap is that of ṝdor ap (SK 3232) is also the translator's identification; BM says only 'abapavādaḥ'.

SK 3195 · A 3.3.24V

श्रिणीभुवोऽनुपसर्गे ॥ ३१९५ ॥

śriṇībhuvo'nupasarge

śriṇībhuvo 'nupasarge — After śri, nī and bhū, when there is no upasarga [as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182; supplied, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. After śri, nī and bhū, when no upasarga stands before them, ghañ comes. The Bālamanoramā calls it an exception to ac and ap.

Example.

śri + ghañ → vṛddhi, āy → śrāyaḥ. Likewise nāyaḥ, bhāvaḥ.

With an upasarga, no ghañ: praśrayaḥ, praṇayaḥ, prabhavaḥ.

Applies when / blocked by. Bhaṭṭoji answers two objections.

How is prabhāvo rājñaḥ "the king's might" correct? It is a prādi compound (SK 761), pra with bhāvaḥ: prakṛṣṭo bhāvaḥ, "eminent being".
How is rājño nayaḥ "the king's policy" correct, with no upasarga? By bāhulaka. The Bālamanoramā: by the bahulam of SK 2841.

Watch out. Which affix the counter-examples take is not stated by Bhaṭṭoji. That praśrayaḥ and praṇayaḥ have ac and prabhavaḥ has ap is inferred from the Bālamanoramā's "exception to ac and ap".

Siddhānta-kaumudī

श्रायः । नायः । भावः । अनुपसर्गै किम् । प्रश्रयः । प्रणयः । प्रभवः । कथं प्रभावो राज्ञ इति । प्रकृष्टो भाव इति प्रादिसमासः । कथं राज्ञो नय इति । बाहुलकात् ॥

śrāyaḥ. nāyaḥ. bhāvaḥ. Why "when there is no upasarga"? praśrayaḥ, praṇayaḥ, prabhavaḥ. How [then is] prabhāvo rājñaḥ ("the king's might") [correct]? It is a prādi compound (prādisamāsa): prakṛṣṭo bhāvaḥ, "eminent being". How [is] rājño nayaḥ ("the king's policy") [correct, without an upasarga]? By bāhulaka.

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): when no upasarga is present, ghañ comes after śri, nī and bhū; it is an exception to ac and ap (ajapor apavādaḥ). Followed: the supplied ghañ in sutra_en.
commentary BM (Wikisource uttara-4/0029; not in our source): 'bāhulakāt' = from the mention of bahula in 'kṛtyalyuṭo bahulam' [SK 2841]. Followed: 'by bāhulaka' is taken in that sense.
commentary TB, printed under sk.3191.t1 ('—rājño naya iti', NSP p. 570, scan page-0580, read): [naya is] from ṇīñ prāpaṇe ('to lead'); the print continues 'ityasmād aco yat', whose last words are unclear. Recorded.
textual Ours 'anupasargai kim' (vowel sign ai); NSP p. 569 (scan page-0579, read) 'anupasarge kim', as Wikisource. A plain typo (collation batch01, class A); rendered after the print. Mūla, for the Print Check.
translator The prādi compound is by 'kugatiprādayaḥ' (SK 761); the identification is the translator's. The glosses of prabhāva and naya are the translator's. That BM's ac and ap are those of erac (SK 3231, for śri and nī) and ṝdor ap (SK 3232, for bhū), so that the counter-examples praśraya, praṇaya have ac and prabhava has ap, is the translator's identification. TB's 'aco yat' (print, scan page-0580) is obscure; it may stand for 'from it the affix ac [comes]' (perhaps a misprint for 'ac') — the translator's conjecture.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' without naming its source.

SK 3196 · A 3.3.25V

वौ क्षुश्रुवः ॥ ३१९६ ॥

vau kṣuśruvaḥ

vau kṣuśruvaḥ — When vi [stands as upapada], after kṣu and śru [ghañ (carried forward (anuvṛtti) from SK 3182; supplied, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When vi stands as upapada, ghañ comes after kṣu "to sneeze" and śru "to hear". The Bālamanoramā calls it an exception to ap.

Example. vikṣāvaḥ, viśrāvaḥ. Without vi: kṣavaḥ, śravaḥ.

Siddhānta-kaumudī

विक्षावः । विश्रावः । वौ किम् । क्षवः । श्रवः ॥

vikṣāvaḥ. viśrāvaḥ. Why "when vi [stands as upapada]"? kṣavaḥ. śravaḥ.

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): when the upasarga vi stands as upapada, ghañ comes after the dhātus kṣu and śru; it is an exception to ap (abapavādaḥ). Followed: the supplied ghañ and the upapada in sutra_en.
textual No TB on this sūtra: in the print TB passes from SK 3195 ('—rājño naya iti') to SK 3202 ('—yajñe sami-'), both printed in our sk.3191.t1 / sk.3202.t1 (NSP p. 570, scan page-0580, read). The NSP OCR misreads the sūtra as 'vau śuśruvaḥ'; the scan has 'kṣuśruvaḥ', as ours.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' without naming its source. That BM's ap is that of ṝdor ap (SK 3232) is also the translator's identification; BM says only 'abapavādaḥ'.

SK 3197 · A 3.3.26V

अवोदोर्नियः ॥ ३१९७ ॥

avodorniyaḥ

avodor niyaḥ — When ava or ud [stands as upapada], after nī [ghañ (carried forward (anuvṛtti) from SK 3182; supplied, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When ava or ud stands as upapada, ghañ comes after nī "to lead". The Bālamanoramā calls it an exception to ac.

Example. avanāyaḥ "leading down"; unnāyaḥ "leading up".

Applies when / blocked by. How is unnayaḥ "conjecture" correct, without vṛddhi? Bhaṭṭoji: by bāhulaka.

Siddhānta-kaumudī

अवनायः अधो नयनम् । उन्नायः ऊर्ध्वनयनम् । कथमुन्नयः उत्प्रेक्षेति । बाहुलकात् ॥

avanāyaḥ, leading down; unnāyaḥ, leading up. How [then is] unnayaḥ, "conjecture (utprekṣā)", [correct]? By bāhulaka.

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): when ava or ud stands as upapada, ghañ comes after the dhātu nī; it is an exception to ac (ajapavādaḥ, i.e. ac-apavādaḥ). 'utprekṣā' is the explanation of 'unnaya'. Followed: the supplied ghañ and the upapada in sutra_en, and 'unnayaḥ, conjecture (utprekṣā)' as a gloss, not a second word.
textual Ours and the print (NSP p. 570, scan page-0580, read) read 'avanāyaḥ'; Wikisource (uttara-4/0029) reads 'avāyo', apparently a transcription slip.
textual No TB on this sūtra (the print's TB passes from SK 3195 to SK 3202, scan page-0580).
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' without naming its source. That BM's ac is that of erac (SK 3231) is also the translator's identification.

SK 3198 · A 3.3.27V

प्रे द्रुस्तुस्रुवः ॥ ३१९८ ॥

pre drustusruvaḥ

pre drustusruvaḥ — When pra [stands as upapada], after dru, stu and sru [ghañ (carried forward (anuvṛtti) from SK 3182; supplied, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When pra stands as upapada, ghañ comes after dru "to run", stu "to praise" and sru "to flow". The Bālamanoramā calls it an exception to ap.

Example. pradrāvaḥ, prastāvaḥ, prasrāvaḥ. Without pra: dravaḥ, stavaḥ, sravaḥ.

Siddhānta-kaumudī

प्रद्रावः । प्रस्तावः । प्रस्रावः । प्रे इति किम् । द्रवः । स्तवः । स्रवः ॥

pradrāvaḥ. prastāvaḥ. prasrāvaḥ. Why "when pra [stands as upapada]"? dravaḥ. stavaḥ. sravaḥ.

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): when pra stands as upapada, ghañ comes after dru, stu and sru; it is an exception to ap (abapavādaḥ). Followed: the supplied ghañ and the upapada in sutra_en.
textual No TB on this sūtra (the print's TB passes from SK 3195 to SK 3202, scan page-0580).
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' without naming its source. That BM's ap is that of ṝdor ap (SK 3232) is also the translator's identification; BM says only 'abapavādaḥ'.

SK 3199 · A 3.3.28V

निरभ्योः पूल्वोः ॥ ३१९९ ॥

nirabhyoḥ pūlvoḥ

nirabhyoḥ pūlvoḥ — When nir or abhi [stands as upapada], after pū and lū [ghañ (carried forward (anuvṛtti) from SK 3182; supplied, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When nir or abhi stands as upapada, ghañ comes after pū "to cleanse" and lū "to cut". The Bālamanoramā calls it an exception to ap.

Example.

"It is cleansed with winnowing baskets and the like" → niṣpāvaḥ, a kind of grain.

abhilāvaḥ.

Otherwise: pavaḥ, lavaḥ.

Applies when / blocked by. The Tattvabodhinī, on SK 3190, notes that niṣpāva already has ghañ by this rule. Yet with a stated quantity it may come by SK 3190 as well, on the strength of "any root".

Siddhānta-kaumudī

निष्पूयते शूर्पादिभिरिति निष्पावो धान्यविशेषः । अभिलावः । निरभ्योः किम् । पवः । लवः ॥

niṣpūyate śūrpādibhiḥ, "it is cleansed with winnowing baskets and the like": niṣpāvaḥ, a particular grain. abhilāvaḥ. Why "when nir or abhi [stands as upapada]"? pavaḥ. lavaḥ.

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): when nir or abhi stands as upapada, ghañ comes; it is an exception to ap (abapavādaḥ). Followed: the supplied ghañ and the upapada in sutra_en.
commentary TB, printed under sk.3190.t1 (on 'dvau śūrpaniṣpāvau', SK 3190): niṣpūyate = 'is cleansed by removing husk and the like'; ap would be obtained by 'ṝdor ap'; and although ghañ is obtained here by 'nirabhyoḥ pūlvoḥ', it may come by SK 3190 too, on the strength of 'sarva'. Followed: 'cleansed'.
textual No TB of its own on this sūtra (the print's TB passes from SK 3195 to SK 3202, scan page-0580).
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' without naming its source. That BM's ap is that of ṝdor ap (SK 3232) is also the translator's identification; BM says only 'abapavādaḥ'.

SK 3200 · A 3.3.29V

उन्न्योर्ग्रः ॥ ३२०० ॥

unnyorgraḥ

unnyor graḥ — When ud or ni [stands as upapada], after gṝ [ghañ (carried forward (anuvṛtti) from SK 3182; supplied, as BM says) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When ud or ni stands as upapada, ghañ comes after gṝ "to swallow". The word graḥ is the fifth case of gṝ, "after gṝ". The Bālamanoramā calls it an exception to ap.

Example.

ud + gṝ + ghañ → vṛddhi, with r → udgāraḥ. Likewise nigāraḥ.

Otherwise: garaḥ.

Siddhānta-kaumudī

उद्गारः । निगारः । उन्योः किम् । गरः ॥

udgāraḥ. nigāraḥ. Why "when ud or ni [stands as upapada]"? garaḥ.

translator notes

commentary BM (Wikisource uttara-4/0029; not in our source): when ud or ni stands as upapada, ghañ comes; it is an exception to ap (abapavādaḥ). Followed: the supplied ghañ and the upapada in sutra_en.
textual Ours reads the pratīka 'unyoḥ kim' with one n, against the sūtra's 'unnyoḥ'; the print (NSP p. 570, scan page-0580, read) appears to have the same, and collation batch01 lists the unit as clean. Rendered as the sūtra word.
textual No TB on this sūtra (the print's TB passes from SK 3195 to SK 3202, scan page-0580).
translator 'graḥ' is the fifth-case word (pañcamyanta) of the dhātu gṝ (gṝ + ṅasi), naming the dhātu after which the affix comes, as throughout this ghañ section (śriṇībhuvaḥ, kṣuśruvaḥ, niyaḥ, straḥ; BM on SK 3201 calls kṝ 'luptapañcamīka'); the forms udgāra, nigāra, gara confirm gṝ. The identification is the translator's. The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ' without naming its source. That BM's ap is that of ṝdor ap (SK 3232) is also the translator's identification; BM says only 'abapavādaḥ'.

SK 3201 · A 3.3.30V

कॄ धान्ये ॥ ३२०१ ॥

kṝ dhānye

kṝ dhānye — [When ud or ni stands as upapada (unnyoḥ, carried forward (anuvṛtti) from SK 3200, as the kaumudī supplies)], after kṝ [with its fifth-case ending elided, as BM says], with reference to grain (dhānya), [ghañ (carried forward (anuvṛtti) from SK 3182) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. After kṝ "to scatter", when grain is concerned, ghañ comes with ud or ni as upapada. The Bālamanoramā: "kṝ" stands with its fifth-case ending dropped.

Example. utkāro nikāro dhānyasya "the scattering of grain".

Applies when / blocked by. Not of grain: bhikṣotkaraḥ "a heap of alms", puṣpanikaraḥ "a heap of flowers". That these take the ap of SK 3232 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. ud and ni are carried forward from SK 3200. Bhaṭṭoji's paraphrase supplies them.

Siddhānta-kaumudī

कॄ इत्यस्माद्धान्यविषयादुन्न्योर्घञ् स्यात् । उत्कारो निकारो धान्यस्य । विक्षेप इत्यर्थः । धान्ये किम् । भिक्षोत्करः । पुष्पनिकरः ॥

After kṝ, having grain as its domain, ghañ comes when ud or ni [stands as upapada]. utkāro nikāro dhānyasya: the scattering (vikṣepa) of grain, is the meaning. Why "with reference to grain"? bhikṣotkaraḥ ("a heap of alms"), puṣpanikaraḥ ("a heap of flowers").

translator notes

commentary BM (Wikisource uttara-4/0029–0030; not in our source): 'kṝ' has its fifth-case ending (pañcamī) elided (luptapañcamīka); hence Bhaṭṭoji says 'kṝ ity asmāt'. Followed: the bracket in sutra_en and 'after kṝ'.
textual No TB on this sūtra (the print's TB passes from SK 3195 to SK 3202, scan page-0580).
translator The counter-examples utkara, nikara would have ap by 'ṝdor ap' (SK 3232); the kaumudī does not say so, and the glosses 'a heap' are the translator's.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; the kaumudī supplies 'ghañ' without naming its source. The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3202 · A 3.3.31V

यज्ञे समि स्तुवः ॥ ३२०२ ॥

yajñe sami stuvaḥ

yajñe sami stuvaḥ — In [the domain of] sacrifice (yajña), when sam [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after stu [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. In sacrifice, when sam stands as upapada, ghañ comes after stu "to praise".

Example. "The place where the Chandogas, the singers of the Sāman, come together and praise": that place is a saṃstāvaḥ.

Applies when / blocked by. Both commentators call this ghañ an exception to lyuṭ in the locus sense, taught later in this chapter. Outside sacrifice: saṃstavaḥ "acquaintance".

Siddhānta-kaumudī

समेत्य स्तुवन्ति यस्मिन् देशे छन्दोगाः स देशः संस्तावः । यज्ञे किम् । संस्तवः परिचयः ॥

[With sam as upapada, ghañ comes after stu where the usage concerns sacrifice.] The place in which the Chandogas (singers of the Sāman), having come together (sametya), sing praise (stuvanti), that place is a saṃstāva.

Why "yajñe"? saṃstavaḥ, "acquaintance (paricaya)".

Tattvabodhinī

NSP p. 580

— यज्ञे समि-। अधिकरणे ल्युटोऽपवादोयं घञ्।

translator notes

commentary BM (Wikisource uttara-4/0030; not in our source): with sam as upapada, ghañ comes after the dhātu stu, i.e. where the usage has sacrifice as its domain; it is an apavāda of lyuṭ in the adhikaraṇa (locus) sense; 'paricaya' explains 'saṃstava'. Followed for the bracketed ghañ, the upapada and the domain.
commentary TB, sk.3202.t1: this ghañ is an apavāda of lyuṭ in the adhikaraṇa (locus) sense. Followed: 'the place in which…' renders saṃstāva as a locus.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; BM supplies 'ghañ syāt' without naming its source.
translator The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3203 · A 3.3.32V

प्रे स्त्रोऽयज्ञे ॥ ३२०३ ॥

pre stro'yajñe

pre stro 'yajñe — When pra [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after stṛ, not in [the domain of] sacrifice [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When pra stands as upapada, ghañ comes after stṛ "to spread", but not in sacrifice. Bhaṭṭoji: the word is divided as a-yajñe "not in sacrifice". "In sacrifice" is already in context from SK 3202, so reading it again would be pointless.

Example.

pra + stṛ + ghañ → vṛddhi, with r → prastāraḥ.

In sacrifice: barhiṣaḥ prastaraḥ "the prastara of the sacred grass", a particular handful.

Applies when / blocked by. The Bālamanoramā reports that, for ritualists, prastāra is a particular arrangement of bricks.

Watch out. The two forms differ by one vowel. prastāraḥ (ghañ, vṛddhi) is outside sacrifice; prastaraḥ (guṇa) is the sacrificial handful.

Siddhānta-kaumudī

अयज्ञे इति छेदः यज्ञे इति प्रकृतत्वात् । प्रस्तारः । अयज्ञे किम् । बर्हिषः प्रस्तरो मुष्टिविशेषः ॥

The word-division is a-yajñe ("not in sacrifice"), because yajñe is [already] in context (prakṛta). prastāraḥ.

Why "ayajñe"? barhiṣaḥ prastaraḥ, "the prastara of the barhis [grass]", a particular handful.

translator notes

commentary BM (Wikisource uttara-4/0030; not in our source): 'prakṛtatvāt' means that the division cannot be 'yajñe', because that would already follow from carrying forward (anuvṛtti) the word yajña from the preceding sūtra; the sense is ghañ after the dhātu stṛ with pra as upapada; prastāra, according to the ritualists (yājñikāḥ), is a particular arrangement of bricks (iṣṭakāsaṃniveśaviśeṣa). Followed for the reasoning behind the division and the bracketed ghañ; the gloss of prastāra is recorded, not used, since the kaumudī leaves the example unglossed.
textual Wikisource's kaumudī text reads 'prastaraḥ' for the first example; BM's own pratīka 'prastāra iti' and the NSP print (NSP p. 570, scan page-0580 read) have 'prastāraḥ' with ours. Ours stands.
translator The anuvṛtti label for ghañ (SK 3182) is the translator's identification; BM supplies 'ghañ' without naming its source. No TB is printed for this sūtra (NSP p. 570, the TB runs from 'yajñe sami' straight to 'chando').
translator The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3204 · A 3.3.33V

प्रथने वावशब्दे ॥ ३२०४ ॥

prathane vāvaśabde

prathane vāv aśabde — In [the sense of] prathana (spreading out), when vi [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes after stṛ (carried forward (anuvṛtti) from SK 3203)], when the domain is not śabda (speech) [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When vi stands as upapada, ghañ comes after stṛ, in the sense of spreading out (prathana), when speech is not concerned. The Bālamanoramā: the words are divided vau aśabde.

Example. paṭasya vistāraḥ "the breadth of a cloth".

Applies when / blocked by. Why "spreading out"? tṛṇavistaraḥ "a strewing of grass". Why "not speech"? granthavistaraḥ "the prolixity of a book".

Siddhānta-kaumudī

विपूर्वात् स्तृणातेर्घञ् स्यादशब्दविषये प्रथने । पटस्य विस्तारः । प्रथने किम् । तृणविस्तरः । अशब्दे किम् । ग्रन्थविस्तरः ॥

ghañ comes after stṛṇāti preceded by vi, in [the sense of] prathana, when the domain is not śabda: paṭasya vistāraḥ, "the breadth of a cloth".

Why "prathane"? tṛṇavistaraḥ, "a strewing of grass". Why "aśabde"? granthavistaraḥ, "the prolixity of a book".

translator notes

commentary BM (Wikisource uttara-4/0030; not in our source): the word-division is 'vau aśabde'; that is why he says 'vipūrvāt'. Followed in sutra_en.
translator The anuvṛtti labels for ghañ (SK 3182) and stṛ (SK 3203) are the translator's; the kaumudī itself supplies both ('vipūrvāt stṛṇāter ghañ syāt'), and SK 3205 confirms that stra is still running. No TB is printed for this sūtra (NSP p. 570).
translator The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3205 · A 3.3.34V

छन्दोनाम्नि च ॥ ३२०५ ॥

chandonāmni ca

chandonāmni ca — And in the name of a metre (chandas), [ghañ (carried forward (anuvṛtti) from SK 3182) comes after stṛ (carried forward (anuvṛtti) from SK 3203) preceded by vi (vau, carried forward (anuvṛtti) from SK 3204, as BM's 'vipūrvāt' indicates), in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. ghañ also comes after vi + stṛ in the name of a metre (chandas). Bhaṭṭoji: "after stṛ" is carried forward. The Bālamanoramā supplies vi from SK 3204.

Example.

"The syllables are spread out in it" → vi + stṛ + ghañ (locus) → viṣṭāra.

viṣṭāra + paṅkti → karmadhāraya (a descriptive compound) → viṣṭārapaṅktiḥ, a metre.

The ṣ comes from the next rule, SK 3206.

Applies when / blocked by. Both commentators: the rule is needed because a metre is a matter of speech, which SK 3204 excludes. The Tattvabodhinī reports that some do not carry vi forward here, because of usages such as prastārapaṅktiḥ.

Siddhānta-kaumudī

स्त्र इत्यनुवर्तते । विष्टारपङ्क्तिश्छन्दः । विस्तीर्यन्तेऽस्मिन्नक्षराणीत्यधिकरणे घञ् । ततः कर्मधारयः ॥

"straḥ" ("after stṛ") is carried forward (anuvṛtti) [into this rule]. viṣṭārapaṅktiḥ is a metre. [viṣṭāra:] "the syllables are spread out (vistīryante) in it", so ghañ in the adhikaraṇa (locus) sense. Then a karmadhāraya [with paṅkti].

Tattvabodhinī

NSP p. 580

— छन्दो-। शब्दविषयत्वात्पूर्वेणाप्राप्ते वचनम्। केचित्तु प्रस्तारपङ्क्तिरित्यादिप्रयोगानुरोधेनात्र वाविति नानुवर्तयन्ति

translator notes

commentary BM (Wikisource uttara-4/0030; not in our source; the transcription is garbled here): ghañ comes after the dhātu stṛ preceded by vi, i.e. in the name of a metre made up of [rows of] syllables; the statement is made because [this case], having śabda as its domain, is not reached by the preceding sūtra (SK 3204); 'karmadhārayaḥ' means the analysis viṣṭāraś cāsau paṅktiś ca. Followed for the bracketed vi and the karmadhāraya.
commentary TB, sk.3205.t1: the statement is for [a case] not reached by the preceding [sūtra], since [here] the domain is śabda (OCR 'pūrveṇāgrāte' read as pūrveṇāprāpte, as the print has). But some (kecit) do not carry 'vau' forward here, in view of usages such as prastārapaṅktiḥ. Recorded: the English keeps vi in brackets with BM and with the kaumudī's own 'vistīryante' and SK 3206 'vipūrvāt'; TB reports the kecit view without adopting it.
translator The SK numbers in the anuvṛtti labels are the translator's; the kaumudī states only 'stra ity anuvartate', and BM supplies vi ('vipūrvāt stṛdhātor ghañ') without naming SK 3204. The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch. The ṣ of viṣṭāra is supplied by the next rule (SK 3206).

SK 3206 · A 8.3.94V

छन्दोनाम्नि च ॥ ३२०६ ॥

chandonāmni ca

chandonāmni ca — And in the name of a metre, [the s of stṛ preceded by vi (carried forward (anuvṛtti) from vṛkṣāsanayor viṣṭaraḥ, SK 3233, as BM indicates) and ending in ghañ is replaced by ṣ (ṣatva)].

Rule. In the name of a metre, the s of stṛ after vi, in a ghañ form, becomes ṣ.

Example. vi + stāra → ṣ for s → viṣ + tāra → t after ṣ becomes ṭ (SK 113) → viṣṭāra. Bhaṭṭoji: "hence the ṣ" of SK 3205.

Applies when / blocked by. The Bālamanoramā: SK 2123 (sātpadādyoḥ) would bar this ṣ, and this rule overrides it. It mentions vṛkṣāsanayor viṣṭaraḥ (SK 3233), the sūtra just before this one in the Aṣṭādhyāyī; that is where "stṛ after vi" comes from. This edition gives SK 3233 later in this chapter.

Watch out. Two sūtras share the words chandonāmni ca. SK 3205 (A 3.3.34) gives the affix; SK 3206 (A 8.3.94) gives the ṣ. The ṭ step is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

विपूर्वात्स्तृणातेर्घञन्तस्य सस्य षत्वं स्याच्छन्दोनाम्नि । इति षत्वम् ॥

The s of stṛṇāti, preceded by vi and ending in ghañ, is replaced by ṣ (ṣatva) in the name of a metre. Hence the ṣatva [in viṣṭārapaṅkti, SK 3205].

translator notes

commentary BM (Wikisource uttara-4/0030; not in our source): Objection: since 'sātpadādyoḥ' (SK 2123) prohibits [ṣatva], and the s is not an ādeśa s, how can there be ṣatva here? In answer he cites 'chandonāmni ca'. 'vṛkṣāsanayor viṣṭaraḥ' is the sūtra [taught] later (uttaram); the following words are garbled in the transcription ('vedaprasiddhasaṃjñāyā viṣṭaraśabdaḥ nipātyate ity arthe'). Followed for the role of the rule (it provides a ṣatva that would otherwise be unavailable) and for the anuvṛtti label in sutra_en.
translator BM's 'uttaram' sūtra is vṛkṣāsanayor viṣṭaraḥ (A 8.3.93), which this edition gives later at SK 3233; it is the sūtra just before chandonāmni ca (A 8.3.94) in the Aṣṭādhyāyī, and BM's mention of it indicates where the 'stṛ preceded by vi' of this sūtra comes from — hence the anuvṛtti label in sutra_en. 'ending in ghañ' is the kaumudī's own. The garbled BM clause may mean that the word viṣṭara is set down by nipātana in a name known from the Veda; that reading is the translator's conjecture. The SK numbers 2123 and 3233 are the translator's identifications. No TB is printed for this sūtra (NSP p. 570).

SK 3207 · A 3.3.35V

उदि ग्रहः ॥ ३२०७ ॥

udi grahaḥ

udi grahaḥ — When ud [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after grah [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When ud stands as upapada, ghañ comes after grah "to seize".

Example. ud + grah + ghañ → vṛddhi of the penultimate a → udgrāhaḥ.

Applies when / blocked by. Both commentators call it an exception to the ap that SK 3234 gives after grah.

Siddhānta-kaumudī

उद्ग्राहः ॥

[With ud as upapada, ghañ comes after grah:] udgrāhaḥ.

Tattvabodhinī

NSP p. 580

— उदि ग्रहः । भावादौ घञ् स्यात्। ‘ग्रहवृदृ-’ इति प्राप्तस्यापोऽपवादः ॥ — परिन्योः-। अक्षादिभिः क्रीडनं द्यूतम् । यथाप्राप्तकरणमभ्रेषः ॥ — परावनु-। अत्र व्याचख्युः । द्विः परिग्रहणमिह व्यर्थः। सकृदेव कर्तुं शक्यम् । तथा हि । परौ नियो धूते, इणोनुपात्यये, नावभ्रेषे । इह इण इत्यनुवर्तनादिणोऽनुपात्यय इत्यत्र तु परावित्यनुवर्तनाच्चेष्टं सिद्ध्यतीति भावः । ननु पूर्वसूत्रेऽनुपात्ययः पर्यायार्थकत्वेन व्याख्यातः । तथा च तदनुवृत्त्यैव सिद्धे पर्यायग्रहणमिह व्यर्थमिति चेदत्राहुः । पर्यायग्रहणं पुनर्विधानार्थं तेनात्राभिविधिविवक्षायां परमपि ‘अभिविधौ भाव इनुण्’ इति इनुणं बाधित्वाऽयमेव घञ् भवतीति ॥ — आकायमिति । आचीयन्तेऽस्मिन्निष्टका इत्याकायम् । अधिकरणे घञ् । अग्निस्थलविशेषं चिन्वीत चयनेन निष्पादयेदिति श्रुत्यर्थः

translator notes

commentary TB, sk.3207.t1 ('udi grahaḥ'): ghañ comes in bhāva and the other senses; it is an apavāda of the ap reached by 'grahavṛdṛ…' (SK 3234). Followed for the bracketed senses in sutra_en.
commentary BM (Wikisource uttara-4/0030–0031; not in our source): with ud as upapada, ghañ comes after the dhātu grah; it is an apavāda of the ap-pratyaya of 'grahavṛdṛniścigamaś ca', which is taught later. Followed for the bracketed ghañ and upapada.
textual sk.3207.t1 also carries the TB on later sūtras: 'paricyoḥ' (OCR for 'parinyoḥ', clear in the scan; SK 3209), 'parāvalu' (OCR for 'parāvanu'; SK 3210, with a passage bearing on SK 3211) and 'ākāyam iti' (SK 3213) (NSP p. 570, scan page-0580 read).
translator The SK numbers in the anuvṛtti labels are the translator's: ghañ from padarujaviśaspṛśo ghañ (SK 3182), the senses from bhāve (SK 3184) and akartari ca kārake saṃjñāyām (SK 3186); TB says only 'bhāvādau'. The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3208 · A 3.3.36V

समि मुष्टौ ॥ ३२०८ ॥

sami muṣṭau

sami muṣṭau — When sam [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes after grah (carried forward (anuvṛtti) from SK 3207)], in [the domain of] the fist (muṣṭi) [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When sam stands as upapada, ghañ comes after grah, where the fist is concerned.

Example. mallasya saṃgrāhaḥ "the wrestler's grip". The Bālamanoramā: the firm grip of the fist.

Applies when / blocked by. Not of the fist: dravyasya saṃgrahaḥ "the collecting of goods".

Siddhānta-kaumudī

मल्लस्य सङ्ग्राहः । मुष्टौ किम् । द्रव्यस्य सङ्ग्रहः ॥

[With sam as upapada, ghañ comes after grah where the fist is concerned:] mallasya saṃgrāhaḥ, "the wrestler's grip".

Why "muṣṭau"? dravyasya saṃgrahaḥ, "the collecting of goods".

translator notes

commentary BM (Wikisource uttara-4/0031; not in our source): with sam as upapada, ghañ comes after the dhātu grah when the root-sense, having the fist as its domain, is understood; 'mallasya saṃgrāhaḥ' means the firm grip of the fist (dṛḍhagrahaṇaṃ muṣṭeḥ). Followed for the bracketed grah and ghañ and for 'grip'.
translator The anuvṛtti labels (SK 3182 for ghañ, SK 3207 for grah) are the translator's; BM supplies 'grahadhātor ghañ' without naming the sources. No TB is printed for this sūtra (NSP p. 570).
translator The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3209 · A 3.3.37V

परिन्योर्नीणोर्द्यूताभ्रेषयोः ॥ ३२०९ ॥

parinyornīṇordyūtābhreṣayoḥ

parinyor nīṇor dyūtābhreṣayoḥ — When pari or ni [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after nī or iṇ [respectively], in [the domain of] dyūta (gambling) or abhreṣa (propriety) [respectively] [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. ghañ comes after nī "to lead" with pari, in gambling (dyūta). It comes after iṇ "to go" with ni, for propriety (abhreṣa). The pairs go in order.

Example.

pari + nī + ghañ → vṛddhi, āy → pariṇāyaḥ: pariṇāyena śārān hanti "he strikes the pieces by moving them all round". The ṇ after pari is not explained by Bhaṭṭoji here.

ni + i + ghañ → vṛddhi, āy → ni + āya → i becomes y before a vowel (SK 47) → nyāyaḥ: eṣo 'tra nyāyaḥ "this is the proper course here".

Applies when / blocked by. Outside these senses: pariṇayaḥ "marriage"; nyayaḥ "ruin". The Bālamanoramā calls the rule an exception to ac. The Tattvabodhinī: dyūta is playing with dice and the like; abhreṣa is doing what is due.

Siddhānta-kaumudī

परिपूर्वान्नयतेर्निपूर्वादिणश्च घञ् स्यात् क्रमेण द्यूतेऽभ्रेषे च विषये । परिणायेन शारान् हन्ति । समन्तान्नयनेनेत्यर्थः । एषोऽत्र न्यायः । उचितमित्यर्थः । द्यूताभ्रेषयोः किम् । परिणयो विवाहः । न्ययो नाशः ॥

ghañ comes after nayati (nī) preceded by pari, and after iṇ preceded by ni, in the domain of gambling and of propriety respectively. pariṇāyena śārān hanti, "he strikes the pieces by pariṇāya", i.e. by moving [them] all round. eṣo 'tra nyāyaḥ, "this is the nyāya here", i.e. "the proper [course]".

Why "dyūtābhreṣayoḥ"? pariṇayaḥ, "marriage"; nyayaḥ, "destruction".

translator notes

commentary BM (Wikisource uttara-4/0031; not in our source): 'dyūte abhreṣe ca' means [after nī] occurring in the sense of leading in the domain of gambling, and [after iṇ] occurring in the sense of going in the domain of abhreṣa; the ghañ is an apavāda of ac; śārān = akṣān; 'eṣo 'tra nyāyaḥ' means conduct without deviation; abhreṣa is the non-departure from what is proper (ucitasyārthasya anapacāraḥ), hence 'ucitam'. Followed for 'propriety' and 'the pieces'.
commentary TB, printed under sk.3207.t1 (pratīka 'paricyoḥ' in the OCR, 'parinyoḥ' in the scan): dyūta is playing with dice and the like (akṣādibhiḥ krīḍanam); abhreṣa is doing what is due (yathāprāptakaraṇam; OCR 'aśreṣaḥ'). Followed.
textual The digital padaccheda reads 'dyuta-abhreṣayoḥ' (short u); the sūtra text and the print (NSP p. 570, scan page-0580 read) have dyūta. Not a mūla problem.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; the kaumudī says only 'ghañ syāt', and BM only 'aco 'pavādaḥ', without naming its source. The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3210 · A 3.3.38V

परावनुपात्यय इणः ॥ ३२१० ॥

parāvanupātyaya iṇaḥ

parāv anupātyaya iṇaḥ — When pari [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after iṇ, in [the sense of] anupātyaya (not passing over) [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When pari stands as upapada, ghañ comes after iṇ, in the sense of anupātyaya. Bhaṭṭoji: anupātyaya is not passing over what has come in due order.

Example.

pari + i + ghañ → vṛddhi, āy → pari + āya → i becomes y (SK 47) → paryāyaḥ.

tava paryāyaḥ "your turn".

Applies when / blocked by. Otherwise: kālasya paryayaḥ "the lapse of time", that is, a passing over.

Siddhānta-kaumudī

क्रमप्राप्तस्य अनतिपातोऽनुपात्ययः । तव पर्यायः । अनुपात्यये किम् । कालस्य पर्ययः । अतिपात इत्यर्थः ॥

anupātyaya is the not passing over (anatipāta) of what has come in due order. tava paryāyaḥ, "your turn".

Why "anupātyaye"? kālasya paryayaḥ, "the lapse of time", i.e. a passing over (atipāta).

translator notes

commentary BM (Wikisource uttara-4/0031; not in our source): with pari as upapada, ghañ comes after the dhātu iṇ when anupātyaya is understood; 'tava paryāyaḥ' means non-transgression (anatikramaṇa); 'kālasya paryayaḥ' means transgression (atikrama), hence 'atipāta'. Followed for the bracketed ghañ and upapada.
commentary TB, printed under sk.3207.t1 (pratīka 'parāvalu' in the OCR, 'parāvanu' in the scan): they explain that mentioning pari twice [in SK 3209 and here] is superfluous; it could be done once: 'parau niyo dyūte', 'iṇo 'nupātyaye', 'nāv abhreṣe' — in the last, iṇ is carried forward, and in 'iṇo 'nupātyaye', parau is carried forward, so the desired forms follow. Recorded; the English renders the sūtras as given.
textual The digital padaccheda reads 'parau | avanupātyaye | iṇaḥ'; the division is parau | anupātyaye | iṇaḥ (parāv is the sandhi form of parau), as the kaumudī's 'anupātyaye kim' shows. Not a mūla problem.
translator The anuvṛtti label for ghañ (SK 3182) is the translator's identification. The second half of the TB under this pratīka (on the word paryāya) is recorded at SK 3211.
translator The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3211 · A 3.3.39V

व्युपयोः शेतेः पर्याये ॥ ३२११ ॥

vyupayoḥ śeteḥ paryāye

vyupayoḥ śeteḥ paryāye — When vi or upa [stands as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after śī (śete), in [the sense of] paryāya (one's turn) [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When vi or upa stands as upapada, ghañ comes after śī "to lie", in the sense of one's turn (paryāya).

Example. tava viśāyaḥ "your turn [to lie down]"; tava rājopaśāyaḥ "your turn to lie beside the king".

Applies when / blocked by. Otherwise: viśayaḥ "doubt"; upaśayaḥ "lying nearby". The Bālamanoramā calls the rule an exception to ac.

The Tattvabodhinī asks why "turn" is named, when the sense could be carried from SK 3210. Its answer: the word makes this a fresh injunction. So when complete pervasion is meant, this ghañ still comes. It sets aside the inuṇ of SK 3218, though that rule is later.

Siddhānta-kaumudī

तव विशायः । तव राजोपशायः । पर्याये किम् । विशयः संशयः । उपशयः समीपशयनम् ॥

tava viśāyaḥ, "your turn [to lie down]"; tava rājopaśāyaḥ, "your turn to lie beside the king".

Why "paryāye"? viśayaḥ, "doubt (saṃśaya)"; upaśayaḥ, "lying nearby".

translator notes

commentary BM (Wikisource uttara-4/0031; not in our source): with vi or upa as upapada, ghañ comes after the dhātu śīṅ when paryāya is understood; it is an apavāda of ac; paryāya is the arrival of one's opportunity (prāptāvasaratā). Followed for the bracketed ghañ and for 'turn'.
commentary TB, printed under sk.3207.t1, inside the comment on 'parāvanu' (SK 3210): Objection: in the preceding sūtra anupātyaya was explained as having the sense of paryāya, so [the sense] follows by its anuvṛtti and the word paryāya here is superfluous. Reply: the word paryāya is for a fresh injunction (punarvidhāna); hence here, when abhividhi is intended, this very ghañ comes, setting aside the inuṇ of 'abhividhau bhāva inuṇ' (SK 3218) although that rule is later (para). Recorded; the English is unaffected.
translator TB's 'iha' must be this sūtra, the one that names paryāya, with SK 3210 as its 'pūrvasūtra'; that placement is the translator's reading. The bracket '[to lie down]' in the gloss of viśāya is also the translator's. The SK numbers 3182 and 3218 are the translator's identifications.
translator The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3212 · A 3.3.40V

हस्तादाने चेरस्तेये ॥ ३२१२ ॥

hastādāne cerasteye

hastādāne cer asteye — In [the sense of] hastādāna (taking with the hand), [ghañ (carried forward (anuvṛtti) from SK 3182) comes] after ci, [but] not in [the sense of] theft [in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. ghañ comes after ci "to gather", for taking with the hand, but not for theft. Bhaṭṭoji: "taking with the hand" indicates that the thing taken is near at hand.

Example. puṣpapracāyaḥ "the gathering of flowers".

Applies when / blocked by. Why "with the hand"? "He gathers with a stick the fruits at the top of the tree": pracayam. Why "not theft"? puṣpapracayaś cauryeṇa "the gathering of flowers by theft". The Bālamanoramā: the flowers must be within reach of a man standing on the ground.

Siddhānta-kaumudī

हस्तादान इत्यनेन प्रत्यासत्तिरादेयस्य लक्ष्यते । पुष्पप्रचायः । हस्तादाने किम् । वृक्षाग्रस्थानां फलानां यष्ट्या प्रचयं करोति । अस्तेये किम् । पुष्पप्रचयश्चौर्येण ॥

By [the word] hastādāna, "taking with the hand", the nearness (pratyāsatti) of the thing to be taken is indicated (lakṣyate). puṣpapracāyaḥ, "the gathering of flowers".

Why "hastādāne"? vṛkṣāgrasthānāṃ phalānāṃ yaṣṭyā pracayaṃ karoti, "he gathers with a stick the fruits that are at the top of the tree". Why "asteye"? puṣpapracayaś cauryeṇa, "the gathering of flowers by theft".

translator notes

commentary BM (Wikisource uttara-4/0031; not in our source): ghañ comes after the dhātu ciñ when hastādāna is understood, but not in theft. Objection: there would be over-extension (ativyāpti) in a case like 'having climbed merely to the tree-top he gathers flowers'; anticipating this he says 'pratyāsattiḥ', i.e. the thing to be taken, flowers and the like, being within reach of the hand of a man standing on the ground. On the last example: 'karoti' is to be supplied (iti śeṣaḥ). Followed for 'nearness' and 'indicated'.
textual BM's pratīka of the last example reads 'puṣpapracayaṃ cauryeṇa' (second-case word (dvitīyānta)) and supplies karoti; ours and the NSP print (NSP p. 570, scan page-0580 read) read 'puṣpapracayaś cauryeṇa' (first-case word (prathamānta)), with which a supplied karoti does not construe. The English follows ours; Wikisource's kaumudī text is garbled here ('puṣpapracayadhvāyaṇa').
translator The anuvṛtti label for ghañ (SK 3182) is the translator's identification. No TB is printed for this sūtra (NSP p. 570).
translator The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3213 · A 3.3.41V

निवासचितिशरीरोपसमाधानेष्वादेश्च कः ॥ ३२१३ ॥

nivāsacitiśarīropasamādhāneṣvādeśca kaḥ

nivāsacitiśarīropasamādhāneṣv ādeś ca kaḥ — When dwelling (nivāsa), piling (citi), body (śarīra) or heaping up (upasamādhāna) [is meant], [ghañ comes after ci (ceḥ, from SK 3212), in the sense of the action itself and in a kāraka other than the agent — 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward (anuvṛtti), per BM], and k [is substituted] for the initial [sound of the root].

Rule. ghañ comes after ci for an abode, a piling, the body or a heaping up. Also, k replaces the initial sound of the root. The Bālamanoramā: bhāve and akartari ca kārake still continue. Bhaṭṭoji: heaping up (upasamādhāna) is the meaning of the root itself. The other three describe the kāraka that the affix denotes.

Example.

ci + ghañ → k for the initial c → ki + a → vṛddhi, āy → kāya.

Abode: kāśīnikāyaḥ "the abode Kāśī".

Piling: ākāyam agniṃ cinvīta "one should pile the fire-altar as an ākāya".

Body: kāyaḥ, "in it bones and the like are piled up".

Heap: gomayanikāyaḥ "a heap of cow-dung".

In other senses: cayaḥ "a pile".

Applies when / blocked by. Bhaṭṭoji explains why the sūtra says "of the initial" and not just "k for c". In the intensive with yaṅ deleted (yaṅluk), the root is doubled and has two c's. Only the first becomes k: gomayānāṃ nikecāyaḥ "heaping up cow-dung again and again".

The Bālamanoramā says k has to be taught here because SK 2863 changes only a c that stands right before the affix. In ci the i stands between.

The commentators read ākāya differently; scholars discuss this. The Bālamanoramā takes it as the object, "what is piled up". The Tattvabodhinī takes it as the locus, "that in which the bricks are piled".

Watch out. Without the k rule, ci + ghañ would keep its c. Compare puṣpapracāyaḥ (SK 3212) with nikāyaḥ.

Siddhānta-kaumudī

एषु चिनोतेर्घञ् आदेश्च ककारः । उपसमाधानं राशीकरणं तच्च धात्वर्थः । अन्ये प्रत्ययार्थस्य कारकस्योपाधिभूताः । निवासे । काशीनिकायः । चितौ । आकायमग्निं चिन्वीत । शरीरे । चीयतेऽस्मिन्नस्थ्यादिकमिति कायः । समूहे । गोमयनिकायः । एषु किम् । चयः । चः क इति वक्तव्ये आदेरित्युक्तिर्यङ्लुक्यादेरेव यथा स्यादिति । गोमयानां निकेचायः । पुनः पुना राशीकरणमित्यर्थः ॥

In these [senses], ghañ comes after ci (cinoti), and k [replaces] the initial [sound]. Upasamādhāna is heaping up (rāśīkaraṇa), and that is the meaning of the root; the others are qualifiers (upādhi) of the kāraka that is the meaning of the affix.

In [the sense of] dwelling: kāśīnikāyaḥ, "the abode Kāśī". In [the sense of] piling: ākāyam agniṃ cinvīta, "one should pile the fire [-altar] as an ākāya". In [the sense of] body: kāyaḥ, "the body", [so called] because bones and the like are piled up in it (cīyate 'sminn asthyādikam). In [the sense of] a heap [, i.e. heaping up (upasamādhāna)]: gomayanikāyaḥ, "a heap of cow-dung". Why [say] "in these"? cayaḥ, "a pile".

Where "caḥ kaḥ" (k in place of c) should have been said, the statement "ādeḥ" (of the initial) is made so that in the yaṅluk [form] only the initial [c] becomes [k]: gomayānāṃ nikecāyaḥ, meaning "the heaping up of cow-dung again and again".

translator notes

commentary BM (Wikisource uttara-4/0031–0032; not in our source): 'akartari ca kārake' and 'bhāve' are carried forward (anuvartate eva). 'anye' means the meanings consisting of nivāsa, citi and śarīra; 'upādhibhūta' means 'qualifiers' (viśeṣaṇa). The rule is an exception to ac (ajapavāda). Followed: the bracketed anuvṛtti in sutra_en and 'qualifiers'.
commentary BM: kāśīnikāyaḥ — ghañ in the sense of the locus (adhikaraṇa), 'nicīyate mokṣo 'tra', Kāśī being the abode for earning liberation; k is stated here because cajoḥ ku ghiṇṇyatoḥ (SK 2863) operates only on a c or j immediately [before the affix]. ākāyam — ghañ in the sense of the object (karman), 'ācīyate'. 'śarīre' merely marks the example. 'samūhe' marks the example of upasamādhāna; nicīyate 'is heaped up' — ghañ in the sense of the action (bhāve). Objection: let it be just 'caḥ kaḥ', since 'k for c' would follow; hence 'caḥ ka iti vaktavye'. punaḥ punā: r is dropped by 'ro ri' and the vowel lengthened by 'ḍhralope'. Followed: '[, i.e. heaping up (upasamādhāna)]' after 'samūhe'.
commentary TB, printed under sk.3207.t1: ākāyam — 'ācīyante 'sminn iṣṭakāḥ', 'that in which bricks are piled up': ghañ in the sense of the locus (adhikaraṇa); one should produce a particular fire-ground by piling — the sense of the śruti. Recorded.
textual Ours agrees with the print (NSP p. 570, scan page-0580; the raw OCR's 'yaṅgulyādereva' is an OCR misreading of yaṅlukyādereva). Wikisource SK (uttara-4/0032) adds 'syāt' after ghañ; no change of sense. No TB is filed under this unit: its TB (on 'ākāyam') is the tail of sk.3207.t1.
translator 'from SK 3212' for ci (ceḥ) is the translator's identification: the kaumudī says 'cinoteḥ' and BM states only the anuvṛtti of 'bhāve' and 'akartari ca kārake'. The SK numbers 3184 and 3186 for those two words are also the translator's.
translator BM takes ākāya as ghañ in the sense of the object (karman, 'ācīyate'); TB takes it as ghañ in the sense of the locus (adhikaraṇa, 'ācīyante 'sminn iṣṭakāḥ'). The English 'as an ākāya' is kept neutral between the two (§16).

SK 3214 · A 3.3.42V

संघे चानौत्तराधर्ये ॥ ३२१४ ॥

saṃghe cānauttarādharye

saṃghe cānauttarādharye — And when a multitude (saṃgha) [is meant] that is not [arranged] one above another (anauttarādharya), [ghañ comes after ci, and k replaces the initial sound — supplied (śeṣa) from SK 3213, as the kaumudī and BM state].

Rule. ghañ also comes after ci, with k for the initial, for a multitude (saṃgha) not arranged one above another. Bhaṭṭoji supplies "ghañ after ci, and k for the initial" from SK 3213. He defines saṃgha as a multitude of living beings.

Example. bhikṣunikāyaḥ "a community of mendicants".

Applies when / blocked by. Why "not one above another"? sūkaranicayaḥ "a pile of pigs". Why "multitude of beings"? jñānakarmasamuccayaḥ "the combination of knowledge and ritual action".

The Tattvabodhinī explains the pigs. When suckling they lie one on another, so the counter-example holds. When they stand apart, like mendicants, ghañ comes for them too.

Siddhānta-kaumudī

चेर्घञ् आदेश्च कः । भिक्षुनिकायः । प्राणिनां समूहः सङ्घः । अनौत्तराधर्ये किम् । सूकरनिचयः । सङ्घे किम् । ज्ञानकर्मसमुच्चयः ॥

[After] ci, ghañ, and k for the initial [sound]: bhikṣunikāyaḥ, "a community of mendicants". A saṃgha is a multitude of living beings. Why [say] "not one above another"? sūkaranicayaḥ, "a pile of pigs". Why [say] "a multitude"? jñānakarmasamuccayaḥ, "the combination of knowledge and [ritual] action".

Tattvabodhinī

NSP p. 580

— सङ्घे चानौत्तराधर्ये । उत्तरे चाधरे चोत्तराधरास्तेषां भाव औत्तराधर्यम् ॥ — सूकरेति । स्तनपानार्थमुत्तराधरभावेन सूकराः शेरते तदैतत्प्रत्युदाहरणम् । यदा तु भिक्षुवत्पृथक्पृथगेवावतिष्ठन्ते तदा भवत्येव घञिहापि

translator notes

commentary BM (Wikisource uttara-4/0032; not in our source): 'cer ghañ' completes the remainder (śeṣapūraṇa); ghañ after ci when a saṃgha is to be expressed, but not in auttarādharya; auttarādharya is the state of [things being] upper and lower. 'A saṃgha is a multitude of living beings': for this, interpretation (vyākhyāna) is the only ground. Followed: the bracketed supply in sutra_en.
commentary TB, sk.3214.t1: auttarādharya is the state of those that are upper and lower. sūkara…: pigs lie one above another to suckle, and then this is the counter-example; when they stand separately each by itself, like mendicants, ghañ does occur here too. Followed: 'a pile of pigs'.
textual Ours agrees with the print (NSP p. 570, scan page-0580). Wikisource SK (uttara-4/0032) adds after sūkaranicayaḥ 'stanyapānādau uttarādharabhāvena śerate' ('when suckling and the like, they lie one above another'), a gloss absent from ours and the print.
translator 'from SK 3213' is the translator's identification: the kaumudī supplies 'cer ghañ ādeś ca kaḥ' and BM calls 'cer ghañ' the completion of the remainder (śeṣapūraṇa), neither naming the sūtra.

SK 3215 · A 3.3.43V

कर्मव्यतिहारे णच् स्त्रियाम् ॥ ३२१५ ॥

karmavyatihāre ṇac striyām

karmavyatihāre ṇac striyām — When reciprocity of action (karmavyatihāra) [is meant], ṇac [comes after a dhātu] in the feminine [— in the sense of the action itself (bhāve, as the kaumudī and TB state; carried forward (anuvṛtti) from SK 3184); BM states that 'akartari ca kārake' (SK 3186) is not carried forward].

Rule. When the action is reciprocal, ṇac comes after the root, in the feminine. Bhaṭṭoji: in the feminine gender, ṇac in the bare-action sense. ṇac leaves a; its ṇ is a marker.

Example. vi + ava + kruś + ṇac → vyavakrośa, then the next two rules.

Applies when / blocked by. Both commentators take ṇac in the bhāva sense only. The Bālamanoramā: akartari ca kārake is not carried forward here. The Tattvabodhinī: in other kārakas it would not convey the sense. It rejects an earlier author's "bhāva and the rest".

Watch out. ṇac alone does not make the finished word. The añ of SK 3216 and the ṅīp of SK 470 follow.

Siddhānta-kaumudī

स्त्रीलिङ्गे भावे णच् ॥

In the feminine gender, ṇac [comes] in the sense of the action itself (bhāva).

Tattvabodhinī

NSP p. 580–581

— कर्मव्यतिहारे णच्-। कर्मव्यतिहारः क्रियाव्यतिहारः । परस्परकरणमिति यावत् इत्यत्र अर्थमभिनुष्ठातीति स्पृश्यः ॥ — भावे णजिति । कर्तृवर्जिते कारके न भवत्यनभिधानादित्याहुः । भावादाविति प्राचोक्तं यत्तदुपेक्ष्यमाकरविरोधात्

translator notes

commentary BM (Wikisource uttara-4/0032; not in our source): karmavyatihāra is exchange of action (kriyāvinimaya), doing to one another (parasparakaraṇa); in that domain ṇac after a dhātu when femininity is understood. 'akartari ca kārake' is not carried forward here, on the strength of interpretation (vyākhyāna). Followed for the negative statement in sutra_en.
commentary TB, sk.3215.t1: karmavyatihāra is kriyāvyatihāra, doing to one another. On 'bhāve ṇac': it does not occur in a kāraka other than the agent, because it would not express it (anabhidhāna); the earlier author's (prāc) 'bhāvādau' ('in bhāva and the rest') is to be disregarded, as it conflicts with the authoritative source (ākara). Followed: 'in the sense of the action itself' alone.
textual Ours agrees with the print (NSP p. 570, scan page-0580). The TB OCR here is garbled ('parasparakaramasmiti By śabdajagat ityatra…'): the scan has a library watermark over the line; legible is roughly 'parasparakaraṇam iti yāvat … dhātor ity arthaḥ', the middle unreadable.
translator 'bhāve' rests on the kaumudī ('strīliṅge bhāve ṇac') and TB ('bhāve ṇac'); neither calls it an anuvṛtti, and labelling it as carried forward from bhāve (SK 3184) is the translator's identification.

SK 3216 · A 5.4.14V

णचः स्त्रियामञ् ॥ ३२१६ ॥

ṇacaḥ striyāmañ

ṇacaḥ striyām añ — After [a word ending in] ṇac, añ [comes — a taddhita in its own sense (svārthika), per BM] in the feminine.

Rule. After a word ending in ṇac, añ comes in the feminine. The Bālamanoramā: añ is a taddhita in the stem's own sense (svārthika). It brings vṛddhi of the first vowel, and then ṅīp (SK 470). Bhaṭṭoji gives no comment; the examples stand under SK 3217.

Example. vyavakrośa + añ → vṛddhi of the first vowel → vyāvakrośa → ṅīp (the final a drops before the ī) → vyāvakrośī.

Applies when / blocked by. The Tattvabodhinī: this rule shows why ṇac has its c marker. The c lets this rule name it apart from other affixes.

Tattvabodhinī

NSP p. 581

—णचः स्त्रि—अनेन णजिति चकारोऽत्र विशेषणार्थ इति ध्वनितम् । स्त्रियां किम् । व्यतिपाको वर्तते ॥—ऐच् नेति । ‘न य्वाभ्याम्—’ इति प्राप्तस्य निषेधेनादिवृद्धिरेव । णचस्तद्धितत्वाभावेऽप्यञस्तद्धितत्वादिति भावः । कृद्ग्रहणपरिभाषया सोपसर्गधातोर्णजन्तत्वात्ततोऽञि तन्प्रयुक्तादिवृद्धिरुपसर्गस्येत्याशयेनोदाहरति—व्यावक्रोशीति । क्रुश आह्वाने, हसे हसने । स्यादेतत् । स्त्रियां क्तिन्निति प्रकरण एवायं णज्विधेयः । एवं च स्त्रियामिति न कर्तव्यमिति लाघवमिति चेन्मैवम् । स्त्रियामित्यधिकारे वासरूपविधिनिषेधापत्तेः । इष्यते तु व्यावक्रुष्टिरिति स्त्रियां क्तिन्नपि अपवादविषये क्वचिदिष्यते । व्यावचोरी । इह ‘ण्यासश्रन्थ—’ इति युच्प्राप्तः । व्यात्युक्षी । अत्र ‘गुरोश्च हलः’ इत्यकारप्रत्ययः प्राप्तः । क्वचिदकार एवेष्यते न तु णच् । व्यतीक्षा, व्यतीहा । सैषा व्यवस्था न्यायतो दुर्लभापि बाहुलकात्स्वीकार्या

translator notes

textual The sūtra has no kaumudī in ours, in the 1915 print (NSP p. 571, scan page-0581: '3216 ṇacaḥ striyām añ 5.4.14' stands alone) or in Wikisource SK (uttara-4/0032). The examples follow under SK 3217.
commentary BM on SK 3217 (Wikisource uttara-4/0032–0033; not in our source): by 'ṇacaḥ striyām añ' the añ is a svārthika taddhita; then ṅīp by ṭiḍḍhāṇañ… (SK 470). Followed for the bracket in sutra_en.
commentary TB, sk.3216.t1: by this [rule] it is suggested that the c of ṇac serves to specify (viśeṣaṇārtha). Why 'striyām'? vyatipāko vartate. Recorded. The rest of sk.3216.t1 (from 'aic neti') is TB on SK 3217.

SK 3217 · A 7.3.6V

न कर्मव्यतिहारे ॥ ३२१७ ॥

na karmavyatihāre

na karmavyatihāre — In reciprocity of action (karmavyatihāra) [the aic (ai, au) placed before y or v, carried forward (anuvṛtti) from na yvābhyāṃ padāntābhyām… SK 1098, per TB] does not [occur].

Rule. In a reciprocal action, the ai or au (the aic) does not come. The Tattvabodhinī: this is the aic that SK 1098 would place before a y or v. Bhaṭṭoji: "here aic does not occur".

Example. vyāvakrośī "mutual reviling", from kruś "to call out". vyāvahāsī "mutual laughing", from has "to laugh".

Applies when / blocked by. The Tattvabodhinī explains the result. With the aic barred, only the plain vṛddhi of the first vowel remains. The root with its upasargas counts as ending in ṇac. So when añ follows, the vṛddhi falls on the upasarga: vya becomes vyā. ṇac is a kṛt; añ is a taddhita.

The Bālamanoramā glosses the two words as agents: "one who reviles another", "one who laughs at another". Bhaṭṭoji's rule under SK 3215 gives ṇac in the bhāva sense, so the words name the action: "mutual reviling", "mutual laughing".

Watch out. Do not add ai before the y of vy-. In this reciprocal noun the vṛddhi is simply a → ā.

Siddhānta-kaumudī

अत्र ऐच् न स्यात् । व्यावक्रोशी । व्यावहासी ॥

Here aic does not occur: vyāvakrośī ["mutual reviling"], vyāvahāsī ["mutual laughing"].

translator notes

commentary TB, printed under sk.3216.t1: since the aic that 'na yvābhyām…' would bring is prohibited, there is only initial vṛddhi (ādivṛddhi); ṇac is not a taddhita, but añ is. By the kṛdgrahaṇa paribhāṣā the dhātu together with its upasarga ends in ṇac, so when añ follows, the initial vṛddhi it occasions falls on the upasarga; with this in view he gives vyāvakrośī. Roots: kruśa āhvāne, hasa hasane. Followed: the bracketed source of 'aic' in sutra_en.
commentary TB, printed under sk.3216.t1, further: objection — ṇac could be taught in the striyāṃ ktin section, saving 'striyām'; answer — no, because in that adhikāra the vāsarūpa option would be barred. Yet vyāvakruṣṭi (ktin) is wanted; and in the domain of exceptions it is sometimes wanted: vyāvacorī (where yuc by ṇyāsaśrantha… would apply), vyātyukṣī (where a by guroś ca halaḥ would apply); sometimes only a, not ṇac: vyatīkṣā, vyatīhā. This arrangement, hard to reach by reasoning, is accepted by bāhulaka. Recorded.
commentary BM (Wikisource uttara-4/0032–0033; not in our source): vyāvakrośī means 'one who reviles another' (parasparaṃ nindaka ity arthaḥ), vyāvahāsī 'one who laughs at another' (parasparaṃ hāsaka ity arthaḥ); in both the añ of SK 3216 is a svārthika taddhita, and ṅīp comes by ṭiḍḍhāṇañ… (SK 470). Recorded for the agentive glosses; followed for the svārthika añ and ṅīp.
textual Ours agrees with the print (NSP p. 571, scan page-0581; the raw OCR's 'vyāvakośī' is an OCR slip, TB has vyāvakrośīti).
translator BM glosses vyāvakrośī and vyāvahāsī agentively; the English renders them as action nouns ('mutual reviling', 'mutual laughing') after the kaumudī's 'bhāve' under SK 3215 and TB on SK 3215 (ṇac barred in kārakas by anabhidhāna).

SK 3218 · A 3.3.44V

अभिविधौ भाव इनुण् ॥ ३२१८ ॥

abhividhau bhāva inuṇ

abhividhau bhāva inuṇ — When complete pervasion (abhividhi) [is meant], inuṇ [comes after a dhātu] in the sense of the action itself (bhāva).

Rule. When complete pervasion (abhividhi) is meant, inuṇ comes in the bhāva sense. The Bālamanoramā: abhividhi is connection with the whole. inuṇ leaves in. Bhaṭṭoji gives no comment.

Example. sam + ru + inuṇ → vṛddhi of the final u (SK 254), āv → saṃrāvin.

Applies when / blocked by. The Tattvabodhinī gives the counter-example saṃrāvaḥ, without pervasion. It says "bhāva" is named again so that ghañ and kta do not come beside inuṇ by the vāsarūpa option. It adds that lyuṭ is wanted beside it, and comes by bāhulaka.

Tattvabodhinī

NSP p. 581

—अभिविधौ— अभिविधौ किम् । संरावः । वासरूपेण घञ् क्तश्च न भवति पुनर्भावग्रहणात् । नच कर्तृभिन्नकारकनिवृत्तये भावग्रहणमिति वाच्यम् । पूर्वसूत्र इव शक्तिस्वाभाव्यादेवेनुणोऽप्रवृत्तेः । ल्युटा तु समावेश इष्यते । तच्च बाहुलकाल्लभ्यत इत्याकरः

translator notes

textual The sūtra has no kaumudī in ours or in the 1915 print (NSP p. 571, scan page-0581). Wikisource SK (uttara-4/0033) has a stray 'ādivṛddhi' between this sūtra and the next; it belongs to SK 3219 (see there).
commentary BM (Wikisource uttara-4/0033; not in our source): abhividhi is connection with the whole (kārtsnyena sambandhaḥ); when that is understood, inuṇ in the sense of bhāva. Followed: 'complete pervasion'.
commentary TB, sk.3218.t1: why 'abhividhau'? saṃrāvaḥ. Because 'bhāva' is mentioned again, ghañ and kta do not come by the vāsarūpa option. It should not be said that 'bhāva' is mentioned to exclude kārakas other than the agent: as in the previous sūtra, inuṇ would not apply there anyway by the nature of its expressive power (śaktisvābhāvya). Co-occurrence with lyuṭ is, however, wanted, and that is got by bāhulaka — so the authoritative source (ākara). Recorded.

SK 3219 · A 5.4.15V

अणिनुणः ॥ ३२१९ ॥

aṇinuṇaḥ

aṇ inuṇaḥ — After [a word ending in] inuṇ, aṇ [comes — a taddhita in its own sense (svārthika), per BM].

Rule. After a word ending in inuṇ, the taddhita aṇ comes, in the stem's own sense. Bhaṭṭoji cites SK 1245 (inaṇy anapatye): before this aṇ the stem keeps its form.

Example.

saṃrāvin + aṇ → vṛddhi of the first vowel (SK 1075) → sāṃrāvin + a

→ the ṭi in is kept (SK 1245), not lost by SK 679 → sāṃrāvina

→ sāṃrāviṇaṃ vartate "there is a noise all round".

Applies when / blocked by. Both commentators supply the steps above. The Tattvabodhinī: sam signals the pervasion. It says the word is neuter by nature.

Watch out. SK 679 would normally drop the in before a taddhita. SK 1245 keeps it, because this aṇ does not mean "descendant". The ṇ for n is not explained by Bhaṭṭoji here.

Siddhānta-kaumudī

इनण्यनपत्ये SK 1245 । सांराविणं वर्तते ॥

[The stem keeps its original form by] inaṇy anapatye (SK 1245) [, so the ṭi of -in is not elided before this aṇ]: sāṃrāviṇaṃ vartate, "there is a noise all round".

Tattvabodhinī

NSP p. 581

—अणिनुणः । अत एवेनुणो णानुबन्धो विशेषणार्थ इति ध्वनितम् ॥—सांराविणमिति । समन्ताच्छब्द इत्यर्थः । संशब्दोऽभिविधिद्योतकः । पूर्ववत्सगतिकादण् । अणस्तद्धितत्वादादिवृद्धिः । ‘इनण्यनपत्ये’ इत्यनपत्याणि इनः प्रकृतिभावात् ‘नस्तद्धिते’ इति टिलोपेन न निवृत्तिः । स्वभावतश्चेदमणिनुणन्तं नपुंसकम्

translator notes

commentary BM (Wikisource uttara-4/0033; not in our source): by this sūtra aṇ, a svārthika taddhita, comes after a word ending in inuṇ; ādivṛddhi by taddhiteṣv acām ādeḥ (SK 1075); with 'sāṃrāvin a' standing, he anticipates ṭi-elision by nas taddhite (SK 679) and recalls the prakṛtibhāva [of SK 1245]; 'svabhāvataḥ': because gender rests on usage. Followed: both bracketed supplements.
commentary TB, sk.3219.t1: the very [mention of inuṇ here] suggests that the ṇ-marker of inuṇ serves to specify it. sāṃrāviṇam means 'sound on all sides'; saṃ signals abhividhi; as before, aṇ after [the form] with its gati; ādivṛddhi because aṇ is a taddhita; by inaṇy anapatye there is prakṛtibhāva of in before an aṇ not in the sense of descendant, so it is not removed by ṭi-elision under nas taddhite; and this aṇ-and-inuṇ-final word is neuter by nature. Followed: the brackets and the gloss.
textual Ours agrees with the print (NSP p. 571, scan page-0581: 'inaṇy anapatye 1245'. sāṃrāviṇaṃ vartate). Wikisource SK (uttara-4/0033) has 'ādivṛddhi' before the sūtra and 'svabhāvataḥ puṃliṅge' before the example; BM comments on both ('ādivṛddhir iti', 'svabhāvata iti'), so its base text had them. 'puṃliṅge' contradicts TB's 'napuṃsakam' and the neuter example; not supplied.

SK 3220 · A 3.3.45V

आक्रोशेऽवन्योर्ग्रहः ॥ ३२२० ॥

ākrośe'vanyorgrahaḥ

ākrośe 'vanyor grahaḥ — When cursing (ākrośa) [is meant], after grah, with ava or ni [as upapada], [ghañ (carried forward (anuvṛtti) from SK 3182) comes, in the sense of the bare action (bhāve) or of a kāraka other than the agent (akartari ca kārake) — both carried forward (anuvṛtti) from SK 3184 and SK 3186, as stated under SK 3187].

Rule. When a curse (ākrośa) is meant, grah takes ghañ with ava or ni beside it. Bhaṭṭoji glosses ākrośa as śāpa, a curse.

Example.

ava + grah + ghañ → the markers gh and ñ go → ava + grah + a

→ the affix is ñ-marked, so the penultimate a takes vṛddhi (SK 2282) → ava + grāh + a → avagrāhaḥ.

avagrāhas te bhūyāt "may avagrāha befall you!", that is, may you be overpowered (abhibhava).

nigrāhas te bhūyāt "may nigrāha befall you!", that is, may you be obstructed (bādha).

Applies when / blocked by. Why "when a curse is meant"? Without a curse there is no ghañ. Bhaṭṭoji gives avagrahaḥ padasya and nigrahaś corasya. The Bālamanoramā explains both. avagraha of a word is reading a compound with its members apart, as puraḥ hitam for purohitam. nigraha is restraint: "the restraint of a thief". These forms have ap. The Bālamanoramā calls this rule an exception to the ap of SK 3234. The Tattvabodhinī agrees: the rule is made although SK 3234 would give ap.

Watch out. The word avagraha has two meanings and two affixes. In a curse it is avagrāhaḥ, with vṛddhi. For splitting a compound it is avagrahaḥ, without.

Siddhānta-kaumudī

अव नि एतयोर्ग्रहेर्घञ् स्यात् शापे । अवग्राहस्ते भूयात् । अभिभव इत्यर्थः । निग्राहस्ते भूयात् । बाध इत्यर्थः । आक्रोशे किम् । अवग्रहः पदस्य । निग्रहश्चोरस्य ॥

After grah, with ava or ni [as upapada], ghañ is to come in [the sense of] a curse (śāpa): avagrāhas te bhūyāt, "may avagrāha befall you!", meaning being overpowered (abhibhava); nigrāhas te bhūyāt, "may nigrāha befall you!", meaning obstruction (bādha). Why [say] "when cursing"? avagrahaḥ padasya, "the separation (avagraha) of a word"; nigrahaś corasya, "the restraint of a thief".

Tattvabodhinī

NSP p. 581

—आक्रोशे— ‘ग्रहवृदृ—’ इत्यपि प्राप्तेऽयमारम्भः ॥—अवग्रहः पदस्येति । छेदविशेष इत्यर्थः । निग्रहो निरोधः

translator notes

commentary BM (Wikisource uttara-4/0033; not in our source): 'etayoḥ' — 'as upapadas' is to be supplied; this is an exception to the affix ap to be taught by grahavṛdṛniścigamaś ca (SK 3234). avagraha of a word is reading a compound such as purohitam split up as puraḥ hitam; there is no ghañ because no curse is understood; nigraha is restraint (nirodha). Followed: '[as upapada]' and the glosses 'separation', 'restraint'.
commentary TB, sk.3220.t1: the rule is begun though [ap] by grahavṛdṛ… would also apply; avagrahaḥ padasya means a particular separation (chedaviśeṣa); nigraha is restraint (nirodha). Followed.
textual Ours agrees with the print (NSP p. 571, scan page-0581). Wikisource SK (uttara-4/0033) adds the glosses 'chedaḥ padasyety arthaḥ' after avagrahaḥ padasya and 'nirodhaś corasyety arthaḥ' after nigrahaś corasya, which BM takes as pratīkas; absent from ours and the print.
translator The anuvṛtti label for ghañ (SK 3182, padarujaviśaspṛśo ghañ) is the translator's identification; the kaumudī supplies 'ghañ' without naming its source. The bracket on bhāve and akartari ca kārake rests on the kaumudī's statement under SK 3187 that both run on as far as kṛtyalyuṭo bahulam (SK 2841); it is given uniformly in the ghañ sūtras of this stretch.

SK 3221 · A 3.3.46V

प्रे लिप्सायाम् ॥ ३२२१ ॥

pre lipsāyām

pre lipsāyām — With pra [as upapada], when a desire to obtain (lipsā) [is meant], [ghañ (SK 3182) comes after grah — supplied per BM].

Rule. With pra beside it, when a desire to obtain (lipsā) is meant, grah takes ghañ. The Bālamanoramā supplies both grah and ghañ. Neither names the rule it comes from; it is taken here to come from SK 3220.

Example.

pra + grah + ghañ → vṛddhi of the penultimate a (SK 2282) → pragrāhaḥ.

pātrapragrāheṇa carati bhikṣuḥ "the mendicant goes about taking up his bowl". The Bālamanoramā says "to obtain alms" is understood. The Tattvabodhinī glosses: having taken up the alms-bowl.

Applies when / blocked by. This is again an exception to the ap of SK 3234 (the Bālamanoramā). Why "desire to obtain"? The Tattvabodhinī answers with devadattasya pragrahaḥ, "Devadatta's intense attachment". There no obtaining is meant, so ap comes.

Siddhānta-kaumudī

पात्रप्रग्राहेण चरति भिक्षुः ॥

pātrapragrāheṇa carati bhikṣuḥ, "the mendicant goes about taking up his bowl [to obtain alms]".

Tattvabodhinī

NSP p. 581

—प्रे लिप्सायाम् । लिप्सायां किम् । देवदत्तस्य प्रग्रहः । प्रकृष्टोऽभिनिवेश इत्यर्थः ॥—पात्रप्रग्राहेणेति । भिक्षापात्रोपादानेन, पात्रं गृहीत्वेति यावत्

translator notes

commentary BM (Wikisource uttara-4/0033; not in our source): with pra as upapada, ghañ after the root grah when lipsā is meant; an exception to ap by grahavṛdṛ… (SK 3234). In the example 'for obtaining alms' is understood; 'anyatra' means when lipsā is not understood. Followed: grah and ghañ as supplied in sutra_en, and '[to obtain alms]'. BM names no source sūtra here; its note on SK 3182 (uttara-4/0025) makes ghañ the heading (adhikāra) up to before erac.
commentary TB, sk.3221.t1: why 'lipsāyām'? devadattasya pragrahaḥ, meaning an intense attachment (prakṛṣṭo 'bhiniveśaḥ). pātrapragrāheṇa: by taking up the alms-bowl, i.e. having taken the bowl. Followed: 'taking up his bowl'.
textual Ours agrees with the print (NSP p. 571, scan page-0581). Wikisource SK (uttara-4/0033) adds the counter-example 'anyatra pātrapragrahaḥ', on which BM comments ('anyatreti'); absent from ours and the print.
translator That grah continues from the preceding sūtra ākrośe 'vanyor grahaḥ (SK 3220) is the translator's identification; BM supplies grah here without naming its source.

SK 3222 · A 3.3.47V

परौ यज्ञे ॥ ३२२२ ॥

parau yajñe

parau yajñe — With pari [as upapada], [ghañ comes after grah — supplied per BM] in [connection with] the sacrifice (yajña).

Rule. With pari beside it, in connection with the sacrifice (yajña), grah takes ghañ. The Bālamanoramā supplies grah and ghañ, and calls this an exception to the ap of SK 3234.

Example.

pari + grah + ghañ → vṛddhi (SK 2282) → parigrāhaḥ.

uttaraḥ parigrāhaḥ "the later parigrāha". Bhaṭṭoji explains: taking possession of the altar (vedi) with the sphya.

Applies when / blocked by. The Bālamanoramā explains the ritual. The sphya is a sword-shaped wooden implement. parigrāha is drawing a line all round the altar ground with it. A first parigrāha is made with certain mantras, and this is the second, hence "later".

Siddhānta-kaumudī

उत्तरः परिग्राहः । स्फ्येन वेदेः स्वीकरणम् ॥

uttaraḥ parigrāhaḥ, "the later parigrāha": the taking possession of the altar (vedi) with the sphya [the wooden sword].

translator notes

commentary BM (Wikisource uttara-4/0033; not in our source): with pari as upapada, ghañ after the root grah when [the word] is used of the sacrifice; an exception to ap by grahavṛdṛ… (SK 3234). 'uttaraḥ': a first parigrāha of the vedi is stated with the mantras 'vasavas tvā…', and this is the second relative to it. The sphya is a sword-shaped wooden implement; parigrāha is taking possession of the vedi ground by drawing a line all round with it. Followed: the bracket in sutra_en and '[the wooden sword]'.
textual Ours agrees with the print (NSP p. 571, scan page-0581; the raw OCR's 'sphayena' is an OCR slip) and with Wikisource. No TB on this sūtra in the print: sk.3221.t1 ends with pātrapragrāheṇeti and sk.3223.t1 opens with nau vṛ.

SK 3223 · A 3.3.48V

नौ वृ धान्ये ॥ ३२२३ ॥

nau vṛ dhānye

nau vṛ dhānye — With ni [as upapada], after vṛ, [ghañ comes — in the sense of the action and the rest, per TB] when grain (dhānya) [is meant].

Rule. With ni beside it, when grain (dhānya) is meant, vṛ "to choose, cover" takes ghañ. Bhaṭṭoji notes that vṛ in the sūtra has lost its fifth-case ending: it means "after vṛ". The Tattvabodhinī adds: in bhāva and the other senses.

Example.

ni + vṛ + ghañ → vṛddhi of the final ṛ (SK 254), with r (SK 70) → ni + vār + a

→ the upasarga is lengthened before ghañ (SK 1044, as the Bālamanoramā says) → nīvārāḥ "wild rice".

Applies when / blocked by. Why "grain"? Bhaṭṭoji gives nivarā kanyā "a maiden eminently to be chosen". Here ap comes in the object sense, by SK 3234 (the Tattvabodhinī).

But a feminine object noun should take ktin, the feminine affix of SK 3272, since that rule comes later. So how does ap stand in a feminine? Bhaṭṭoji answers: even in the domain of ktin, ap comes by bāhulaka, the wide scope that SK 2841 allows. He compares pravarā gauḥ "an excellent cow". The Bālamanoramā cites the usage of elders as proof, and says the gender rests on usage. The Tattvabodhinī says the rule "words in ghañ and ap are masculine" holds, mostly, only in the bhāva sense. That leaves room for a feminine object noun like nivarā.

Watch out. nīvārāḥ has a long ī. The lengthening is the work of SK 1044, not of this rule.

Siddhānta-kaumudī

वृ इति लुप्त पञ्चमीकम् । नीवाराः । धान्ये किम् । निवरा कन्या । क्तिन्विषयेऽपि बाहुलकादप् । प्रवरा गौरितिवत् ॥

"vṛ" is [a word] with its fifth-case ending elided (luptapañcamīka). nīvārāḥ, "wild rice". Why [say] "grain"? nivarā kanyā, "a maiden [eminently] to be chosen". Even in the domain of ktin, ap [comes] by bāhulaka, as in pravarā gauḥ, "an excellent cow".

Tattvabodhinī

NSP p. 581

—नौ वृ—नौ उपपदे वृञो भावादौ घञ् स्यात् ॥—निवरा कन्येति । ‘ग्रहवृदृ—’ इत्यादिना कर्मण्यप् । ननु स्त्रीत्वविशिष्टे कर्मणि परत्वात्, क्तिना भाव्यम् ‘अजब्भ्यां स्त्रीखलनाः’ इत्युक्तेरत आह—क्तिन्विषयेऽपीति । एवं च प्रायेण भवार्थ एव घञजबन्ताः पुंसीति द्रष्टव्यम्

translator notes

commentary TB, sk.3223.t1: with ni as upapada, ghañ after vṛ in the sense of bhāva and the rest. nivarā kanyā: ap in the sense of the object (karman) by grahavṛdṛ… (SK 3234). Objection: in an object qualified by femininity ktin should come, being later (paratvāt), as stated in 'ajabbhyāṃ strīkhalanāḥ'; hence 'ktinviṣaye 'pi'. So 'ghañ- and ap-final words are masculine' is to be understood as holding, for the most part (prāyeṇa), only in the bhāva sense (print 'bhavārtha eva', read bhāvārtha; scan page-0581), which leaves room for the feminine nivarā, an ap in the object. Followed: 'ktinviṣaye 'pi…' is rendered as answering how nivarā has ap in the feminine.
commentary BM (Wikisource uttara-4/0033–0034; not in our source): with ni as upapada, ghañ after the root vṛ; an exception to ap by grahavṛdṛ…. nīvārāḥ: the upasarga is lengthened by upasargasya ghañy amanuṣye bahulam (SK 1044). nivarā kanyā: 'eminently to be chosen' (nitarāṃ varaṇīyā), ap by grahavṛdṛ…. Objection: how ap in pravarā kanyā, since ktin applies in the feminine and vāsarūpa does not operate here, given 'ajabbhyāṃ strīkhalanāḥ vipratiṣedhena'? Hence 'ktinviṣaye 'pi'; he cites the usage of elders (vṛddhaprayoga) as authority: pravarā senā, pravarā gauḥ. Objection: an ap-final word is masculine by 'ghañabantāḥ puṃsi'; hence 'evañ ca' — the feminine follows from that usage, gender resting on usage. Followed: '[eminently]'.
textual Ours ends 'pravarā gaur itivat'. The print reads 'pravarā setivat' (NSP p. 571, scan page-0581; probably a misprint for senetivat). Wikisource SK (uttara-4/0034) reads 'pravarā senā, pravarā gaur itivat. evañ ca strīliṅgo 'pi', which BM's comment presupposes. The English follows ours; on the Print Check.

SK 3224 · A 3.3.49V

उदि श्रयतियौतिपूद्रुवः ॥ ३२२४ ॥

udi śrayatiyautipūdruvaḥ

udi śrayatiyautipūdruvaḥ — With ut [as upapada], [ghañ, carried forward (anuvṛtti) from SK 3182, comes] after śri ('śrayati'), yu ('yauti'), pū and dru.

Rule. With ud beside them, the roots śri "to resort", yu "to join", pū "to purify" and dru "to run" take ghañ. The Bālamanoramā calls it an exception to ac and ap.

Example.

ud + śri + ghañ → vṛddhi (SK 254) → ud + śrai + a → āy for ai (SK 61), and the usual sandhi d + ś → cch → ucchrāyaḥ.

udyāvaḥ, utpāvaḥ, uddrāvaḥ, with āv for the vṛddhi au (SK 61).

For the last, the 1915 print reads uddrāvaḥ, with two *d*s, as ud + drāva requires.

Applies when / blocked by. Bhaṭṭoji asks how the phrase patanāntāḥ samucchrayāḥ "elevations end in falling" is possible. samucchraya has ud and śri, yet no vṛddhi. His answer: by bāhulaka. The missing vṛddhi suggests the ac of SK 3231, though no one says so.

Siddhānta-kaumudī

उच्छ्रायः । उद्यावः । उत्पावः । उद्रावः । कथं पतनान्ताः समुच्छ्रया इति । बाहुलकात् ॥

ucchrāyaḥ. udyāvaḥ. utpāvaḥ. uddrāvaḥ.

How then [is there the usage] patanāntāḥ samucchrayāḥ, "elevations (samucchraya) end in falling"? By bāhulaka.

translator notes

commentary BM (Wikisource uttara-4/0034; not in our source): with ut as upapada, ghañ comes after śri, yu, pū and dru; it is an exception to ac and ap (ajapor apavādaḥ). Followed for the bracketed ghañ.
textual Ours reads 'udrāvaḥ'. The print reads 'uddrāvaḥ' with a double d (NSP p. 571, scan page-0581; collation batch02). ud + drāva gives uddrāvaḥ; Wikisource's garbled 'uddavaḥ' also has the double d. The English follows the print.
textual No TB on SK 3224–3227 in the print: the TB passes from nau vṛ dhānye (sk.3223.t1) straight to raśmau ca (sk.3228.t1) (NSP p. 571, scan page-0581 read). Wikisource has no BM on the kaumudī's samucchraya sentence.
translator The point of the question is that samucchraya (sam-ut-śri) shows ac (erac, SK 3231) instead of the ghañ this sūtra prescribes after ut; the answer appeals to bāhulaka. The quoted half-line is not attributed in the kaumudī; its gloss is the translator's.

SK 3225 · A 3.3.50V

विभाषाऽऽङि रुप्लुवोः ॥ ३२२५ ॥

vibhāṣā''ṅi rupluvoḥ

vibhāṣā''ṅi rupluvoḥ — With āṅ [as upapada], [ghañ, carried forward (anuvṛtti) from SK 3182,] optionally (vibhāṣā) [comes] after ru and plu.

Rule. With āṅ (ā) beside them, ru "to sound" and plu "to float" take ghañ optionally (vibhāṣā). The Bālamanoramā reads rupluvoḥ as a sixth-case word with fifth-case sense: "after ru and plu".

Example.

ā + ru + ghañ → vṛddhi (SK 254) → ā + rau + a → āv (SK 61) → ārāvaḥ.

In the other option: ā + ru + ap → guṇa (SK 2168) → ā + ro + a → av (SK 61) → āravaḥ.

Likewise āplāvaḥ / āplavaḥ.

Applies when / blocked by. The Bālamanoramā calls this ghañ an exception to ap. So the second form of each pair is the ap of SK 3232, since ru and plu end in u. Bhaṭṭoji does not say so here.

The word vibhāṣā is carried forward into the next rules. SK 3226 says so. It reaches SK 3230.

Siddhānta-kaumudī

आरावः । आरवः । आप्लावः । आप्लवः ॥

ārāvaḥ, [or] āravaḥ. āplāvaḥ, [or] āplavaḥ.

translator notes

commentary BM (Wikisource uttara-4/0034; not in our source): 'rupluvoḥ' is a sixth-case word (ṣaṣṭhyanta) in the sense of the fifth (pañcamyarthe ṣaṣṭhī); with āṅ as upapada, ghañ comes after ru and plu; an exception to ap. Followed for 'after ru and plu' and the bracketed ghañ.
translator The second form of each pair (ārava, āplava) is the ap of ṛdorap (SK 3232), ru and plu being u-final; the kaumudī does not say so here.

SK 3226 · A 3.3.51V

अवे ग्रहो वर्षप्रतिबन्धे ॥ ३२२६ ॥

ave graho varṣapratibandhe

ave graho varṣapratibandhe — With ava [as upapada], [ghañ (SK 3182) comes optionally (vibhāṣā, carried forward (anuvṛtti) from SK 3225)] after grah in the sense of obstruction of rain.

Rule. With ava beside it, when obstruction of rain (drought) is meant, grah takes ghañ optionally. Bhaṭṭoji: "vibhāṣā is carried forward" from SK 3225.

Example.

ava + grah + ghañ → vṛddhi (SK 2282) → avagrāhaḥ "drought".

Other option: ava + grah + ap → avagrahaḥ "drought".

Applies when / blocked by. In the other option ap comes by SK 3234 (the Bālamanoramā). Why "obstruction of rain"? Bhaṭṭoji gives avagrahaḥ padasya "the separation of a word", with ap only. The Bālamanoramā: reading the two members of a compound apart.

Watch out. Compare SK 3220. In a curse, ava + grah takes ghañ always. For drought it takes ghañ or ap. For splitting a compound it takes only ap.

Siddhānta-kaumudī

विभाषेति वर्तते । अवग्रहः । अवग्राहः । वर्षप्रतिबन्धे किम् । अवग्रहः पदस्य ॥

"vibhāṣā" ("optionally") is carried forward (anuvṛtti) [from SK 3225]. avagrahaḥ, [or] avagrāhaḥ, "drought".

Why "in the sense of obstruction of rain"? avagrahaḥ padasya, "the separation (avagraha) of a word".

translator notes

commentary BM (Wikisource uttara-4/0034; not in our source): with ava as upapada, ghañ comes optionally after grah in the sense of obstruction of rain; in the other alternative, ap by grahavṛdṛ… (SK 3234). On 'avagrahaḥ padasya': the reading of the two words of a compound separately. Followed for the alternant avagraha and for 'separation of a word'.
commentary TB, printed under sk.3220.t1 on the same counter-example under SK 3220: 'avagrahaḥ padasya' means a particular kind of division (chedaviśeṣa). Followed for 'separation'.
textual Ours = the print (NSP p. 571, scan page-0581). Wikisource adds 'devasya avagrahaḥ-avagrāhaḥ. devakartṛkam avarṣaṇam ity arthaḥ' ('the god's withholding, i.e. not raining caused by the god'), and its BM glosses devasya as parjanyasya, a sixth-case word for the agent (kartari ṣaṣṭhī). Not translated.

SK 3227 · A 3.3.52V

प्रे वणिजाम् ॥ ३२२७ ॥

pre vaṇijām

pre vaṇijām — With pra [as upapada], [ghañ (SK 3182) comes optionally (vibhāṣā, carried forward (anuvṛtti) from SK 3225) after grah (carried forward from SK 3226)] when [what the affix denotes] belongs to merchants.

Rule. With pra beside it, grah takes ghañ optionally, when what the affix denotes belongs to merchants. Bhaṭṭoji narrows it: "that is to say, the string of a balance" (tulāsūtra).

Example.

tulā + pra + grah + ghañ → vṛddhi → tulāpragrāheṇa carati "he goes about with the balance-string".

Other option, with ap: tulāpragraheṇa.

Applies when / blocked by. The Bālamanoramā calls it an exception to the ap of SK 3234. It says the narrowing to the balance-string comes from interpretation (vyākhyāna).

Siddhānta-kaumudī

प्रे ग्रहेर्घञ् वा वणिजां सम्बन्धी चेत्प्रत्ययार्थः । तुलासूत्रमिति यावत् । तुलाप्रग्राहेण चरति । तुलाप्रग्रहेण वा ॥

With pra [as upapada], ghañ comes optionally after grah if the sense of the affix (pratyayārtha) is something connected with merchants, that is to say, the string of a balance (tulāsūtra). tulāpragrāheṇa carati, "he goes about with the balance-string"; or tulāpragraheṇa.

translator notes

commentary BM (Wikisource uttara-4/0034; not in our source): this is an exception to the ap of grahavṛdṛ… (SK 3234). 'tulāsūtram iti yāvat': that is, [this restriction comes] from interpretation (vyākhyānāt); tulā is the balance. Followed: 'that is to say' marks Bhaṭṭoji's narrowing, and the second form is read as the ap alternant.
textual Ours ends 'tulāpragraheṇa vā'. The print has no 'vā': 'tulāpragrāheṇa carati. tulāpragraheṇa.' (NSP p. 571, scan page-0581; collation batch02). Wikisource also lacks 'vā'. The English 'or' renders the alternation either way.

SK 3228 · A 3.3.53V

रश्मौ च ॥ ३२२८ ॥

raśmau ca

raśmau ca — And when a rein (raśmi) [is denoted, with pra as upapada (carried forward (anuvṛtti) from SK 3227), ghañ (SK 3182) comes optionally (vibhāṣā, from SK 3225) after grah (from SK 3226), in bhāva and the other senses].

Rule. And when a rein (raśmi) is meant, grah with pra takes ghañ optionally. pra comes from SK 3227, the option from SK 3225, grah from SK 3226. The Tattvabodhinī explains the rein: the rope for restraining horses yoked to a chariot.

Example.

pra + grah + ap → pragrahaḥ "rein".

pra + grah + ghañ → vṛddhi (SK 2282) → pragrāhaḥ "rein".

Applies when / blocked by. The Bālamanoramā: ca "and" gathers in what has been stated. The Tattvabodhinī remarks that grah is named twice over in this stretch (SK 3220 and SK 3226, after udi grahaḥ, SK 3207), though it could have been stated once. Pāṇini could have grouped these rules straight after udi grahaḥ and named grah only there. He did not arrange them so.

Watch out. This is the second half of the running example. With pra, grah takes ghañ only for a desire to obtain (SK 3221). It takes ghañ optionally for the balance-string (SK 3227) and the rein (here).

Siddhānta-kaumudī

प्रग्रहः । प्रग्राहः ॥

pragrahaḥ, [or] pragrāhaḥ, "rein".

Tattvabodhinī

NSP p. 581–582

—रश्मौ च । रथादियुक्तानामश्वानां संयमनार्था रज्जुः रश्मिः । तस्यामभिधेयायां प्रे उपपदे ग्रहेर्घञ्वा स्याद्भावादौ । इह द्विःकृत्वो ग्रहिरुपात्तः सकृदेव तु वक्तुं शक्यः । तथाहि उदि ग्रहः, समि मुष्टौ, आक्रोशे वन्योः, प्रे लिप्सायाम्, परौ यज्ञे, अवेर्वर्षप्रतिबन्धे, विभाषा प्रेवणिजाम्, इत्यादि ‘परौ भुवोऽवज्ञाने’ इत्यस्यानन्तरम् ‘आङि रुप्लुवोः’ इत्यस्तु तथा तु न कृतमित्येव ॥—वृणोतेः—॥ प्रावार इति । ‘उपसर्गस्य घञ्यमनुष्ये बहुलम्’ इत्युपसर्गस्य दीर्घः । आच्छादने किम्, प्रवरो गौः । प्रशस्त इत्यर्थः ॥— परिभावः । ‘अनादरः परिभवः परीभावस्तिरस्क्रिया’ इत्यमरः ॥ परत्वाद्धि क्तल्युटौ प्राप्तौ । तथा च पूर्वविप्रतिषेधोऽयं फलितः । एवं च वासरूपन्यायोऽत्र न प्रवर्तते अनपवादत्वादिति भावः ॥—वर्षमिति । वृषभो वर्षणादिति भाष्यप्रयोगात्तु ल्युडपि वर्षणम्—ऋदोरप्। ऋच उच्च तयोः समाहारे सौत्रं पुंस्त्वम् । ऋदोरित्ययं न तकारः किं तर्हि दकारः । ‘निरभ्योः पूल्वोः’ इत्यपवादतया घञ्विधानाज्ज्ञापकाद्दीर्घान्तादप्युदाहरति—लवः । पव इति ॥—घञचोरपवाद इति । निश्चय इत्यत्राचः प्राप्तिरन्यत्र घञ इति विवेकः । हस्तादाने तु प्रपूर्वकाच्चिनोतेर्घञुदाहृतः ॥—वशिरण्योरिति । घञि प्राप्ते वचनम् । वशनं वशः । रणन्ति शब्दं कुर्वन्त्यस्मिन्निति रणः संग्रामः ॥—व्यद्यते विशेषेण भक्ष्यते इति विघसः वैश्वदेवशिष्टमन्नम् । घासश्चतुष्पदां भक्ष्यम् । ‘शष्पं वालतृणं घासः’ इत्यमरः । उपजापो मन्त्रभेदः । ‘शब्दे निनादनिनदध्वनिध्वानरवस्वनाः । स्वानः’ इत्यमरः ॥—क्वणो— ‘निक्वाणो निक्वणः क्वाणः क्वणः क्वणनमित्यपि । वीणायाः क्वणिते प्रादेः प्रक्वाणप्रक्वणादयः’ इत्यमरः ॥—मदो— अनुपसर्गे सुप्युपपदे नित्यमप् स्याद्भावादौ

translator notes

commentary TB, sk.3228.t1 ('—raśmau ca'): raśmi is the rope for restraining horses yoked to a chariot and the like; when that is to be denoted, with pra as upapada, ghañ comes optionally after grah, in bhāva and the other senses (bhāvādau). Followed for the bracketed anuvṛtti and 'rein'.
commentary BM (Wikisource uttara-4/0034; not in our source): with pra as upapada, ghañ comes after grah when a rein too is to be denoted; 'ca' gathers in what has been stated (uktasamuccaye). Followed for 'And'.
commentary TB, sk.3228.t1: here grah is taken up twice, though it could have been stated once — thus udi grahaḥ, sami muṣṭau, ākrośe 'vanyoḥ, pre lipsāyām, parau yajñe, ave varṣapratibandhe, vibhāṣā pre vaṇijām and so on, with āṅi rupluvoḥ placed after parau bhuvo 'vajñāne; but it was not done so. Recorded; it does not affect the English.

SK 3229 · A 3.3.54V

वृणोतेराच्छादने ॥ ३२२९ ॥

vṛṇoterācchādane

vṛṇoter ācchādane — [With pra as upapada (carried forward (anuvṛtti) from SK 3227), ghañ (SK 3182) comes optionally (vibhāṣā, from SK 3225)] after vṛ ('vṛṇoti') in the sense of covering.

Rule. With pra beside it, vṛ (vṛṇoti) takes ghañ optionally, when a covering is meant. Bhaṭṭoji: "vibhāṣā and pra do continue".

Example.

pra + vṛ + ghañ → vṛddhi (SK 254), with r (SK 70) → pra + vār + a → the upasarga is lengthened (SK 1044) → prāvāraḥ "covering cloth".

Other option: pra + vṛ + ap → guṇa with r → pravaraḥ.

Applies when / blocked by. The Bālamanoramā: prāvāra is a cloth; the other form has ap by SK 3234. Why "covering"? The Tattvabodhinī gives pravaro gauḥ "an excellent cow", where only ap comes.

Siddhānta-kaumudī

विभाषा प्र इत्येव । प्रावारः । प्रवरः ॥

"vibhāṣā" and "pra" do continue (ity eva) [from SK 3225 and SK 3227]. prāvāraḥ, [or] pravaraḥ, "covering cloth".

translator notes

commentary BM (Wikisource uttara-4/0035; not in our source): with pra as upapada, ghañ comes optionally after vṛ in the sense of covering; in the other alternative ap by grahavṛdṛ… (SK 3234). prāvāra means a cloth (paṭa); the lengthening is by upasargasya ghañi… (SK 1044). Followed for 'covering cloth' and for pravara as the ap alternant.
commentary TB, printed under sk.3228.t1 ('—vṛṇoteḥ… prāvāra iti'): the upasarga is lengthened by upasargasya ghañy amanuṣye bahulam (SK 1044). Why 'in the sense of covering'? pravaro gauḥ, 'an excellent cow' (praśasta). Recorded; the counter-example is not in the kaumudī.

SK 3230 · A 3.3.55V

परौ भुवोऽवज्ञाने ॥ ३२३० ॥

parau bhuvo'vajñāne

parau bhuvo 'vajñāne — With pari [as upapada], [ghañ (SK 3182) comes, optionally (vibhāṣā, from SK 3225),] after bhū in the sense of disregard.

Rule. With pari beside it, bhū takes ghañ when disregard (avajñāna) is meant. Bhaṭṭoji gives two forms, so the ghañ is optional.

Example.

pari + bhū + ghañ → vṛddhi (SK 254) → pari + bhau + a → āv (SK 61) → paribhāvaḥ "disregard".

Other option: pari + bhū + ap → guṇa → av → paribhavaḥ "disregard".

Applies when / blocked by. Why "disregard"? Bhaṭṭoji: sarvato bhavanaṃ paribhavaḥ, "being all round is paribhava", with ap only. The Tattvabodhinī quotes the Amarakośa, which lists both forms for disrespect.

Watch out. No one says in so many words that the option of SK 3225 reaches this rule. Bhaṭṭoji's two forms show that it does. The Tattvabodhinī proposes a different order for these rules, and that proposal assumes it. The other form, paribhava, is the ap of SK 3232, bhū ending in ū.

Siddhānta-kaumudī

परिभावः । परिभवः । अवज्ञाने किम् । सर्वतो भवनं परिभवः ॥

paribhāvaḥ, [or] paribhavaḥ, "disregard".

Why "in the sense of disregard"? sarvato bhavanaṃ paribhavaḥ, "being all around [is] paribhava".

translator notes

commentary BM (Wikisource uttara-4/0035; not in our source): with pari as upapada, ghañ comes after bhū when it means disdain (avahelana). Followed for the bracketed ghañ and 'disregard'.
commentary TB, printed under sk.3228.t1 ('—paribhāvaḥ'): cites Amara, 'anādaraḥ paribhavaḥ paribhāvas tiraskriyā', giving both forms in the sense of disrespect. Followed for 'disregard' as the sense of both forms.
translator The bracketed 'optionally (vibhāṣā, from SK 3225)' is the translator's inference from the two forms the kaumudī gives; BM's paraphrase gives no 'vā'. TB, printed under sk.3228.t1, supports it indirectly: it proposes stating grah once and placing 'āṅi ruplvoḥ' after 'parau bhuvo 'vajñāne', with 'vibhāṣā' at 'pre vaṇijām', a rearrangement that presupposes vibhāṣā running through this sūtra. The alternant paribhava is the ap of ṛdorap (SK 3232), bhū being ū-final.

SK 3231 · A 3.3.56V

एरच् ॥ ३२३१ ॥

erac

erac — After [a dhātu ending in] the i-vowel (ivarṇa), ac [comes, in bhāva and in a kāraka other than the agent (SK 3184, 3186)].

Rule. After a root ending in the i-vowel (i or ī), the affix ac comes. The Bālamanoramā adds the senses: bhāva and a kāraka other than the agent. It is an exception to ghañ.

Example.

ci + ac → the marker c goes → ci + a → guṇa (SK 2168) → ce + a → ay for e (SK 61) → cayaḥ "gathering".

ji + ac → jayaḥ "victory".

Applies when / blocked by. A vārttika: ac should also be added for bhaya and the rest, "to exclude kta and the rest in the neuter". Bhaṭṭoji's forms: bhayam "fear", varṣam "rain".

The Bālamanoramā explains. bhī ends in ī, so erac already gives bhaya. Why the vārttika, then? In the neuter, kta and lyuṭ are also taught for the bare action. They come later in the grammar, so they would win (paratva). Nor does the vāsarūpa option (SK 2830) save ac. That option works only for an exception, and ac is no exception to kta or lyuṭ. So the vārttika enjoins ac afresh in the neuter. The Tattvabodhinī makes the same point. It adds that lyuṭ also occurs, from the Bhāṣya's phrase vṛṣabho varṣaṇāt: varṣaṇam.

Watch out. ac brings guṇa, not vṛddhi. Write cayaḥ, not cāyaḥ. The form nikāyaḥ of SK 3213 has ghañ by its own rule.

Siddhānta-kaumudī

चयः । जयः ॥

cayaḥ, "gathering". jayaḥ, "victory".

vārttika

भयादीनामुपसङ्ख्यानम्, नपुंसके क्तादिनिवृत्त्यर्थम्

(vārttika) [ac] should be additionally included (upasaṃkhyāna) for bhaya and the rest, for the exclusion of kta and the rest in the neuter.

(वार्तिकम्) ॥ भयम् । वर्षम् ॥

bhayam, "fear". varṣam, "rain".

translator notes

commentary BM (Wikisource uttara-4/0035; not in our source): after a dhātu ending in the i-vowel (ivarṇānta), ac comes in bhāva and in a kāraka other than the agent; it is an exception to ghañ. Followed for the bracketed senses and 'i-vowel'.
commentary BM (Wikisource uttara-4/0035): ac is to be added after bhī and the other dhātus to establish bhaya and the rest. Objection: since [bhaya] is established by erac itself, mentioning bhaya is pointless. Hence 'for the exclusion of kta and the rest in the neuter': 'the rest' takes in lyuṭ and the like; otherwise kta and the rest would come by being later (paratva); and the vāsarūpa option does not apply here, since [ac] is not an exception to them. In varṣam, ac is newly enjoined in the neuter, setting aside kta, lyuṭ and the like. Followed for '[ac]' and 'the rest'.
commentary TB, printed under sk.3228.t1 (after its note on paribhāvaḥ, with no fresh pratīka): kta and lyuṭ would apply by being later (paratva); so this works out as a prior-rule preference (pūrvavipratiṣedha); and the vāsarūpa maxim does not operate here, [ac] not being an exception (anapavādatvāt). Followed.
commentary TB, sk.3228.t1 ('—varṣam iti'): from the Bhāṣya's usage 'vṛṣabho varṣaṇāt', lyuṭ also occurs: varṣaṇam. Recorded; the kaumudī gives only varṣam.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source and is not translated; the print marks 'bhayādīnām upasaṃkhyānam, napuṃsake ktādinivṛttyartham' with the vārttika sign (NSP p. 571, scan page-0581 read).
translator The TB passage on kta and lyuṭ is printed straight after the Amara quotation on paribhāva with no pratīka of its own (scan page-0581 read). It is taken here as TB on this vārttika, since kta and lyuṭ in the neuter concern only the vārttika and BM makes the same point there.

SK 3232 · A 3.3.57V

ॠदोरप् ॥ ३२३२ ॥

ṝdorap

ṛdorap — After [a dhātu ending in] ṛ or u, ap [comes, in bhāva and in a kāraka other than the agent (SK 3184, 3186)].

Rule. After a root ending in the ṛ-vowel or the u-vowel, the affix ap comes. The Bālamanoramā adds: in bhāva and a kāraka other than the agent, as an exception to ghañ.

Example.

kṛ + ap → the marker p goes → guṇa with r (SK 2168, SK 70) → kar + a → karaḥ.

Also garaḥ, śaraḥ.

yu + ap → guṇa → yo + a → av (SK 61) → yavaḥ.

Also lavaḥ, stavaḥ, pavaḥ.

Applies when / blocked by. lū and pū end in long ū. Do they count? The Tattvabodhinī says yes. SK 3199 gives ghañ after pū and lū with nir or abhi, as an exception. That exception would be pointless unless ap came after them otherwise. So SK 3199 is an indicator (jñāpaka). That is why Bhaṭṭoji cites lavaḥ and pavaḥ.

Scholars discuss the d in ṛdoḥ. The Tattvabodhinī reads "ṛ and ut", and says the d is not a t after ṛ. The Bālamanoramā reads "ṛt and u". Bhaṭṭoji's own gloss, "ending in the ṛ-vowel or the u-vowel", settles the forms either way.

Watch out. Our text writes the sūtra with long ṝ. The 1915 print reads short ṛ, as every cross-reference does. Where no special rule intervenes, i/ī-final roots take ac (SK 3231) and ṛ/u-final roots take ap (here), in place of ghañ.

Siddhānta-kaumudī

ऋवर्णान्तादुवर्णान्तादप् । करः । गरः । शरः । यवः । लवः । स्तवः । पवः ॥

After [a dhātu] ending in the ṛ-vowel (ṛvarṇa) or ending in the u-vowel (uvarṇa), ap [comes]. karaḥ. garaḥ. śaraḥ. yavaḥ. lavaḥ. stavaḥ. pavaḥ.

translator notes

commentary TB, printed under sk.3228.t1 ('—ṛdorap'): a samāhāra of ṛ and ut ('ṛ ca uc ca', print, scan page-0582), its masculine being a licence of the sūtra (sautraṃ puṃstvam); in 'ṛdoḥ' this is not a t [after ṛ] but a d. From the indication (jñāpaka) that ghañ is enjoined as an exception by nirabhyoḥ pūlvoḥ (SK 3199), [ap comes] also after long-vowel-final [dhātus]; hence [Bhaṭṭoji] cites lavaḥ and pavaḥ. Recorded; see the BM note.
commentary BM (Wikisource uttara-4/0035; not in our source): a sixth-case word (ṣaṣṭhyanta) in the sense of the fifth; a samāhāra of ṛt and u, masculine by licence of the sūtra; ap comes after a ṛ-final (ṛdanta) or u-vowel-final [dhātu], in bhāva and in a kāraka other than the agent; an exception to ghañ. Followed for the bracketed senses.
translator TB and BM differ on the d of 'ṛdoḥ': TB says it is not t (so not ṛt), BM analyses the compound as ṛt + u. sutra_en and k1 stay neutral, giving only 'ṛ' and Bhaṭṭoji's own 'ṛvarṇa'.
textual Our sūtra reads long ṝ ('ṝdorap'). The print has short ṛ, the same glyph as in 'ṛvarṇāntād' on the same line (NSP p. 572, scan page-0582 read; collation batch02), and every cross-reference in our corpus spells it ṛdorap. sutra_en follows the print.

SK 3233 · A 8.3.93V

वृक्षासनयोर्विष्टरः ॥ ३२३३ ॥

vṛkṣāsanayorviṣṭaraḥ

vṛkṣāsanayor viṣṭaraḥ — In the senses 'tree' and 'seat', viṣṭara [is established by nipātana].

Rule. In the senses "tree" and "seat", the form viṣṭara is given by nipātana. Bhaṭṭoji: the ṣ for the s of stṛ after vi is given by nipātana in these two senses. (The 1915 print names the root straḥ, that is stṛ.)

Example.

vi + stṛ + ap → guṇa with r → vi + star + a → ṣ for s by this nipātana → viṣṭaraḥ "a tree; a seat".

The t becomes ṭ after ṣ (SK 113).

Applies when / blocked by. Why "tree"? Bhaṭṭoji gives vākyasya vistaraḥ "the expansion of a sentence", with plain s. He gives no counter-example for "seat".

Watch out. This is a rule of the eighth book. Bhaṭṭoji does not say why it stands here. Presumably viṣṭara is an ap-form of stṛ under SK 3232. Compare SK 3206, where viṣṭāra, with ghañ, gets its ṣ in the name of a metre.

Siddhānta-kaumudī

अनयोर्विपूर्वस्य स्रः षत्वं निपात्यते । विष्टरो वृक्ष आसनं च । वृक्षे किम् । वाक्यस्य विस्तरः ॥

In these two [senses], the replacement by ṣ (ṣatva) [of the s] of stṛ preceded by vi is established by nipātana. viṣṭaraḥ [means] a tree and a seat.

Why "tree"? vākyasya vistaraḥ, "the expansion of a sentence".

translator notes

textual Ours reads 'sraḥ' (s + r) for the dhātu's sixth-case form. The print reads 'straḥ' (NSP p. 572, scan page-0582 read at enlargement): the conjunct is the s-t ligature of 'stavaḥ' two lines above, with the r-stroke below; the raw OCR reads 'svaḥ', and Wikisource has 'sraḥ' with ours. The dhātu of viṣṭara/vistara is stṛ; the English follows the print and gives stṛ. On the Print Check. The collation report lists 3233 as clean.
textual No TB on this sūtra in the print (scan page-0582 read: TB passes from ṛdorap to grahavṛdṛ…), and no BM on it in Wikisource (uttara-4/0035).
translator The counter-example tests only 'vṛkṣa'; the kaumudī gives none for 'āsana'. The sūtra (8.3.93) is presumably placed here because viṣṭara is an ap-form of stṛ under ṛdorap (SK 3232); the kaumudī does not say so.

SK 3234 · A 3.3.58V

ग्रहवृदृनिश्चिगमश्च ॥ ३२३४ ॥

grahavṛdṛniścigamaśca

grahavṛdṛniścigamaś ca — And after grah, vṛ, dṛ, ci preceded by nis, and gam, [ap (supplied as the remainder, śeṣa; it continues (anuvṛtti) from ṛdorap, SK 3232) comes].

Rule. And after grah "to seize", vṛ "to choose", dṛ "to tear", ci with nis, and gam "to go", the affix ap comes. Bhaṭṭoji supplies "ap comes" and calls it "an exception to ghañ and ac".

Example.

grah + ap → grahaḥ.

vṛ + ap → guṇa with r → varaḥ; dṛ + ap → daraḥ.

nis + ci + ap → guṇa, ay, and the usual sandhi ś for s before c → niścayaḥ.

gam + ap → gamaḥ.

Applies when / blocked by. Exception to which? The Bālamanoramā and the Tattvabodhinī agree. After niś-ci (an i-final root) ap sets aside ac. After the others it sets aside ghañ. The Tattvabodhinī notes that ci with pra, for taking by hand, has ghañ by SK 3212.

Three vārttikas follow.

ap should also be added for vaś "to wish" and raṇ "to sound": vaśaḥ "will", raṇaḥ "battle". The Bālamanoramā: raṇa is "that in which they make sound". vaś is Vedic, but it is used in ordinary speech too.
The affix ka is enjoined in the sense of ghañ. pra + sthā + ka → loss of ā (SK 2372) → prasthaḥ "a prastha measure", "that in which grain is set". vi + han + ka → penultimate lost (SK 2363) → gh for h (SK 358) → vighnaḥ "obstacle", "that in which minds are struck". The Bālamanoramā says the vārttika continues in the Bhāṣya with a list of roots, including sthā, snā, pā, vyadh, han and yudh.
In the section on doubling (SK 2175), it should be stated: the first part of kṛñ and the rest is doubled before ka. Forms: cakram, ciklidam, caknasaḥ. The Bālamanoramā derives cakram: ka after kṛñ; no guṇa, since ka is k-marked; doubling; then the usual changes in the reduplicated part. It glosses: "by which the slaying of enemies is done". The reading of the last word, caknasaḥ, is uncertain in the 1915 print.

Watch out. Bhaṭṭoji's one phrase, "an exception to ghañ and ac", covers two cases. niś-ci would otherwise take ac (SK 3231), like plain cayaḥ. For the other roots, the Bālamanoramā and the Tattvabodhinī say, the affix set aside is ghañ. So write grahaḥ and gamaḥ, not grāhaḥ or gāmaḥ.

Siddhānta-kaumudī

अप् स्यात् । घञचोरपवादः । ग्रहः । वरः । दरः । निश्चयः । गमः ॥

[After these] ap comes. [This is] an exception to ghañ and to ac. grahaḥ. varaḥ. daraḥ. niścayaḥ. gamaḥ.

vārttika

वशिरण्योरुपसङ्ख्यानम्

(vārttika) [ap] should be additionally included (upasaṃkhyāna) for vaś and raṇ.

(वार्तिकम्) ॥ वशः । रणः ॥

vaśaḥ, "will". raṇaḥ, "battle".

vārttika

घञर्थे कविधानम्

(vārttika) The enjoining of ka in the sense of ghañ.

(वार्तिकम्) ॥ प्रस्थः । विघ्नः ॥

prasthaḥ, "a prastha [measure]". vighnaḥ, "obstacle".

vārttika

द्वित्वप्रकरणे के कृञादीनामिति वक्तव्यम्

(vārttika) In the section on doubling (dvitva) it should be stated: "[doubling] of kṛñ and the rest when ka [follows]".

(वार्तिकम्) ॥ चक्रम् । चिक्लिदम् । चक्नसः ॥

cakram. ciklidam. caknasaḥ.

translator notes

commentary BM (Wikisource uttara-4/0035; not in our source): a dvandva of grah, vṛ, dṛ, niś-ci and gam; 'ap syāt' is supplied (śeṣaḥ). 'Exception to ghañ and ac': after niś-ci it is an exception to ac, after the others an exception to ghañ — such is the distinction. Followed for the bracketed ap as supplied; BM does not name the sūtra it continues from (see the translator note).
commentary TB, printed under sk.3228.t1 ('—ghañacor apavāda iti'): in niścaya ac [would] apply, elsewhere ghañ — such is the distinction; but in the sense of taking by hand (hastādāne, SK 3212) ghañ is cited after ci with pra. Followed, agreeing with BM.
commentary BM (Wikisource uttara-4/0035–0036): this vārttika [gives] ap as an exception to ghañ. vaśa is from vaś kāntau, ap in bhāva; vaś means desire (icchā); though vaś is a Vedic dhātu, it is used in ordinary speech too, from usages like 'vaṣṭi bhāguriḥ'. raṇa: they make sound (raṇanti) in it, i.e. battle (saṅgrāma). Followed for '[ap]' and the glosses 'will', 'battle'.
commentary TB, sk.3228.t1 ('—vaśiraṇyor iti'): the statement is made where ghañ would apply; vaśanaṃ vaśaḥ; raṇa is 'that in which they make sound', battle. Followed.
commentary BM (Wikisource uttara-4/0036): this is a vārttika; its remainder, 'sthāsnāpāvyadhihaniyudhyartham', is read in the Bhāṣya. prastha: that in which grains are set (pratiṣṭhante), with loss of ā by āto lopa iṭi ca (SK 2372); likewise prasna, prapā, āvidha (saṃprasāraṇa by grahijyā…). vighna: that in which minds are struck (vihanyante), with loss of the penultimate by gamahana… (SK 2363) and the velar by ho hanteḥ… (SK 358); āyudha may also be cited. Followed for 'prastha [measure]' and 'obstacle'.
commentary BM (Wikisource uttara-4/0036): 'in the section on doubling' means in the section of ekāco dve prathamasya (SK 2175); when the affix ka follows, the first single-vowel portion of kṛñ and the rest is doubled. cakram: ka after kṛñ, the 'sthāsnā…' list being only illustrative (upalakṣaṇa); 'by which the slaying of enemies is done'; no guṇa, the affix having k as it; doubling; the operations on the reduplicate (abhyāsa). ciklidam: ka, doubling and so on. Followed for 'when ka [follows]'.
textual The '(vārttikam)' tags at the head of k3, k5 and k7 are editorial in the digital source and are not translated; the print marks 'vaśiraṇyor upasaṃkhyānam', 'ghañarthe kavidhānam' and 'dvitvaprakaraṇe ke kṛñādīnām iti vaktavyam' each with the vārttika sign (NSP p. 572, scan page-0582 read).
textual Ours reads 'caknasaḥ' (k-n). In the print (NSP p. 572, scan page-0582 read at enlargement) the conjunct cannot be told from that of 'cakram' just before it; the raw OCR reads 'cakrasaḥ'. Wikisource reads 'caṅkramaḥ' followed by '(cakrasaḥ)' in brackets, and its BM comments on 'caṅkrama'. The English keeps ours; the collation report lists 3234 as clean.
textual No TB in the print on the ka vārttika or on the doubling vārttika (scan page-0582 read: TB passes from vaśiraṇyoḥ to vighasa, SK 3236).
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM says only 'ap syāt' is supplied (śeṣa), and the kaumudī says 'ap syāt', without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3235 · A 3.3.59V

उपसर्गेऽदः ॥ ३२३५ ॥

upasarge'daḥ

upasarge 'daḥ — When an upasarga is the upapada, after ad ['to eat'] [ap (supplied as the remainder, śeṣa; it continues (anuvṛtti) from ṛdorap, SK 3232) comes].

Rule. When an upasarga stands beside it, the root ad "to eat" takes ap. Bhaṭṭoji supplies only "ap comes". The Bālamanoramā calls it an exception to ghañ.

Example.

Bhaṭṭoji gives none here. The forms come under SK 3236: pra + ad + ap → ghasḷ for ad (SK 3236) → praghasaḥ.

Applies when / blocked by. Without an upasarga, ap does not come by this rule. Then ghañ comes: ghāsaḥ (see SK 3236).

Siddhānta-kaumudī

अप् स्यात् ॥

[When an upasarga is the upapada, after the dhātu ad] ap comes.

translator notes

commentary BM (Wikisource uttara-4/0036; not in our source): the word-division is 'adaḥ'; 'ap syāt' is the remainder to be supplied (śeṣa); the sense is: when an upasarga is the upapada, ap comes after the dhātu ad; it is an exception to ghañ. Followed for the bracketed upapada and for ap as supplied.
textual No TB on this sūtra in the print: the TB printed under sk.3228.t1 passes from 'vaśiraṇyor iti' (SK 3234) straight to vighasa (SK 3236) (NSP p. 572, scan page-0582 read).
translator The kaumudī gives no example here; the forms praghasaḥ and vighasaḥ, with ghasḷ substituted for ad before this ap, follow under the next sūtra (SK 3236).
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM says only that 'ap syāt' is the remainder to be supplied (śeṣa), without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3236 · A 2.4.38V

घञपोश्च ॥ ३२३६ ॥

ghañapośca

ghañapoś ca — And when ghañ or ap follows, [in place of ad ('adaḥ', carried forward (anuvṛtti) from ado jagdhir lyap ti kiti, SK 3080), ghasḷ ('ghasḷ', carried forward (anuvṛtti) from luṅsanor ghasḷ, SK 2427) is substituted].

Rule. And before ghañ or ap, the root ad is replaced by ghasḷ. The Bālamanoramā: "adaḥ" is carried forward from SK 3080, and "ghasḷ" from SK 2427. The ḷ of ghasḷ is a marker, leaving ghas.

Example.

pra + ad + ap → ghas for ad → pra + ghas + a → praghasaḥ.

vi + ad + ap → vighasaḥ "leavings of food".

ad + ghañ → ghas for ad → vṛddhi of the penultimate a (SK 2282) → ghāsaḥ "fodder".

Applies when / blocked by. Bhaṭṭoji asks: why "with an upasarga"? and answers ghāsaḥ. That condition belongs to SK 3235, not to this rule. Bhaṭṭoji leaves the steps implicit. Without an upasarga ap does not come, so ghañ comes, and ghasḷ still replaces ad before it. The two commentaries gloss vighasa differently. The Bālamanoramā: food left by guests. The Tattvabodhinī: what remains of the vaiśvadeva offering. Both gloss ghāsa by the Amarakośa, as young grass.

Watch out. This rule is from the second book. It is placed here because the ap-forms of SK 3235 need it.

Siddhānta-kaumudī

अदेर्घसॢ स्यात् घञि अपि च । प्रघसः । विघसः । उपसर्गे किम् । घासः ॥

In place of ad, ghasḷ comes when ghañ follows, and also when ap [follows]. praghasaḥ. vighasaḥ, "leavings of food".

Why "when an upasarga [is the upapada]" (SK 3235)? ghāsaḥ, "fodder".

translator notes

commentary BM (Wikisource uttara-4/0036; not in our source): 'adaḥ' is carried forward (anuvartate) from ado jagdhi… [SK 3080] and 'ghasḷ' from luṅsanor ghasḷ [SK 2427]; hence Bhaṭṭoji's 'adeḥ'. 'api ca' means 'and when the affix ap [follows]'. Followed: the anuvṛtti is bracketed in sutra_en, and 'api ca' is rendered 'also when ap [follows]'.
commentary BM (Wikisource uttara-4/0036): vighasa denotes food left over by guests (atithiśiṣṭam annam); ghāsa is glossed by Amara's 'śaṣpaṃ bālatṛṇaṃ ghāsaḥ'. Recorded; see the TB note, which glosses vighasa differently; the English keeps the neutral 'leavings of food'.
commentary TB, printed under sk.3228.t1 ('—vyadyate viśeṣeṇa bhakṣyate iti vighasaḥ'): vighasa is 'what is eaten in particular', the food remaining from the vaiśvadeva [offering]; ghāsa is the food of four-footed animals, citing Amara 'śaṣpaṃ bālatṛṇaṃ ghāsaḥ'. Followed for 'fodder'; for vighasa the English stays neutral between TB and BM.
translator The counter-example tests the condition 'upasarge' of the preceding sūtra (SK 3235), not anything in this sūtra. The kaumudī does not spell out ghāsaḥ: without an upasarga, ap (SK 3235) does not come, so ghañ (of which BM calls that ap the exception) comes, and ghasḷ is substituted before ghañ by this sūtra; the remaining steps are implicit.
textual The print typesets the substitute ghasḷ with a different sign for ḷ; this is orthography (collation batch02 notes). Ours = print otherwise (NSP p. 572, scan page-0582).

SK 3237 · A 3.3.60V

नौ ण च ॥ ३२३७ ॥

nau ṇa ca

nau ṇa ca — When ni is the upapada, [after ad (continuing (anuvṛtti) from SK 3235)] ṇa [comes], and [ap (continuing from SK 3235)] too.

Rule. When ni stands beside it, ad takes the affix ṇa, and ap too. Bhaṭṭoji: "with ni as upapada, ṇa comes after ad, and ap". The Bālamanoramā notes that ṇa in the sūtra has lost its first-case ending.

Example.

ni + ad + ṇa → the marker ṇ goes → vṛddhi of the penultimate a (SK 2282) → ni + ād + a → y for i before a vowel → nyādaḥ.

ni + ad + ap → ghas for ad (SK 3236) → nighasaḥ.

Applies when / blocked by. Bhaṭṭoji gives only the two forms. No one spells out the steps of nyādaḥ; they follow from the ṇ-marker. The Bālamanoramā gives the ghasḷ step for nighasaḥ.

Watch out. ghasḷ comes only before ghañ or ap. Before ṇa the root stays ad, so nyādaḥ has no gh.

Siddhānta-kaumudī

नौ उपपदे अदेर्णः स्यादप् च । न्यादः । निघसः ॥

When ni is the upapada, ṇa comes after ad, and ap [too]. nyādaḥ. nighasaḥ.

translator notes

commentary BM (Wikisource uttara-4/0036; not in our source): 'ṇa' is a word whose first-case ending has been elided (luptaprathamāka). nighasa: ghasḷ is substituted by ghañapoś ca (SK 3236). Followed: ṇa is taken as the affix enjoined, and nighasaḥ as the ap-form with ghasḷ.
textual No TB on this sūtra in the print: the TB printed under sk.3228.t1 passes from vighasa/ghāsa (SK 3236) to upajāpa (SK 3238) (NSP p. 572, scan page-0582 read).
translator The kaumudī gives the two forms without derivation: nyādaḥ is the ṇa-form (ni + ād-a, with the vṛddhi due to the it ṇ and yaṇ of i), nighasaḥ the ap-form with ghasḷ for ad. These steps are implicit in the source.
translator The kaumudī's paraphrase ('adeḥ', 'ap ca') warrants the brackets; that ad and ap continue from upasarge 'daḥ (SK 3235) is the translator's identification. BM on this sūtra says only that ṇa has its first-case ending elided.

SK 3238 · A 3.3.61V

व्यधजपोरनुपसर्गे ॥ ३२३८ ॥

vyadhajaporanupasarge

vyadhajapor anupasarge — After vyadh and jap, when there is no upasarga, [ap (supplied as the remainder, śeṣa; it continues (anuvṛtti) from ṛdorap, SK 3232) comes].

Rule. After vyadh "to pierce" and jap "to mutter", when there is no upasarga, ap comes. Bhaṭṭoji supplies "ap comes".

Example.

vyadh + ap → vyadhaḥ.

jap + ap → japaḥ.

Applies when / blocked by. "But when there is an upasarga": āvyādhaḥ, upajāpaḥ "sowing dissension". These have the vṛddhi of ghañ. The vṛddhi shows the affix, though Bhaṭṭoji does not name it. The Tattvabodhinī glosses upajāpa as breaking of counsel. The Bālamanoramā glosses it as slander.

Watch out. "Without an upasarga" is carried into SK 3239.

Siddhānta-kaumudī

अप् स्यात् । व्यधः । जपः । उपसर्गे तु । आव्याधः । उपजापः ॥

[After vyadh and jap, when there is no upasarga,] ap comes. vyadhaḥ. japaḥ. But when there is an upasarga: āvyādhaḥ; upajāpaḥ, "sowing dissension".

translator notes

commentary BM (Wikisource uttara-4/0036; not in our source): 'vyadhajapoḥ' is a sixth-case word (ṣaṣṭhyanta) in the sense of the fifth; 'ap syāt' is the remainder to be supplied (śeṣa): ap comes after vyadh and jap, but not when there is an upasarga. On 'upajāpo mantrabheda iti' it glosses 'slander' (paiśunya). Followed for 'after' and for ap as supplied.
commentary TB, printed under sk.3228.t1: 'upajāpo mantrabhedaḥ', upajāpa is the breaking of counsel. Followed, with BM, for the gloss 'sowing dissension'.
textual Ours and the print (NSP p. 572, scan page-0582 read) end at 'upajāpaḥ'; Wikisource's kaumudī adds 'mantrabhedaḥ' after it, and its BM comments on that gloss. Witness difference; not supplied in the English beyond the gloss that TB and BM give.
translator āvyādhaḥ and upajāpaḥ are the ghañ-forms (with vṛddhi of the penultimate a); the kaumudī does not name the affix.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM says only that 'ap syāt' is the remainder to be supplied (śeṣa), without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3239 · A 3.3.62V

स्वनहसोर्वा ॥ ३२३९ ॥

svanahasorvā

svanahasor vā — After svan and has, [ap (supplied, śeṣa; continuing from ṛdorap, SK 3232)] optionally [comes, when there is no upasarga ('anupasarge', carried forward (anuvṛtti) from SK 3238)].

Rule. After svan "to sound" and has "to laugh", ap comes optionally, when there is no upasarga. In the other option, ghañ. "No upasarga" is carried from SK 3238.

Example.

svan + ap → svanaḥ.

svan + ghañ → vṛddhi of the penultimate a (SK 2282) → svānaḥ.

Likewise hasaḥ / hāsaḥ.

Applies when / blocked by. Bhaṭṭoji: "no upasarga" does apply. With an upasarga, only ghañ: prasvānaḥ, prahāsaḥ.

Watch out. The option is open only for the bare roots. Once pra is added, vṛddhi is required.

Siddhānta-kaumudī

अप् । पक्षे घञ् । स्वनः । स्वानः । हसः । हासः । अनुपसर्गे इत्येव । प्रस्वानः । प्रहासः ॥

[After svan and has, when there is no upasarga,] ap [comes]; in the alternative, ghañ. svanaḥ, svānaḥ. hasaḥ, hāsaḥ.

"When there is no upasarga" [from SK 3238] does apply (ity eva): prasvānaḥ, prahāsaḥ.

translator notes

commentary BM (Wikisource uttara-4/0036–0037; not in our source): 'svanahasoḥ' is a sixth-case word (ṣaṣṭhyanta) in the sense of the fifth; 'ap' is the remainder (śeṣa): after svan and has, ap optionally. Followed for 'after' and for ap as supplied.
textual TB has nothing of its own on this sūtra: the TB printed under sk.3228.t1 cites only Amara's list of words for sound (ninada, nināda, dhvani, dhvāna, rava, svana, svāna) after 'upajāpo mantrabhedaḥ' (NSP p. 572, scan page-0582 read). No bearing on the English.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM says only that 'ap' is the remainder (śeṣa), without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3240 · A 3.3.63V

यमः समुपनिविषु च ॥ ३२४० ॥

yamaḥ samupaniviṣu ca

yamaḥ samupaniviṣu ca — After yam, when sam, upa, ni or vi [is the upapada], and [when there is no upasarga ('anupasarge', from SK 3238, added by 'ca')], [ap (continuing from ṛdorap, SK 3232) optionally ('vā', carried forward (anuvṛtti) from SK 3239) comes].

Rule. After yam "to restrain", ap comes optionally when sam, upa, ni or vi stands beside it. By ca "and", also when there is no upasarga. Bhaṭṭoji: "with these, and without an upasarga, ap optionally after yam". The Bālamanoramā explains that ca adds "without an upasarga".

Example.

sam + yam + ap → saṃyamaḥ; sam + yam + ghañ → vṛddhi → saṃyāmaḥ.

Also upayamaḥ / upayāmaḥ, niyamaḥ / niyāmaḥ, viyamaḥ / viyāmaḥ.

Without an upasarga: yamaḥ / yāmaḥ.

Applies when / blocked by. In each pair the first form has ap and the second ghañ, as at SK 3239. Bhaṭṭoji does not name the affixes.

Watch out. With other upasargas, such as ā, the option is not given here.

Siddhānta-kaumudī

एषु अनुपसर्गे च यमेरप् वा । संयमः । संयामः । उपयमः । उपयामः । नियमः । नियामः । वियमः । वियामः । यमः । यामः ॥

When these [sam, upa, ni, vi are the upapada], and when there is no upasarga, ap optionally [comes] after yam. saṃyamaḥ, saṃyāmaḥ. upayamaḥ, upayāmaḥ. niyamaḥ, niyāmaḥ. viyamaḥ, viyāmaḥ. yamaḥ, yāmaḥ.

translator notes

commentary BM (Wikisource uttara-4/0037; not in our source): sam, upa, ni, vi form a dvandva; by 'ca', 'anupasarge' is added (samuccīyate); hence Bhaṭṭoji's 'eṣu anupasarge ca'. Followed for the bracketed 'when there is no upasarga'.
textual No TB on this sūtra in the print (TB under sk.3228.t1 passes from the Amara citation on svana to 'kvaṇo', SK 3242; NSP p. 572, scan page-0582 read).
translator In each pair the first form is the ap-form, the second (with vṛddhi) the ghañ-form; the kaumudī does not name the affixes.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: the kaumudī says 'ab vā' and BM does not supply ap here, without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3241 · A 3.3.64V

नौ गदनदपठस्वनः ॥ ३२४१ ॥

nau gadanadapaṭhasvanaḥ

nau gadanadapaṭhasvanaḥ — When ni [is the upapada], after gad, nad, paṭh and svan [ap (continuing from ṛdorap, SK 3232) optionally ('vā', from SK 3239) comes].

Rule. With ni beside them, gad "to speak", nad "to roar", paṭh "to recite" and svan "to sound" take ap optionally. Bhaṭṭoji supplies "ap optionally".

Example.

ni + gad + ap → nigadaḥ; with ghañ → nigādaḥ.

Also ninadaḥ / ninādaḥ, nipaṭhaḥ / nipāṭhaḥ, nisvanaḥ / nisvānaḥ.

Applies when / blocked by. svan was already in SK 3239, but only without an upasarga. This rule extends its option to ni. The Tattvabodhinī quotes the Amarakośa's list of words for sound, which has both ninada and nināda.

Siddhānta-kaumudī

अप् वा स्यात् । निगदः । निगादः । निनदः । निनादः । निपठः । निपाठः । निस्वनः । निस्वानः ॥

[When ni is the upapada, after gad, nad, paṭh and svan,] ap optionally comes. nigadaḥ, nigādaḥ. ninadaḥ, ninādaḥ. nipaṭhaḥ, nipāṭhaḥ. nisvanaḥ, nisvānaḥ.

translator notes

commentary BM (Wikisource uttara-4/0037; not in our source): gada, nada, paṭha and svana form a dvandva; Bhaṭṭoji's 'ab vā' fills in the remainder (śeṣapūraṇa). Followed for the bracketed 'ap optionally'.
textual TB has nothing of its own on this sūtra; Amara's list of words for sound (including ninada and nināda), printed under sk.3228.t1 after 'upajāpo mantrabhedaḥ', is the only TB touching these forms (NSP p. 572, scan page-0582 read). No bearing on the English.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM calls Bhaṭṭoji's 'ab vā' only a filling-in of the remainder (śeṣapūraṇa), without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3242 · A 3.3.65V

क्वणो वीणायां च ॥ ३२४२ ॥

kvaṇo vīṇāyāṃ ca

kvaṇo vīṇāyāṃ ca — After kvaṇ [ap (continuing from ṛdorap, SK 3232) optionally ('vā', from SK 3239) comes, when ni is the upapada ('nau', carried forward (anuvṛtti) from SK 3241) or when there is no upasarga ('anupasarge', from SK 3238)], and also when [it refers] to the vīṇā.

Rule. After kvaṇ "to sound", ap comes optionally: with ni, without an upasarga, and also when the sound is of the vīṇā. Bhaṭṭoji: "the mention of the vīṇā is for the sake of pra and the rest".

Example.

ni + kvaṇ + ap → nikvaṇaḥ; with ghañ → nikvāṇaḥ.

Without an upasarga: kvaṇaḥ / kvāṇaḥ.

Of the vīṇā: prakvaṇaḥ / prakvāṇaḥ.

Applies when / blocked by. The Bālamanoramā sets out the point. "ni" comes from SK 3241 and "no upasarga" from SK 3238. Those two would cover the vīṇā's sound too, as long as no other upasarga is present. So "vīṇā" must add something new. It lets kvaṇ take the option with any upasarga, such as pra, when the vīṇā is meant.

Watch out. The ap-option with pra and the like holds only for the sound of the vīṇā. Elsewhere such forms would have ghañ alone; Bhaṭṭoji gives no example of this, so it is inferred.

Siddhānta-kaumudī

नावनुपसर्गे च वीणाविषयाच्च क्वणतेरप् वा स्यात् । वीणाग्रहणं प्राद्यर्थम् । निक्वणः । निक्वाणः । क्वणः । क्वाणः । वीणायां तु । प्रक्वणः । प्रक्वाणः ॥

When ni is the upapada, and when there is no upasarga, and also [when kvaṇ] has the vīṇā as its domain, ap optionally comes after kvaṇ. The mention of the vīṇā is for the sake of [kvaṇ with] pra and the rest. nikvaṇaḥ, nikvāṇaḥ. kvaṇaḥ, kvāṇaḥ. But with reference to the vīṇā: prakvaṇaḥ, prakvāṇaḥ.

translator notes

commentary BM (Wikisource uttara-4/0037; not in our source): 'nāv' means: when ni is the upapada, and when an upasarga other than that is absent, and when [kvaṇ] has the vīṇā as its domain. Objection: with 'kvaṇaś ca' alone the sense 'with ni as upasarga, or without upasarga, kvaṇ takes ap optionally' would be obtained, and kvaṇ referring to the vīṇā would be covered as well, so 'vīṇāyām' is pointless. Reply: 'vīṇāgrahaṇaṃ prādyartham', i.e. for the sake of [kvaṇ] with an upasarga. Followed for 'for the sake of [kvaṇ with] pra and the rest' and for the bracketed anuvṛtti.
textual TB on this sūtra (printed under sk.3228.t1, '—kvaṇo—') is only Amara's verse giving nikvāṇa, nikvaṇa, kvāṇa, kvaṇa, kvaṇana, and prakvāṇa, prakvaṇa etc. for the sound of the vīṇā after pra and the rest (NSP p. 572, scan page-0582 read). It agrees with the English; no separate note.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: the kaumudī says 'ap … vā syāt' and BM does not supply ap separately, without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3243 · A 3.3.66V

नित्यं पणः परिमाणे ॥ ३२४३ ॥

nityaṃ paṇaḥ parimāṇe

nityaṃ paṇaḥ parimāṇe — After paṇ, when a quantity (parimāṇa) [is understood], [ap (continuing from ṛdorap, SK 3232)] always [comes].

Rule. After paṇ "to trade", when a quantity (parimāṇa) is meant, ap comes always (nityam). The Bālamanoramā: the word nityam stops the "optionally" of SK 3239.

Example.

mūlaka + paṇ + ap → mūlakapaṇaḥ "a bunch of radishes".

śākapaṇaḥ "a bunch of greens".

Bhaṭṭoji explains: for trade, a measured handful of radishes and the like is tied up. That is what the word denotes.

Applies when / blocked by. The Bālamanoramā: "for trade" means "for sale". The handful is what is traded, so ap is in the object sense: mūlakānāṃ paṇaḥ. Why "a quantity"? Bhaṭṭoji gives pāṇaḥ. Its vṛddhi marks it as a ghañ-form, though he does not name the affix.

Watch out. The word nityam runs on into SK 3244, so the ap there is also obligatory.

Siddhānta-kaumudī

अप् स्यात् । मूलकपणः । शाकपणः । व्यवहारार्थं मूलकादीनां परिमितो मुष्टिर्बध्यते सोऽस्य विषयः । परिमाणे किम् । पाणः ॥

ap [always] comes. mūlakapaṇaḥ, "a bunch of radishes". śākapaṇaḥ, "a bunch of greens". For trade (vyavahāra) [i.e. for sale] a measured handful of radishes and the like is tied up; that is its domain [i.e. what the word denotes].

Why "when a quantity [is understood]"? pāṇaḥ.

translator notes

commentary BM (Wikisource uttara-4/0037; not in our source): 'ap' is the remainder (śeṣa); after paṇ (paṇa vyavahāre) ap comes obligatorily when a particular quantity is understood; by the word 'nitya' the 'vā' [of SK 3239 onward] is discontinued. 'vyavahārārtham' means 'for sale' (vikrayārtham); 'paṇyate': a mere handful is tied for sale, so ap is in the sense of the object (karman); the analysis is mūlakānāṃ paṇaḥ. Followed for 'always', for '[i.e. for sale]' and for the glosses 'a bunch of …'.
textual No TB on this sūtra in the print (TB under sk.3228.t1 passes from 'kvaṇo' to 'mado'; NSP p. 572, scan page-0582 read). The raw OCR's 'bandhyate' for ours 'badhyate' is an OCR slip; the collation report lists 3243 as clean.
translator pāṇaḥ is the ghañ-form (with vṛddhi) where no quantity is meant; the kaumudī neither glosses it nor names the affix.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM says only that 'ap' is the remainder (śeṣa), without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3244 · A 3.3.67V

मदोऽनुपसर्गे ॥ ३२४४ ॥

mado'nupasarge

mado 'nupasarge — After mad, when [a word that is] not an upasarga [is the upapada], [ap (continuing from ṛdorap, SK 3232) comes, obligatorily ('nityam', carried forward (anuvṛtti) from SK 3243)].

Rule. After mad "to be intoxicated", when a word that is not an upasarga stands beside it, ap comes, always. The Tattvabodhinī: "with a non-upasarga word as upapada, ap comes obligatorily, in bhāva and the other senses".

Example.

dhana + mad + ap → dhanamadaḥ "intoxication with wealth".

Applies when / blocked by. "But when there is an upasarga": unmādaḥ, with ud. Its vṛddhi shows ghañ; Bhaṭṭoji leaves the affix unnamed.

Siddhānta-kaumudī

धनमदः । उपसर्गे तु । उन्मादः ॥

[When a word that is not an upasarga is the upapada, ap comes after mad:] dhanamadaḥ, "intoxication with wealth". But when there is an upasarga: unmādaḥ.

translator notes

commentary TB, printed under sk.3228.t1 ('—mado—'; the raw OCR is garbled, read from NSP p. 572, scan page-0582): 'anupasarge supy upapade nityam ap syād bhāvādau', when a sup-ending word that is not an upasarga is the upapada, ap comes obligatorily, in bhāva and the other [senses]. Followed for the bracketed upapada and for 'obligatorily' (nityam carried forward).
commentary BM (Wikisource uttara-4/0037; not in our source): 'when a non-upasarga is the upapada, ap after mad' is the sense. Followed with TB for the upapada; BM does not mention nityam.
translator unmādaḥ is the ghañ-form (with vṛddhi); the kaumudī does not name the affix.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: TB and BM state only that ap comes ('nityam ap syāt'; 'ap'), without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3245 · A 3.3.68V

प्रमदसम्मदौ हर्षे ॥ ३२४५ ॥

pramadasammadau harṣe

pramadasammadau harṣe — In the sense of joy (harṣa), pramada and sammada [are established by nipātana as ap-forms].

Rule. In the sense of joy (harṣa), the forms pramada and sammada are given by nipātana. The Bālamanoramā: they are ap-forms.

Example.

pra + mad + ap → pramadaḥ "joy".

sam + mad + ap → saṃmadaḥ "joy".

Bhaṭṭoji gives no positive example. The Bālamanoramā gives kanyānāṃ pramadaḥ "the joy of maidens" and kokilānāṃ sammadaḥ "the joy of cuckoos".

Applies when / blocked by. Why "joy"? Bhaṭṭoji gives pramādaḥ "negligence" and saṃmādaḥ, with the vṛddhi of ghañ. Scholars discuss why Pāṇini stated finished forms here. The Tattvabodhinī says it keeps out double-prefixed forms like prasaṃmada and saṃpramada. The Bālamanoramā says it captures the conventional sense.

Watch out. With an upasarga SK 3244 does not apply, so mad takes ghañ (pramādaḥ). Only in the sense of joy are pramada and saṃmada stated with ap.

Siddhānta-kaumudī

हर्षे किम् । प्रमादः । संमादः ॥

Why "in the sense of joy"? pramādaḥ, "negligence". saṃmādaḥ.

Tattvabodhinī

NSP p. 582

—प्रमद— प्रसंभ्यां हर्षे इति तु नोक्तम् प्रसंमदः । संप्रमद इति हर्षे माभूदिति

translator notes

commentary BM (Wikisource uttara-4/0037–0038; not in our source): pramada and sammada are established by nipātana as ap-final forms, when joy is understood; examples: kanyānāṃ pramadaḥ, kokilānāṃ sammadaḥ. Though 'prasamor mado harṣe' would have sufficed, the nipātana is for taking in conventional usage (rūḍhi). Followed for the bracketed 'by nipātana as ap-forms'; for the reason of the nipātana see the TB note.
commentary TB (own block, sk.3245.t1; NSP p. 572, scan page-0582 read): Pāṇini did not say 'prasaṃbhyāṃ harṣe', so that prasaṃmadaḥ and saṃpramadaḥ should not arise in the sense of joy. Recorded: TB and BM give different reasons for the nipātana form (TB: to exclude the double-prefixed forms; BM: to capture conventional usage); the English states neither.
translator The kaumudī gives no positive example and no gloss of the two words; pramādaḥ and saṃmādaḥ are the ghañ-forms (with vṛddhi) outside the sense of joy.

SK 3246 · A 3.3.69V

समुदोरजः पशुषु ॥ ३२४६ ॥

samudorajaḥ paśuṣu

samudor ajaḥ paśuṣu — After aj with sam or ut [as upapada], [ap, continuing (anuvṛtti) from ṛdorap (SK 3232), comes] when animals are concerned.

Rule. After aj "to drive" with sam or ud beside it, when animals are concerned, ap comes. Bhaṭṭoji: aj with sam means a collection; with ud, driving. The 1915 print reads utpūrvaś ca "and preceded by ud".

Example.

sam + aj + ap → samajaḥ "a herd of animals".

ud + aj + ap → udajaḥ "the driving of animals".

Applies when / blocked by. SK 2292 replaces aj by vī, but it says "not when ghañ or ap follows". So vī does not come here. Why "animals"? Bhaṭṭoji gives samājo brāhmaṇānām "an assembly of brāhmaṇas" and udājaḥ kṣatriyāṇām "the driving forth of kṣatriyas" (so the 1915 print). These have ghañ, with vṛddhi. Ghañ is equally exempt from vī.

Watch out. Both forms keep the root aj. Do not substitute vī before ap or ghañ.

Siddhānta-kaumudī

संपूर्वोऽजिः समुदाये उत्पूर्वञ्च प्रेरणे तस्मात्पशुविषयकादप् स्यात् । अघञपोरित्युक्तेर्वीभावो न । समजः पशूनां सङ्घः । उदजः पशूनां प्रेरणम् । पशुषु किम् । समाजो ब्राह्मणानाम् । उदजः क्षत्रियाणाम् ॥

aj preceded by sam, in the sense of a collection (samudāya), and preceded by ut, in the sense of driving (preraṇa): after it, when its object is animals, ap comes. Because [the rule ajer vy aghañapoḥ (SK 2292)] says "not when ghañ or ap [follows]" (aghañapoḥ), the substitution of vī [for aj] does not take place. samajaḥ, "a herd of animals". udajaḥ, "the driving of animals". Why "when animals are concerned"? samājo brāhmaṇānām, "an assembly of brāhmaṇas"; udājaḥ kṣatriyāṇām, "the driving forth of kṣatriyas".

translator notes

commentary BM (Wikisource uttara-4/0038; not in our source): the sūtra is to be split 'samudoḥ ajaḥ'; 'samudoḥ' means 'when sam and ut are upapadas'. Followed in sutra_en ('aj', '[as upapada]').
textual Ours reads 'utpūrvañ ca' (ñ for ś). The print reads 'utpūrvaś ca' (NSP p. 572, scan page-0582 read; collation batch02); Wikisource also has 'utpūrvaś ca'. The English follows the print.
textual Ours reads the counter-example as 'udajaḥ kṣatriyāṇām', identical with the example. The print reads 'udājaḥ kṣatriyāṇām' (NSP p. 572, scan page-0582 read; collation batch02), as does Wikisource; the counter-example needs vṛddhi from ghañ. The English follows the print.
textual No TB in the print on SK 3246: the TB on p. 572 passes from pramadasaṃmadau (sk.3245.t1) to prajane sarteḥ (sk.3248.t1) (scan page-0582 read).
translator The counter-examples samāja and udāja show ghañ (vṛddhi of the a), which is equally exempt from vī under aghañapoḥ.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM on this sūtra gives only the word-division 'samudoḥ ajaḥ', and the kaumudī says 'ap syāt', without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3247 · A 3.3.70V

अक्षेषु ग्लहः ॥ ३२४७ ॥

akṣeṣu glahaḥ

akṣeṣu glahaḥ — With reference to dice [i.e. gaming], glaha [is formed by nipātana, for the stake].

Rule. With reference to gaming, the form glaha is given by nipātana for the stake. Bhaṭṭoji: the word akṣa "dice" indicates gaming (devana). For what is to be taken as a stake (paṇa), glaha is the form.

Example.

grah + ap (SK 3234) → l for r by this nipātana → glahaḥ "the stake".

akṣasya glahaḥ "the stake in dicing".

vyātyukṣīm abhisaraṇaglahām adīvyan "they played at mutual water-splashing, with a rendezvous as the stake". The Bālamanoramā assigns the line to Māgha's poem.

Applies when / blocked by. The Bālamanoramā explains. If akṣa were the upapada, the plural akṣeṣu would not fit. So akṣa stands for gaming in general, and glaha is used even where no dice are thrown, as in the verse. The stake is what the loser must give the winner, so it is the object. The form is grah with ap by SK 3234, and l for r.

Why "gaming"? Bhaṭṭoji gives pādasya grahaḥ "the clasping of the feet", as in salutation. That has ap without the l.

Watch out. glaha is the stake, not the dice.

Siddhānta-kaumudī

अक्षशब्देन देवनं लक्ष्यते । तत्र यत्पणरूपेण ग्राह्यं तत्र ग्लह इति निपात्यते । अक्षस्य ग्लहः । व्यात्युक्षीमभिसरणग्लहामदीव्यन् । अक्षेषु किम् । पादस्य ग्रहः ॥

By the word akṣa ("dice") gaming (devana) is indicated (lakṣyate). In that [gaming], for what is to be taken in the form of a stake (paṇa), glaha is formed by nipātana. akṣasya glahaḥ, "the stake in dicing". vyātyukṣīm abhisaraṇaglahām adīvyan, "they played at mutual water-splashing with a rendezvous for the stake". Why "with reference to dice" [i.e. gaming]? pādasya grahaḥ, "the clasping of the feet".

translator notes

commentary BM (Wikisource uttara-4/0038; not in our source): if akṣa were taken as the upapada the plural 'akṣeṣu' would not fit, hence 'akṣa indicates gaming', gaming being mostly done with dice. The stake is the thing the loser must give the winner; what is to be taken in that form is the object (karman), and glaha is formed by nipātana from grah 'upādāne' with ap by grahavṛdṛ… (SK 3234) and with l substituted; an exception to ghañ. (Under 'grahū grahaṇe' the Dhātupāṭha reads 'glaha ca', and there only the ap is the nipātana.) Amara: 'paṇo 'kṣeṣu glahaḥ'. Followed for 'gaming is indicated', for '[i.e. gaming]' in sutra_en and the counter-example question (BM: 'akṣeṣu kim' = 'devane kim'), and for 'stake'.
commentary BM (Wikisource uttara-4/0038): the line vyātyukṣīm… is from Māgha's poem; second-case word (dvitīyānta) by divas tadarthasya, the karaṇa being treated as karman; abhisaraṇa is going to a lover; vyātyukṣī is mutual sprinkling with water (ṇac by karmavyatihāre ṇac striyām, then svārthika añ, ādivṛddhi, ṅīp). The akṣa of the sūtra means gaming in general, not dicing only, so glaha is formed here though no dice are used. pādasya grahaḥ is for salutation and the like: ap by grahavṛdṛ…, without l; with ghañ it would be pādasya glāhaḥ. Followed for the rendering of the verse and of the counter-example.
textual No TB on SK 3247 in the print (scan page-0582 read: TB passes from pramadasaṃmadau to prajane sarteḥ).
translator The attribution of the quoted line to Māgha is BM's; the kaumudī cites it without a source.

SK 3248 · A 3.3.71V

प्रजने सर्तेः ॥ ३२४८ ॥

prajane sarteḥ

prajane sarteḥ — After sṛ ('sarti'), in the sense of conception (prajana), [ap, continuing (anuvṛtti) from ṛdorap (SK 3232), comes].

Rule. After sṛ "to go", in the sense of conception (prajana), ap comes. Bhaṭṭoji glosses prajana as the first taking of the embryo.

Example.

upa + sṛ + ap → guṇa with r → upa + sar + a → upasaraḥ.

gavām upasaraḥ "the covering of the cows".

Applies when / blocked by. Bhaṭṭoji asks: how then are avasaraḥ and prasaraḥ formed, where no conception is meant? With ghañ there would be vṛddhi. His answer: they take the affix gha in the locus sense, by SK 3296. The Bālamanoramā explains the locus: a time in which one moves.

Scholars discuss the word "first". The Tattvabodhinī says it follows the Kāśikā. Others, it reports, insist only on the taking of the embryo, first or not.

Watch out. avasaraḥ and prasaraḥ have no vṛddhi, but they are not ap-forms of this rule. They take gha (SK 3296).

Siddhānta-kaumudī

प्रजनं प्रथमगर्भग्रहणम् । गवामुपसरः । कथमवसरः प्रसर इति । अधिकरणे पुंसि सञ्ज्ञायां-SK 3296 इति घः ॥

prajana is the first taking of the embryo (prathamagarbhagrahaṇa). gavām upasaraḥ, "the covering of the cows". How then [do we get] avasaraḥ and prasaraḥ [where conception is not meant]? [They take] gha in the sense of the locus (adhikaraṇa), by puṃsi saṃjñāyāṃ ghaḥ prāyeṇa (SK 3296).

Tattvabodhinī

NSP p. 582

—प्रजने सर्तेः । प्रजननं प्रजनः भावे घञ्, ‘जनिवध्योः—’ इति वृद्धिनिषेधः । प्रशब्दबलादत्र जनेरर्थान्तरत्वम् । प्रतिष्ठते इत्यत्र प्रादुर्भावो यथा । तदेतदाह—प्रथमगर्भग्रहणमिति । काशिकानुरोधेनेदमुक्तम् । प्रथमं द्वितीयं वेत्यनाग्रहः किंतु गर्भग्रहणमित्यन्ये

translator notes

commentary TB: prajana = prajanana, ghañ in bhāva, vṛddhi being barred by janivadhyoś ca (SK 2512); by force of the word pra, jan here has another sense (arthāntaratva): 'pratiṣṭhate ity atra prādurbhāvo yathā' (as prādurbhāva, in 'pratiṣṭhate'; the attachment of the comparison is not spelled out); hence 'first taking of the embryo'. This is said following the Kāśikā; others say there is no insistence on first or second, only on taking the embryo. Recorded; the English renders Bhaṭṭoji's 'prathama-' as it stands.
commentary BM (Wikisource uttara-4/0038–0039; not in our source): pra means 'first'; 'it is born first', ghañ in bhāva, no vṛddhi by janivadhyoś ca; net result: ap after sṛ in the sense of prajana. 'How then': in the sense of moving towards / moving forth conception is not understood, so ap fails and with ghañ there would be vṛddhi — the objection. Answer: gha by puṃsi saṃjñāyām… in the locus, a time in which one moves. Followed for the bracketed '[where conception is not meant]'.
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM states only the net sense, 'prajanārthakāt sṛdhātor ap syāt', without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3249 · A 3.3.72V

ह्वः सम्प्रसारणं च न्यभ्युपविषु ॥ ३२४९ ॥

hvaḥ samprasāraṇaṃ ca nyabhyupaviṣu

hvaḥ samprasāraṇaṃ ca nyabhyupaviṣu — After hvā, when ni, abhi, upa or vi [is upapada, ap, continuing (anuvṛtti) from ṛdorap (SK 3232), comes], and samprasāraṇa [takes place].

Rule. After hvā "to call", with ni, abhi, upa or vi beside it, ap comes, and saṃprasāraṇa takes place. The Bālamanoramā calls it an exception to ghañ.

Example.

ni + hvā + ap → saṃprasāraṇa: u for the v → ni + h-u-ā + a

→ the u and ā become u (pūrvarūpa) → ni + hu + a

→ guṇa of the u → ni + ho + a → av (SK 61) → nihavaḥ.

Also abhihavaḥ, upahavaḥ, vihavaḥ.

These steps are the Bālamanoramā's.

Applies when / blocked by. Why "with these"? Bhaṭṭoji gives prahvāyaḥ. The Bālamanoramā derives it with ghañ, vṛddhi and the substitute āy.

Watch out. Saṃprasāraṇa here is taught by this rule itself. It does not come before every affix after hvā.

Siddhānta-kaumudī

निहवः । अभिहवः । उपहवः । विहवः । एषु किम् । प्रह्वायः ॥

nihavaḥ. abhihavaḥ. upahavaḥ. vihavaḥ. Why "when these [are upapada]"? prahvāyaḥ.

translator notes

commentary BM (Wikisource uttara-4/0039; not in our source): with the four upapadas ni, abhi, upa and vi, ap comes after hvā ('hvayati') and samprasāraṇa; an exception to ghañ. nihava: ap; samprasāraṇa u of the v; pūrvarūpa; guṇa of that [u] and the av-substitute. prahvāya: with ghañ, vṛddhi and the āy-substitute. Followed for the bracketed ap and upapada; BM does not name the sūtra ap continues from (see the translator note).
textual No TB on SK 3249–3252 in the print: the TB passes from prajane sarteḥ to hanaś ca vadhaḥ (NSP p. 572, scan page-0582 read).
translator The identification of ṛdorap (SK 3232) as the sūtra from which the bracketed ap continues (anuvṛtti) is the translator's: BM states only that ap comes after hvā with these four upapadas, without naming the sūtra it comes from. ap is enjoined at SK 3232 and runs through the following rules.

SK 3250 · A 3.3.73V

आङि युद्धे ॥ ३२५० ॥

āṅi yuddhe

āṅi yuddhe — When āṅ [is upapada, after hvā (carried forward (anuvṛtti) from SK 3249), ap (continuing from ṛdorap, SK 3232) comes and samprasāraṇa (carried forward from SK 3249) takes place], when battle is meant.

Rule. With āṅ beside it, when battle is meant, hvā takes ap with saṃprasāraṇa. hvā and saṃprasāraṇa come from SK 3249.

Example.

ā + hvā + ap → saṃprasāraṇa, pūrvarūpa, guṇa, av (as in SK 3249) → āhavaḥ "battle".

Bhaṭṭoji: "they are challenged in it" (āhūyante 'smin).

Applies when / blocked by. Why "battle"? Bhaṭṭoji gives āhvāyaḥ, with ghañ. The analysis "in it" makes āhava a locus; Bhaṭṭoji does not name the kāraka, so this is inferred.

Siddhānta-kaumudī

आहूयन्तेऽस्मिन्नित्याहवः । युद्धे किम् । आह्वायः ॥

āhavaḥ, "battle": "they are challenged (āhūyante) in it". Why "when battle is meant"? āhvāyaḥ.

translator notes

commentary BM (Wikisource uttara-4/0039; not in our source): with āṅ as upapada, ap and samprasāraṇa after hvā, when battle is to be denoted. Followed for the bracketed anuvṛtti.
translator The analysis 'āhūyante 'smin' makes āhava a locus (adhikaraṇa) formation; the kaumudī does not name the kāraka. The counter-example āhvāya has ghañ (vṛddhi, āy-substitute), as BM states for prahvāya under SK 3249.
translator The source attribution is the translator's: BM states only that ap and samprasāraṇa come after hvā with āṅ. hvā and samprasāraṇa stand in SK 3249; ap does not, but runs through it from ṛdorap (SK 3232).

SK 3251 · A 3.3.74V

निपानमाहावः ॥ ३२५१ ॥

nipānamāhāvaḥ

nipānam āhāvaḥ — āhāva [is formed by nipātana] when a drinking-trough (nipāna) [is meant].

Rule. The form āhāva is given by nipātana when a drinking-trough (nipāna) is meant. Bhaṭṭoji: for hvā with āṅ, saṃprasāraṇa, ap and vṛddhi, if a water-receptacle is meant.

Example.

ā + hvā + ap → saṃprasāraṇa → ā + hu + a → vṛddhi (by this nipātana) → ā + hau + a → āv (SK 61) → āhāvaḥ.

Bhaṭṭoji quotes a half-verse: "āhāva means a drinking-trough, a reservoir beside a well". He does not name its source; it is the Amarakośa's definition of āhāva.

Applies when / blocked by. The Bālamanoramā: Bhaṭṭoji's paraphrase states the net result of the nipātana.

Watch out. ap does not bring vṛddhi. The ā in āhāva comes only from the nipātana.

Siddhānta-kaumudī

आङ्पूर्वस्य ह्वयतेः सम्प्रसारणमप् वृद्धिश्चोदकाधारश्चेद्वाच्यः । आहावस्तु निपानं स्यादुपकूपजलाशये ॥

For hvā ("hvayati") preceded by āṅ, samprasāraṇa, ap and vṛddhi [take place], if a water-receptacle is to be denoted. "āhāva means a drinking-trough (nipāna), a reservoir beside a well."

translator notes

commentary BM (Wikisource uttara-4/0039; not in our source): āhāva is formed by nipātana, if nipāna is to be denoted; Bhaṭṭoji's 'āṅpūrvasya…' states the net result (phalitam). Followed for '[is formed by nipātana]'.
translator The quoted half-verse is not attributed in the kaumudī; it is the Amarakośa's definition of āhāva.

SK 3252 · A 3.3.75V

भावेऽनुपसर्गस्य ॥ ३२५२ ॥

bhāve'nupasargasya

bhāve 'nupasargasya — In bhāva, for [hvā] without an upasarga, [samprasāraṇa and ap take place, carried forward (anuvṛtti) from SK 3249].

Rule. For hvā without an upasarga, in bhāva, saṃprasāraṇa and ap take place. Bhaṭṭoji's paraphrase supplies hvā, saṃprasāraṇa and ap.

Example.

hvā + ap → saṃprasāraṇa, pūrvarūpa, guṇa, av → havaḥ, the bare action of hvā.

Applies when / blocked by. The words "in bhāva" and "without an upasarga" run on into SK 3253, the first rule of the next group.

Siddhānta-kaumudī

अनुपसर्गस्य ह्वयतेः सम्प्रसारणमप् च स्यात् भावे । हवः ॥

For hvā ("hvayati") without an upasarga, samprasāraṇa and ap take place, in bhāva. havaḥ.

translator notes

translator The bracketed hvā, samprasāraṇa and ap are supplied from the kaumudī's own paraphrase; no BM on SK 3252 in Wikisource uttara-4/0039, and no TB in the print (scan page-0582 read).

SK 3253 · A 3.3.76V

हनश्च वधः ॥ ३२५३ ॥

hanaśca vadhaḥ

hanaś ca vadhaḥ — And in place of han, vadha [is substituted; ap (continuing from ṛdorap, SK 3232) comes in bhāva when there is no upasarga (both carried forward (anuvṛtti) from SK 3252)].

Rule. After han without an upasarga, in bhāva, ap comes, and vadha replaces han. Bhaṭṭoji: the substitute vadha is end-acute (antodātta). "In bhāva" and "without an upasarga" come from SK 3252.

Example.

han + ap → vadha for han → vadha + a → the final a of vadha is lost before the affix's a (a step no commentator states) → vadhaḥ "slaying".

vadhena dasyum "with the slaying, the dasyu". The Bālamanoramā: a Ṛgvedic mantra, cited to show the accent.

"By ca, ghañ too": han + ghañ → t for n (SK 2574), gh for h → vṛddhi → ghātaḥ.

Applies when / blocked by. Scholars discuss the word ca. Bhaṭṭoji takes it to bring in ghañ as well. The Bālamanoramā takes it as joining vadha to ap, out of its natural order, and its text lacks "by ca, ghañ". Both statements stand in our text and in the 1915 print. The Bālamanoramā adds why the rule is needed. A separate root vadh could give the form by the vārttika "ka in the sense of ghañ" (SK 3234). But this rule fixes the condition "without an upasarga".

Watch out. vadha is a substitute for han, not a separate root here.

Siddhānta-kaumudī

अनुपसर्गाद्धन्तेर्भावे अप् स्यात् वधादेशश्चान्तोदात्तः वधेन दस्युम् । चाद्घञ् । घातः ॥

After han ("hanti") without an upasarga, ap comes in bhāva, and the substitute vadha, which is end-acute (antodātta). vadhena dasyum, "with the slaying, the dasyu". By ca, ghañ [also comes]: ghātaḥ.

Tattvabodhinī

NSP p. 582

—हनश्च वधः ॥—अन्तोदात्त इति ॥ सूत्रे वधशब्दोऽन्तोदात्ततयोच्चारित इति भावः

translator notes

commentary TB: 'end-acute' because in the sūtra the word vadha is pronounced end-acute (OCR garbled; scan page-0582 has a watermark over the line, the sense agreeing with BM). Followed.
commentary BM (Wikisource uttara-4/0039; not in our source): the ca is out of its order (vyutkrama), hence Bhaṭṭoji's 'vadhādeśaś ca'; end-acute because the sūtra pronounces vadha end-acute. Although the form would follow from an independent dhātu vadh by ghañarthe kavidhānam (SK 3234), the rule is made to state the restriction 'without an upasarga'; in truth, says the Śabdenduśekhara, there is no independent vadh. vadhena dasyum is a Ṛgvedic mantra cited to show the accent. ghāta: t by hanas to 'ciṇṇaloḥ (SK 2574), and the velar substitute. Followed for 'without an upasarga' as carried forward; recorded on 'ca'.
translator BM reads the sūtra's ca as joining vadha to ap (vyutkrama); the kaumudī's 'cād ghañ' makes it also bring in ghañ. The English keeps both statements as the kaumudī gives them. Wikisource's kaumudī lacks 'cād ghañ. ghātaḥ', though its BM comments on 'ghāta iti'; ours agrees with the print (NSP p. 572).
translator 'In bhāva' and 'without an upasarga' stand in SK 3252 (bhāve 'nupasargasya); ap does not stand there but runs through it from ṛdorap (SK 3232). The identification of these sources is the translator's; BM says only that the rule is made to state the restriction 'without an upasarga'.

SK 3254 · A 3.3.77V

मूर्तौ घनः ॥ ३२५४ ॥

mūrtau ghanaḥ

mūrtau ghanaḥ — When solidity (mūrti) [is meant, ap (continuing from ṛdorap, SK 3232) comes after han (carried forward (anuvṛtti) from SK 3253) in bhāva (carried forward (anuvṛtti), BM)], and ghana [is substituted].

Rule. When solidity (mūrti) is meant, han takes ap, and ghana replaces it. Bhaṭṭoji glosses mūrti as hardness (kāṭhiṇya). The Bālamanoramā: "in bhāva" is carried forward.

Example.

abhra + han + ap → ghana for han → abhraghanaḥ "the solidity of a cloud".

Applies when / blocked by. Bhaṭṭoji asks: how then is saindhavaghanam ānaya "bring a block of rock-salt" said? One cannot bring a hardness. His answer: the word for the property indicates the thing that bears it. The Bālamanoramā puts the objection the same way.

Watch out. Because the affix is in bhāva, abhraghana means the hardness of a cloud, not the cloud. The thing-sense comes only by indication.

Siddhānta-kaumudī

मूर्तिः काठिण्यं तस्मिन्नभिधेये हन्तेरप् स्यात् घनश्चादेशः । अभ्रघनः । कथं सैन्धवघनमानयेति । धर्मशब्देन धर्मी लक्ष्यते ॥

mūrti is hardness (kāṭhiṇya). When that is to be denoted, ap comes after han ("hanti") [in bhāva], and ghana is the substitute. abhraghanaḥ, "the solidity of a cloud". How then [is it said] saindhavaghanam ānaya, "bring a block of rock-salt"? By the word for the property (dharma) the bearer of the property (dharmin) is indicated (lakṣyate).

translator notes

commentary BM (Wikisource uttara-4/0039–0040; not in our source): abhraghana means 'the hardness of a cloud', because 'bhāve' is carried forward (anuvṛtti). The objection: the hardness of rock-salt cannot be construed with 'bring'; the answer is 'by the word for the property…'. Followed for '[in bhāva]' and 'solidity of a cloud'.
translator BM does not say from where 'bhāve' is carried; the nearest statement is bhāve 'nupasargasya (SK 3252), already continued into SK 3253.
textual No TB on SK 3254 or 3255 in the print: after hanaś ca vadhaḥ (sk.3253.t1, foot of p. 572) the TB at the foot of p. 573 begins with agāraika… (sk.3256.t1) (scans page-0582, page-0583 read).
translator han stands in SK 3253 (hanaś ca vadhaḥ); ap does not, but runs through it from ṛdorap (SK 3232). The identification of these sources is the translator's; BM states only the anuvṛtti of 'bhāve'.

SK 3255 · A 3.3.78V

अन्तर्घनो देशे ॥ ३२५५ ॥

antarghano deśe

antarghano deśe — antarghana [is formed by nipātana] when a place is meant.

Rule. The form antarghana is given by nipātana when a place is meant. Bhaṭṭoji: it is the name of a particular village of the Vāhīkas.

Example.

antar + han + ap → ghana for the base → antarghanaḥ.

The Bālamanoramā gives these steps.

Applies when / blocked by. In a name, SK 857 would make the n into ṇ after antar. The Bālamanoramā: the nipātana blocks that. Bhaṭṭoji records antarghaṇa as a variant reading.

Siddhānta-kaumudī

वाहीकग्रामविशेषस्य सञ्ज्ञेयम् । अन्तर्घण इति पाठान्तरम् ॥

This is the name of a particular village of the Vāhīkas. antarghaṇa is a variant reading.

translator notes

commentary BM (Wikisource uttara-4/0040; not in our source): when a particular place is to be denoted, with antar as upapada, ap comes after han and ghana is substituted for the base; by nipātana there is no ṇ-substitution by pūrvapadāt saṃjñāyām agaḥ (SK 857). Followed for '[is formed by nipātana]'.
translator The variant antarghaṇa shows the ṇ that SK 857 would give in a name; the reading antarghana is the one the nipātana fixes.

SK 3256 · A 3.3.79V

अगारैकदेशे प्रघणः प्रघाणश्च ॥ ३२५६ ॥

agāraikadeśe praghaṇaḥ praghāṇaśca

agāraikadeśe praghaṇaḥ praghāṇaś ca — praghaṇa and praghāṇa [are formed by nipātana] when a part of a house is meant.

Rule. The forms praghaṇa and praghāṇa are given by nipātana when a part of a house is meant. Bhaṭṭoji: at the doorway are two prakoṣṭhas, the alindas, an inner and an outer. This nipātana is for the outer one.

Example.

pra + han + ap (object sense) → praghaṇaḥ.

In the other option, vṛddhi → praghāṇaḥ.

Bhaṭṭoji: "it is struck hard by the feet of people entering".

Applies when / blocked by. The Bālamanoramā: the prakoṣṭhas are oblong raised platforms fit for entering. The Tattvabodhinī quotes the Amarakośa: praghāṇa, praghaṇa and alinda mean the chamber outside the door.

Watch out. The ṇ of praghāṇa, after a long ā, can come only from the nipātana; that of praghaṇa could also come from SK 359. No commentator says either; this is an inference.

Siddhānta-kaumudī

द्वारदेशे द्वौ प्रकोष्ठावलिन्दौ आभ्यन्तरो बाह्यश्च । तत्र बाह्ये प्रकोष्ठे निपातनमिदम् । प्रविशद्भिर्जनैः पादैः प्रकर्षेण हन्यते इति प्रघणः । प्रघाणः । कर्मण्यप् । पक्षे वृद्धिः ॥

At the doorway there are two prakoṣṭhas [oblong platforms], the alindas, an inner and an outer. This nipātana concerns the outer prakoṣṭha. praghaṇaḥ: "it is struck intensely (prakarṣeṇa) by the feet of people entering". praghāṇaḥ. ap [comes] in the object (karmaṇi); in the alternative, vṛddhi.

Tattvabodhinī

NSP p. 582–583

— अगारैक-। ‘प्रघाणप्रघणालिन्दा बहिर्द्वारप्रकोष्ठके’ इत्यमरः

translator notes

commentary TB cites Amara: 'praghāṇapraghaṇālindā bahirdvāraprakoṣṭhake' (praghāṇa, praghaṇa and alinda in the sense of the chamber outside the door). Followed for 'the outer prakoṣṭha'.
commentary BM (Wikisource uttara-4/0040; not in our source): by the word agāraikadeśa a particular part of the house is meant, on the strength of the explanation (vyākhyāna); the two prakoṣṭhas are oblong raised platforms (dīrghacaturaśradhiṣṇya) called alinda, fit for entering. Followed for '[oblong platforms]'.
textual Ours and the print read 'dvāradeśe' (NSP p. 573, scan page-0583 read; collation batch02); Wikisource's kaumudī and its BM pratīka read 'dvāraikadeśe'. The English follows ours.
translator 'In the alternative, vṛddhi' gives praghāṇa beside praghaṇa. The kaumudī states no more of the derivation. Translator's inference: the ṇ of praghāṇa (n after ā) can come only from the nipātana; that of praghaṇa could also come from hanter atpūrvasya (SK 359). No commentator says either.

SK 3257 · A 3.3.80V

उद्घनोऽत्याधानम् ॥ ३२५७ ॥

udghano'tyādhānam

udghano 'tyādhānam — udghana [is established by nipātana: ap after han preceded by ud, with gh in place of h — supplied per BM] when atyādhāna [is meant].

Rule. The form udghana is given by nipātana for atyādhāna. Bhaṭṭoji glosses atyādhāna as placing on top. The Bālamanoramā: ap after han with ud, with gh for h.

Example.

ud + han + ap (locus) → gh for h → udghanaḥ.

Bhaṭṭoji: the block of wood on which other pieces are placed and then pared.

Applies when / blocked by. Bhaṭṭoji: ap is in the locus sense (adhikaraṇa), "that on which".

Siddhānta-kaumudī

अत्याधानमुपरि स्थापनम् । यस्मिन् काष्ठे अन्यानि काष्ठानि स्थापयित्वा तक्ष्यन्ते तदुद्घनः । अधिकरणेऽप् ॥

Atyādhāna is placing on top. The [block of] wood on which other pieces of wood are placed and then pared (takṣyante) is the udghanaḥ. Ap [comes] in the sense of the locus (adhikaraṇa).

translator notes

commentary BM (Wikisource uttara-4/0040; not in our source): if atyādhāna is to be expressed, ap after han preceded by ut, and with gh replacing h, 'udghana' is established by nipātana. Followed: the bracket in sutra_en.
textual Ours agrees with the print (NSP p. 573, scan page-0583 read; the print's stacked d+gh conjunct reads as 'uddhana' in the raw OCR, an OCR slip) and with Wikisource. No TB on this sūtra in the print: the TB on p. 573 passes from agāraika (SK 3256) to saṅghodghau (SK 3264).

SK 3258 · A 3.3.81V

अपघनोऽङ्गम् ॥ ३२५८ ॥

apaghano'ṅgam

apaghano 'ṅgam — apaghana [is established by nipātana: ap after han preceded by apa, with gh in place of h — supplied per BM] when a limb (aṅga) [is meant].

Rule. The form apaghana is given by nipātana for a limb (aṅga). Bhaṭṭoji: a limb is a part of the body. Here, "they say", not every part but the hand and the foot.

Example.

apa + han + ap (instrument) → gh for h → apaghanaḥ.

The Bālamanoramā: "that with which one strikes away" (apahanyate 'nena).

Applies when / blocked by. Bhaṭṭoji: ap is in the instrument sense (karaṇa). "Something else is apaghātaḥ": where no limb is meant, the ordinary form comes. Its vṛddhi shows ghañ, though Bhaṭṭoji does not name the affix. The Bālamanoramā says the narrowing to hand and foot rests only on the explanation (vyākhyāna).

Siddhānta-kaumudī

अङ्गं शरीरावयवः । स चेह न सर्वः किन्तु पाणिः पादश्चेत्याहुः । करणेऽप् । अपघातोऽन्यः ॥

Aṅga is a part of the body; and here it is not every [part], but the hand and the foot — so they say. Ap [comes] in the sense of the instrument (karaṇa) [: apahanyate 'nena, "that with which one strikes away"]. Something else [, not a limb,] is apaghātaḥ.

translator notes

commentary BM (Wikisource uttara-4/0040; not in our source): if aṅga is to be expressed, ap after han preceded by apa, and with gh replacing h, 'apaghana' is established by nipātana. 'pāṇiḥ pādaś ca': here the explanation (vyākhyāna) is the only authority. 'karaṇe': because the derivation is in the sense of the instrument (karaṇa), apahanyate 'nena. Followed: the bracket in sutra_en and the bracketed derivation in the block.
textual Ours agrees with the print (NSP p. 573, scan page-0583; the raw OCR's 'kṣarīra' is an OCR slip for śarīra) and with Wikisource. No TB on this sūtra in the print.
translator 'apaghāto 'nyaḥ' is taken as the counter-example: where something other than a limb is meant, the regular form with ghañ, apaghāta, results. The kaumudī does not name ghañ.

SK 3259 · A 3.3.82V

करणेऽयोविद्रुषु ॥ ३२५९ ॥

karaṇe'yovidruṣu

karaṇe 'yovidruṣu — With ayas, vi or dru [as upapada], [ap comes after han, and ghana is substituted,] in the sense of the instrument (karaṇa).

Rule. With ayas "iron", vi or dru "tree" beside it, han takes ap in the instrument sense, and ghana replaces it.

Example.

ayas + han + ap → ghana → ayoghanaḥ "a hammer": "iron is struck with it".

vighanaḥ, drughanaḥ.

Applies when / blocked by. Bhaṭṭoji: "according to some, drughaṇaḥ", with ṇ by SK 857. This is the name of the axe; dru is "tree". The Bālamanoramā explains the two views. On one, drughana is not a name, so SK 857 does not apply. On the other, it is a name, and the ṇ comes.

Watch out. "According to some" reports a view about the word, not a different reading of the text.

Siddhānta-kaumudī

एषु हन्तेः करणेऽप् स्याद्घनादेशश्च । अयो हन्यतेऽनेनेत्ययोघनः । विघनः । द्रुघनः । द्रुघण इत्येके । पूर्वपदात्सञ्ज्ञायां SK 857 इति णत्वम् । सञ्ज्ञैषा कुठारस्य । द्रुर्वृक्षः ॥

With these [as upapada], ap comes after han (hanti) in the sense of the instrument, and ghana is the substitute. ayoghanaḥ, "a hammer [for working iron]": iron is struck with it (ayo hanyate 'nena). vighanaḥ. drughanaḥ. According to some, [it is] drughaṇaḥ, with replacement by ṇ (ṇatva) by pūrvapadāt saṃjñāyām (SK 857). This is a name (saṃjñā) of the axe. Dru is "tree".

translator notes

commentary BM (Wikisource uttara-4/0040; not in our source): ayas, vi, dru form a dvandva. drughana: because it is not a name (saṃjñā), there is no ṇatva by pūrvapadāt saṃjñāyām; for the view that it is a name, he says 'drughaṇa'. Followed: 'ity eke' is rendered as a doctrinal view ('according to some'), not a variant reading, and 'This is a name of the axe' is left attached to the ṇatva view, as BM reads it.
textual Ours agrees with the print (NSP p. 573, scan page-0583; the raw OCR's 'saṃjñaipā' and 'durvṛkṣaḥ' are OCR slips) and with Wikisource. No TB on this sūtra in the print. The bracket in sutra_en follows the kaumudī's own paraphrase ('hanteḥ karaṇe 'p syād ghanādeśaś ca'); no commentator states the anuvṛtti here.

SK 3260 · A 3.3.83V

स्तम्बे क च ॥ ३२६० ॥

stambe ka ca

stambe ka ca — With stamba [as upapada], ka [comes after han in the sense of the instrument (karaṇa) — 'karaṇe' carried forward (anuvṛtti) from SK 3259, as the kaumudī's 'karaṇa ity eva' shows], and also [ap, with ghana substituted in that alternative].

Rule. With stamba "clump" beside it, han takes ka in the instrument sense. In the other option it takes ap, with ghana. Bhaṭṭoji: "only in the instrument sense" (karaṇa ity eva).

Example.

stamba + han + ka → the penultimate a is lost (SK 2363) → stamba + hn + a → gh for h → stambaghnaḥ.

stamba + han + ap → ghana → stambaghanaḥ.

Applies when / blocked by. The Bālamanoramā: the substitute ghana goes only with ap. So it belongs to the second option, not to ka. Outside the instrument sense: stambaghātaḥ, with ghañ and the velar gh (the Bālamanoramā).

Watch out. ka is k-marked, so the penultimate a of han drops: -ghna, not -ghana.

Siddhānta-kaumudī

स्तम्बे उपपदे हन्तेः करणे कः स्यादप् च पक्षे घनादेशश्च । स्तम्बघ्नः । स्तम्बघनः । करण इत्येव । स्तम्बघातः ॥

With stamba as upapada, ka comes after han in the sense of the instrument, and also, in the alternative, ap, together with the substitute ghana. stambaghnaḥ [with ka]. stambaghanaḥ [with ap and ghana]. Only in the sense of the instrument (karaṇa ity eva) [is this so]; [otherwise] stambaghātaḥ.

translator notes

commentary BM (Wikisource uttara-4/0041; not in our source): 'ka' in the sūtra has its first-case ending elided (luptaprathamāka). 'ap ca pakṣe': because the ghana-substitute is carried forward only as connected with ap. stambaghna: with the affix ka, the penultimate is elided by gamahana… (SK 2363). stambaghāta: with ghañ, replacement by a velar (kutva). Followed: 'ap ca pakṣe' read as one phrase, with ghana tied to the ap alternative only, and the bracketed '[with ka]' / '[with ap and ghana]'.
translator The kaumudī states the sense 'karaṇe' ('karaṇe kaḥ syāt', 'karaṇa ity eva'), but no commentator names its source rule; the identification of SK 3259 (karaṇe 'yovidruṣu) as the source of the anuvṛtti in sutra_en is the translator's. BM on this sūtra names only the anuvṛtti of ap with the ghana-substitute.
textual Ours agrees with the print (NSP p. 573, scan page-0583) and with Wikisource. No TB on this sūtra in the print.

SK 3261 · A 3.3.84V

परौ घः ॥ ३२६१ ॥

parau ghaḥ

parau ghaḥ — With pari [as upapada], [ap comes after han in the sense of the instrument (karaṇa) — 'karaṇe' (SK 3259), 'hanaḥ' (SK 3253) and 'ap' carried forward (anuvṛtti), per BM], and gha [is the substitute].

Rule. With pari beside it, han takes ap in the instrument sense, and gha replaces it. The Bālamanoramā: "karaṇe", "hanaḥ" and "ap" are carried forward.

Example.

pari + han + ap → gha for han → parighaḥ "a bar": "one strikes with it" (parihanyate 'nena).

Applies when / blocked by. The r of pari may become l before gha by the next rule: palighaḥ.

Siddhānta-kaumudī

परौ हन्तेरप् स्यात्करणे घशब्दश्चादेशः । परिहन्यतेऽनेनेति परिघः ॥

With pari [as upapada], ap comes after han in the sense of the instrument, and the word gha is the substitute. parighaḥ, "a bar": one strikes with it (parihanyate 'nena).

translator notes

commentary BM (Wikisource uttara-4/0041; not in our source): 'karaṇe', 'hanaḥ' and 'ap' are carried forward (karaṇe hana iti ab iti cānuvartate); hence the kaumudī's paraphrase. Followed: the bracketed anuvṛtti in sutra_en.
textual Ours agrees with the print (NSP p. 573, scan page-0583) and with Wikisource. No TB on this sūtra in the print.
translator BM names no source rule for the anuvṛtti; the SK numbers in sutra_en are the translator's: karaṇe from karaṇe 'yovidruṣu (SK 3259), hanaḥ from hanaś ca vadhaḥ (SK 3253); ap runs from ṛdorap (SK 3232).

SK 3262 · A 8.2.22V

परेश्च घाङ्कयोः ॥ ३२६२ ॥

pareśca ghāṅkayoḥ

pareś ca ghāṅkayoḥ — And of pari [, l optionally replaces r — 'ro laḥ' from kṛpo ro laḥ (SK 2350) and 'vibhāṣā' from aci vibhāṣā (SK 2541) carried forward (anuvṛtti), per BM], when gha or aṅka [follows].

Rule. Before the word gha or the word aṅka, l optionally replaces the r of pari. The Bālamanoramā: "ro laḥ" comes from SK 2350, and "optionally" from SK 2541.

Example.

parighaḥ → l for r → palighaḥ; or it stays parighaḥ.

pari + aṅka → y for i → paryaṅkaḥ; with l, palyaṅkaḥ.

Applies when / blocked by. Bhaṭṭoji: the word gha here is not the technical name gha of SK 2003 (the comparative and superlative affixes tarap and tamap). This rests on the explanation (vyākhyāna). The Bālamanoramā states the objection. By a maxim, a technical name is preferred to a plain word. So gha might mean tarap and tamap. The explanation settles that it means the word gha.

Watch out. This is a rule of the eighth book, placed here for palighaḥ.

Siddhānta-kaumudī

परे रेफस्य लो वा स्याद्घशब्दे अङ्कशब्दे च । पलिघः । परिघः । पर्यङ्कः । पल्यङ्कः । इह तरप्तमपौ घः SK 2003 इति कृत्रिमस्य न ग्रहणं व्याख्यानात् ॥

L optionally replaces the r of pari when the word gha or the word aṅka [follows]: palighaḥ, parighaḥ; paryaṅkaḥ, palyaṅkaḥ.

Here the artificial (kṛtrima) [gha, the technical name] of taraptamapau ghaḥ (SK 2003) is not taken, on the strength of the explanation (vyākhyāna).

translator notes

commentary BM (Wikisource uttara-4/0041; not in our source): 'ro laḥ' is carried forward from kṛpo ro laḥ and 'vibhāṣā' from aci vibhāṣā. Followed: the bracketed anuvṛtti in sutra_en.
commentary BM: Objection — by the maxim kṛtrimākṛtrimayoḥ kṛtrime kāryasampratyayaḥ ('of the artificial and the non-artificial, the operation is understood of the artificial'), gha here would mean tarap and tamap, which bear the name gha; nor is that excluded by svaṃ rūpaṃ śabdasyāśabdasaṃjñā, whose exception covers only technical names. To this he says 'iha…'. Followed: '[gha, the technical name]'.
textual Ours agrees with the print (NSP p. 573, scan page-0583; the print's pt-ligature in 'taraptamapau' reads like 'tarasamapau' in the raw OCR, and 'patyaṅkaḥ' is an OCR slip for palyaṅkaḥ) and with Wikisource. No TB on this sūtra in the print.

SK 3263 · A 3.3.85V

उपघ्न आश्रये ॥ ३२६३ ॥

upaghna āśraye

upaghna āśraye — upaghna [is established by nipātana — per BM] when āśraya (proximity) [is meant].

Rule. The form upaghna is given by nipātana when āśraya is meant. Bhaṭṭoji: ap after han with upa, and the penultimate (upadhā) is lost. The word āśraya indicates proximity.

Example.

upa + han + ap → penultimate a lost → upa + hn + a → gh → upaghna.

parvatopaghnaḥ "the place near the mountain": "it is reached by the mountain", that is, approached through nearness.

Applies when / blocked by. The Bālamanoramā: Bhaṭṭoji's paraphrase states the result of the nipātana. That āśraya means proximity rests on the explanation.

Siddhānta-kaumudī

उपपूर्वाद्धन्तेरप् स्यादुपधालोपश्च । आश्रयशब्देन सामीप्यं लक्ष्यते । पर्वतेनोपहन्यते सामीप्येन गम्यते इति पर्वतोपघ्नः ॥

Ap comes after han preceded by upa, and the penultimate (upadhā) is elided. By the word āśraya, proximity (sāmīpya) is secondarily indicated (lakṣyate). parvatopaghnaḥ, "[the place] near the mountain": it is reached (upahanyate) by the mountain, i.e. it is approached through proximity (sāmīpyena gamyate).

translator notes

commentary BM (Wikisource uttara-4/0041; not in our source): when āśraya is to be understood, upaghna is established by nipātana; the kaumudī then states the result ('phalitam āha'). 'lakṣyate': on the authority of the explanation (vyākhyāna). Followed: 'is established by nipātana' in sutra_en.
textual Ours agrees with the print (NSP p. 573, scan page-0583 read: 'parvatenopahanyate'; the raw OCR's 'parvatopahanyate' and 'upapūrvādanterap' are OCR slips) and with Wikisource. No TB on this sūtra in the print.

SK 3264 · A 3.3.86V

संघोद्घौ गणप्रशंसयोः ॥ ३२६४ ॥

saṃghodghau gaṇapraśaṃsayoḥ

saṃghodghau gaṇapraśaṃsayoḥ — saṃgha and udgha [are established by nipātana] in the senses of a group (gaṇa) and of praise (praśaṃsā) [respectively, per BM].

Rule. The forms saṃgha and udgha are given by nipātana in the senses of a group and of praise, respectively. The Bālamanoramā: with sam or ud, ap after han; the loss of the ṭi (the final vowel with what follows it) and the gh are by nipātana.

Example.

sam + han + ap (bhāva) → saṃghaḥ "a group". Bhaṭṭoji: "coming together".

ud + han + ap (object) → udghaḥ "excellent". Bhaṭṭoji: "it is known as excellent".

Applies when / blocked by. Bhaṭṭoji explains the sense "known". Roots meaning "go" also mean "know", and han is one of them. The Bālamanoramā cites the maxim: all roots of going mean knowing. The Tattvabodhinī quotes the Amarakośa, where udgha is among the words for "excellent". Our text writes the form uddhaḥ here; the sūtra's own form is udgha.

Siddhānta-kaumudī

संहननं सङ्घः । भावेऽप् । उद्धन्यते उत्कृष्टो ज्ञायते इत्युद्धः । कर्मण्यप् । गत्यर्थानां बुध्यर्थत्वाद्धन्तिर्ज्ञाने ॥

Saṅgha is coming together (saṃhanana): ap in the sense of the action itself (bhāva). Udgha: it is "struck up" (uddhanyate), i.e. it is known as excellent (utkṛṣṭo jñāyate) — hence udghaḥ; ap in the sense of the object (karman). Because roots meaning going (gatyartha) [also] mean knowing (buddhyartha), han [is used here] in the sense of knowing.

Tattvabodhinī

NSP p. 583

—सङ्घोद्घौ-। मतल्लिकामचर्चिका प्रकाण्डमुद्घतल्लजौ । प्रशस्तवाचकान्यमूनि’ इत्यमरः ॥—ड्वितः-। अयमिति । अत एव पाकेन निर्वृत्तमिति विगृह्यते न तु पक्वेनेति । यत्तु प्राचोक्तं भावादाविति तन्नेति भावः ॥—क्त्रेर्मप्-। तद्धितेषु व्याख्यातमिदम् ॥—नित्यग्रहणादिति । तत्र हि नित्यमिति योगो विभज्यते तत्सामर्थ्यादर्थविशेषानादरेणैव मब्विषयत्वं निर्णायते । एकयोगत्वे तु निर्वृत्त इत्यधिकारान्निर्वृत्तार्थस्याविवक्षायां स्वातंत्र्यं प्रसज्येत, ततश्च मपं विनापि पक्त्रिरिति प्रयोगः स्यादिति भावः ॥— उप्त्रिममिति । वपेर्यजादित्वात्किति संप्रसारणे वापेन निर्वृत्तमित्यर्थः

translator notes

commentary BM (Wikisource uttara-4/0041; not in our source): the construal is respective (yathāsaṅkhyam): saṅgha in the sense of a group, udgha in the sense of praise; with sam or ut as upapada, the affix ap after han, elision of the ṭi and gh are established by nipātana. 'saṃhananam' means union (melana), owing to the upasarga. 'gatyarthānām': by the maxim 'sarve gatyarthā jñānārthāḥ'. Followed: '[respectively]' in sutra_en and 'coming together'.
commentary TB (sk.3264.t1, NSP p. 573): quotes Amara, listing udgha among the words for 'excellent' (praśastavācakāni). Followed: praśaṃsā taken as excellence ('known as excellent'), and it supports the form udgha.
textual Ours reads 'ity uddhaḥ' (d + dh). The nipātana form is udgha (so the sūtra and the TB's Amara quote); the print's stacked conjunct here looks the same as in 'udghana' and in the sūtra (NSP p. 573, scan page-0583 read), the raw OCR has 'uddhaḥ', and Wikisource also has 'uddhaḥ'. The English gives udghaḥ. 'uddhanyate' (ud + hanyate) is correct as it stands. Collation class C.

SK 3265 · A 3.3.87V

निघो निमितम् ॥ ३२६५ ॥

nigho nimitam

nigho nimitam — nigha [is established by nipātana] when nimita (evenly measured) [is meant].

Rule. The form nigha is given by nipātana for nimita, "measured all round". The Bālamanoramā: here too ap, the loss of the ṭi and gh are by nipātana.

Example.

ni + han + ap → nighaḥ.

nighā vṛkṣāḥ "trees of equal height and girth". Bhaṭṭoji: they are known as without distinction. The 1915 print has the plural verb hanyante.

Applies when / blocked by. The Bālamanoramā: ni here means "all round", and han again means "know".

Siddhānta-kaumudī

समन्तान्मितं निमितम् । निर्विशेषं हन्यते इति निघा वृक्षाः । समारोहपरिणाहा इत्यर्थः ॥

Nimita is "measured all round" (samantān mitam). Trees are called nighāḥ because they are known (hanyante) as without distinction (nirviśeṣam); the meaning is: of equal height and girth (samārohapariṇāhāḥ).

translator notes

commentary BM (Wikisource uttara-4/0041–0042; not in our source): nigha is established by nipātana if nimita is to be expressed; here too ap, elision of the ṭi and gh are established by nipātana. ni means 'all round' since indeclinables have many senses; in 'nirviśeṣam' the indeclinable ni means 'without distinction' and han means knowing. samārohapariṇāhāḥ = 'whose height and girth (aunnatya, sthaulya) are equal'. Followed: 'known' for hanyante, and 'all round'.
textual Ours reads singular 'hanyate' with the plural subject 'nighā vṛkṣāḥ'; the print has 'hanyante' (NSP p. 573, scan page-0583 read), and Wikisource 'hanyante jñāyante'. The English follows the plural. Collation class A. No TB on this sūtra in the print (sk.3264.t1 passes from saṅghodghau to ḍvitaḥ).

SK 3266 · A 3.3.88V

ड्वितः क्त्रिः ॥ ३२६६ ॥

ḍvitaḥ ktriḥ

ḍvitaḥ ktriḥ — After [a root] that has ḍu as it (ḍvit), ktri [comes] [in the sense of the action itself — 'bhāve' (SK 3184) is carried forward (anuvṛtti), but not 'akartari ca kārake' (SK 3186), per BM].

Rule. After a root that has ḍu as its marker, the affix ktri comes. Bhaṭṭoji: it comes only in bhāva, by its nature. The Bālamanoramā: "bhāve" is carried forward, but not "akartari ca kārake". Its k is a marker.

Example.

ḍupacaṣ → the markers ḍu and ṣ go → pac + ktri → pac + tri → k for c (not stated by Bhaṭṭoji or his commentators; it is inferred) → paktri

→ map always follows (SK 1570) → paktrimam "produced by cooking" (pākena nirvṛttam).

ḍuvap → vap + tri → saṃprasāraṇa before a k-marked affix (SK 2409, the Bālamanoramā) → uptri → uptrimam "produced by sowing".

Applies when / blocked by. Bhaṭṭoji: because of the word nitya "always" in SK 1570 (ktrer mam nityam), ktri is always followed by map. The Bālamanoramā: ktri is never used alone.

For this reason the word is never analysed with the ktri-word itself (paktryā nirvṛttam), but with another word, pāka: pākena nirvṛttam. So the Bālamanoramā; our text and the 1915 print lack the "not", and scholars discuss this. The Tattvabodhinī supports bhāva-only from the same analysis. It is pākena, with the action noun, not pakvena "by the cooked thing".

Watch out. ktri never stands alone. Write paktrimam, never paktriḥ.

Siddhānta-kaumudī

अयं भाव एव स्वभावात् । क्त्रेर्मम्नित्यम् SK 1570 नित्यग्रहणात्क्त्रिर्मब्विषयः । अत एव क्यन्तेन विग्रहः । डुपचष् । पाकेन निर्वृत्तं पक्त्रिमम् । डुवप् उप्त्रिमम् ॥

This [ktri comes] only in the sense of the action itself (bhāva), by [its] nature (svabhāvāt).

Because of the word "nitya" (always) in ktrer mam nityam (SK 1570), ktri has map as its [only] domain (mab-viṣaya). For this very reason [there is no] analysis (vigraha) with the word ending in ktri.

ḍupacaṣ: paktrimam, "produced by cooking" (pākena nirvṛttam). ḍuvap: uptrimam.

translator notes

commentary BM (Wikisource uttara-4/0042; not in our source): ḍvit = that which has ḍu as it; ktri is the affix, its k is it. Only 'bhāve' is carried forward, not 'akartari ca kārake'. 'svabhāvāt': because ktri-final words such as paktrima ('produced by cooking') are seen in usage only of cooking and the like. Followed: the bracketed anuvṛtti in sutra_en.
commentary BM: ktrer mam nityam is a sūtra of the fourth pāda of the fourth [adhyāya] (A 4.4.20), divided 'map nityam'; 'nirvṛtte' is carried into it. 'nitya' is not for stopping the mahāvibhāṣā (that follows already from making it a separate rule); by its force 'nityam' is read as a separate rule, so a ktri-final word is always followed by map, whether or not the sense 'produced by' is connected, and ktri is never used alone. 'ata eva': since ktri is not used without map, there is no analysis with its own word (svapadavigraha) 'paktryā nirvṛttam', but an analysis with another word, 'pākena nirvṛttam'. uptrimam: saṃprasāraṇa by vacisvapi… (SK 2409), ktri being kit. Followed: '[there is no] analysis' (see textual note).
commentary TB (sk.3264.t1, NSP p. 573): 'ayam' [i.e. 'ayaṃ bhāva eva'] — for this very reason the analysis is 'pākena nirvṛttam' (with the bhāva-noun pāka), not 'pakvena' (with the kta-form pakva, 'by the cooked [thing]'; scan page-0583 read: 'pakveneti'); the earlier writer's (prāc) 'bhāvādau' is rejected. 'kremap' (ktrer map) — explained in the taddhita section. 'nityagrahaṇāt' — there 'nityam' is split off as a separate rule, and by its force ktri is fixed to the domain of map regardless of any particular sense; were it one rule, then under the heading 'nirvṛtte', when the sense 'produced by' is not intended, ktri would stand on its own and 'paktriḥ' without map would be used. 'uptrimam' — vap, being among yaj-ādi, takes saṃprasāraṇa before a kit [affix]: 'produced by sowing'. Followed: the bhāva-only reading ('only in the sense of the action itself'). TB says nothing about the kaumudī's 'ata eva … vigrahaḥ' or the map-domain point; it supports the supplied negative only indirectly.
textual Ours reads 'ata eva kyantena vigrahaḥ' and agrees with the print (NSP p. 573, scan page-0583 read: 'ataeva kyantena vigrahaḥ', no negative). Wikisource reads '…ktryantena na vigrahaḥ' (it also adds 'ktripratyayāntān map nirvṛtte 'rthe' before 'nityagrahaṇāt'). BM requires the negative (no svapadavigraha 'paktryā nirvṛttam', only the asvapadavigraha 'pākena nirvṛttam'), as does the Wikisource kaumudī; TB's 'pākena, not pakvena' supports it only indirectly (it argues bhāva-only). The English supplies '[there is no]' on the strength of BM. 'kyantena' is taken as 'ktryantena', 'with [the word] ending in ktri'. Collation class V. Ours cites the sūtra in pada form 'ktrer mam nityam'; the print and Wikisource have the sandhi form 'ktrer man nityam' (scan page-0583 read). Same sūtra (A 4.4.20); orthographic only.

SK 3267 · A 3.3.89V

ट्वितोऽथुच् ॥ ३२६७ ॥

ṭvito'thuc

ṭvito 'thuc — After [a root] that has ṭu as it (ṭvit), athuc [comes].

Rule. After a root that has ṭu as its marker, the affix athuc comes. Bhaṭṭoji: this too comes only in bhāva, by its nature.

Example.

ṭuvepṛ → the markers ṭu and ṛ go → vep + athuc → the marker c goes → vep + athu → vepathuḥ "trembling".

śvayathuḥ "swelling".

Applies when / blocked by. Bhaṭṭoji gives śvayathuḥ without its root or steps.

Siddhānta-kaumudī

अयमपि स्वभावाद् भाव एव । टुवेपृ । वेपथुः । श्वयथुः ॥

This too [comes] only in the sense of the action itself (bhāva), by [its] nature. ṭuvepṛ: vepathuḥ, "trembling". śvayathuḥ, "swelling".

translator notes

textual Ours agrees with the print (NSP p. 573, scan page-0583; the raw OCR's 'dvito 'dhuc', 'duveṣṭa', 'veṣadhuḥ' are OCR slips) and with Wikisource. No TB on this sūtra in the print (sk.3264.t1 ends with uptrimam; sk.3268.t1 opens with yajayāca). BM (Wikisource uttara-4/0042) only divides 'athuc' and glosses ṭvit as 'that which has ṭu as it'; its note on śvayathuḥ is cut off at the page break (0043 opens mid-sentence), so it is not used.

SK 3268 · A 3.3.90V

यजयाचयतविच्छप्रच्छरक्षो नङ् ॥ ३२६८ ॥

yajayācayatavicchapraccharakṣo naṅ

yajayācayatavicchapraccharakṣo naṅ — After yaj, yāc, yat, vicch, pracch and rakṣ, naṅ [comes, in bhāva and in a kāraka other than the agent: 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward (anuvṛtti)].

Rule. After yaj "to sacrifice", yāc "to ask", yat "to strive", vicch, pracch "to ask" and rakṣ "to protect", the affix naṅ comes. The Tattvabodhinī: "bhāva and the non-agent kāraka" continue. That is why, in yajñena yajñam ayajanta devāḥ, yajña is explained as "what is offered".

Example.

yaj + naṅ → the marker ṅ goes → yaj + na → ñ for n after j (SK 111, the Bālamanoramā) → yajñaḥ "sacrifice".

yāc + na → ñ for n after c, the same step as in yajñaḥ (SK 111) → with the feminine ending ā, yācñā "request". yat + na → yatnaḥ "effort".

vicch + na → ś for cch (SK 2561, the Tattvabodhinī) → viśnaḥ.

pracch + na → ś for cch (SK 2561), as in viśnaḥ (the Bālamanoramā) → praśnaḥ "question".

rakṣ + na → ṇ for n after ṣ (a step Bhaṭṭoji leaves unstated) → rakṣṇaḥ "protection".

Applies when / blocked by. Why no saṃprasāraṇa in praśnaḥ? Before a ṅ-marked affix, SK 2412 would turn the r of pracch into ṛ. Bhaṭṭoji: the wording praśne cāsannakāle (SK 2777) is an indicator (jñāpaka). Pāṇini himself writes praśna there, without saṃprasāraṇa. The Bālamanoramā spells out the argument this way.

Then what is the ṅ-marker for? Bhaṭṭoji: it blocks guṇa in viśnaḥ.

Watch out. yācñā is feminine. Bhaṭṭoji gives it without comment.

Siddhānta-kaumudī

यज्ञः । याच्ञा । यत्नः । विश्नः । प्रश्नः । प्रश्नेचासन्नकाले SK 2777 इति ज्ञापकान्न सम्प्रसारणम् । ङित्वं तु विश्न इत्यत्र गुणनिषेधाय । रक्ष्णः ॥

yajñaḥ, "sacrifice". yācñā, "request". yatnaḥ, "effort". viśnaḥ. praśnaḥ, "question". Because "praśne cāsannakāle" (SK 2777) is an indicator (jñāpaka), there is no saṃprasāraṇa [in praśna]. The ṅ-marking (ṅitva), however, is for blocking guṇa in viśna. rakṣṇaḥ, "protection".

Tattvabodhinī

NSP p. 583

—यजयाच-। भावेऽकर्तरि कारकेचेति वर्तते । अत एव ‘यज्ञेन यज्ञमयजन्त देवाः’ इत्यत्र इज्यते यज्ञ इति व्याचक्षते ॥—विश्न इति । ‘च्छ्वोः शूडनुनासिके च’ इति शः

translator notes

commentary TB, sk.3268.t1 ('—yajayāca-'): 'bhāve 'kartari kārake ca' continues (vartate); that is why in 'yajñena yajñam ayajanta devāḥ' yajña is explained as 'ijyate', what is offered [i.e. a non-agent kāraka]. Followed: the anuvṛtti is carried in brackets in sutra_en.
commentary BM (Wikisource uttara-4/0043; not in our source; the OCR of the page is damaged): the opening gloss supplies 'akartari ca kārake' and 'bhāve'; in yajña the n becomes ñ by ścutva (stoḥ ścunā ścuḥ, SK 111). Followed, agreeing with TB.
commentary TB, sk.3268.t1 ('—viśna iti'): ś [replaces cch] by 'cchvoḥ śūḍ anunāsike ca' (SK 2561). Recorded; the kaumudī gives the form without the step.
commentary BM (Wikisource uttara-4/0043): viśna is naṅ after vicch with ś by 'cchvoḥ śūḍ…'; praśna likewise from pracch; anticipating saṃprasāraṇa by 'grahijyā…' (SK 2412) [before the ṅit naṅ], Bhaṭṭoji cites 'praśne cāsanna-'; then, to the objection that, with saṃprasāraṇa absent, the ṅ-marking is useless, he answers that it blocks guṇa in viśna. Followed for '[in praśna]' and the construal of the ṅitva sentence.
textual Ours cites 'praśne cāsannakāle' in full; the 1915 print gives the abbreviated pratīka 'praśne cāsanna-2777' (NSP p. 573, scan page-0583 read). Same sūtra; no difference in sense. (Collation batch02, class A.)
translator The jñāpaka argument is compressed: praśne cāsannakāle (SK 2777) itself uses the word praśna without saṃprasāraṇa, which shows that pracch before naṅ does not take the saṃprasāraṇa that grahijyā… would give before a ṅit affix. This expansion follows BM's wording and is not in the kaumudī.

SK 3269 · A 3.3.91V

स्वपो नन् ॥ ३२६९ ॥

svapo nan

svapo nan — After svap, nan [comes, in bhāva and in a kāraka other than the agent: 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward (anuvṛtti)].

Rule. After svap "to sleep", the affix nan comes. The Bālamanoramā: in bhāva and the non-agent kāraka. The marker n is for the accent.

Example.

svap + nan → the marker n goes → svap + na → svapnaḥ "sleep; dream".

Watch out. nan and naṅ both leave na. They differ only in the marker, and so in its effect.

Siddhānta-kaumudī

स्वप्नः ॥

svapnaḥ, "sleep; dream".

translator notes

commentary BM (Wikisource uttara-4/0043; not in our source; OCR damaged): the n-marking [of nan] is for the accent of a nit affix (nitsvara); 'bhāve akartari ca kārake' [continues]. Followed for the bracketed anuvṛtti.
textual No TB on this sūtra in the print: TB on NSP p. 573 (scan page-0583 read) passes from '—viśna iti' (SK 3268) to '—upasarge ghoḥ kiḥ' (SK 3270).

SK 3270 · A 3.3.92V

उपसर्गे घोः किः ॥ ३२७० ॥

upasarge ghoḥ kiḥ

upasarge ghoḥ kiḥ — When an upasarga is the upapada, ki comes after a ghu [dhātu, in bhāva and in a kāraka other than the agent: 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward (anuvṛtti)].

Rule. When an upasarga stands beside it, a ghu root takes the affix ki. The Bālamanoramā: in bhāva and the non-agent kāraka. The k-marker is for the loss of the root's ā.

Example.

pra + dhā + ki → the marker k goes → pra + dhā + i → ā lost (SK 2372) → pradhiḥ "felloe".

antardhiḥ "concealment".

upādhiḥ: "that by which something is placed near" (upādhīyate 'nena).

Applies when / blocked by. antar is not in the list of upasargas. The Tattvabodhinī: a vārttika gives it upasarga status for this rule. Scholars discuss whether ki can denote the agent. Mādhava allows it by bāhulaka. The Tattvabodhinī rejects this: Bhaṭṭoji's instrument analysis of upādhi hints at that.

Siddhānta-kaumudī

प्रधिः । अन्तर्धिः । उपाधीयतेऽनेनेत्युपाधिः ॥

pradhiḥ, "felloe". antardhiḥ, "concealment". upādhīyate 'nena iti upādhiḥ, "that by which [something] is placed near: upādhi".

Tattvabodhinī

NSP p. 583

—उपसर्गे घोः किः । बाहुलकात्कर्तर्यपीति माधवः । अत एव उप समीपे स्वधर्ममादधातीत्युपाधिरिति व्याचक्षते । कित्वादातो लोपः ॥—अन्तर्धिरिति । ‘अन्तःशब्दस्याङ्किविधि’ इति वार्तिकादुपसर्गत्वं ॥ उपाधीयतेऽनेनेति । एनेन उप समीपे स्वधर्ममादधातीत्युपाधिः । बाहुलकात्कर्तरि किरिति माधवादिग्रन्थो नादर्तव्य इति ध्वनितम् । ‘विधाता विश्वसृद्विधिः’ इत्यत्रापि कर्तरि माभूत् किः किंतु विध विधाने इत्यस्मादिगुपधात्किदितीनि रूपसिद्धेः

translator notes

commentary BM (Wikisource uttara-4/0043; not in our source; OCR damaged): 'bhāve akartari ca kārake' [continue]; the k-marking (kittva) of ki is for the elision of ā (āto lopa); pradhi is the form of dhā; upādhīyate means that a property residing in oneself is attached to something else. Followed for the bracketed anuvṛtti.
commentary TB, sk.3270.t1 ('—upasarge ghoḥ kiḥ'): Mādhava holds that by bāhulaka ki comes in the agent sense too, and so some explain upādhi as 'that which places its own property near'; the k-marking is for the elision of ā. Recorded; TB itself rejects Mādhava's view under 'upādhīyate 'nena' (next note).
commentary TB, sk.3270.t1 ('—upādhīyate 'neneti'): by this [karaṇa analysis] Bhaṭṭoji hints that the text of Mādhava and others, ki in the agent by bāhulaka, is not to be accepted; even in 'vidhātā viśvasṛḍ vidhiḥ' ki is not in the agent, for the form vidhi is obtained from vidh vidhāne with in, which is kit after an igupadha root. Followed: the English keeps the karaṇa sense 'by which'.
commentary TB, sk.3270.t1 ('—antardhir iti'): antar has upasarga status by the vārttika 'antaḥśabdasyāṅkividhiṇatveṣu [upasargasaṃjñā]', so this sūtra applies to it. Recorded; the OCR's 'adviviḍhi' is 'aṅkividhi' in the print (NSP p. 573, scan page-0583 read).
translator ghu is the saṃjñā of the dā- and dhā-type dhātus (dādhā ghv adāp, SK 2373); all three examples are from dhā.

SK 3271 · A 3.3.93V

कर्मण्यधिकरणे च ॥ ३२७१ ॥

karmaṇyadhikaraṇe ca

karmaṇyadhikaraṇe ca — And when a karman is the upapada, [ki comes after a ghu dhātu (ghoḥ kiḥ, carried forward (anuvṛtti) from SK 3270)] in the sense of the adhikaraṇa.

Rule. And when an object word (karman) stands beside it, a ghu root takes ki in the locus sense (adhikaraṇa). The Bālamanoramā: the object is the upapada and the locus is the meaning, by the explanation.

Example.

jala + dhā + ki → ā lost → jaladhiḥ "the ocean": "waters are placed in it" (jalāni dhīyante 'smin).

Applies when / blocked by. "ghu" and "ki" come from SK 3270. Here no upasarga is needed. The object word takes the place of the upasarga as upapada.

Watch out. Do not read karmaṇi as the sense of the affix. The affix denotes the locus; the object is the word beside the root. Part II opens with the feminine ktin (SK 3272).

Siddhānta-kaumudī

कर्मण्युपपदे घोः किः स्यादधिकरणेऽर्थे । जलानि धीयन्तेऽस्मिन्निति जलधिः ॥

When a karman is the upapada, ki comes after a ghu [dhātu] in the sense of the adhikaraṇa. jalāni dhīyante 'smin iti jaladhiḥ, "waters are placed in it: jaladhi (the ocean)".

translator notes

commentary BM (Wikisource uttara-4/0043; not in our source; OCR damaged): here the karman is the upapada and the adhikaraṇa is the meaning, on the authority of the explanation (vyākhyāna). Followed: 'karmaṇi' is rendered as the upapada and 'adhikaraṇe' as the sense.
textual No TB on this sūtra in the print: TB on NSP p. 573 (scan page-0583 read) passes from SK 3270 ('—upādhīyate 'neneti') to '—striyāṃ ktin' (SK 3272).

SK 3272 · A 3.3.94स्त्र्यधिकारः (प्रथमः)

स्त्रियां क्तिन् ॥ ३२७२ ॥

striyāṃ ktin

striyāṃ ktin — In the feminine, ktin [comes, in bhāva and in a kāraka other than the agent ('bhāve', SK 3184, and 'akartari ca kārake', SK 3186, carried forward (anuvṛtti)); 'striyām' is an adhikāra running up to before 'kṛtyalyuṭo bahulam' (SK 2841)].

Rule. In the feminine, the affix ktin comes after a root, in the bare action and in a kāraka other than the agent. striyām is a heading. The Bālamanoramā says it runs up to just before kṛtyalyuṭo bahulam (SK 2841), which is re-cited at SK 3289. Bhaṭṭoji calls ktin an exception (apavāda) to ghañ. The Bālamanoramā names that ghañ: the one of halaś ca (SK 3300), taught later in this part. So in feminine bhāva ktin comes; in masculine bhāva, ghañ.

Example.

kṛ + ktin → the markers k and n go → kṛ + ti → kṛti → kṛtiḥ "making".

ci + ktin → citiḥ "piling". stu + ktin → stutiḥ "praise".

sphāy + ktin → sphātiḥ "swelling". The Bālamanoramā: the y is lost by lopo vyor vali, and SK 3163 (titutra…) bars iṭ.

Applies when / blocked by. Bhaṭṭoji: "ac and ap, however, it sets aside, because it is later (paratva)". ac comes after i-final roots (SK 3231) and ap after ṛ- and u-final roots (SK 3232). The Tattvabodhinī explains. Their own field is the masculine: cayaḥ, lavaḥ. After ci and stu in the feminine, both ktin and ac or ap could apply; ktin wins as the later rule. Hence citiḥ, stutiḥ. (The 1915 print reads the dual bādhete, "they set aside", which would make ac and ap the winners; citiḥ and stutiḥ show that ktin wins.)

Bhaṭṭoji calls the word sphītikāma an error. Both commentators give the reason: sphī replaces sphāy only before a niṣṭhā (SK 3044), not before ktin. He then offers a rescue. From the kta-form sphīta, ṇic is added in the sense "to make or call it sphīta". Then the uṇādi affix i comes by aca iḥ (uṇādi 578). The Bālamanoramā spells it out: this gives sphīti, and "one who desires sphīti" is sphītikāma.

Four vārttikas follow.

After śru, yaj, iṣ and stu, ktin comes in the sense of the instrument (karaṇa). The Tattvabodhinī: otherwise lyuṭ would come by SK 3293, which is later. śrūyate 'nayā "one hears by it" → śrutiḥ "the ear". From yaj: yaj + ktin → saṃprasāraṇa (SK 2409) → ij + ti → ṣ for j (vraścabhrasja…, says the Tattvabodhinī) → iṣ + ti → ṭ for t (SK 113) → iṣṭiḥ "that by which one sacrifices". From iṣ, also iṣṭiḥ; from stu, stutiḥ.
After roots ending in ṝ, and after lū and its group, ktin is treated like a niṣṭhā (niṣṭhāvat). So n replaces its t, as it does for a niṣṭhā. The Tattvabodhinī names the rules: SK 3016 for kīrṇi, SK 3018 for lūni. The Bālamanoramā derives the first: kṝ + ti → i with r for ṝ → kir + ti → lengthening → kīr + ti → n for t → kīr + ni → ṇ → kīrṇiḥ. Likewise gīrṇiḥ, lūniḥ, dhūniḥ, pūniḥ. Bhaṭṭoji adds two more. SK 3073 (hlādo niṣṭhāyām) is split, so that hlādaḥ alone gives a short vowel before ktin too: prahlanniḥ. And by ti ca (SK 3037): cūrtiḥ, phultiḥ. In both, u replaces the a of car and phal. Which rule lengthens the u of cūrti, the Tattvabodhinī and the Bālamanoramā say differently; scholars discuss this.
For cāy, ci replaces it before ktin: apacitiḥ "honouring".
After sampad and its group, kvip (a zero affix) comes, in the feminine: sampat "prosperity", vipat "misfortune". A further vārttika: "ktin also is desired": sampattiḥ, vipattiḥ. Both commentators explain why this must be said. In the feminine the vāsarūpa option (SK 2830) does not work, so kvip would block ktin entirely.

Watch out. ktin is the feminine counterpart of masculine ghañ, ac and ap. The same root can make both: masculine cayaḥ, feminine citiḥ.

Siddhānta-kaumudī

स्त्रीलिङ्गे भावादौ क्तिन् स्याद्घञोऽपवादः । अजपौ तु परत्वाद्बाधते । कृतिः । चितिः । स्तुतिः । स्फायी । स्फातिः । स्फीतिकाम इति तु प्रामादिकम् । क्तान्ताद्धात्वर्थे णिचि अच इरिति वा समाधेयम् ॥

In the feminine gender (strīliṅga), ktin comes in bhāva and the rest [i.e. in bhāva and in the kārakas other than the agent]; it is an exception (apavāda) to ghañ. Ac and ap, however, it sets aside, because it is later (paratva). kṛtiḥ, "making". citiḥ, "piling". stutiḥ, "praise". sphāyī [sphāy, "to swell"]: sphātiḥ. "sphītikāma", however, is an error (prāmādika). Or else it is to be justified thus: after the kta-ender [sphīta], ṇic in the sense of the dhātu, [and then i by] "aca iḥ" (uṇādi 578).

vārttika

श्रुयजीषिस्तुभ्यः करणे

(vārttika) After śru, yaj, iṣ and stu, [ktin comes] in the sense of the karaṇa.

(वार्तिकम्) ॥ श्रूयतेऽनया श्रुतिः । यजेरिषेश्च । इष्टिः । स्तुतिः ।

śrūyate 'nayā śrutiḥ, "one hears by it: śruti (the ear)". From yaj and from iṣ: iṣṭiḥ. stutiḥ.

vārttika

ऋल्वादिभ्यः क्तिन्निष्ठावद्वाच्यः

(vārttika) After [dhātus ending in] ṝ and after lū and the rest, ktin should be stated to be like niṣṭhā (niṣṭhāvat).

(वार्तिकम्) ॥ तेन नत्वम् । कीर्णिः । गीर्णिः । लूनिः । धूनिः । पूनिः । ह्लादः SK 3073 इति योगविभागात् क्तिनि ह्रस्वः । प्रह्लन्निः । ति च SK 3037 चूर्तिः । फुलति ॥

Hence the substitution of n (natva): kīrṇiḥ. gīrṇiḥ. lūniḥ. dhūniḥ. pūniḥ. By splitting off "hlādaḥ" (SK 3073) as a separate rule (yogavibhāga), shortening before ktin: prahlanniḥ. By "ti ca" (SK 3037): cūrtiḥ, phultiḥ.

vārttika

चायतेः क्तिनि चिभावो वाच्यः

(vārttika) For cāy, the substitution ci before ktin should be stated.

(वार्तिकम्) ॥ अपचितिः ॥

apacitiḥ, "honouring".

vārttika

सम्पदादिभ्यः क्विप्

(vārttika) After sampad and the rest, kvip [comes, in bhāva and in a kāraka other than the agent, in the feminine].

(वार्तिकम्) ॥ सम्पत् । विपत् ॥ क्तिन्नपीष्यते ॥ सम्पत्तिः । विपत्तिः ॥

sampat, "prosperity". vipat, "misfortune". (vārttika) ktin also is desired. sampattiḥ. vipattiḥ.

Tattvabodhinī

NSP p. 583–584

—स्त्रियां क्तिन् ॥—घञोऽपवाद इति । यत्तु प्रक्रियाग्रन्थं व्याचक्षाणा आहुः । भाष्ये त्वधिकः कारोऽधिकार इति घञप्युदाहत इति तद्रभसात् । न हि तत्र स्त्रीत्वविशिष्टो भावोऽर्थः किंतु पुंस्त्वविशिष्ट इति ध्येयम् ॥—अजपौ त्विति । तयोरवकाशः । चयः । लवः । क्तिनोवकाशः । कृतिः । दतिः । चिनोतिस्तौतिभ्यां तु स्त्रियामुभयप्रसङ्गे परत्वात् क्तिन्नित्यर्थः ॥—प्रामादिकमिति । ‘स्फायः स्फी निष्ठायाम्’ इति निष्ठायामेव स्फीभावविधानादिति भावः ॥ —श्रुयजीति । परत्वात् ‘करणाधिकरणयोश्च’ इति ल्युटि प्राप्ते वचनम् । श्रुतिः श्रोत्रम् ॥—यजेरिति । यजेः किनि ‘वचिस्वपि’—इति संप्रसारणे ‘व्रश्चभ्रस्ज’—इति षत्वे इष्टिरिति रूपम् । इज्यतेऽनयेति विग्रहः । एवमिष्यतेऽनया इष्टिः । स्तूयतेऽनया स्तुतिः ॥—तेन नत्वमिति । कीर्णिरित्यादौ ‘रदाभ्याम्’—इत्यनेन नत्वम् । लूनिरित्यादौ तु ‘ल्वादिभ्यः’ इत्यनेनेति विवेकः ॥—ह्लाद इति । ‘ह्लादो निष्ठायाम्’ इत्यत्रेत्यर्थः ॥—चूर्तिरिति । ‘ति च’ इति चरफलोरुत्वे ‘र्वोरु-पधाया दीर्घः’ इति दीर्घः ॥—चायतेः—। चायृ पूजानिशामनयोः ॥—क्तिन्नपीति । अस्त्रियामिति प्रतिषेधेन स्त्रियां वासरूपविधेरबाधादिदमुक्तम् ॥—अङोऽपवाद इति । पुरस्तादपवादन्यायेन स्थादिभ्यः ‘आतश्चोपसर्गे’ इति, पचेस्तु ‘षिद्भिदादिभ्यः’—इति प्राप्तस्याङोऽपवादो नतु ण्वुलिञोरिति भावः । ण्वुलिञौ तु परत्वाद्भवत एव । कां त्वं स्थायिकां त्वं स्थायिमिति भाष्यकारप्रयोगात् ॥—प्रस्थितिरिति । ‘द्यतिस्यतिमास्थाम्’—इत्यत इत्वम् ॥—सङ्गीतिरिति । ‘घुमास्था’—इत्यादिना इत्वम् ॥—उदात्त इतीति । ‘मन्त्रे वृष’—इति सूत्रादनुवर्तत इत्यर्थः । एवं च क्तिन्नन्तस्याद्युदात्तत्वे प्राप्ते ‘ऊतियूति’—इत्यादयोऽन्तोदात्ता इति पर्यवसन्नोऽर्थः ॥—इत्वाभाव इति । ‘द्यतिस्यति’—इति प्राप्तस्याभाव इत्यर्थः ॥—हन्तेरिति । नकारस्येत्वं, हिनोतेस्तु गुण इति बोध्यम् ॥—कीर्तिरिति । कीर्तयतेः ‘ण्यासश्रन्थ’—इति युचि प्राप्ते क्तिन्निपात्यते उदात्तत्वं च । ‘तां सुते कीर्तिम्’ ॥—व्रजयजोः—। उदात्त इत्येव । पित्करणं तूत्तरत्र तुगर्थम् ॥—गलपार्श्वेति । तया हि कुद्धो ज्ञायत इति भावः । शेरतेऽस्यामिति शय्या । भरणं भृत्या जीविका । ‘कुमारभृत्याकुशलैरधिष्ठितः’ इति रघुः । ‘कुमारभृत्या गर्भिण्याः परिचर्याभिधीयते’ इति हारावली । संज्ञायां किम् । मतिः । स्मृतिः । आसुतिः । तथा च व्यवहृतम् ‘मतिबुद्धिपूजार्थैभ्यश्च’ ‘कर्मणि भृतौ’ ‘रजःकृष्यासुति’—इत्यादि । एतेन ‘मतिबुद्धि’—इत्यादिसूत्रप्रयोगादेव मतिभृतीत्यादीनां साधुत्वमिति दुर्घटाद्युक्तिः प्रत्युक्ता ॥—क्रियेति । यदा भावकर्मणोः शः तदा ‘सार्वधातुके यक्’ ‘रिङ् शयग्लिङ्क्षु’ इति रिङादेशः । अन्यत्र तु यगभावेऽपि शे परतो रिङादेशे कृते इयङि सति रूपं तुल्यम्

translator notes

commentary BM (Wikisource uttara-4/0043; not in our source): 'striyām' is an adhikāra up to before 'kṛtyalyuṭo bahulam'; 'strīliṅge' means in bhāva qualified by femininity and in a kāraka other than the agent, and ktin comes after any dhātu. Followed for the bracketed anuvṛtti and adhikāra in sutra_en and k1.
commentary BM (Wikisource uttara-4/0043): 'exception to ghañ' means to the ghañ to be taught by 'halaś ca' (SK 3300); so ktin alone comes in feminine bhāva etc., ghañ in masculine bhāva etc.; the vāsarūpa option does not operate here because 'astriyām' is said [in vāsarūpo 'striyām, SK 2830]. Objection: then after i-, ṛ- and u-final dhātus ac and ap (erac, SK 3231; ṛdorap, SK 3232) would set ktin aside, being specially enjoined. Answer, 'ajapau tu': those two have scope in masculine bhāva etc. Followed: ktin is the agent of 'sets aside'.
commentary TB, sk.3272.t1 ('—ajapau tv iti'): the scope of those two is cayaḥ, lavaḥ; the scope of ktin is kṛtiḥ and the like; but after ci and stu, where both apply in the feminine, ktin comes by being later. Followed: ktin sets aside ac and ap; hence citiḥ, stutiḥ.
commentary TB, sk.3272.t1 ('—ghañopavāda iti'): those commenting on the Prakriyā text who say that the Bhāṣya cites ghañ too ('adhikaḥ kāro 'dhikāraḥ') speak rashly, for the sense there is bhāva qualified by masculinity, not femininity. Recorded.
commentary TB, sk.3272.t1 ('—prāmādikam iti'): because sphī is enjoined only before niṣṭhā ('sphāyaḥ sphī niṣṭhāyām', SK 3044). Recorded; BM gives the same reason.
commentary BM (Wikisource uttara-4/0043–0044): sphāti has y-elision by 'lopo vyor vali' and no iṭ by 'titutra…' (SK 3163). The justification: sphīta from sphāy with kta and sphī; 'tat karoti tad ācaṣṭe' gives ṇic ('makes or calls [it] sphīta'), a is elided, then i by 'aca iḥ' in bhāva: sphīti; 'who desires sphīti' is sphītikāma; it is to be justified somehow. Followed for the bracketed '[sphīta]' and '[i by]'.
commentary TB, sk.3272.t1 ('—śruyajīti'): the statement is made because lyuṭ would apply by 'karaṇādhikaraṇayoś ca' (SK 3293), which is later; śruti means the ear (śrotra). Followed for 'the ear'.
commentary BM (Wikisource uttara-4/0044): ktin in the karaṇa sense in the feminine after these four; after śru and stu [an ac/ap rule] would apply (the OCR is damaged at the rule names), after yaj and iṣ ghañ by 'halaś ca'; 'karaṇa' is mentioned because in bhāva and the other non-agent kārakas ktin already applies everywhere. Followed for '[ktin comes]' in k2.
commentary TB, sk.3272.t1 ('—yajer iti'): yaj + ktin, saṃprasāraṇa by 'vacisvapi…' (SK 2409), ṣ by 'vraścabhrasja…': iṣṭi, analysed as 'ijyate 'nayā'; likewise 'iṣyate 'nayā' iṣṭiḥ, 'stūyate 'nayā' stutiḥ. Recorded; the kaumudī gives only the forms.
commentary TB, sk.3272.t1 ('—tena natvam iti'): in kīrṇi etc. the n comes by 'radābhyām…' (SK 3016), in lūni etc. by 'lvādibhyaḥ' (SK 3018); '—hlāda iti': [the split is] in 'hlādo niṣṭhāyām'. Followed: 'hlādaḥ' is taken as split from SK 3073.
commentary TB, sk.3272.t1 ('—cūrtir iti'): u for the a of car and phal by 'ti ca', then lengthening by 'rvor upadhāyā dīrgha ikaḥ' (SK 433). Recorded; BM names a different rule for the lengthening (next note); the English names neither.
commentary BM (Wikisource uttara-4/0044): kīrṇi is kṝ + ktin, i, r-augment (raparatva), lengthening by 'hali ca', n for t, ṇ; gīrṇi likewise from gṝ; the hlāda split ('hlādaḥ' from 'hlādo niṣṭhāyām') lets the short vowel come sometimes outside niṣṭhā, but this is not seen in the Bhāṣya; cūrti: u for the a of car, then lengthening by 'hali ca' (SK 354); phulti: u, but no lengthening, phal not ending in r or v; in both, no iṭ by 'titutra…'. Recorded alongside TB (disagreement on the lengthening rule).
commentary TB, sk.3272.t1 ('—cāyateḥ'): cāyṛ in the senses of honouring and perceiving. Followed for 'honouring'.
commentary BM (Wikisource uttara-4/0044): vārttika; 'in bhāva and in a kāraka other than the agent, in the feminine' is supplied (śeṣaḥ). Objection: since 'astriyām' excludes the vāsarūpa option, ktin is blocked by kvip; how then sampatti? Hence 'ktinn apīṣyate'. Some say it follows from 'bahula' in 'kṛtyalyuṭo bahulam'; it is not seen in the Bhāṣya. Followed for the bracket in k8.
commentary TB, sk.3272.t1 ('—ktinn apīti'): this is said because, through the prohibition 'astriyām', the vāsarūpa option does not operate in the feminine. Followed, agreeing with BM.
textual Ours reads 'ajapau tu paratvād bādhate' (singular: [ktin] sets aside ac and ap). The 1915 print reads 'bādhete' (dual; NSP p. 573, scan page-0583 read), which would make ac and ap the agents. The collation (batch02, class A) takes the print as correct; but ktin (3.3.94) is later than erac and ṛdorap, and both TB (ktin after ci and stu by paratva) and BM (ac and ap have scope in the masculine) require ktin to prevail, as the examples citiḥ, stutiḥ show. The English follows ours; the print's dual looks like a misprint. On the Print Check.
textual Ours ends 'cūrtiḥ. phulati'; the print reads 'phultiḥ' (NSP p. 574, scan page-0584 read), as does Wikisource. The English gives phultiḥ. (Collation batch02, class A.)
textual The print sets 'ktinn apīṣyate' as a vārttika with its own vārttika sign (NSP p. 574, scan page-0584 read); ours folds it into the example block of 'sampadādibhyaḥ kvip'. Labelled '(vārttika)' in the English. (Collation batch02, class M.)
textual The '(vārttikam)' tags at the head of k3, k5, k7 and k9 are editorial in the digital source and are not translated; the print marks 'śruyajīṣistubhyaḥ karaṇe', 'ṛlvādibhyaḥ ktin niṣṭhāvad vācyaḥ', 'cāyateḥ ktini cibhāvo vācyaḥ' and 'sampadādibhyaḥ kvip' each with the vārttika sign (NSP p. 574, scan page-0584 read).
textual TB filing: the TB block sk.3272.t1 also carries the TB on SK 3273 ('—aṅo 'pavāda iti', '—prasthitir iti', '—saṅgītir iti'), SK 3274 ('—udātta itīti' … '—kīrtir iti'), SK 3275 ('—vrajayajoḥ'), SK 3276 ('—galapārśveti') and SK 3277 ('—kriyeti'); its pratīka 'kiñcapīti' is the print's 'ktinn apīti' and 'aṅgo 'pavāda' is 'aṅo 'pavāda' (NSP pp. 573–574, scans page-0583/0584 read).

SK 3273 · A 3.3.95V

स्थागापापचो भावे ॥ ३२७३ ॥

sthāgāpāpaco bhāve

sthāgāpāpaco bhāve — After sthā, gā, pā and pac, [ktin, carried forward (anuvṛtti) from SK 3272, comes in the feminine] in bhāva.

Rule. After sthā "to stand", gā "to sing", pā "to drink" and pac "to cook", ktin comes in feminine bhāva. Bhaṭṭoji: it is an exception to aṅ. Both commentators name the two *aṅ*s. One is that of ātaś copasarge (SK 3283), which would come after sthā, gā, pā with an upasarga. The other is that of ṣidbhidādibhyo 'ṅ (SK 3281), which would come after pac. The Bālamanoramā notes that kvip from the vārttika above does not run on here. It is not marked svarita, the mark that lets a word run on.

Example.

pra + sthā + ktin → i for ā before a k-marked affix (SK 3074) → pra + sthi + ti → prasthitiḥ "setting out".

Also upasthitiḥ "presence".

sam + gai + ktin → ī (SK 2462) → saṅgītiḥ "singing together".

sampītiḥ "drinking together". pac + ktin → paktiḥ "cooking".

Applies when / blocked by. How then are avasthā and saṃsthā formed, with aṅ? This rule should block it. Bhaṭṭoji answers: from the indicator (jñāpaka) vyavasthāyām. A jñāpaka is a wording in Pāṇini that shows a point he did not state. Bhaṭṭoji does not say where the word stands; it is SK 218, where Pāṇini himself uses vyavasthā.

The Tattvabodhinī limits the exception. An exception stated before other rules sets aside only those immediately following it. So ktin blocks the aṅ rules but not the later ṇvul and iñ (SK 3285, 3287). Those still come after sthā: the Bhāṣya says kāṃ tvaṃ sthāyikām….

Siddhānta-kaumudī

क्तिन् स्यादङोऽपवादः । प्रस्थितिः । उपस्थितिः । सङ्गीतिः । सम्पीतिः । पक्तिः । कथमवस्था संस्थेति । व्यवस्थायामिति ज्ञापकात् ॥

ktin comes; it is an exception (apavāda) to aṅ. prasthitiḥ, "setting out". upasthitiḥ, "presence". saṅgītiḥ, "singing together". sampītiḥ, "drinking together". paktiḥ, "cooking". How then [are] avasthā and saṃsthā [formed, with aṅ]? From the indicator (jñāpaka) "vyavasthāyām" [in SK 218].

translator notes

commentary BM (Wikisource uttara-4/0044; not in our source): 'ktin syāt' is supplied; the kvip [of 'sampadādibhyaḥ kvip'] is not carried forward, not being svarita. Followed for the bracketed anuvṛtti of ktin.
commentary TB, printed under sk.3272.t1 ('—aṅo 'pavāda iti'): by the maxim on exceptions stated earlier (purastād apavāda: they set aside the rules immediately following, not the later ones), [ktin] is an exception to the aṅ that would come after sthā etc. by 'ātaś copasarge' (SK 3283) and after pac by 'ṣidbhidādibhyaḥ' (SK 3281), not to ṇvul and iñ; those two still come, being later, as the Bhāṣyakāra's usage 'kāṃ tvaṃ sthāyikām…' shows. Followed for 'exception to aṅ'.
commentary BM (Wikisource uttara-4/0044–0045): [exception] to the aṅ to be taught by 'ātaś copasarge' after sthā etc., and to the aṅ enjoined by 'ṣidbhidādibhyaḥ' after pac; prasthiti has i by 'dyatisyatimāsthām…' (SK 3074), saṅgīti has ī by 'ghumāsthāgāpā…' (SK 2462); 'katham' because ktin by this sūtra would block the aṅ of 'ātaś copasarge'; he answers with 'vyavasthāyām'. Followed for the bracketed '[formed, with aṅ]'.
commentary TB, sk.3272.t1 ('—prasthitir iti', '—saṅgītir iti'): i by 'dyatisyatimāsthām…', ī by 'ghumāsthā…'. Recorded, agreeing with BM; the kaumudī gives only the forms.
translator 'vyavasthāyām' is identified as the word in pūrvaparāvaradakṣiṇottarāparādharāṇi vyavasthāyām asaṃjñāyām (SK 218), where Pāṇini himself uses vyavasthā with aṅ after sthā preceded by an upasarga. The kaumudī and BM give only the word; the SK number is the translator's identification.
textual The NSP raw OCR skips most of this unit; the print (NSP p. 574, scan page-0584 read) agrees with ours. The TB on this sūtra is printed under sk.3272.t1.

SK 3274 · A 3.3.97V

ऊतियूतिजूतिसातिहेतिकीर्तयश्च ॥ ३२७४ ॥

ūtiyūtijūtisātihetikīrtayaśca

ūtiyūtijūtisātihetikīrtayaśca — And ūti, yūti, jūti, sāti, heti and kīrti [are established by nipātana as ktin-enders in the feminine, with the affix ktin udātta ('udāttaḥ' carried forward (anuvṛtti) from mantre vṛṣeṣapacamanavidabhūvīrā udāttaḥ, SK 3420), so that the words are final-acute (antodātta)].

Rule. Six words are stated as finished ktin-forms (nipātana): ūti, yūti, jūti, sāti, heti, kīrti. Bhaṭṭoji: "the statement is for the sake of the accent". The word udātta "high-pitched" runs on from A 3.3.96, a Vedic sūtra that the SK gives at SK 3420. So the ktin here is udātta, and these words are end-acute (antodātta). Both commentators add: otherwise, by ñnity ādir nityam (SK 3686), a ktin-word would be acute on its first syllable.

Example.

av + ktin → ūṭh by SK 2654 → ū + ti → ūtiḥ. The Bālamanoramā: ūṭh replaces the v together with the a before it.

yūtiḥ, jūtiḥ: the Bālamanoramā takes them from yu and ju. Their long vowel is also by nipātana.

sātiḥ: from so (syati). SK 3074 would give i; its absence is by nipātana. Or from san (sanoti): ā comes by SK 2504, and the nipātana is only for the accent.

hetiḥ: from han or from hi. The Tattvabodhinī: from han, the n becomes i; from hi, there is guṇa.

kīrtiḥ: the Tattvabodhinī takes it from the ṇic-stem kīrtay-. There yuc would come by SK 3284; ktin is set down instead.

Watch out. These are not new meanings. They are ordinary ktin-words whose accent, and in some cases whose shape, the nipātana fixes.

Siddhānta-kaumudī

अवतेः ज्वरत्वर SK 2654 इत्यूठ । ऊतिः । स्वरार्थं वचनम् । उदात्त इति हि वर्तते । यूतिः । जूतिः । अनयोर्दीर्घत्वं च निपात्यते । स्यतेः सातिः । द्यतिस्यति SK 3074 इतीत्वे प्राप्ते इत्वाभावो निपात्यते । सनोतेर्वा जनसन SK 2504 इत्यात्वे कृते स्वरार्थं निपातनम् । हन्तेर्हिनोतेर्वा हेतिः । कीर्तिः ॥

From av: ūṭh by "jvaratvara…" (SK 2654): ūtiḥ. The statement is for the sake of the accent, for "udātta" continues (vartate). yūtiḥ. jūtiḥ: for these two, the long vowel too is established by nipātana. From so (syati): sātiḥ; where i would be due by "dyatisyati…" (SK 3074), the absence of i is established by nipātana. Or from san (sanoti): once ā has been substituted by "janasana…" (SK 2504), the nipātana is for the sake of the accent. From han or from hi: hetiḥ. kīrtiḥ.

translator notes

commentary BM (Wikisource uttara-4/0045; not in our source): these are enjoined by nipātana as ktin-enders in the feminine; the word 'udātta' of the preceding sūtra 'mantre vṛṣeṣapacamanavidabhūvīrā udāttaḥ', turned into the singular, is carried forward here; otherwise by 'ñnity ādir nityam' (SK 3686) the base would be udātta. Followed for the bracketed sense and anuvṛtti.
commentary TB, printed under sk.3272.t1 ('—udātta itīti'): [udātta] is carried forward from the sūtra 'mantre vṛṣa…'; so, where a ktin-ender would be initial-udātta, ūti and the rest are final-udātta: that is the upshot. Followed, agreeing with BM.
commentary BM (Wikisource uttara-4/0045): 'ūṭh' replaces the v and the penultimate a; 'these two' are yu and ju; sāti is from ṣo 'ntakarmaṇi with ktin, ā by 'ādeca…' (SK 2370), and the i of 'dyatisyati…' is anticipated; if from san, the ā comes by 'janasana…' and 'dyatisyati…' cannot apply, so no absence of i need be enjoined (a lightening, lāghava), and the nipātana is for the accent alone. Followed for 'these two' and the two analyses of sāti.
commentary TB, sk.3272.t1 ('—itvābhāva iti'): the absence of what 'dyatisyati…' would give; ('—hanter iti'): from han the n becomes i, from hi there is guṇa. Recorded; BM agrees (for hi, guṇa by nipātana in spite of 'kṅiti ca', SK 2217).
commentary TB, sk.3272.t1 ('—kīrtir iti'): from kīrtay- (kṝt), where yuc would come by 'ṇyāsaśrantho yuc' (SK 3284), ktin is enjoined by nipātana, and udātta accent too; cf. 'tāṃ sute kīrtim'. Recorded; BM agrees (kṝt saṃśabdane, with svārthika ṇic).
textual Ours reads 'ity ūṭha' without the virāma on the substitute; the print has 'ity ūṭh' (NSP p. 574, scan page-0584 read), as does Wikisource. The English gives ūṭh. (Collation batch03, class A.)
translator mantre vṛṣeṣapacamanavidabhūvīrā udāttaḥ (3.3.96) stands between SK 3273 (3.3.95) and this sūtra (3.3.97) in the Aṣṭādhyāyī; the Kaumudī gives it in the Vedic section (SK 3420), which is why the anuvṛtti reaches back over a sūtra not printed here.

SK 3275 · A 3.3.98V

व्रजयजोर्भावे क्यप् ॥ ३२७५ ॥

vrajayajorbhāve kyap

vrajayajorbhāve kyap — After vraj and yaj, kyap [comes, in the feminine ('striyām', SK 3272, carried forward (anuvṛtti)),] in bhāva, [and it is udātta ('udāttaḥ' carried forward (anuvṛtti) as in SK 3274)].

Rule. After vraj "to go" and yaj "to sacrifice", the affix kyap comes in feminine bhāva. kyap leaves ya. The Tattvabodhinī: udātta still runs on. The p of kyap is there for the augment tuk (t) in the following rules (SK 2858).

Example.

vraj + kyap → vraj + ya → vrajyā "wandering".

yaj + kyap → saṃprasāraṇa (SK 2409, the Bālamanoramā) → ij + ya → ijyā "sacrifice".

Siddhānta-kaumudī

व्रज्या । इज्या ॥

vrajyā, "going about; wandering". ijyā, "sacrifice".

translator notes

commentary BM (Wikisource uttara-4/0045; not in our source): [vrajayajoḥ is] a sixth-case word (ṣaṣṭhyanta) in the sense of the fifth-case word (pañcamyartha); 'striyām' continues (ity eva). Followed: 'after vraj and yaj', with 'in the feminine' in brackets.
commentary TB, printed under sk.3272.t1 ('—vrajayajoḥ'): 'udātta' continues (ity eva); the p-marking [of kyap] is for the t-augment (tuk) in the following [sūtras]. Followed for the bracketed 'udātta'.
commentary BM (Wikisource uttara-4/0045): ijyā has saṃprasāraṇa by 'vacisvapi…' (SK 2409); for vrajyā BM mentions kyap after a root glossed 'varjane' and, on the reading 'vrajayajoḥ', after 'vraja gatau'. Recorded; the OCR of the root names is damaged, and the English follows the reading vraj.

SK 3276 · A 3.3.99V

संज्ञायां समजनिषदनिपतमनविदषुञ्शीङ्भृञिणः ॥ ३२७६ ॥

saṃjñāyāṃ samajaniṣadanipatamanavidaṣuñśīṅbhṛñiṇaḥ

saṃjñāyāṃ samajaniṣadanipatamanavidaṣuñśīṅbhṛñiṇaḥ — When a name (saṃjñā) [is meant], after samaj, niṣad, nipat, man, vid, ṣuñ, śīṅ, bhṛñ and iṇ, [kyap, carried forward (anuvṛtti) from SK 3275, comes, in the feminine, in bhāva and the rest, and it is udātta].

Rule. When a name (saṃjñā) is meant, kyap comes in the feminine after nine roots: aj with sam, sad with ni, pat with ni, man, vid, ṣuñ (su "to press"), śīṅ "to lie", bhṛñ "to bear" and iṇ "to go". It comes in bhāva and the other non-agent senses, and it is udātta.

Example.

samajanty asyām "they come together in it" → samajyā "an assembly".

niṣīdanty asyām "they sit down in it" → niṣadyā "a market". The Bālamanoramā: the ṣ is by SK 2271.

nipatanty asyām "they fall down on it" → nipatyā "slippery ground".

manyate 'nayā "one knows by it" → manyā "the vein at the side of the neck". The Tattvabodhinī: by it one is known to be angry.

vidanty anayā "they know by it" → vidyā "knowledge".

sutyā "the soma-pressing". śayyā "a bed". bhṛtyā "maintenance".

īyate 'nayā "one goes by it": i + kyap → the augment tuk → i + t + ya → ityā "a palanquin".

The Bālamanoramā: sutyā likewise has tuk.

Applies when / blocked by. A vārttika: vī does not replace aj before kyap. The Bālamanoramā: otherwise SK 2292 would give vī. Hence samajyā, not a form with vī.

Why "when a name is meant"? The Tattvabodhinī: otherwise ktin comes: matiḥ, smṛtiḥ.

Siddhānta-kaumudī

समजादिभ्यः स्त्रियां भावादौ क्यप्स्यात्स चोदात्तः सञ्ज्ञायाम् ॥

After samaj and the rest, kyap comes in the feminine, in bhāva and the rest, and it is udātta, when a name (saṃjñā) [is meant].

vārttika

अजेः क्यपि वीभावो नेति वाच्यम्

(vārttika) It should be stated that vī does not replace aj before kyap.

(वार्तिकम्) ॥ समजन्त्यस्यामिति समज्या सभा । निषीदन्त्यस्यामिति निषद्या आपणः । निपतन्त्यस्यामिति निपत्या पिच्छिला भूमिः । मन्यतेऽनयेति मन्या गलपार्श्वशिरा । विदन्त्यनया विद्या । सुत्या । अभिषवः । शय्या । भृत्या । ईयतेऽनया इत्या शिबिका ॥

samajanty asyām iti samajyā sabhā, "they come together in it: samajyā, an assembly". niṣīdanty asyām iti niṣadyā āpaṇaḥ, "they sit down in it: niṣadyā, a market". nipatanty asyām iti nipatyā picchilā bhūmiḥ, "they fall down on it: nipatyā, slippery ground". manyate 'nayā iti manyā galapārśvaśirā, "one knows by it: manyā, the vein at the side of the neck". vidanty anayā vidyā, "they know by it: vidyā, knowledge". sutyā, "the [soma-]pressing (abhiṣava)". śayyā, "a bed". bhṛtyā, "maintenance". īyate 'nayā ityā śibikā, "one goes by it: ityā, a palanquin".

translator notes

commentary BM (Wikisource uttara-4/0045–0046; not in our source): samaja, niṣada, nipata, mana, vida, ṣuñ, śīṅ, bhṛñ and iṇ form a collective dvandva (samāhāra) in the fifth case. Followed: 'after'.
commentary BM (Wikisource uttara-4/0046): [the vārttika is stated] because vī would come by 'ajer vy aghañapoḥ' (SK 2292). Recorded; the English renders the vārttika as worded.
commentary BM (Wikisource uttara-4/0046): samajanti means they gather together (saṅghībhavanti); samajyā is kyap after aj with sam (Amara: samajyā = sabhā, goṣṭhī); niṣadyā is kyap after sad with ni, ṣ by 'sadir aprateḥ' (SK 2271) (Amara: āpaṇa = niṣadyā); nipatyā from pat with ni, 'picchilā' meaning uneven ground; manyā (Amara: the vein behind the neck); vidyā means the Veda, śāstra and the like; sutyā is the soma-sacrifice, kyap after ṣuñ with tuk; for ityā = śibikā a lexicon is to be sought. Followed for 'they come together' and the glosses.
commentary TB, printed under sk.3272.t1 ('—galapārśveti'): for by it one is known to be angry. śayyā: 'they lie in it'. bhṛtyā is 'maintaining', livelihood (jīvikā), cf. Raghu 'kumārabhṛtyākuśalair adhiṣṭhitaḥ' and Hārāvalī 'kumārabhṛtyā is the care of a pregnant woman'. Followed for 'maintenance'.
commentary TB, sk.3272.t1: why 'saṃjñāyām'? [Otherwise] mati, smṛti, āsuti [with ktin]; this is the usage in 'matibuddhipūjārthebhyaś ca', 'karmaṇi bhṛtau', 'rajaḥkṛṣyāsuti…'; thereby the statement of the Durghaṭa[vṛtti] and others, that mati, bhṛti and the like are correct only because such sūtras use them, is refuted. Recorded.
textual Ours punctuates 'sutyā | abhiṣavaḥ |', as if abhiṣava were a separate example; the print reads 'sutyā abhiṣavaḥ |' (NSP p. 574, scan page-0584 read), as does Wikisource, abhiṣava glossing sutyā like the other glosses in the block. The English follows the print's construal.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source and is not translated; the print marks 'ajeḥ kyapi vībhāvo neti vācyam' with the vārttika sign (NSP p. 574, scan page-0584 read).

SK 3277 · A 3.3.100V

कृञः श च ॥ ३२७७ ॥

kṛñaḥ śa ca

kṛñaḥ śa ca — After kṛñ [kyap, carried forward (anuvṛtti) from SK 3275, comes, in the feminine]; and śa [too]. (The Kaumudī splits the sūtra into 'kṛñaḥ' and 'śa ca'.)

Rule. Bhaṭṭoji splits this sūtra into two rules (yogavibhāga). First, kṛñaḥ: after kṛ, kyap comes in the feminine. Second, śa ca: after kṛ, the affix śa comes, and by ca "and" also ktin.

Example.

kṛ + kyap → tuk → kṛ + t + ya → kṛtyā "a deed; a rite".

kṛ + śa → riṅ for ṛ (SK 2367) → kri + a → iyaṅ → kriy + a → kriyā "action".

kṛ + ktin → kṛtiḥ "making".

The Bālamanoramā explains kriyā. śa is ś-marked, so it is sārvadhātuka and counts as ṅ-marked. So there is no guṇa, and iyaṅ follows.

Applies when / blocked by. Why split? The Bālamanoramā: read as one sūtra, ca would bring in kyap, giving "after kṛ, śa and kyap". Then kṛtiḥ with ktin could not come, since the vāsarūpa option does not work in the feminine. Split, the first part gives kyap, and the ca of the second part brings ktin.

Watch out. All three feminines of kṛ are correct: kṛtyā, kriyā, kṛtiḥ.

Siddhānta-kaumudī

कृञ इति योगविभागः । कृञः क्यप्स्यात् । कृत्या ॥ श च ॥ चात् क्तिन् । क्रिया । कृतिः ॥

"kṛñaḥ" is a split-off rule (yogavibhāga): after kṛñ, kyap comes: kṛtyā, "a deed; a rite". "śa ca": by "ca", ktin [as well]. kriyā, "action". kṛtiḥ, "making".

translator notes

commentary BM (Wikisource uttara-4/0046; not in our source): 'śa' has its first-case ending dropped (luptaprathamāka); read as one sūtra, ca brings in kyap, giving 'after kṛñ, śa and kyap'; but then kṛti with ktin would not occur, since the vāsarūpa option does not operate in the feminine; hence the split. In the first part kyap is understood as carried forward; kṛtyā has tuk. 'śa ca' is the second part, and its ca brings ktin, kyap being already secured by the first part. Followed for the bracketed anuvṛtti and for 'by ca, ktin [as well]'.
commentary BM (Wikisource uttara-4/0046): kriyā is śa after kṛñ, riṅ by 'riṅ śayagliṅkṣu' (SK 2367); śa, being śit, is sārvadhātuka and so ṅit-like, hence no guṇa; then iyaṅ. Recorded; the kaumudī gives only the form.
commentary TB, printed under sk.3272.t1 ('—kriyeti'): when śa is in bhāva or karman, yak comes by 'sārvadhātuke yak' (SK 2756) and riṅ by 'riṅ śayagliṅkṣu'; elsewhere, without yak, riṅ is still substituted before śa, and after iyaṅ the form is the same. Recorded.
textual The print sets 'śa ca' with the vārttika sign, marking off the second segment of the split sūtra (NSP p. 574, scan page-0584 read); ours has it between double daṇḍas. It is a sūtra segment, not a vārttika, and is not labelled as one in the English.

SK 3278 · A 3.3.101V

इच्छा ॥ ३२७८ ॥

icchā

icchā — icchā [is established by nipātana, as a feminine (striyām, SK 3272) in bhāva].

Rule. The form icchā is a nipātana. From iṣ "to wish", in bhāva only, the affix śa comes, and the expected yak does not. Both commentators note "in bhāva only", not in other kārakas. That, says the Tattvabodhinī, is why iṣṭiḥ was given for the instrument at SK 3272. (Bhaṭṭoji writes the root as īṣ; the Tattvabodhinī reads iṣ, the root of icchati.)

Example.

iṣ + śa (bhāva) → no yak → icchā "wish".

The Bālamanoramā: yak would otherwise come, since śa is sārvadhātuka.

Applies when / blocked by. A vārttika adds four more (upasaṃkhyāna, "they should be counted in"): paricaryā, parisaryā, mṛgayā, aṭāṭyā. In these, śa and yak are set down together.

paricaryā "attendance, worship", from car with pari.
parisaryā "moving about", from sṛ with pari. Here guṇa too is by nipātana. The Bālamanoramā: śa counts as ṅ-marked and would block guṇa.
mṛgayā "hunting". In the 1915 print Bhaṭṭoji adds that mṛga "to search" is an a-final root of the curādi class, and that keeping its a is also set down. He does not say which rule would remove it; it is ato lopaḥ (SK 2308), before ṇic. Then with yak after śa, ṇi is lost: mṛga + ṇic + śa + yak → ṇi lost → mṛga + ya + ā → mṛgayā.
aṭāṭyā "roaming about", from aṭ. With yak after śa, the piece ṭya is doubled. The y of the first copy is removed, and its vowel is lengthened: a + ṭya-ṭya → a + ṭa-ṭya → a + ṭā-ṭya → aṭāṭyā. The Tattvabodhinī: the y goes by nipātana, since this doubling is not one that makes an abhyāsa. Both commentators give another form too: with a by SK 3279 after the intensive stem aṭāṭya (the root doubled, with the intensive affix yaṅ), aṭāṭā.

A second vārttika: after jāgṛ "to wake", a comes optionally; in the other option, śa with yak. jāgarā, jāgaryā "wakefulness". Both commentators: in jāgaryā the guṇa is by SK 2480.

Watch out. icchā has no yak; paricaryā and its companions have it. Both kinds are nipātanas, so neither can be extended to other roots.

Siddhānta-kaumudī

ईषेर्भावे शो यगभावश्च निपात्यते । इच्छा ॥

From iṣ, in bhāva [only], śa and the absence of yak are established by nipātana: icchā, "wish".

vārttika

परिचर्यापरिसर्यामृगयाटाट्यानामुपसङ्ख्यानम्

(vārttika) paricaryā, parisaryā, mṛgayā and aṭāṭyā should be additionally included (upasaṃkhyāna).

(वार्तिकम्) ॥ शो यक् च निपात्यते । परिचर्या पूजा । परिसर्या परिसरणम् । अत्र गुणोऽपि । शे यकि णिलोपः । मृगया । अटतेः शे यकि ट्यशब्दस्य द्वित्वं पूर्वभागे यकारनिवृत्तिर्दीर्घश्च । अटाट्या ॥

śa and yak are established by nipātana. paricaryā, "attendance, worship" (pūjā). parisaryā, "moving about" (parisaraṇa); here guṇa too [is established by nipātana]. [mṛga, "to search" (anveṣaṇe), is a-final (adanta) in the curādi class; so the absence of the elision of [its] a (ato lopābhāvaḥ) too [is established by nipātana].] With yak after śa, elision of ṇi: mṛgayā, "hunting". From aṭ: with yak after śa, the doubling of the word ṭya, removal of the y in the first part, and lengthening: aṭāṭyā, "roaming about".

vārttika

जागर्तेरकारो वा

(vārttika) After jāgṛ, a optionally.

(वार्तिकम्) ॥ पक्षे शः । जागरा । जागर्या ॥

In the alternative, śa: jāgarā, jāgaryā, "wakefulness".

Tattvabodhinī

NSP p. 584–585

—इच्छा ॥—इषेर्भाव इति । न त्वकर्तरि कारकेऽपीत्यर्थः । अत एव करणेऽर्थे इज्यतेऽनया इष्टिरिति प्रागुक्तम् ॥—यकारनिवृत्तिरिति । हलादिशेषस्तु नास्ति । षाष्ठद्वित्वे धातुद्वित्वे वाभ्याससंज्ञास्वीकारात् । इह च तदुभयाभावादिति भावः ॥—अटाट्येति । यदा तु अटतेर्यङन्तादप्रत्ययादित्यकारस्तदाऽलोपे ‘यस्य हलः’ इति यलोपे-ऽटाटेति रूपं बोध्यम् । द्वित्वे हलादिशेषे सति ‘दीर्घोऽकितः’ इत्यभ्यासस्य दीर्घप्रसक्तेः ॥—जागर्त्तेरिति । शे परतः सार्वधातुके यक् । ‘जाग्रोऽविचिण्ण-’ इति गुणः

translator notes

commentary TB, sk.3278.t1 ('—iṣer bhāva iti'): only in bhāva, not also in a kāraka other than the agent; that is why iṣṭi was given earlier in the karaṇa sense, 'iṣyate 'nayā' (SK 3272). Followed: '[only]'.
commentary BM (Wikisource uttara-4/0046; not in our source): 'bhāve śaḥ' means not in a non-agent kāraka, by force of the nipātana; 'the absence of yak' because otherwise yak would come, śa being śit and so sārvadhātuka. Followed, agreeing with TB.
commentary BM (Wikisource uttara-4/0046–0047): paricaryā is śa in bhāva after car with pari, plus yak; parisaryā is śa after sṛ with pari, plus yak; since śa, being śit, is sārvadhātuka and ṅit-like, a blocking of guṇa is anticipated, hence 'guṇa too', i.e. guṇa too is established by nipātana. Followed for '[is established by nipātana]'.
commentary TB, sk.3278.t1 ('—yakāranivṛttir iti'): there is no deletion of the non-initial consonants of the reduplicate (halādiśeṣa), for the name abhyāsa is accepted only for the doubling of the sixth book (ṣāṣṭha) or the doubling of a dhātu, and here there is neither; hence the y is removed by nipātana. Recorded; BM says the same.
commentary TB, sk.3278.t1 ('—aṭāṭyeti'): when a comes by 'a pratyayāt' (SK 3279) after the yaṅ-ender [aṭāṭya], then with a-elision and y-elision by 'yasya halaḥ' (SK 2631) the form is aṭāṭā. Recorded; BM gives the same alternative form. The TB sentence that follows is obscured by a library watermark in the print (NSP p. 574, scan page-0584 read); legible are 'dvitve halādiśeṣe sati' and 'dīrgho 'kitaḥ … abhyāsasya', and the raw OCR is garbled there.
commentary BM (Wikisource uttara-4/0047): 'bhāve vaktavyaḥ' is supplied (śeṣaḥ); jāgarā is the a-affix with guṇa due to an ārdhadhātuka [affix]; jāgaryā has śa, which as śit is sārvadhātuka, hence yak, and guṇa by 'jāgro 'viciṇṇalṅitsu' (SK 2480). Recorded.
commentary TB, sk.3278.t1 ('jāgarter iti'): when śa follows, yak [by 'sārvadhātuke yak'], and guṇa by 'jāgro 'viciṇṇal…'. Recorded, agreeing with BM.
textual Ours reads 'īṣeḥ' (long ī) and so does the 1915 print (NSP p. 574, scan page-0584 read). TB's pratīka ('iṣer bhāva iti') and Wikisource's kaumudī read 'iṣeḥ'; the dhātu that gives icchā is iṣu icchāyām (icchati). The English gives iṣ. On the Print Check as a possible misprint shared by ours and the print.
textual After 'atra guṇo 'pi' the print has two sentences that ours lacks: 'mṛga anveṣaṇe curādāv adantaḥ. ato lopābhāvo 'pi' (NSP p. 574, scan page-0584 read); Wikisource has them too. Supplied in square brackets in the English. (Collation batch03, class A.)
translator 'ato lopābhāvo 'pi' runs parallel to the preceding 'atra guṇo 'pi', where '[is established by nipātana]' is supplied (so BM on 'guṇo 'pi'). Because mṛga is adanta, ato lopaḥ (SK 2308) would elide its a before ṇic, giving *mṛgyā; the a is kept (mṛga-ya-ā → mṛgayā, after ṇilopa before yak) only by nipātana. The supplied '[is established by nipātana]' is the translator's construal of 'api'; BM on this sentence is not legible in the Wikisource OCR.
textual The '(vārttikam)' tags at the head of k3 and k5 are editorial in the digital source and are not translated; the print marks 'paricaryāparisaryāmṛgayāṭāṭyānām upasaṃkhyānam' and 'jāgarter akāro vā' each with the vārttika sign (NSP p. 574, scan page-0584 read).

SK 3279 · A 3.3.102V

अ प्रत्ययात् ॥ ३२७९ ॥

a pratyayāt

a pratyayāt — After [a dhātu ending in] an affix (pratyaya), a [comes, in the feminine (striyām, SK 3272), in the sense of the action itself and in a kāraka other than the agent — 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward (anuvṛtti), per BM].

Rule. After a root that ends in an affix (pratyaya), the affix a comes in the feminine. The Bālamanoramā: bhāva and the non-agent kārakas still hold. Such roots are derived stems: a desiderative in san, a denominative in kāmyac, and the like.

Example.

cikīrṣa + a → cikīrṣā "the wish to do" (the desiderative of kṛ).

putrakāmya + a → putrakāmyā "the wish for a son" (kāmyac after putra).

Watch out. A ṇic-stem also ends in an affix. But the Bālamanoramā says SK 3284 gives yuc after it, setting this a aside. So kāraṇā, from the causative of kṛ, has yuc, not this a.

Siddhānta-kaumudī

प्रत्ययान्तेभ्यो धातुभ्यः स्त्रियामकारप्रत्ययः स्यात् । चिकीर्षा । पुत्रकाम्या ॥

After dhātus that end in an affix, the affix a comes in the feminine [in bhāva and in a kāraka other than the agent]. cikīrṣā, "the wish to do". putrakāmyā, "the wish for a son".

translator notes

commentary BM (Wikisource uttara-4/0047; not in our source): 'a' is a word whose first-case ending has been elided (luptaprathamāka), i.e. it names the affix that comes; 'bhāve' and 'akartari ca kārake' apply all the same (ity eva). Followed: 'a' is rendered as the affix and the two senses are carried in brackets in sutra_en and k1.
commentary BM on SK 3278 (Wikisource uttara-4/0047) cites this rule ahead: after aṭ with yaṅ, the affix a of 'a pratyayāt' comes, and with loss of a and loss of y the form is aṭāṭā. Recorded.
textual No TB is printed on this sūtra: on NSP p. 574 (scan page-0584) the TB passes from jāgarteḥ (SK 3278), which runs onto p. 575, straight to guroś ca (SK 3280); no neighbour t1 or n-block carries it. Ours agrees with the print (scan page-0584 read).
translator The glosses 'the wish to do' (desiderative in san from kṛ) and 'the wish for a son' (kāmyac after putra) are supplied by the translator; the kaumudī gives the forms only.

SK 3280 · A 3.3.103V

गुरोश्च हलः ॥ ३२८० ॥

gurośca halaḥ

gurośca halaḥ — And after [a dhātu — 'dhātoḥ' (SK 2829) carried forward (anuvṛtti), per BM —] ending in a consonant (hal) and containing a heavy [vowel] (guru), [a, carried forward (anuvṛtti) from SK 3279, comes in the feminine (striyām, SK 3272), in bhāva and in a kāraka other than the agent — 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward, per BM].

Rule. After a root that ends in a consonant (hal) and contains a heavy (guru) vowel, a comes in the feminine. A heavy vowel is a long vowel, or a short one before a consonant cluster. Both commentators explain the wording. "Heavy" belongs only to vowels, and the root is consonant-final, so it cannot itself be heavy. "Containing a heavy vowel" (gurumat) is meant. Bhaṭṭoji glosses it so.

Example.

īh + a → īhā "effort".

ūh + a → ūhā "reasoning".

Applies when / blocked by. Why "heavy"? bhaktiḥ: bhaj has a light vowel, so ktin comes. Why "consonant-final"? nītiḥ: nī ends in a vowel, so ktin comes.

A vārttika: only after a root that is seṭ in the niṣṭhā. (A seṭ root takes the augment iṭ.) So the a does not come in āptiḥ or in dīptiḥ. The Bālamanoramā: āp is not seṭ before the niṣṭhā, so only ktin comes. For dīp Bhaṭṭoji does not give the reason; it is SK 3039: dīp is ī-marked, so it takes no iṭ in the niṣṭhā (dīptaḥ). Bhaṭṭoji also cites titutra… (SK 3163) for dīptiḥ. That rule only explains why the ktin itself takes no iṭ.

A second vārttika amends SK 3163: "except grah and its group". So these roots do take iṭ before ktin: nigṛhītiḥ, nipaṭhitiḥ. The Bālamanoramā lists the group from the Bhāṣya: nigṛhīti, upasnihiti, nikuciti, nipaṭhiti.

Watch out. Three tests must all pass for a: a consonant at the end, a heavy vowel, and iṭ in the niṣṭhā. āptiḥ passes the first two and fails the third.

Siddhānta-kaumudī

गुरुमतो हलन्तात् स्त्रियामकारः स्यात् । ईहा । ऊहा । गुरोः किम् । भक्तिः । हलः किम् । नीतिः ॥

After [a dhātu] that contains a heavy [vowel] (gurumat) and ends in a consonant (hal), a comes in the feminine [in bhāva and in a kāraka other than the agent]. īhā, "effort". ūhā, "reasoning". Why "heavy"? bhaktiḥ. Why "consonant"? nītiḥ.

vārttika

निष्ठायां सेट इति वक्तव्यम्

(vārttika) It should be stated: "[only after a dhātu that is] seṭ in the niṣṭhā".

(वार्तिकम्) ॥ नेह । आप्तिः । तितुत्र-SK 3163 इति नेट् । दीप्तिः ॥

[So the a does] not [come] here: āptiḥ; [and] dīptiḥ, where by "titutra…" (SK 3163) iṭ does not come.

vārttika

तितुत्रेष्वग्रहादीनामिति वाच्यम्

(vārttika) It should be stated [in "titutra…"]: "except for grah and the rest (agrahādīnām)".

(वार्तिकम्) ॥ निगृहीतिः । निपठितिः ॥

nigṛhītiḥ. nipaṭhitiḥ.

Tattvabodhinī

NSP p. 585

—गुरोश्च । धातोरित्यनुवृत्त्या हल इति धातोर्विशेषणात्तदन्तविधौ हलन्तो धातुर्लभ्यते । न चायं गुरुरिति संभवति । अज्विषयो हि गुरुः, अतो मत्वर्थो लक्ष्यते तदाह—गुरुमत इति । ननु विपरीतमस्तु गुर्वन्ताद्धल इति तादृशस्यापि धातोर्डुक्रीञित्यादेः सत्त्वादिति चेन्मैवम् । ‘चेष्टायामनध्वनि’ ‘आशंसायां भूतवच्च’ इति निर्देशेन विपरीतशङ्काया अप्रवृत्तेः

translator notes

commentary BM (Wikisource uttara-4/0047; not in our source): 'dhātoḥ' is carried forward and is qualified by 'halaḥ', giving by the tadanta rule a dhātu ending in a consonant; since such a dhātu cannot itself be heavy, 'one that has a heavy [vowel]' (gurumān) is meant by implication (lakṣyate) — hence 'gurumataḥ'; 'bhāve' and 'akartari ca kārake' apply all the same (ity eva). Followed: the bracketed anuvṛttis and 'containing a heavy [vowel]'.
commentary TB (own t1): the same tadanta reading — a guru belongs to vowels (ajviṣayo hi guruḥ), so the matup sense is implied: 'gurumataḥ'. Objection: then read it the other way, 'a hal after a guru', since such dhātus also exist. No: the sūtra wordings 'ceṣṭāyām anadhvani' and 'āśaṃsāyāṃ bhūtavac ca' (ceṣṭā, āśaṃsā) leave no room for the reversed reading. Followed, agreeing with BM.
commentary BM (Wikisource uttara-4/0047): the a-affix comes only after a dhātu with a heavy vowel ending in a consonant that is seṭ when the niṣṭhā follows. āptiḥ: āp is not seṭ in the niṣṭhā, so this a does not come, only ktin. 'titutra': anticipating iṭ in dīptiḥ, he says this. Followed for '[only after a dhātu that is]' and for taking 'neha' as covering both counter-examples, āptiḥ and dīptiḥ: BM's anticipation of iṭ in dīptiḥ presupposes ktin there, i.e. that the a did not come.
commentary BM (Wikisource uttara-4/0047): in the sūtra titutratathasisusarakaseṣu ca (SK 3163) it is to be stated 'except grah and the rest'. nigṛhītiḥ: with iṭ, lengthening by graho 'liṭi dīrghaḥ and saṃprasāraṇa by grahijyā…; the grahādi listed in the Bhāṣya are nigṛhīti, upasnihiti, nikuciti, nipaṭhiti. Followed for '[in titutra…]'.
textual The '(vārttikam)' tags at the head of k3 and k5 are editorial in the digital source and are not translated; the print marks 'niṣṭhāyāṃ seṭa iti vaktavyam' and 'titutreṣv agrahādīnām iti vācyam' each with the vārttika sign (NSP p. 575, scan page-0585 read). Ours otherwise agrees with the print; the raw OCR's 'āsiḥ' is an OCR slip for āptiḥ.
translator dīp (dīpī dīptau) is īdit, so it takes no iṭ in the niṣṭhā by śvīdito niṣṭhāyām (SK 3039) (dīptaḥ) and is barred from the a by the vārttika, like āp; the 'titutra…' clause only explains why the resulting ktin takes no iṭ. This identification is the translator's; the kaumudī and BM do not name the rule.
translator The glosses of īhā and ūhā are supplied by the translator; the counter-examples bhaktiḥ (bhaj, light vowel) and nītiḥ (nī, vowel-final) take ktin.

SK 3281 · A 3.3.104V

षिद्भिदादिभ्योऽङ् ॥ ३२८१ ॥

ṣidbhidādibhyo'ṅ

ṣidbhidādibhyo'ṅ — After [dhātus] that have ṣ as it (ṣit) and after bhid and the rest, aṅ [comes, in the feminine (striyām, SK 3272), in bhāva and in a kāraka other than the agent — 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward (anuvṛtti), per BM].

Rule. After roots marked with ṣ (ṣit) and after bhid "to split" and its group, aṅ comes in the feminine. The Bālamanoramā: in bhāva and the non-agent kārakas.

Example.

jṝṣ + aṅ → guṇa by SK 2406 (ṛdṛśo 'ṅi guṇaḥ) → jar + a → jarā "old age".

trapūṣ + aṅ → trapā "shame".

bhidā, chidā, mṛjā.

The Bālamanoramā on jarā: the ṅ of aṅ would block guṇa (SK 2217), but SK 2406 overrides that.

Applies when / blocked by. Bhaṭṭoji: bhidā is used only for splitting. bhittiḥ "a wall" is a different word. The Tattvabodhinī: bhitti is "what is split", with ktin. It adds that chidā means only dividing in two, and that mṛj is listed because it is not ṣit.

A gaṇasūtra (a rule read inside the list): "and saṃprasāraṇa of krap". krap + aṅ → kṛpā "compassion".

The Tattvabodhinī raises labdhiḥ. labh is ṣit, so only aṅ should come. It answers that ktin is also allowed, from the Bhāṣya's own use of anupalabdheḥ, or by bāhulaka (the latitude of "variously").

Siddhānta-kaumudī

षिद्भ्यो भिदादिभ्यश्च स्त्रियामङ् । जॄष् । ऋदृशोऽङि गुणः SK 2406 । जरा । त्रपूष् । त्रपा । भिदा । विदारण एवायम् । भित्तिरन्या । छिदा । मृजा ॥ (गणसूत्रम् -) क्रपेः सम्प्रसारणं च । कृपा ॥

After ṣit [dhātus] and after bhid and the rest, aṅ comes in the feminine [in bhāva and in a kāraka other than the agent].

jṝṣ: by "ṛdṛśo 'ṅi guṇaḥ" (SK 2406) guṇa [comes]: jarā, "old age". trapūṣ: trapā, "shame".

bhidā — this [form is used] only in the sense of splitting (vidāraṇa); bhittiḥ ["wall"] is a different [word]. chidā. mṛjā.

(gaṇasūtra) "And saṃprasāraṇa of krap": kṛpā, "compassion".

Tattvabodhinī

NSP p. 585

—षिद्भिदा—। कथं तर्हि ‘मुखाब्जगन्धलब्धेः’ इति माघः । ‘प्रेक्षो-पलब्धिः’ इत्यमरश्च । षित्त्वादङि लभेत्येव ह्युचितम् । सत्यम् । अनर्थकास्तु प्रतिवर्णमनुपलब्धेरिति भाष्यप्रयोगाद्वाहुल-काद्वा क्तिन्नपि बोध्यः । विस्तरस्त्विह मनोरमायां बोध्यः ॥—भिदेति । एवमादयोऽदन्ताः समुदाया एव गणे पठ्यन्ते तत्र ये प्रकृतिभागा भिदछिद इत्यादयस्ते आदिशब्देन सूत्रे निर्दिष्टाः । गणे विशिष्टपाठस्तु लोकप्रसिद्धार्थविशेषस्य क्वचिद-लाक्षणिककार्यस्य संग्रहार्थः ॥—भित्तिरन्येति । भिद्यत इति भित्तिः कुड्यम् ॥—छिदेति । द्वैधीकरण एवायम् । अन्यत्र तु छित्तिश्छिद्रम् ॥—मृजेति । मृजू शुद्धौ अस्याषित्त्वाद्भिदादौ पाठः

translator notes

commentary BM (Wikisource uttara-4/0047; not in our source): 'bhāve' and 'akartari ca kārake' apply all the same (ity eva). jarā: guṇa by ṛdṛśo 'ṅi guṇaḥ sets aside the prohibition of guṇa that the ṅ of aṅ would cause. 'vidāraṇa eva' is a vārttika [so BM]; vidāraṇa is splitting upward (ūrdhvavidalana), and in that sense alone bhidā ends in aṅ. Followed for the bracketed anuvṛtti.
commentary TB (own t1): in the gaṇa the whole a-final words (bhidā and so on) are read; the root portions bhid, chid etc. are what 'ādi' in the sūtra refers to, and the particular reading in the gaṇa serves to capture special senses known in usage and occasional irregular operations. bhittir anyā: bhitti is 'what is split', a wall (kuḍya). chidā is only in the sense of dividing in two (dvaidhīkaraṇa); elsewhere chittiḥ, a hole. mṛjā: mṛjū śuddhau is read in bhidādi because it is not ṣit. Followed for the gloss 'wall' and 'a different [word]'.
commentary TB (own t1): objection — how then labdhi (Māgha, 'mukhābjagandhalabdheḥ') and upalabdhi (Amara), since ḍulabhaṣ is ṣit and only aṅ would be proper? Reply: ktin too is to be understood, from the Bhāṣya's usage 'anarthakās tu prativarṇam anupalabdheḥ', or by bāhulaka; details in the Manoramā. Recorded (the raw OCR's 'bhāvaḥ' is māghaḥ in the print, scan page-0585 read).
commentary BM (Wikisource uttara-4/0048): 'krapeḥ saṃprasāraṇaṃ ca' is a gaṇasūtra; krap is in the ghaṭādi group with medial a; those [entries] seen in the Bhāṣya are to be understood as gaṇasūtras. Followed for the label '(gaṇasūtra)'.
textual The digital source's '(gaṇasūtram -)' corresponds to the print's '(ga)' before 'krapeḥ saṃprasāraṇaṃ ca' (NSP p. 575, scan page-0585 read); ours otherwise agrees with the print, which the raw OCR skips. Wikisource SK (uttara-4/0047–0048) has a much longer mūla here (chidā dvaidhīkaraṇe; guhā giryoṣadhyoḥ; ārā hārā kārā tārā dhārā; ārā śastryām; āṅo 'rteś ca ktin; rekhā lekhā; cūḍā; dhārā prapāte), and its BM comments on those items; none of this is in ours or the print, and it is not supplied.

SK 3282 · A 3.3.105V

चिन्तिपूजिकथिकुम्बिचर्चश्च ॥ ३२८२ ॥

cintipūjikathikumbicarcaśca

cintipūjikathikumbicarcaśca — And after cinti, pūji, kathi, kumbi and carc, [aṅ, carried forward (anuvṛtti) from SK 3281, comes in the feminine (striyām, SK 3272)].

Rule. After cinti "to think", pūji "to worship", kathi "to tell", kumbi and carc "to discuss", aṅ comes in the feminine. Bhaṭṭoji: it is an exception to yuc. The Tattvabodhinī: the yuc of SK 3284. The Bālamanoramā: these are curādi roots, and ṇi is lost before aṅ.

Example.

cinti + aṅ → ṇi lost → cint + a → cintā "thought".

pūjā "worship", kathā "story", kumbā, carcā "discussion".

Applies when / blocked by. Both commentators say ca takes in an unlisted root: tul (tolayati), giving tulā. Bhaṭṭoji does not give it.

Siddhānta-kaumudī

अङ् स्याद्युचोपवादः । चिन्ता । पूजा । कथा । कुम्बा । चर्चा ॥

aṅ comes; [this is] an exception to yuc [of SK 3284]. cintā, "thought". pūjā, "worship". kathā, "story". kumbā. carcā, "discussion".

Tattvabodhinī

NSP p. 585

—चिन्तिपूजि—। चकारोऽनुक्तसमु-च्चयार्थः । तेन तोलयतेस्तुलेति हरदत्तः । अत एव ‘तुलां यदारोहति दन्तवाससा’ इति नैषधकृदाह ॥—युचोऽपवाद् इति । ‘ण्यासश्रन्थ-’ इति वक्ष्यमाणस्येत्यर्थः ॥—आसनेति । आस्यतेऽस्यामिति विग्रहः । ‘ऋहलोर्ण्येत्’ इति ण्यत्प्रत्यये त्वास्या । न च स्त्रीप्रत्यये वासरूपविधिर्नेति शङ्काम् । अपवादस्य युचः स्त्रीप्रकरणस्थत्वेपि उत्सर्गस्य ण्यतस्तद-भावात् ॥—घट्टिवन्दि—। विदिर्लाभार्थो गृह्यते ज्ञानार्थस्य तु संवित्तिः ॥—इषेरिति । अनिच्छार्थस्य युच इच्छार्थस्य त्विषेरिच्छेत्येव

translator notes

commentary TB (own t1): 'yuco 'pavāda' means [an exception] to the yuc to be stated in 'ṇyāsaśrantho yuc' (SK 3284). Followed for '[of SK 3284]'.
commentary BM (Wikisource uttara-4/0048; not in our source): these are curādi dhātus; yuc by 'ṇyāsaśrantho yuc' would apply, and aṅ is enjoined; in cintā and the rest ṇi is dropped before aṅ. Followed, agreeing with TB.
commentary TB (own t1): ca is for gathering what is not stated (anuktasamuccaya); hence tulā from tolayati (Haradatta), whence Naiṣadha's 'tulāṃ yad ārohati dantavāsasā'. BM likewise takes tolayati in through ca. Recorded; the kaumudī does not mention tulā.
textual Ours reads 'yucopavādaḥ' without the avagraha; the print has 'yuco 'pavādaḥ' (NSP p. 575, scan page-0585 read at enlargement). Orthographic only; the English ('an exception to yuc') is the same either way. Otherwise ours agrees with the print (the raw OCR's 'krumbā' and 'kurivacarc' are OCR slips). Wikisource SK (uttara-4/0048) adds 'cāt tulā' after carcā; not in ours or the print, not supplied.
translator The glosses are supplied by the translator; kumbā is left unglossed.

SK 3283 · A 3.3.106V

आतश्चोपसर्गे ॥ ३२८३ ॥

ātaścopasarge

ātaścopasarge — And after [a dhātu] ending in ā, when an upasarga [is the upapada], [aṅ, carried forward (anuvṛtti) from SK 3281, comes in the feminine (striyām, SK 3272), in bhāva and in a kāraka other than the agent — 'bhāve' (SK 3184) and 'akartari ca kārake' (SK 3186) carried forward, per BM].

Rule. After a root ending in ā, with an upasarga beside it, aṅ comes in the feminine. Bhaṭṭoji: it is an exception to ktin.

Example.

pra + dā + aṅ → the root's ā is lost (SK 2372, the Bālamanoramā) → pra + d + a → pradā "giving".

upadā "a present".

Applies when / blocked by. Bhaṭṭoji adds that śrat and antar are treated as upasargas. So śraddhā "faith" and antardhā "concealment" have aṅ. And by upasarge ghoḥ kiḥ (SK 3270), ki also comes: antardhiḥ. The Bālamanoramā cites two vārttikas behind this. It adds that antar also brings ṇ as an upasarga does: antarṇayati.

Watch out. SK 2898 has the same wording (ātaś copasarge, A 3.1.136). That rule gives ka in the agent (prajñaḥ). This one gives feminine aṅ in bhāva (pradā).

Siddhānta-kaumudī

अङ् स्यात् । क्तिनोऽपवादः । प्रदा । उपदा ॥

aṅ comes [after a dhātu ending in ā when an upasarga is the upapada, in bhāva and in a kāraka other than the agent]. [This is] an exception to ktin. pradā, "giving". upadā, "a present".

vārttika

श्रदन्तरोरुपसर्गवद्वृत्तिः

śrat and antar are treated as upasargas (upasargavad vṛttiḥ).

(वार्तिकम्) ॥ श्रद्धा । अन्तर्धा । उपसर्गे घोः किः SK 3270 इत्यनेन किः । अन्तर्धिः ॥

śraddhā, "faith". antardhā, "concealment". [And] by "upasarge ghoḥ kiḥ" (SK 3270), ki: antardhiḥ.

translator notes

commentary BM (Wikisource uttara-4/0048; not in our source): when an upasarga is the upapada, aṅ comes after a dhātu ending in ā, in bhāva and in a kāraka other than the agent. pradā: after dā with pra, ā is dropped by āto lopa iṭi ca; likewise upadā. Followed for the bracketed senses and 'upasarga [is the upapada]'.
commentary BM (Wikisource uttara-4/0048–0049): objection — how can aṅ come after dhā preceded by the indeclinables śrat and antar, which are not upasargas? Hence the statement: by the vārttikas 'śracchabdasya aṅvidhau upasargatvaṃ vācyam' and 'antaḥśabdasya aṅkividhiṇatveṣu upasargatvaṃ vācyam' the two are upasargas, so the kṛt affix aṅ comes after an ā-final dhātu preceded by them; 'vṛtti' also implies ṇatva: antardhā, antardhiḥ, antarṇayati. Followed: 'treated as upasargas', and k3's ki read as a further effect of that status.
textual The digital source files 'śradantaror upasargavad vṛttiḥ' as a vārttika block and tags k3 '(vārttikam)'. The print runs it on in the body with no vārttika sign (NSP p. 575, scan page-0585 read at enlargement), whereas the vārttikas of SK 3280 and 3284 on the same page carry the sign. So no '(vārttika)' label is given in the English. Wikisource SK (uttara-4/0048) attaches the reference 'vā 1131–1147' to it.
textual No TB is printed on this sūtra: the TB on NSP p. 575 (scan page-0585) passes from cintipūji (SK 3282) to āsaneti (SK 3284); no neighbour t1 or n-block carries any. Ours otherwise agrees with the print.
translator BM names two differently worded vārttikas behind this line; 'śradantaror upasargavad vṛttiḥ' may be Bhaṭṭoji's own summary of them. Since the print gives it no vārttika sign, the English leaves it unlabelled.

SK 3284 · A 3.3.107V

ण्यासश्रन्थो युच् ॥ ३२८४ ॥

ṇyāsaśrantho yuc

ṇyāsaśrantho yuc — After [a dhātu ending in] ṇi, after ās and after śranth, yuc [comes, in the feminine (striyām, SK 3272), in bhāva and the other senses, per BM].

Rule. After a root ending in ṇi, after ās "to sit" and after śranth "to loosen", yuc comes in the feminine. yuc leaves yu, which becomes ana (SK 1247). Bhaṭṭoji: it is an exception to a. The Bālamanoramā names the a of SK 3279, for the ṇi-final roots. For ās and śranth no commentator names the rule; it would be the a of SK 3280.

Example.

kāri + yuc → kāri + yu → yu → ana (SK 1247) → ṇi lost → kār + ana → kāraṇā.

Likewise hāraṇā, āsanā "sitting", śranthanā "loosening".

Applies when / blocked by. The Tattvabodhinī: āsanā is "that in which one sits". ṛhalor ṇyat also gives āsyā. This is no breach of the feminine bar on the vāsarūpa option. The exception yuc is in the feminine section, but the general rule ṇyat is not.

Three vārttikas:

After ghaṭṭ, vand and vid, also yuc: ghaṭṭanā, vandanā "salutation", vedanā. The Tattvabodhinī: vid "to gain" is meant; vid "to know" gives saṃvittiḥ.
After iṣ not meaning "wish": anveṣaṇā "search". The Tattvabodhinī: in the sense of wish, only icchā (SK 3278).
After iṣ with pari, optionally: paryeṣaṇā / parīṣṭiḥ.

Watch out. SK 3282 already took five ṇi-final curādi roots out of this rule. So cintā, not a yuc-form.

Siddhānta-kaumudī

अकारस्यापवादः । कारणा । हारणा । आसना । श्रन्थना ॥

[This is] an exception to a [of SK 3279 and SK 3280]. kāraṇā. hāraṇā. āsanā, "sitting". śranthanā, "loosening".

vārttika

घट्टिवन्दिविदिभ्यश्चेति वाच्यम्

(vārttika) It should be stated: "and after ghaṭṭ, vand and vid".

(वार्तिकम्) ॥ घट्टना । वन्दना । वेदना ॥

ghaṭṭanā. vandanā, "salutation". vedanā.

vārttika

इषेरनिच्छार्थस्य

(vārttika) [And] after iṣ not meaning "wish".

(वार्तिकम्) ॥ अन्वेषणा ॥

anveṣaṇā, "search".

vārttika

परेर्वा

(vārttika) [After iṣ preceded by] pari, optionally.

(वार्तिकम्) ॥ पर्येषणा । परीष्टिः ॥

paryeṣaṇā. parīṣṭiḥ.

translator notes

commentary BM (Wikisource uttara-4/0049; not in our source, partly garbled): after ṇi, ās and śranth yuc comes in the feminine in bhāva and the other senses; [for the ṇi-final, the a of] 'a pratyayāt' would apply, being after a ṇi-final, and is set aside by yuc. Followed for the bracketed senses and for SK 3279 in '[of SK 3279 and SK 3280]' (BM names only 'a pratyayāt'; see the translator note for SK 3280).
commentary TB, printed under sk.3282.t1 ('—āsaneti'): āsanā is 'āsyate 'syām', 'that in which one sits'; by ṛhalor ṇyat, ṇyat also gives āsyā; one must not object that the vāsarūpa option does not hold among feminine affixes, for though the exception yuc stands in the feminine section, the general rule ṇyat does not. Recorded.
commentary TB, sk.3282.t1 ('—ghaṭṭivandi—'): the vid meaning 'gain' is taken; of vid 'know' [the form] is saṃvitti. Recorded; vedanā is left unglossed.
commentary BM (Wikisource uttara-4/0049, partly garbled): yuc after vid meaning gain, by the explanation (vyākhyāna); vid jñāne gives vitti; for the curādi vid yuc comes by 'ṇyāsa…' itself. Recorded.
commentary TB, sk.3282.t1 ('—iṣer iti'): yuc for iṣ not meaning wish; for iṣ meaning wish, only icchā (SK 3278). Followed for 'not meaning wish'.
commentary BM (Wikisource uttara-4/0049): anveṣaṇā means seeking (mārgaṇa); in the sense of wishing, anviṣṭiḥ. 'parer vā': after iṣ with pari [yuc] optionally. Followed for 'search' and '[after iṣ preceded by]'.
translator SK 3280 (guroś ca halaḥ) in the bracket is the translator's inference: ās and śranth contain a heavy vowel and end in a consonant, so the a of that rule would otherwise come after them. BM (garbled) names only 'a pratyayāt' (SK 3279), for the ṇi-final; neither TB nor the kaumudī names a rule.
textual The '(vārttikam)' tags at the head of k3, k5 and k7 are editorial in the digital source and are not translated; the print marks 'ghaṭṭivandividibhyaś ceti vācyam', 'iṣer anicchārthasya' and 'parer vā' each with the vārttika sign (NSP p. 575, scan page-0585 read). Ours otherwise agrees with the print. No TB is filed under this unit: its TB is the tail of sk.3282.t1.

SK 3285 · A 3.3.108V

रोगाख्यायां ण्वुल् बहुलम् ॥ ३२८५ ॥

rogākhyāyāṃ ṇvul bahulam

rogākhyāyāṃ ṇvul bahulam — When the name of a disease [is formed], ṇvul [comes after a dhātu, in the feminine (striyām, SK 3272)] variously (bahulam).

Rule. When the name of a disease is formed, ṇvul comes after a root in the feminine, variously (bahulam). The Tattvabodhinī: it is an exception to ktin and the rest. The Bālamanoramā: "in the feminine" still holds.

Example.

pra + chard + ṇvul → markers go → pra + chard + vu → vu → aka (SK 1247) → pra-chard-aka → (feminine -ikā) pracchardikā "vomiting".

pravāhikā "dysentery". vicarcikā "scabies".

Applies when / blocked by. "Variously" lets the affix fail in some cases: śirortiḥ "headache". Both commentators: this is ktin after ard "to hurt", with no iṭ by SK 3163.

Several vārttikas follow. They are not all tied to disease.

ṇvul when the meaning of a root, an action, is to be named. The Bālamanoramā: still in the feminine. āsikā "sitting", śāyikā "lying down".
ik and śtip when a root itself is to be named: paciḥ, pacatiḥ "the root pac". Both commentators: pacatiḥ has śap, although it does not denote the agent. The Bālamanoramā: "in the feminine" is not connected here.
After a word imitating a sound (varṇa), kāra: akāraḥ "the sound a", kakāraḥ "the sound k". Bhaṭṭoji: "when designated" still holds. Both commentators: the a in ka is only for pronouncing it. kāra counts as a kṛt, so the word is a nominal stem. Its k is not a marker.
After ra, ipha: rephaḥ "the sound r". The Bālamanoramā: "in the feminine" does not continue here. So the vāsarūpa option works, and rakāraḥ with kāra is also correct.
A separate vārttika: after matvartha, cha. A matvartha is an affix with the meaning of matup, "having it". matvarthīyaḥ. Bhaṭṭoji: the a of matvartha is lost by the word "variously".
iṇ after aj and its group: ājiḥ, ātiḥ. The Bālamanoramā: in ājiḥ, vī does not replace aj, by "variously".
iñ after vap and its group: vāpiḥ, vāsiḥ. Bhaṭṭoji: the difference from iṇ is in the accent. The Bālamanoramā: iñ is ñ-marked, so SK 3686 gives the first syllable the acute.
ik after kṛṣ and its group: kṛṣiḥ, giriḥ. The Bālamanoramā: ik is k-marked, so there is no guṇa.

The Tattvabodhinī: iṇ and the affixes after it are exceptions to the ṇvul of the first vārttika.

Watch out. bahulam in this sūtra does real work. It lets ṇvul fail (śirortiḥ), and it licenses odd forms in the vārttikas (ājiḥ, matvarthīyaḥ).

Siddhānta-kaumudī

प्रच्छर्दिका । प्रवाहिका । विचर्चिका । क्वचिन्न । शिरोर्तिः ॥

pracchardikā, "vomiting". pravāhikā, "dysentery". vicarcikā, "scabies". In some cases not: śirortiḥ, "headache".

vārttika

धात्वर्थनिर्देशे ण्वुल्वक्तव्यः

(vārttika) ṇvul should be stated when the meaning of a dhātu is to be designated [— in the feminine all the same].

(वार्तिकम्) ॥ आसिका । शायिका ॥

āsikā, "sitting". śāyikā, "lying down".

vārttika

इक्श्तिपौ धातुनिर्देशे

(vārttika) ik and śtip, when a dhātu [itself] is to be designated.

(वार्तिकम्) ॥ पचिः । पचतिः ॥

paciḥ. pacatiḥ.

vārttika

वर्णात्कारः

(vārttika) After [a word imitating] a sound (varṇa), kāra.

(वार्तिकम्) ॥ निर्देशे इत्येव । अकारः । ककारः ॥

"When designated" [applies] all the same (ity eva). akāraḥ, "the sound a". kakāraḥ, "the sound k".

vārttika

रादिफः

(vārttika) After ra, ipha.

(वार्तिकम्) ॥ रेफः । मत्वर्थाच्छः ॥ बहुलवचनादकारलोपः । मत्वर्थीयः ॥

rephaḥ, "the sound r".

(vārttika) After matvartha, cha.

By the statement "bahulam" (variously), the a [of matvartha] is dropped: matvarthīyaḥ.

vārttika

इणजादिभ्यः

(vārttika) iṇ after aj and the rest [should be stated — in the feminine all the same].

(वार्तिकम्) ॥ आजिः । आतिः ॥

ājiḥ. ātiḥ.

vārttika

इञ्वपादिभ्यः

(vārttika) iñ after vap and the rest [should be stated — in the feminine all the same].

(वार्तिकम्) ॥ वापिः । वासिः । स्वरे भेदः ॥

vāpiḥ. vāsiḥ. The difference [from iṇ] is in the accent.

vārttika

इक् कृष्यादिभ्यः

(vārttika) ik after kṛṣ and the rest [should be stated].

(वार्तिकम्) ॥ कृषिः । गिरिः ॥

kṛṣiḥ. giriḥ.

Tattvabodhinī

NSP p. 585–586

—रोगाख्या—। धातोर्वहुलं ण्वुल् स्यात्प्रत्ययान्तं चेद्रोगस्य संज्ञा । क्तिन्नादीनामपवादः ॥—प्रच्छर्दिकेति । छर्द वमने ॥—प्रवाहिकेति । प्रवाहयति मुहुर्मुहुः प्रवर्तयतीति प्रवाहिका ग्रहणी ॥—विचर्चिकेति । चर्च अध्ययने । प्रत्ययोपसर्गाभ्यां रोगप्रतीतिः । ‘पाम पामा विचर्चिका’ इत्यमरः ॥—शिरोर्तिरिति । शिरःपीडा । अर्द हिंसायाम् । ‘तितुत्र-’ इति नेट् ॥—धात्वर्थनिर्देश इति । क्रियानिर्देश इत्यर्थः ॥—आसिका । शायिकेति । आसनं शयनमित्यर्थः— ॥—इक्श्तिपौ—। धातोर्निर्देशोऽनुकरणम् । वहुलमित्यनुवृत्तेः क्वचिन्न । ‘गुप्तिज्किद्भ्यः सन् ‘भुवो वुग्लुङ्लीटोः’ ॥—पचतिरिति । ‘उपसर्गात्सुनोतिसुवतिस्यति-’ ‘ध्यायतेः संप्रसारणं च’ इत्यादिनिर्देशादकर्तृवाचिन्यपि सार्वधातुके परे शवादयः । एवं भावकर्मवाचिन्यपि सार्वधातुके क्वचिद्यक्, ‘विभाषा लीयतेः’ इति यथा । तत्र हि लीलीडोर्यका निर्देशो न तु श्यनेत्युक्तम् । यत्तु प्राचा श्तिपः शित्करणसामर्थ्याच्छवादय इत्युक्तम् । तन्न । पिवतिर्ग्लाय-तिरित्यादौ पिवाद्यादेशप्रवृत्त्या आत्वनिवृत्त्या च शित्त्वस्य चरितार्थत्वात् ॥—वर्णादिति । वर्णानुकरणादित्यर्थः । न तु वर्णादुच्चार्यमाणादिति । तथा हि सत्यंकार इत्यादावेव स्यान्न तु ककार इत्यादौ । अत्र हि संघातस्योच्चारणात् । अनुकार्य त्विह वर्णमात्रम् । अकारस्योच्चारणार्थत्वात् । कथं तर्हि समुच्चयार्थश्चकारः । एवकारोऽन्यनिवृत्त्यर्थं इत्यादिप्रयोगा इति चेद-त्राहुः । क्वचित्सङ्घातादपि भवति ‘उच्चैस्तरां वा वषङ्कारः’ इति सूत्रनिर्देशात् । सर्वे चकाराः प्रत्याख्यायन्ते भाष्यप्रयोगाद्वहु-लवचनाच्चेति । इह कारप्रत्ययस्य धातोरविहितत्वेऽपि धात्वधिकारस्थत्वात्कृत्संज्ञा तेन कृदन्तत्वात्प्रातिपदिकत्वम् । प्रयोज-नाभावान्न ककारस्येत्संज्ञा आर्धधातुकत्वाभावादिडागमो न ‘अस्य च्चौ’ इत्यादौ तु कारप्रत्ययाभावो वाहुलकादेव ॥—रादिफेति । वासरूपविधिना कारोऽपि । तेन ‘रकारादीनि नामानि शृण्वतो मम पार्वति’ इत्यादिप्रयोगः साधुरेव ॥—अकारलोप इति । अतद्धितपरत्वादभत्वाच्च ‘यस्य-’ इति लोपस्याप्राप्तिरिति भावः । कृदन्तत्वात्प्रातिपदिकलमिह पूर्ववद्वोध्यम् । ‘तसौ मत्वर्थे’ इत्यत्र वाहुलकाच्छो न । ‘शैषिकान्मतुबर्थीयात्’ इत्यत्र तु वाहुलकादेव मतुवर्थशब्दाच्छः । अन्ये तु नैतत्कृदन्तं मत्वर्थे भव इति विगृह्य गहादित्वाच्छप्रत्यये तद्धितान्तमेवेत्याहुः ॥—इणजा— धात्वर्थनिर्देशे प्राप्तस्य ण्वुलोऽपवादोऽयम् । एवमग्रेऽपि ॥—आजिरिति । वाहुलकादजेर्वीभावो न

translator notes

commentary TB (own t1): ṇvul comes variously after a dhātu if the word ending in the affix is the name (saṃjñā) of a disease; it is an exception to ktin and the rest. pracchardikā from chard 'vomit'; pravāhikā, 'what makes [the bowels] flow again and again', is grahaṇī; vicarcikā from carc, the disease being conveyed by the affix and the upasarga, = pāmā (Amara); śirortiḥ is head-pain, from ard hiṃsāyām, without iṭ by titutra… Followed for '[after a dhātu]', the gloss of śirortiḥ and the disease glosses.
commentary BM (Wikisource uttara-4/0049; not in our source, partly garbled): 'striyām' applies all the same; 'kvacin na' means ṇvul [does not come] in some cases, by force of 'bahula'; ardeti shows the base of arti (ard hiṃsāyām); śirortiḥ is head-pain, ktin after ard with no iṭ by titutra… Followed for the bracketed 'in the feminine'.
commentary BM (Wikisource uttara-4/0049): when a dhātu-meaning is to be designated, ṇvul comes variously after the dhātu in its own sense; 'striyām' applies all the same; āsikā and śāyikā mean sitting and lying. Followed for '[in the feminine all the same]' and the glosses.
commentary TB (own t1): dhātvarthanirdeśa means designating an action (kriyānirdeśa); āsikā and śāyikā mean sitting and lying. Followed for the glosses.
commentary TB (own t1): 'designation of a dhātu' is imitation (anukaraṇa) [of its form]; by the continuing 'bahulam' it fails in some cases (e.g. the wording 'guptijkidbhyaḥ san', 'bhuvo vug luṅliṭoḥ'). pacatiḥ: from wordings like 'upasargāt sunotisuvatisyati…' and 'dhyāyateḥ saṃprasāraṇaṃ ca', śap and the other vikaraṇas come even before a sārvadhātuka not denoting the agent; the earlier writer's (prāc) view that they come by force of the ś of śtip is rejected, since the ś is already purposeful in pibatiḥ, glāyatiḥ etc. Followed for '[itself]'.
commentary BM (Wikisource uttara-4/0049): when the form of a dhātu is to be designated, ik and śtip are to be stated, i.e. the dhātu's own form is meant; pacatiḥ has śap, the affix being sārvadhātuka, and the vikaraṇas come though it does not denote the agent, from the wording 'upasargāt sunoti…'; the earlier writers' (prāñcaḥ) appeal to the force of the ś is rejected (pibatiḥ, gāyatiḥ); 'striyām' is not connected here, by the explanation (vyākhyāna). Followed: no 'feminine' bracket in k4.
commentary TB (own t1): 'varṇāt' means 'after the imitation of a sound' (varṇānukaraṇāt), not 'after a sound as uttered', which would give satyaṃkāra and the like but not kakāra, where a cluster (k + a) is uttered; the a is for pronunciation only. For forms like cakāra, evakāra, kāra comes after a cluster in some cases, from the sūtra wording 'vaṣaṭkāra' and the Bhāṣya. Though kāra is not enjoined after a dhātu, it is a kṛt as standing in the dhātu section, hence a prātipadika; its k is not it, having no purpose; there is no iṭ, it not being ārdhadhātuka. Followed for 'a word imitating'.
commentary BM (Wikisource uttara-4/0049–0050): when a sound such as a, i, u is to be designated, kāra comes in its own sense after the prātipadika a, i, u that imitates the sound; akāra means the a-sound (avarṇa), kakāra the k-sound (kavarṇa); kāra is a kṛt by force of the adhikāra, so a prātipadika; its k is not it, having no purpose; no loss of ā and no iṭ, it not being ārdhadhātuka; by 'bahula' it fails in some cases (asya cvau); a in k-a is for pronunciation (Bhāṣya on uccair udāttaḥ). Followed for the glosses 'the sound a', 'the sound k'.
commentary TB (own t1): by the vāsarūpa option kāra also comes, so usages like 'rakārādīni nāmāni' are correct. Recorded.
commentary BM (Wikisource uttara-4/0050): 'vācya' is supplied (śeṣaḥ); by the vāsarūpa option the affix kāra also comes, since 'striyām' is not taken as continuing here and so the 'astriyām' bar on vāsarūpa does not apply. Followed: no 'feminine' bracket in k8.
commentary TB (own t1): loss of a — 'yasya…' could not apply, since what follows is not a taddhita and [matvartha] is not a bha; the word is a prātipadika as before, being kṛdanta. In 'tasau matvarthe' cha does not come, by bāhulaka; in 'śaiṣikān matubarthīyāt' it does. Others take it as not kṛdanta at all but a taddhita in cha by gahādi, 'what exists in the matvartha'. Followed for '[of matvartha]'.
commentary BM (Wikisource uttara-4/0050): cha is to be stated in its own sense after the word matvartha; objection — how is a dropped by 'yasyeti ca' in matvarthīya, when what follows is not a taddhita and [the stem] is not a bha? Hence 'bahulavacanāt'. matvartha is the affix whose meaning is that of matup; in 'tasau matvarthe' cha does not come, by bahula; in 'śaiṣikān matubarthīyāt' cha is by gahādi in the sense 'existing in'. Followed for '[of matvartha]'.
commentary TB (own t1): this is an exception to the ṇvul obtained by the dhātvarthanirdeśa vārttika, and so for the next ones too (evam agre 'pi); ājiḥ: by bāhulaka aj does not become vī. Recorded.
commentary BM (Wikisource uttara-4/0050): 'vācya' is supplied (śeṣaḥ) and 'striyām' applies all the same, for iṇ and for iñ alike; in ājiḥ the vī-substitute for aj is anticipated and answered by 'bahulam'. Followed for the brackets in k10 and k12.
commentary BM (Wikisource uttara-4/0050): objection — since [vāpi] would follow from iṇ continuing, mentioning iñ is pointless; hence 'the difference is in the accent': the fruit of enjoining iñ is the accent by ñnity ādir nityam. Followed for '[from iṇ]'.
commentary BM (Wikisource uttara-4/0050): 'vācya' supplied; kṛṣiḥ — no guṇa of the light penultimate, ik having k as it; giriḥ — ik after gṝ, no guṇa, i by ṛta id dhātoḥ, then r following. Followed for '[should be stated]'.
textual Ours runs 'matvarthāc chaḥ' into the prose of k9 without a vārttika marker. The print sets it as a separate vārttika with its own sign (NSP p. 575, scan page-0585 read at enlargement: the sign, rādiphaḥ, double daṇḍa, rephaḥ, double daṇḍa, the sign, matvarthāc chaḥ, double daṇḍa, bahula-), and Wikisource SK tags it (vā 2229). The English labels it '(vārttika)' inside k9.
textual The '(vārttikam)' tags at the head of k3, k5, k7, k9, k11, k13 and k15 are editorial in the digital source and are not translated; the print marks each of the seven vārttikas with the vārttika sign (NSP pp. 575–576, scans page-0585 and page-0586 read). Ours otherwise agrees with the print (raw OCR 'iṅgritapau' is an OCR slip for ikśtipau).
textual Wikisource SK (uttara-4/0049) adds glosses absent from ours and the print: pracchardikā vamiḥ, pravāhikā grahaṇī, vicarcikā pāmā, and 'arda' before śirortiḥ; its BM comments on them. Not supplied.

SK 3286 · A 3.3.109V

संज्ञायाम् ॥ ३२८६ ॥

saṃjñāyām

saṃjñāyām — When a name (saṃjñā) [is meant, ṇvul, carried forward (anuvṛtti) from SK 3285, comes in the feminine (striyām, SK 3272)].

Rule. When a name is meant, ṇvul comes after a root, in the feminine. Bhaṭṭoji: "here ṇvul comes after a root".

Example.

uddālakapuṣpabhañjikā, a name: "uddālaka-flower-breaking". The affix is ṇvul, which becomes aka, in the feminine.

Applies when / blocked by. The Tattvabodhinī says uddālaka is the śleṣmātaka tree. It takes this ṇvul in the sense of the place: the activity in which the flowers are broken. Others take it in bhāva: "the breaking of uddālaka flowers". Scholars discuss this.

Siddhānta-kaumudī

अत्र धातोर्ण्वुल् । उद्दालकपुष्पभञ्जिका ॥

Here ṇvul [comes] after a dhātu. uddālakapuṣpabhañjikā, "uddālaka-flower-breaking".

Tattvabodhinī

NSP p. 586

—संज्ञायाम्— अधिकरणे ण्वुलर्थोऽयमारम्भः । उद्दालकः श्लेष्मातकः तस्य पुष्पाणि भज्यन्ते यस्यां क्रियायां सा तथा भञ्जनं भञ्जिका । भावे ण्वुल् । उद्दालकपुष्पाणां भञ्जिकेत्यन्ये ॥ सूत्रे आख्यानशब्दस्याल्पाच्तरत्वेन पूर्वनिपाते कृते व्याख्यानस्य प्रश्नपूर्वकतयार्थप्राप्तक्रममनुसृत्य व्याचष्टे—परिप्रश्ने आख्याने चेति ॥—परिपाटीति । पट गतौ परिपूर्वः । ‘इणजादिभ्यः’ इतीण् ‘कृदिकारात्—’ इति ङीष्

translator notes

commentary TB (own t1): this rule is begun for ṇvul in the sense of the locus (adhikaraṇa): uddālaka is the śleṣmātaka tree, and the action in which its flowers are broken is so named. Others take bhañjikā as 'breaking', ṇvul in bhāva: 'the breaking of uddālaka flowers'. Recorded; the English gloss is kept neutral between the two.
textual Ours agrees with the print (NSP p. 576, scan page-0586 read). Wikisource SK (uttara-4/0050) adds 'varaṇā pūrikā apūpaviśeṣaḥ' (garbled), and the only BM there on this sūtra comments on those words (varaṇa a tree; pūrikā a kind of cake, with a verse from the Bhojanakutūhala); not supplied, so no BM bears on our text.
translator The bracketed 'in the feminine' rests on the striyām section, which BM closes only after SK 3289 ('iti stryadhikāraḥ', Wikisource uttara-4/0051); no commentator restates it for this sūtra.

SK 3287 · A 3.3.110V

विभाषाऽऽख्यानपरिप्रश्नयोरिञ् च ॥ ३२८७ ॥

vibhāṣā''khyānaparipraśnayoriñ ca

vibhāṣā''khyānaparipraśnayoriñ ca — Optionally, when a reply (ākhyāna) or a question (paripraśna) [is understood], iñ [comes], and [ṇvul, carried forward (anuvṛtti) from SK 3285, in the feminine (striyām, SK 3272) — 'striyām' applying all the same, per BM].

Rule. When a question (paripraśna) or a reply (ākhyāna) is understood, iñ comes, and by ca also ṇvul. Bhaṭṭoji: since "optionally" is said, the other affixes also come, as they otherwise would. Both commentators: in the sūtra ākhyāna stands first, as the shorter word. In sense the question comes first, so Bhaṭṭoji explains in that order.

Example.

Question: kāṃ tvaṃ kāriṃ kārikāṃ kriyāṃ kṛtyāṃ kṛtiṃ vā akārṣīḥ? "Which deed did you do?"

Reply: sarvāṃ kāriṃ kārikāṃ kriyāṃ kṛtyāṃ kṛtiṃ vā akārṣam "I did every deed."

The Bālamanoramā names the five forms: kāri with iñ, kārikā with ṇvul, kriyā with śa (SK 3277), kṛtyā with kyap, kṛti with ktin.

Likewise gaṇim, gaṇikām, gaṇanām "counting"; pācim, pācikām, pacām, paktim "cooking".

Applies when / blocked by. Why say "optionally" at all? The Bālamanoramā: in the feminine the vāsarūpa option does not work. Without vibhāṣā, only iñ and ṇvul would come, and no other affix. It also explains three forms. gaṇim has no vṛddhi, since the lost a of the curādi stem still counts. gaṇanām has yuc (SK 3284). pacām has aṅ, pac being ṣit (SK 3281).

Siddhānta-kaumudī

परिप्रश्ने आख्याने च गम्ये इञ् स्याच्चात् ण्वुल् । विभाषोक्तेर्यथाप्राप्तमन्येऽपि । कां त्वं कारिं कारिकां क्रियां कृत्यां कृतिं वाकार्षी । सर्वां कारिं कारिकां क्रियां कृत्यां कृति वाऽकार्षम् । एवं गणिं गणिकां गणनाम् । पाचिं पाचिकां पचां पक्तिम् ॥

When a question (paripraśna) or a reply (ākhyāna) is understood, iñ comes, and by "ca" ṇvul. Since "optionally" is said, the others too [come] as they would otherwise apply.

[Question:] kāṃ tvaṃ kāriṃ kārikāṃ kriyāṃ kṛtyāṃ kṛtiṃ vā akārṣīḥ, "Which deed (kāri / kārikā / kriyā / kṛtyā / kṛti) did you do?" [Reply:] sarvāṃ kāriṃ kārikāṃ kriyāṃ kṛtyāṃ kṛtiṃ vā akārṣam, "I did every deed (kāri / kārikā / kriyā / kṛtyā / kṛti)."

Likewise gaṇim, gaṇikām, gaṇanām [, "counting"]; pācim, pācikām, pacām, paktim [, "cooking"].

translator notes

commentary TB, printed under sk.3286.t1: in the sūtra ākhyāna is placed first as having fewer vowels (alpāctara), but since a reply is preceded by a question, he explains following the order of sense: 'paripraśne ākhyāne ca'. Followed: ākhyāna rendered 'reply', and the kaumudī's order kept.
commentary BM (Wikisource uttara-4/0050): first the question; afterwards the telling of what was asked is ākhyāna; ākhyāna is placed first [in the sūtra] as having fewer vowels. Followed: ākhyāna rendered 'reply'.
commentary BM (Wikisource uttara-4/0050; not in our source): 'striyām' applies all the same (ity eva). Objection: mentioning 'vibhāṣā' is pointless, since the vāsarūpa option gives it. Hence 'vibhāṣokteḥ': in the feminine the vāsarūpa option does not operate, so without 'vibhāṣā' only iñ and ṇvul would come, and no other affix. Followed for 'as they would otherwise apply' (the other affixes) and the bracketed feminine.
commentary BM (Wikisource uttara-4/0051): construe 'kāṃ tvaṃ kārim akārṣīḥ', and so with each word; kāri is the iñ form, kārikā the ṇvul form; kriyā has śa by kṛñaḥ śa ca (SK 3277), kṛtyā kyap with tuk, kṛti ktin, as stated there. In the reply, sarvām and akārṣam are construed with each of the five. gaṇi: iñ after the ṇic of the curādi a-final gaṇa, no vṛddhi since the loss of a is sthānivat; gaṇanā by yuc (ṇyāsa…, SK 3284), ktin being blocked by yuc; pacā by aṅ, pac being ṣit (SK 3281). Followed for '[Question:]', '[Reply:]' and the construal.
textual Two slips in ours, corrected in the English from the print (NSP p. 576, scan page-0586 read at zoom): ours 'vākārṣī' (no final visarga), print 'vākārṣīḥ' (Wikisource 'vā akārṣīḥ'); ours 'kṛti vā'kārṣam', print 'kṛtiṃ vā'kārṣam' (Wikisource 'kṛtiṃ').
textual Wikisource SK (uttara-4/0051) adds 'ijyāṃ iṣṭim' after 'pacāṃ paktim', and its BM comments on both (kyap by vrajayajor bhāve kyap; ktin in iṣṭi). Not in ours or the print (scan page-0586); not supplied.
translator The forms in 'likewise' are second-case words (dvitīyānta), continuing the question-and-reply frame; the bracketed glosses 'counting' and 'cooking' are the translator's.

SK 3288 · A 3.3.111V

पर्यायार्हर्णोत्पत्तिषु ण्वुच् ॥ ३२८८ ॥

paryāyārharṇotpattiṣu ṇvuc

paryāyārharṇotpattiṣu ṇvuc — When a turn (paryāya), deserving (arha), a debt (ṛṇa) or an arising (utpatti) [is indicated], ṇvuc [comes, optionally — 'vibhāṣā' carried forward (anuvṛtti) from SK 3287, as the kaumudī's 'vā' shows — in the feminine (striyām, SK 3272)].

Rule. When a turn (paryāya), deserving (arha), a debt (ṛṇa) or an arising (utpatti) is to be indicated, ṇvuc comes optionally, in the feminine. Bhaṭṭoji glosses paryāya as "succession by turns", that is, order. arha is "deserving", that is, fitness. The Bālamanoramā: the affix denotes bhāva alone.

Example.

Turn: bhavata āsikā, śāyikā, agragāmikā "it is your turn to sit, to lie down, to go in front".

Deserving: bhavān ikṣubhakṣikām arhati "you deserve an eating of sugarcane".

Debt: ikṣubhakṣikāṃ me dhārayati "he owes me an eating of sugarcane".

Arising: ikṣubhakṣikā udapādi "an eating of sugarcane came about".

Watch out. Bhaṭṭoji's text, in the 1915 print too, reads upapādi in the last example. That is no regular aorist of upa-pad. The Bālamanoramā reads udapādi, from ut + pad, and the sense "arising" (utpatti) needs it.

Siddhānta-kaumudī

पर्यायः परिपाटीक्रमः । अर्हणमर्हः योग्यता । पर्यायादिषु द्योत्येषु ण्वुच् वा स्यात् । भवत आसिका । शायिका । अग्रगामिका । भवानिक्षुकामर्हति । ऋणे । इक्षुभक्षिकां मे धारयति । उत्पत्तौ । उक्षुभक्षिका उपपादि ॥

paryāya is succession by turns (paripāṭī), i.e. order (krama). arha is arhaṇa, "deserving", i.e. fitness (yogyatā). When turn and the rest are to be indicated (dyotya), ṇvuc comes optionally [, the affix itself denoting bhāva].

[Turn:] bhavata āsikā, śāyikā, agragāmikā, "[It is] your turn to sit, to lie down, to go in front."

[Deserving:] bhavān ikṣu[bhakṣi]kām arhati, "You deserve an eating of sugarcane."

In [the sense of] a debt: ikṣubhakṣikāṃ me dhārayati, "[He] owes me an eating of sugarcane."

In [the sense of] arising: ikṣubhakṣikā udapādi, "An eating of sugarcane came about."

translator notes

commentary BM (Wikisource uttara-4/0051; not in our source): paripāṭī explains the word paryāya, and krama explains paripāṭī in turn; arhaṇam arhaḥ is ghañ in bhāva; 'dyotyeṣu' means that the sense of the affix is bhāva alone; under 'krama': [paripāṭī is] from paṭ in the sense of order with pari, with iṇ by iṇajādibhyaḥ (vārttika under SK 3285) in the feminine in bhāva and ṅīṣ by kṛdikārād aktinaḥ. In the example of turn: first sitting, then lying, then going in front. 'ṛṇe' and 'utpattau' introduce the examples. Followed for 'succession by turns … i.e. order', '[, the affix itself denoting bhāva]' and the sense of the turn example.
commentary TB, printed under sk.3286.t1 ('—paripāṭīti'): paṭ gatau with pari; iṇ by 'iṇajādibhyaḥ' (vārttika under SK 3285) and ṅīṣ by 'kṛdikārāt…'. Recorded.
textual Ours 'bhavān ikṣukām arhati' lacks the syllables bhakṣi; the print reads 'bhavān ikṣubhakṣikām arhati' (NSP p. 576, scan page-0586 read at zoom; Wikisource the same). Supplied in brackets.
textual Ours 'ukṣubhakṣikā upapādi' has u for initial i; the print reads 'ikṣubhakṣikā' (NSP p. 576, scan page-0586 read at zoom; Wikisource the same). The English follows the print.
textual Ours and the print both read 'dhārayati' (NSP p. 576, scan page-0586 read); Wikisource SK (uttara-4/0051) reads 'dhārayasi', and its BM glosses 'ikṣubhakṣaṇam ṛṇatvena dhārayasi'. The English keeps ours.
textual Ours and the print both read 'upapādi' (NSP p. 576, scan page-0586 read). Wikisource SK (uttara-4/0051) reads 'udapādi', and BM (Wikisource uttara-4/0051; not in our source) derives it: ut + pad, agent luṅ, ciṇ by 'ciṇ te padaḥ', glossed 'utpannā'. 'upapādi' is not a regular aorist of upa-pad, which would need the augment aṭ (upāpādi), and the sūtra's sense is utpatti (ut-pad); ours and the print look like a shared misprint. The English gives udapādi. (Collation batch03, class V; on the Print Check.)
translator With 'dhārayati' (third person) the subject 'he' of the debt example is supplied by the translator; the Wikisource reading 'dhārayasi' would give 'you owe me'.

SK 3289 · A 3.3.112V

आक्रोशे नञ्यनिः ॥ ३२८९ ॥

ākrośe nañyaniḥ

ākrośe nañyaniḥ — When cursing (ākrośa) [is meant] and nañ [is the upapada], ani [comes, in the feminine (striyām, SK 3272); 'vibhāṣā' (SK 3287) no longer continues].

Rule. "Optionally" (vibhāṣā) now stops. When a curse (ākrośa) is meant and nañ "not" stands as upapada, ani comes in the feminine.

Example.

nañ + jīv + ani → a + jīv + ani → ajīvaniḥ: ajīvanis te śaṭha bhūyāt "may you have no livelihood, you rogue!"

aprayāṇiḥ "may you have no setting out!"

The Bālamanoramā: ajīvani means ajīvana, and aprayāṇi means aprayāṇa. (Bhaṭṭoji's text, in the 1915 print too, reads āprayāṇiḥ; nañ gives a-, and the Bālamanoramā reads aprayāṇiḥ.)

Applies when / blocked by. The Bālamanoramā: ktin does not come beside ani, since the vāsarūpa option does not hold in the feminine.

Bhaṭṭoji then re-cites, in the Aṣṭādhyāyī's order, two sūtras taught earlier.

kṛtyalyuṭo bahulam (SK 2841). Here bhāve (SK 3184) and akartari ca kārake saṃjñāyām (SK 3186) also stop. Example: rājñā bhujyante "they are eaten by the king" → rājabhojanāḥ śālayaḥ "rice grains that are king-food". The Bālamanoramā: this is lyuṭ in the object sense.
napuṃsake bhāve ktaḥ (SK 3090). The Bālamanoramā: it was explained before, and is cited again only because it falls in sequence.

The Bālamanoramā closes the feminine section here: "iti stryadhikāraḥ".

Watch out. From SK 3290 on, the affixes are no longer feminine by heading, and bhāva is no longer carried automatically. Each rule states or carries its own sense.

Siddhānta-kaumudī

विभाषेति निवृत्तम् । नञि उपपदेऽनिः स्यादाक्रोशे । अजीवनिस्ते शठ भूयात् । आप्रयाणिः । कृत्यल्युटो बहुलम् SK 2841 भावेऽकर्तरि च कारके सञ्ज्ञायामिति च निवृत्तम् । राज्ञा भुज्यन्ते राजभोजनाः शालयः । नपुंसके भावे क्तः-SK 3090 ॥

"Optionally" (vibhāṣā) has ceased. When nañ is the upapada, ani comes, in cursing. ajīvanis te śaṭha bhūyāt, "May you have no livelihood, you rogue!" aprayāṇiḥ, "[May you have] no setting out!"

"kṛtyalyuṭo bahulam" (SK 2841). [Here] "bhāve" [SK 3184] and "akartari ca kārake saṃjñāyām" [SK 3186] also cease. rājñā bhujyante rājabhojanāḥ śālayaḥ, "rice-grains that are eaten by the king are rājabhojana ('king-food')".

"napuṃsake bhāve ktaḥ" (SK 3090).

Tattvabodhinī

NSP p. 586

—आक्रोशे । आक्रोशः शापः । नपुंसके भावे क्तः । ननु ‘तयोरेव कृत्यक्तखलार्थाः’ इति लिङ्गत्रयसाधारण्येन भावकर्मणोः कृत्यादिविधानात्तेनैव नपुंसके भावे क्तः सिध्यति किमनेन पुनर्विधानेनेति चेत् । अत्राहुः । भूते इत्यधिकृत्य ‘निष्ठा’ इति सूत्रेण विहितस्य क्तस्य भावोऽर्थः ‘तयोरेव—’ इति सूत्रेण विहितः, अनेन तु कालसामान्ये नपुंसके भावे क्तो विधीयते । एवं च स्वविषये परत्वात् घञजपां बाधक इति परिशेषादेवैषां पुंविषयत्वं सिध्यति । किंच इह भावे चाकर्मकेभ्य इत्यस्यासन्निधानात्सकर्मकेभ्योऽप्ययं भवति घञादिवत् । ‘गतं तिरश्चीनमनूरुसारथेः’ इत्यादिदर्शनात् । तथा च नास्त्येव शङ्केति । नन्वेवं तद्योगे कर्मणि द्वितीया स्यात् कृद्योगलक्षणषष्ठ्या ‘न लोका—’ इति निषेधात् । एवं च घटं कृतं वृक्षं भिन्नमित्यादि प्रसज्येत । अनूरुसारथेरित्यत्र तु कर्तरि तृतीया नापद्यते, कारकषष्ठ्या निषेधेऽपि शेषत्वविवक्षया षष्ठीति समाधानसंभवादिति चेन्मैवम् । नपुंसके भावे क्तस्य योगे षष्ठ्या उपसंख्यातत्वात्कर्मणि द्वितीयाया अभावात् । शेषत्वविवक्षामाश्रित्य वार्तिकमिदं प्रत्याख्यातमाकरे इति चेत्तर्हि तत्प्रामाण्यात्प्रायेण शेषत्वविवक्षैवेत्यस्तु । तथा च घटं कृतमित्यादि तु न प्रसज्यत एव । क्वचित्तु द्वितीयापि दृश्यते ‘भ्रान्तं देशमनेकदुर्गविषमम्’ इति दिक्

translator notes

commentary TB (own t1): ākrośa is a curse (śāpa). Followed for 'cursing'.
commentary BM (Wikisource uttara-4/0051; not in our source): 'vibhāṣā' has ceased by the explanation (vyākhyāna); ajīvaniḥ means ajīvanam, aprayāṇiḥ means aprayāṇam; ktin does not come, being blocked by ani, since the vāsarūpa option does not hold in the feminine — were 'vibhāṣā' continuing, ktin would come in some cases. 'iti stryadhikāraḥ': the feminine section ends here. Followed for the glosses and the bracketed 'in the feminine'.
commentary BM (Wikisource uttara-4/0051–0052): kṛtyalyuṭo bahulam — the kṛtya affixes are enjoined in bhāva and karman by tayor eva kṛtyaktakhalarthāḥ, lyuṭ in karaṇa, adhikaraṇa and bhāva; [by this rule] kṛtyas and lyuṭ come elsewhere too (e.g. snānīyaṃ cūrṇam, anīyar in karaṇa); 'rājñā …' is lyuṭ in karman. napuṃsake bhāve ktaḥ — this sūtra was already explained in the mūla, incidentally, under 'niṣṭhā'; here it is cited again because it comes in sequence (kramaprāpta). Followed: the two sūtras are rendered as citations in their place, and the example as lyuṭ in karman.
commentary TB (own t1) on 'napuṃsake bhāve ktaḥ': objection — tayor eva kṛtyaktakhalarthāḥ already gives kta in bhāva for all three genders, so why enjoin it again? Reply: the kta of 'niṣṭhā' under 'bhūte' has bhāva as its sense by 'tayor eva…', but this rule gives kta in bhāva in the neuter for time in general; being later, it blocks ghañ, ac and ap in its own domain, so by elimination those are masculine; and since 'bhāve cākarmakebhyaḥ' is not near, it comes after transitive dhātus too (e.g. 'gataṃ tiraścīnam anūrusāratheḥ'). The further objection that the object would then take the second case (dvitīyā: ghaṭaṃ kṛtam) is answered by the upasaṃkhyāna of the sixth case (ṣaṣṭhī) with neuter bhāva-kta, or, that vārttika being rejected in the source text (ākara), by intending the sixth case as śeṣa; the second case (dvitīyā) is still seen sometimes ('bhrāntaṃ deśam anekadurgaviṣamam'). Recorded; the kaumudī only cites the sūtra.
textual Ours and the print both read 'āprayāṇiḥ' with long ā (NSP p. 576, scan page-0586 read at zoom). Wikisource SK (uttara-4/0051) reads 'aprayāṇiḥ', and its BM glosses 'aprayāṇir iti aprayāṇam ity arthaḥ'. The English gives aprayāṇiḥ.
translator The sūtra requires nañ as upapada, which gives a-, not ā-; with BM's gloss this is strong evidence for aprayāṇiḥ, and the print's long ā looks like a misprint.
translator kṛtyalyuṭo bahulam (A 3.3.113) and napuṃsake bhāve ktaḥ (A 3.3.114) stand between this sūtra (A 3.3.112) and lyuṭ ca (A 3.3.115, SK 3290); Bhaṭṭoji explained them earlier (SK 2841, SK 3090) and here only cites them in sequence, with the note on the cessation of anuvṛtti and one example. The SK numbers bracketed after 'bhāve' and 'akartari ca kārake saṃjñāyām' are the translator's.

SK 3290 · A 3.3.115V

ल्युट् च ॥ ३२९० ॥

lyuṭ ca

lyuṭ ca — lyuṭ also [comes after a dhātu, as kta does (by ca), in the neuter to express the bare action (napuṃsake bhāve, carried forward (anuvṛtti) from SK 3090)].

Rule. In the neuter, for the bare action, lyuṭ comes too, and by ca also kta. "In the neuter, in bhāva" runs on from napuṃsake bhāve ktaḥ (SK 3090), just re-cited at SK 3289.

Example.

has + lyuṭ → markers go → has + yu → yu → ana (SK 1247) → hasanam "laughing".

With kta: hasitam "laughing".

Applies when / blocked by. Bhaṭṭoji: "the splitting is for the sake of the following rule". The Bālamanoramā explains. One rule, "in the neuter bhāva, kta and lyuṭ", would have been enough. The two are kept apart so that lyuṭ alone runs on into SK 3291.

Siddhānta-kaumudī

हसितम् । हसनम् । योगविभागः उत्तरार्थः ॥

[In the neuter, to express the bare action:] hasitam [with kta], hasanam [with lyuṭ], "laughing". The splitting of the rule (yogavibhāga) [from SK 3090] is for the sake of the following [rule] [: so that lyuṭ alone is carried forward into SK 3291].

translator notes

commentary BM (Wikisource uttara-4/0052; not in our source): 'lyuṭ ca': by ca, kta; 'napuṃsake bhāve' is carried forward (ity eva). Objection: 'napuṃsake bhāve ktalyuṭau' as one rule would suffice, so the split is pointless. Hence 'yogavibhāga…': it is for carrying forward lyuṭ alone into the next sūtra, 'karmaṇi ca yena…' (SK 3291). Followed for the bracketed anuvṛtti, for 'as kta does (by ca)', and for the bracketed purpose of the split.
commentary No TB on this sūtra in the print (NSP p. 576, scan page-0586: TB passes from 'ākrośe' (SK 3289) to 'karmaṇi ca' (SK 3291)). TB under sk.3291.t1 glosses 'pūrveṇa' there as 'by lyuṭ ca' and supplies 'napuṃsake bhāve' for the lyuṭ of SK 3291, agreeing with BM's anuvṛtti here. Recorded.
translator The bracketed 'with kta' and 'with lyuṭ' assign the two forms to their affixes; the kaumudī just lists hasitam and hasanam. 'From SK 3090' names the rule napuṃsake bhāve ktaḥ, quoted at the end of SK 3289.
textual Ours reads 'yogavibhāgaḥ uttarārthaḥ', keeping the visarga against sandhi; the print reads 'yogavibhāga uttarārthaḥ' (NSP p. 576, scan page-0586 read), as does Wikisource. Orthographic only; the English is the same either way.
textual The 1915 print gives this sūtra's Aṣṭādhyāyī number as '3.3.15' (NSP p. 576, scan page-0586 read), a misprint for 3.3.115 (ours and Wikisource 3.3.115). Not a mūla reading; noted for the Print Check only.

SK 3291 · A 3.3.116V

कर्मणि च येन संस्पर्शात् कर्तुः शरीरसुखम् ॥ ३२९१ ॥

karmaṇi ca yena saṃsparśāt kartuḥ śarīrasukham

karmaṇi ca yena saṃsparśāt kartuḥ śarīrasukham — And [lyuṭ (carried forward (anuvṛtti) from SK 3290) comes, in the neuter to express the bare action (napuṃsake bhāve, carried forward (anuvṛtti) from SK 3090),] when there stands as upapada a karman from whose touching (saṃsparśa) of the agent (kartuḥ) [there arises] bodily pleasure.

Rule. lyuṭ comes, in the neuter bhāva, when an object word stands as upapada and its touch gives the agent bodily pleasure. Bhaṭṭoji: the preceding rule (SK 3290) would already give lyuṭ. So this statement is for an obligatory compound (nityasamāsa).

Example.

payas + pā + lyuṭ → payaḥ + pāna → obligatory compound → payaḥpānaṃ sukham "drinking milk is pleasant".

The Bālamanoramā: the drinking brings pleasure to one whose body is touched by the milk.

Applies when / blocked by. Why "of the agent"? guroḥ snāpanaṃ sukham "bathing the teacher is pleasant". Here the teacher is not the agent but the object, so there is no compound. The Tattvabodhinī: the teacher is the agent of the bathing, but in the causing-to-bathe the pupil is the agent.

Both commentators read the grammar of the sūtra the same way. In kartuḥ, the sixth case marks the object of the touching. yena is the agent, in the third case by SK 624. So: "that by which the agent, being touched, gets bodily pleasure". Bhaṭṭoji's gloss says exactly this.

Why "bodily"? The Tattvabodhinī: putrasya pariṣvajane sukham "there is pleasure in embracing a son". That pleasure is of the mind, so the rule does not apply.

Watch out. The form payaḥpānam would exist anyway. What this rule adds is that the compound cannot be undone into two words.

Siddhānta-kaumudī

येन स्पृश्यमानस्य कर्तुः शरीरसुखमुत्पद्यते तस्मिन्कर्मण्युपपदे ल्युट् स्यात् । पूर्वेण सिद्धे नित्यसमासार्थं वचनम् । पयःपानं सुखम् । कर्तरीति किम् । गुरोः स्नापनं सुखम् । नेह गुरुः कर्ता किं तु कर्म ॥

When that karman stands as upapada by which the agent, being touched, comes to have bodily pleasure, lyuṭ comes [in the neuter, to express the bare action]. Since [lyuṭ] would already be established by the preceding [rule] ("lyuṭ ca", SK 3290), the statement is for the sake of an obligatory compound (nityasamāsa). payaḥpānaṃ sukham, "drinking milk is pleasant".

Why "of the agent" (kartari)? guroḥ snāpanaṃ sukham, "bathing the teacher is pleasant": here the teacher is not the agent but the karman.

Tattvabodhinī

NSP p. 586

—कर्मणि च । कर्तुरिति कर्मणि षष्ठी ‘उभयप्राप्तौ कर्मणि’ इति नियमाद्येनेति तृतीया तदाह—येन स्पृश्यमानस्य कर्तुरिति ॥—ल्युट् स्यादिति । नपुंसके भावे इति बोध्यम् । अत एवाह—पूर्वेणेति । ल्युट् चेत्यनेनेत्यर्थः ॥—नेहेति । स्नानकर्तृत्वेऽपि स्नपने न गुरुः कर्ता किंतु शिष्य इत्यर्थः । शरीरग्रहणं किम् । पुत्रस्य परिष्वजने सुखम् । मानसी प्रीतिरत्र

translator notes

commentary TB, sk.3291.t1: in 'kartuḥ' the sixth case is in the karman sense; 'yena' is a third case [of the agent], by the restriction 'ubhayaprāptau karmaṇi' (SK 624); that is why [Bhaṭṭoji] says 'yena spṛśyamānasya kartuḥ'. Followed: sutra_en takes kartuḥ as the one touched and yena as the one touching.
commentary BM (Wikisource uttara-4/0052; not in our source): saṃsparśa is a kṛt-derivative; with a kṛt the sixth case in 'kartuḥ' is in the karman sense; 'yena' is a third case in the agent sense, by the restriction 'ubhayaprāptau karmaṇi'. 'kartuḥ śarīrasya' means delimited by the body. Agrees with TB; followed.
commentary TB, sk.3291.t1: on 'lyuṭ syāt': it is to be understood as 'in the neuter, to express the bare action' (napuṃsake bhāve); hence 'pūrveṇa', i.e. by 'lyuṭ ca'. On 'neha': though the teacher is the agent of the bathing (snāna), in the causing to bathe (snapana) he is not the agent but the pupil is. Why 'śarīra'? putrasya pariṣvajane sukham: the pleasure in embracing a son is mental. Followed for the bracketed 'in the neuter, to express the bare action' and for 'the preceding rule' = SK 3290.
commentary BM (Wikisource uttara-4/0052; not in our source): on 'lyuṭ syāt', 'bhāve napuṃsake' is to be supplied (śeṣaḥ); 'pūrveṇa' = by the preceding sūtra 'lyuṭ ca'; 'nitya…': [the statement is for the upapada-compound] because that compound is obligatory. payaḥpānaṃ sukham: [drinking] that produces pleasure for one whose body is touched by the milk. BM then answers an objection (drinking itself pleases, not contact) by taking 'saṃsparśa' to cover cases where pleasure arises directly or indirectly through contact. Agrees with TB; followed.
textual The BM edition's kaumudī (Wikisource uttara-4/0052) has more than ours and the 1915 print: 'yena karmaṇā … śarīrasya sukham', an added example odanabhojanaṃ sukham with an objection and reply, and a further counter-example karmaṇīti kim? tūlikāyā utthānaṃ sukham, agnikuṇḍasya sevanaṃ sukham, pratyudāharaṇeṣv asamāsaḥ; BM comments on these. Ours = print (NSP p. 576, scan page-0586 read); not supplied.
textual Ours and the print (scan page-0586 read; raw OCR 'kavarīti' is an OCR slip) read 'kartarīti kim', citing the sūtra's 'kartuḥ' in another case form; Wikisource reads 'kartur iti kim'. The English renders the sūtra word ('of the agent'). Not a corruption.
textual In TB (sk.3291.t1) the OCR 'putrasya pariṣvajane yuktam' is 'putrasya pariṣvajane sukham' in the print (scan page-0586 read). Commentary OCR only; source layer untouched.

SK 3292 · A 2.4.57V

वा यौ ॥ ३२९२ ॥

vā yau

vā yau — [In place of aj, vī (both carried forward (anuvṛtti) from SK 2292) comes] optionally when yu follows.

Rule. In place of aj "to drive", vī comes optionally when yu follows. Bhaṭṭoji supplies aj and vī. He does not say where they come from; it is ajer vy aghañapoḥ (SK 2292), the sūtra just before this one in Pāṇini's order.

Example.

pra + aj + lyuṭ → pravayaṇam (with vī) or prājanam (with aj).

Watch out. The yu is presumably that of lyuṭ (SK 3290–3291), which is why the rule is placed here. Bhaṭṭoji does not say so, and he gives no steps for the two forms.

Siddhānta-kaumudī

अजेर्वी वा स्याद् यौ । प्रवयणम् । प्राजनम् ॥

In place of aj, vī comes optionally when yu follows. pravayaṇam, prājanam.

translator notes

commentary No TB on this sūtra in the print (NSP p. 576, scan page-0586: TB passes from 'karmaṇi ca' (SK 3291) to 'karaṇādhikaraṇayoḥ' (SK 3293)). Recorded.
commentary BM (Wikisource uttara-4/0053; not in our source) has the kaumudī only (badly transcribed: 'ajavā vā syācā'), no gloss. Recorded.
translator The anuvṛtti label 'SK 2292' (ajer vy aghañapoḥ, A 2.4.56, the sūtra just before this one in the Aṣṭādhyāyī) is the translator's; the kaumudī supplies 'ajeḥ' and 'vī' without naming the source. The yu meant is presumably that of lyuṭ (SK 3290–3291), which is why this sūtra is placed here; the kaumudī does not say so. The kaumudī glosses neither form; the steps (vī → guṇa → vay- before ana, ṇ after pra) are not given and are not supplied.

SK 3293 · A 3.3.117करणाधिकरणयोः इत्यधिकारः

करणाधिकरणयोश्च ॥ ३२९३ ॥

karaṇādhikaraṇayośca

karaṇādhikaraṇayoś ca — And [lyuṭ (carried forward (anuvṛtti) from SK 3290) comes] to express the instrument (karaṇa) and the location (adhikaraṇa).

Rule. lyuṭ also comes to express the instrument (karaṇa) and the place (adhikaraṇa). The Bālamanoramā: this names the sense of the affix. It is not an upapada. Bhaṭṭoji: karaṇādhikaraṇayoḥ is a heading up to before khal (SK 3305).

Example.

idhmapravraścanaḥ kuṭhāraḥ "an axe, the cutter of firewood": the thing by which firewood is cut.

go + duh + lyuṭ → guṇa (SK 2189) → doh + yu → yu → ana (SK 1247) → dohana → feminine ī, since lyuṭ is ṭ-marked (SK 470) → goḥ dohanī → godohanī sthālī "a pot, the milking-vessel of the cow": the thing in which the cow is milked.

Applies when / blocked by. Being later, this lyuṭ blocks ac and ap (the Bālamanoramā). The Tattvabodhinī: it is an exception to ghañ, and being later it also blocks the feminine affixes. Both quote a saying on such conflicts: "over ac and ap, the feminine affixes, khal and ana prevail; over the feminine affixes, khal and ana prevail".

Watch out. This heading carries into SK 3296–3304. The gha and ghañ forms there are instruments and places too.

Siddhānta-kaumudī

ल्युट् स्यात् । इध्मप्रव्रश्चनः कुठारः । गोदोहनी स्थाली । खलः प्राक्करणाधिकरणयोरित्यधिकारः ॥

lyuṭ comes. idhmapravraścanaḥ kuṭhāraḥ, "an axe, the cutter of firewood". godohanī sthālī, "a pot, the milking-vessel of the cow". "karaṇādhikaraṇayoḥ" is a heading (adhikāra) [running] up to before khal (SK 3305).

Tattvabodhinī

NSP p. 586–587

—करणाधिकरणयोः । येन नाप्राप्तिन्यायेन घञोऽपवादोऽयमजपौ स्त्रीप्रत्ययांश्च परत्वाद् बाधते । उक्तं हि ‘अजब्भ्यां स्त्रीखलनाः स्त्रियाः खलनौ विप्रतिषेधेन’ इति ॥ —इध्मेति । इध्मानि प्रवृश्च्यन्ते येन, गौर्दुह्यते यस्यामिति विग्रहः ॥—आकुर्वन्तीति । एत्य कुर्वन्त्यस्मिन्व्यवहारमित्याकार उत्पत्तिस्थानम् ॥—अवे-। अवे उपपदे तृस्तृभ्यां करणाधिकरणयोः पुंसि संज्ञायां घञ् स्यात् । घस्यापवादः ॥—अवहारेत्यादि । वृत्तिकारस्त्वाधारावायशब्दौ सूत्रे प्रक्षिप्य चकारेणावहारशब्दं संजग्राह तदसंबद्धमिति स्पष्टमेव

translator notes

commentary BM (Wikisource uttara-4/0053; not in our source): this is a statement of meaning (arthanirdeśa), not an upapada, on the strength of the explanation (vyākhyāna). Being later (paratvāt), this [lyuṭ] blocks ac and ap; as is said: 'ajabbhyāṃ strīkhalanāḥ, striyāḥ khalanau vipratiṣedhena' ('over ac and ap the feminine affixes, khal and ana [prevail]; over the feminine affixes, khal and ana, by the rule of conflict'). idhmapravraścana: lyuṭ in the sense 'by which it is cut', analysed as idhmasya pravraścanaḥ. godohanī: lyuṭ in the sense 'in which it is milked', analysed as goḥ dohanī. 'khalaḥ prāk': on the strength of the explanation. Followed for 'to express the instrument and the location' (not 'with karaṇa/adhikaraṇa as upapada') and for the glosses.
commentary TB, sk.3293.t1: by the maxim yena nāprāpti this is an exception (apavāda) to ghañ; being later (paratvāt) it blocks ac and ap and the feminine affixes; as is said, 'ajabbhyāṃ strīkhalanāḥ, striyāḥ khalanau vipratiṣedhena' (OCR garbled; read from scan page-0586). The analyses are idhmāni pravṛścyante yena, gaur duhyate yasyām (OCR 'iṇajādibhyaḥ … iṇajāni pravṛddhyante'; scan page-0586 shows 'idhmeti … idhmāni pravṛścyante' under a watermark). TB adds the ghañ-apavāda and the feminine affixes to BM's 'blocks ac and ap'; no conflict. Recorded; the English does not depend on it.
translator The bracketed 'SK 3305' identifies khal with 'īṣadduḥsuṣu kṛcchrākṛcchrārtheṣu khal', whose kaumudī opens 'karaṇādhikaraṇayor iti nivṛttam'. The kaumudī does not say how the compounds are formed; BM's analyses are in the note above.

SK 3294 · A 8.4.24V

अन्तरदेशे ॥ ३२९४ ॥

antaradeśe

antaradeśe — After antar, [ṇ replaces the n of han that is preceded by a (hanteḥ … atpūrvasya, carried forward (anuvṛtti) from SK 359)], when a place (deśa) is not [meant].

Rule. After the word antar "within", ṇ replaces the n of han "to strike", when no place (deśa) is meant.

Example.

antar + hanana → ṇ for the n of han → antarhaṇanam "striking within".

But where a place is meant: antarhanano deśaḥ "a region where one strikes within".

Applies when / blocked by. Bhaṭṭoji: "preceded by a" (atpūrvasya) still holds. So there is no ṇ in antarghnanti "they strike within", where the n does not follow a. Bhaṭṭoji does not name the source of these words; it is hanter atpūrvasya (SK 359).

Why is the a marked with t (tapara)? So that only short a counts. In antaraghāni the n follows long ā, so no ṇ.

Siddhānta-kaumudī

अन्तः शब्दाद्धन्तेर्नस्य णः स्यात् । अन्तर्हणनम् । देशे तु अन्तर्हननो देशः । अत्पूर्वस्येत्येव । अन्तर्घ्नन्ति । तपरः किम् । अन्तरघानि ॥

After the word antar, ṇ replaces the n of han. antarhaṇanam, "striking within". But where a place [is meant]: antarhanano deśaḥ, "a region [where one strikes within]".

"Preceded by a" (atpūrvasya) [is carried forward (anuvṛtti) from SK 359] all the same: [hence no ṇ in] antarghnanti, "they strike within". Why is [the a] marked with t (tapara)? antaraghāni [: here the n is preceded by long ā, so no ṇ].

translator notes

commentary No TB on this sūtra or on SK 3295 in the print (NSP p. 576–577, scans page-0586–0587: TB passes from 'karaṇādhikaraṇayoḥ … idhmeti' (SK 3293) straight to 'ākurvantīti' (SK 3297)).
commentary No BM on this sūtra in Wikisource (uttara-4/0053: the commentary section passes from SK 3293 to 'puṃsi…' SK 3296). Recorded.
textual The block formerly filed here as sk.3294.b1, labelled with the pratīka 'antaradeśe', is BM on 'naś cāpadāntasya jhali' (SK 123, A 8.3.24: yaśāṃsi, ākraṃsyate, namyate…). It was re-filed to sk.123.b1 on 2026-10-05 and the misleading label dropped; sk3294 now has no BM block.
translator The anuvṛtti of 'atpūrvasya' is stated by the kaumudī ('atpūrvasyety eva'); identifying its source as SK 359 (hanter atpūrvasya, A 8.4.22) and carrying 'hanteḥ' with it are the translator's. The glosses of antarhanana, antarghnanti and the bracketed reason for antaraghāni are the translator's; the kaumudī gives the forms only.
textual Ours 'antaḥ śabdāt' (spaced); the print has 'antaḥśabdāt' as one word (scan page-0586 read). Spacing only.

SK 3295 · A 8.4.25V

अयनं च ॥ ३२९५ ॥

ayanaṃ ca

ayanaṃ ca — And [ṇ replaces the n] of ayana [after antar, when a place is not meant (antar, adeśe, carried forward (anuvṛtti) from SK 3294)].

Rule. After antar, ṇ also replaces the n of ayana "going", when no place is meant.

Example.

antar + ayana → ṇ → antarayaṇam "going within".

Bhaṭṭoji: "when no place is meant" still holds. antarayano deśaḥ "a region through which one goes within".

Siddhānta-kaumudī

अयनस्य णोऽन्तः शब्दात्परस्य । अन्तरयणम् । अदेश इत्येव । अन्तरयनो देशः ॥

ṇ [replaces the n] of ayana coming after the word antar. antarayaṇam, "going within". "When a place is not [meant]" (adeśe) [is carried forward (anuvṛtti) from SK 3294] all the same: antarayano deśaḥ, "a region [through which one goes within]".

translator notes

commentary No TB on this sūtra in the print (NSP p. 577, scan page-0587: TB passes from SK 3293 to SK 3297). Recorded.
commentary No BM on this sūtra in Wikisource (uttara-4/0053 gives the kaumudī only). Recorded.
translator 'adeśe' is carried forward by the kaumudī's 'adeśa ity eva'; 'antar' is supplied by the kaumudī's 'antaḥśabdāt parasya'. The glosses of antarayaṇa and antarayana are the translator's.
textual Ours 'ṇo 'ntaḥ śabdāt' (spaced); the print has 'antaḥśabdāt' as one word (scan page-0586 read). Spacing only.

SK 3296 · A 3.3.118V

पुंसि संज्ञायां घः प्रायेण ॥ ३२९६ ॥

puṃsi saṃjñāyāṃ ghaḥ prāyeṇa

puṃsi saṃjñāyāṃ ghaḥ prāyeṇa — [To express the instrument or the location (karaṇādhikaraṇayoḥ, carried forward (anuvṛtti) from SK 3293),] gha generally (prāyeṇa) comes [after a dhātu] in the masculine when a name (saṃjñā) [is meant].

Rule. In the masculine, when a name is meant, gha generally (prāyeṇa) comes after a root. The Bālamanoramā: "instrument and place" still holds, and this gha is an exception to the lyuṭ of SK 3293. Bhaṭṭoji gives no gloss or example under this sūtra.

Example.

Its example stands under SK 3297: ākurvanty asmin → ā + kṛ + gha → ākaraḥ "a mine". The Tattvabodhinī: the place where people come and carry on their business, a place of origin.

Watch out. "Generally" leaves room. Not every masculine name of an instrument or place has gha; SK 3299–3303 give ghañ in this field.

translator notes

textual The sūtra has no kaumudī in ours, in the 1915 print (NSP p. 577, scan page-0587 read: '3296 puṃsi saṃjñāyāṃ ghaḥ prāyeṇa 3.3.118' stands alone, 3297 follows directly; collation batch03 agrees) or in Wikisource.
commentary BM (Wikisource uttara-4/0053; not in our source): 'karaṇādhikaraṇayoḥ' is carried forward (ity eva); [this gha] is an exception (apavāda) to the preceding sūtra (the lyuṭ of SK 3293). Followed for the bracketed anuvṛtti.
commentary No TB on this sūtra in the print (scan page-0587). TB under sk.3293.t1 on SK 3299 restates the frame as 'karaṇādhikaraṇayoḥ puṃsi saṃjñāyām', agreeing with BM's anuvṛtti. Recorded.
translator The examples of this gha stand in the next units: ākaraḥ at the end of SK 3297's kaumudī (ā + kṛ, location) and dantacchadaḥ there; SK 3298 lists further nipātanas with gha.

SK 3297 · A 6.4.96V

छादेर्घेऽद्व्युपसर्गस्य ॥ ३२९७ ॥

chāderghe'dvyupasargasya

chāder ghe 'dvyupasargasya — [A short vowel (hrasva, carried forward (anuvṛtti) from SK 2955) replaces the penultimate (upadhā, carried forward (anuvṛtti) from SK 2364) of chad, the base (prakṛti) of ṇic, in] chādi when gha follows, if [chādi] does not have two [or more] upasargas.

Rule. Before gha, chādi (the ṇic-stem of chad "to cover") takes a short vowel, if it does not have two or more upasargas. The Bālamanoramā fixes the details. "Short" runs on from khaci hrasvaḥ (SK 2955). "Penultimate" runs on from SK 2364. The vowel shortened is the penultimate of chad, the base of ṇic. It rejects the view that ṇi itself is shortened and so escapes loss.

Example.

dantāś chādyante 'nena "the teeth are covered by it":

danta + chādi + gha → short a → ṇi lost → dantacchadaḥ (with cch) "the lip".

Applies when / blocked by. Bhaṭṭoji gives ākaraḥ right after it. It is gha by SK 3296 and has nothing to do with chādi.

Watch out. Shortening is barred only with two or more upasargas. With none or one, as in dantacchadaḥ, it applies.

Siddhānta-kaumudī

द्विप्रभृत्युपसर्गहीनस्य छादेर्ह्रस्वः स्याद्धे परे । दन्ताश्छाद्यन्तेऽनेन दन्तच्छदः । आकुर्वन्त्यस्मिन् आकरः ॥

A short vowel replaces [the penultimate (upadhā) of chad, the base of ṇic, in] chādi that is without two or more upasargas, when gha follows. dantāś chādyante 'nena dantacchadaḥ, "that by which the teeth are covered: dantacchada (the lip)". ākurvanty asmin ākaraḥ, "that in which they [come and] carry on [their business]: ākara (a place of origin, a mine)".

translator notes

commentary BM (Wikisource uttara-4/0053; not in our source): the split is 'a-dvyupasargasya'. 'hrasvaḥ syāt': because it is carried forward from 'khaci hrasvaḥ' (SK 2955). [The short replaces] the penultimate (upadhā) of chad, the base of ṇic, this being carried forward from 'ūd upadhāyāḥ' (SK 2364). This refutes the view that the short replaces ṇi itself and that, by force of that, ṇi is not elided. Followed for both bracketed anuvṛttis, with BM's condition that the upadhā is that of chad, the base of ṇic (the upadhā of chādi itself would be d).
commentary TB, printed under sk.3293.t1 ('ākurvantīti'): etya kurvanty asmin vyavahāram ity ākaraḥ, 'in which, having come, they carry on business': ākara, a place of origin (utpattisthāna). Followed for the bracketed 'come and … their business' and for 'a place of origin'. TB has nothing on the sūtra itself.
textual Ours reads 'syād dhe pare' (dh); the sūtra's 'ghe' and the sense require 'syād ghe pare' (gh). The print's conjunct cannot be resolved between dgh and ddh at the scan's resolution (NSP p. 577, scan page-0587 read; collation batch03, class C); Wikisource has dh like ours. The English follows the sense ('when gha follows'). Print Check.
textual The BM edition's kaumudī (Wikisource uttara-4/0053) adds 'pracchadaḥ. advīti kim? samupacchādaḥ' after dantacchadaḥ; absent from ours and the print (scan page-0587 read). Not supplied.
translator ākaraḥ (ā + kṛ, gha in the location sense) has nothing to do with chādi; it illustrates the gha of SK 3296, which has no kaumudī of its own. The kaumudī glosses neither dantacchada nor ākara; 'the lip' and 'a mine' are the translator's. The derivation of dantacchada (chādi + gha, shortening, ṇi-elision) is not given in the kaumudī and is not supplied.

SK 3298 · A 3.3.119V

गोचरसंचरवहव्रजव्यजापणनिगमाश्च ॥ ३२९८ ॥

gocarasaṃcaravahavrajavyajāpaṇanigamāśca

gocarasaṃcaravahavrajavyajāpaṇanigamāś ca — And gocara, saṃcara, vaha, vraja, vyaja, āpaṇa and nigama [are set down (nipātana) as ending in gha (carried forward (anuvṛtti) from SK 3296)].

Rule. gocara, saṃcara, vaha, vraja, vyaja, āpaṇa and nigama are set down as ending in gha. Bhaṭṭoji: an exception to the ghañ of halaś ca (SK 3300), taught next. The Bālamanoramā: that is the point of the rule, since SK 3296 would already give gha.

Example.

gāvaś caranty asmin "cows graze in it" → gocaro deśaḥ "pasture".

saṃcaranty anena "they go about by it" → saṃcaro mārgaḥ "a path".

vahanty anena "they carry with it" → vahaḥ skandhaḥ "the shoulder".

vrajaḥ.

vyajas tālavṛntam "a palm-leaf fan". By the nipātana, vī does not replace aj.

āpaṇaḥ paṇyasthānam "a place for wares".

nigacchanty anena "they arrive by it" → nigamaś chandaḥ "the Veda".

By ca: kaṣaḥ, nikaṣaḥ.

Watch out. Without this rule, roots like car and vah would take ghañ with vṛddhi by SK 3300. The nipātana keeps the short a: gocaraḥ.

Siddhānta-kaumudī

घान्ता निपात्यन्ते । हलश्च SK 3300 इति वक्ष्यमाणस्य घञोऽपवादः । गावश्चरन्त्यस्मिन्निति गोचरो देशः । सञ्चरन्त्यनेन सञ्चरो मार्गः । वहन्त्यनेन वहः स्कन्धः । व्रजः । व्यजस्तालवृन्तम् । निपातनाद्वीभावो न । आपणः पण्यस्थानम् । निगच्छन्त्यनेन निगमश्छन्दः । चात्कषः । निकषः ॥

These are set down (nipātana) as ending in gha. [This is] an exception (apavāda) to the ghañ to be taught by "halaś ca" (SK 3300). gāvaś caranty asminn iti gocaro deśaḥ, "a region in which the cows graze: gocara (pasture)". saṃcaranty anena saṃcaro mārgaḥ, "that by which they go about: saṃcara, a path". vahanty anena vahaḥ skandhaḥ, "that with which they carry: vaha, the shoulder". vrajaḥ. vyajas tālavṛntam, "vyaja, a palm-leaf fan"; by the nipātana there is no substitution of vī [for aj]. āpaṇaḥ paṇyasthānam, "āpaṇa, a place for wares". nigacchanty anena nigamaś chandaḥ, "that through which they arrive [at understanding]: nigama, the Veda (chandas)".

By ca: kaṣaḥ, nikaṣaḥ.

translator notes

commentary BM (Wikisource uttara-4/0053–0054; not in our source): Objection: since 'puṃsi saṃjñāyāṃ ghaḥ' (SK 3296) already gives these, what is this rule for? Hence [Bhaṭṭoji] says it is an exception to the ghañ of 'halaś ca', which is going to be taught. 'cāt kaṣaḥ': on the strength of the explanation (vyākhyāna). Followed for reading the apavāda statement as the rule's justification.
commentary No TB on this sūtra in the print (NSP p. 577, scan page-0587: TB passes from 'ākurvantīti' (SK 3297) to 'ave' (SK 3299)). Recorded.
translator The bracketed '[for aj]' refers to the vī-substitution of 'ajer vy aghañapoḥ' (SK 2292) and 'vā yau' (SK 3292); the kaumudī says only 'vībhāvo na'. The glosses gocara 'pasture' and nigacchanty anena 'arrive [at understanding]' are the translator's; kaṣa and nikaṣa are left unglossed, as in the kaumudī.
textual Print (NSP p. 577, scan page-0587 read) = ours: 'saṃcaro mārgaḥ' (raw OCR 'bhārgaḥ' is an OCR slip); 'cāt kaṣaḥ. nikaṣaḥ' (the print's ṣ is indistinguishable from p at this resolution, as the raw OCR 'kapaḥ' shows; sense and Wikisource give ṣ). No correction.

SK 3299 · A 3.3.120V

अवे तॄस्त्रोर्घञ् ॥ ३२९९ ॥

ave tṝstrorghañ

ave tṝstror ghañ — With ava [as upapada], ghañ comes after tṝ and stṝ [to express the instrument or the location (karaṇādhikaraṇayoḥ, carried forward (anuvṛtti) from SK 3293), in the masculine when a name is meant, generally (puṃsi saṃjñāyāṃ prāyeṇa, carried forward (anuvṛtti) from SK 3296)].

Rule. With ava beside them, tṝ "to cross" and stṝ "to spread" take ghañ. Both commentators: the frame continues, so this is in the instrument or place, in the masculine, for a name. It is an exception to gha.

Example.

ava + tṝ + ghañ → vṛddhi → avatāraḥ "the way down" (of a well and the like).

ava + stṝ + ghañ → avastāraḥ "a curtain".

Siddhānta-kaumudī

अवतारः कूपादेः । अवस्तारो जवनिका ॥

avatāraḥ kūpādeḥ, "the avatāra (way down) of a well and the like". avastāro javanikā, "avastāra, a curtain".

translator notes

commentary TB, printed under sk.3293.t1 ('ave'): with ava as upapada, ghañ comes after tṝ and stṝ to express the instrument or the location, in the masculine when a name is meant; it is an exception to gha. Followed for both bracketed anuvṛttis.
commentary BM (Wikisource uttara-4/0054; not in our source): with the upasarga ava as upapada, ghañ comes after tṝ and stṝ, in the masculine when a name is meant, generally (puṃsi saṃjñāyāṃ prāyeṇa); 'ghāpavādaḥ' = an exception to the gha taught by 'puṃsi saṃjñāyām'. Followed for the 'puṃsi saṃjñāyāṃ prāyeṇa' anuvṛtti. (BM's 'ghāpavāda iti' pratīka stands under this sūtra, though in ours and the print the words 'ghāpavādaḥ' belong to SK 3300's kaumudī.)
translator The kaumudī gives the two forms with a gloss each and no derivation; 'way down' for avatāra is the translator's. The anuvṛtti labels SK 3293 and SK 3296 are the translator's identification of what TB and BM supply.

SK 3300 · A 3.3.121V

हलश्च ॥ ३३०० ॥

halaśca

halaś ca — And after [a dhātu] ending in a hal, [ghañ (carried forward (anuvṛtti) from SK 3299) comes].

Rule. After a root ending in a consonant (hal), ghañ comes. Bhaṭṭoji: an exception to gha.

Example.

ramante yogino 'smin "the yogins delight in him":

ram + ghañ → vṛddhi of the penultimate a (SK 2282) → rāmaḥ.

apamṛjyate 'nena vyādhyādiḥ "disease and the like are wiped away by it" → apāmārgaḥ, a plant.

vimārgaḥ samūhanī "a broom".

Applies when / blocked by. No commentator states the frame here. The examples are a place (rāmaḥ) and instruments (apāmārgaḥ, vimārgaḥ), and Bhaṭṭoji's "exception to gha" implies it.

Watch out. This is the ghañ that ktin (SK 3272) and the nipātanas of SK 3298 set aside. It is the general masculine affix after consonant-final roots in this field.

Siddhānta-kaumudī

हलन्ताद्घञ् स्यात् । घापवादः । रमन्ते योगिनोऽस्मिन्निति रामः । अपमृज्यतेऽनेन व्याध्यादिरित्यपामार्गः । विमार्गः समूहनी ॥

ghañ comes after [a dhātu] ending in a hal. [It is] an exception (apavāda) to gha [(SK 3296)]. ramante yogino 'sminn iti rāmaḥ, "he in whom the yogins delight: Rāma". apamṛjyate 'nena vyādhyādir ity apāmārgaḥ, "that by which disease and the like is wiped away: apāmārga [a plant]". vimārgaḥ samūhanī, "vimārga, a broom".

translator notes

commentary BM (Wikisource uttara-4/0054; not in our source): 'halaś ca': clear (spaṣṭam). Wikisource prints the rāmaḥ sentence of the kaumudī in parentheses. Recorded.
commentary No TB on this sūtra in the print (NSP p. 577, scan page-0587: TB passes from 'ave' (SK 3299) to 'avahāretyādi' (SK 3301)). TB under sk.3302.t1 refers back to it ('halaś ca ity eva siddhe', OCR 'halkṣva'), saying udaṅka would already follow from this rule. Recorded.
translator The kaumudī supplies only 'ghañ' ('halantād ghañ syāt'); that it is carried forward from SK 3299 is the translator's identification, no commentator stating the anuvṛtti; that the frame of SK 3293 and SK 3296 (instrument or location, masculine, name) still holds is implied by 'ghāpavādaḥ' and by the examples, which are in the location and instrument senses, but no commentator states it here, so it is not bracketed into sutra_en. 'a plant' for apāmārga is the translator's; the derivations of rāma, apāmārga and vimārga are not given in the kaumudī and are not supplied.

SK 3301 · A 3.3.122V

अध्यायन्यायोद्यावसंहाराश्च ॥ ३३०१ ॥

adhyāyanyāyodyāvasaṃhārāśca

adhyāyanyāyodyāvasaṃhārāś ca — adhyāya, nyāya, udyāva and saṃhāra too [are set down as ready-made forms (nipātana) ending in ghañ — an exception to gha (SK 3296), per BM].

Rule. adhyāya, nyāya, udyāva and saṃhāra are also set down, as ending in ghañ. The Bālamanoramā: an exception to the gha of SK 3296. It names the roots: iṅ with adhi, iṇ with ni, yu with ut, hṛ with sam.

Example.

adhīyate 'smin "they study in it" → adhyāyaḥ "a lesson".

niyanti anena "they go in by it" → nyāyaḥ.

udyavanti anena "they mix together with it" → udyāvaḥ.

saṃharanti anena "they draw together with it" → saṃhāraḥ.

Applies when / blocked by. A vārttika adds three more (upasaṃkhyāna): avahāraḥ, ādhāraḥ, āvāyaḥ.

Watch out. Some versions write ādhāra and āvāya into the sūtra itself. The Tattvabodhinī calls that insertion incoherent. The sūtra has four words; the other three come from the vārttika.

Siddhānta-kaumudī

अधीयतेऽस्मिन् अध्यायः । नियन्ति उद्यवन्ति संहरन्त्यनेनेति विग्रहः ॥

adhyāyaḥ, "a lesson": [that] in which they study (adhīyate). [For nyāyaḥ, udyāvaḥ and saṃhāraḥ] the analysis is: [that] by which they go in (niyanti), mix together (udyavanti), draw together (saṃharanti).

vārttika

अवहाराधारावायानामुपसङ्ख्यानम्

(vārttika) avahāra, ādhāra and āvāya should be additionally included (upasaṃkhyāna).

(वार्तिकम्) ॥

—

translator notes

commentary BM (Wikisource uttara-4/0054; not in our source): iṅ preceded by adhi, iṇ preceded by ni, yu preceded by ut and hṛ preceded by sam: these are set down (nipātyante) as ending in ghañ; it is an exception to gha by 'puṃsi saṃjñāyām' (SK 3296). Followed for the bracketed supply in sutra_en and for the dhātus behind niyanti, udyavanti, saṃharanti.
commentary BM (Wikisource uttara-4/0054): avahāra, ādhāra, āvāya: the setting down (nipātana) of these as ending in ghañ is to be additionally included. Followed: the vārttika is taken as adding three more ghañ-forms.
commentary TB, printed under sk.3293.t1 ('—avahāretyādi'): the vṛttikāra inserted the words ādhāra and āvāya into the sūtra and took in avahāra through the 'ca'; that is plainly incoherent. Followed: the sūtra is translated without ādhāra and āvāya, which come only from the vārttika.
textual The digital padaccheda divides the sūtra as 'adhyāya-nyāya-udyāva-saṃhāra-ādhāra-āvayāḥ ca', i.e. the enlarged sūtra that TB attributes to the vṛttikāra and rejects. The sūtra text itself (ours, the print and Wikisource) has no ādhāra or āvāya. A slip in the digital metadata, not in the mūla. The print sets the Aṣṭādhyāyī number as 3.3.112 (NSP p. 577, scan page-0587), a misprint for 3.3.122.
textual k3 holds only the editorial tag '(vārttikam)' and a double daṇḍa; it is not translated. The print marks 'avahārādhārāvāyānām upasaṃkhyānam' with the vārttika sign and ends the unit there (NSP p. 577, scan page-0587 read). Wikisource numbers it vā 2236.

SK 3302 · A 3.3.123V

उदङ्कोऽनुदके ॥ ३३०२ ॥

udaṅko'nudake

udaṅko 'nudake — udaṅka [is formed with ghañ], when [the thing concerned] is not water.

Rule. After añc with ut, ghañ comes, but not in reference to water. The Tattvabodhinī: halaś ca (SK 3300) would give ghañ anyway, so the rule exists for the water ban.

Example.

ghṛtam udacyate 'smin "ghee is drawn up in it":

ghṛta + ut + añc + ghañ → k for c (SK 2863, the Bālamanoramā) → ghṛtodaṅkaḥ "a leather vessel".

Applies when / blocked by. Why "not water"? udakodañcanaḥ "a water-drawer". The Tattvabodhinī: when ghañ is barred, gha is barred too. The two would give the same form and the same accent. So lyuṭ comes.

Siddhānta-kaumudī

उत्पूर्वादञ्चतेर्घञ् स्यात् न तूदके । घृतमुदच्यते उद्ध्रियतेऽस्मिन्निति घृतोदङ्कश्चर्ममयं भाण्डम् । अनुदके किम् । उदकोदञ्चनः ॥

After añc preceded by ut, ghañ comes, but not in reference to water. [That] in which ghee is drawn up (udacyate), i.e. lifted out (uddhriyate): ghṛtodaṅkaḥ, a vessel made of leather. Why "not water"? udakodañcanaḥ, "a water-drawer".

Tattvabodhinī

NSP p. 587

—उदङ्को-। ‘हलश्च’ इत्येव सिद्धे उदकप्रतिषेधार्थमिदम् ॥—उदकोदञ्चन इति । ‘पुंसि संज्ञायाम्’ इति घे प्राप्ते घञ्विहितः । उदके तु घञि प्रतिषिद्धे घ एव स्यान्न तु ल्युडिति चेन्मैवम् । प्रतिषेधसामर्थ्यात् घस्याप्यप्रवृत्तेः । न हि इह घे घञि वा रूपे विशेषोऽस्ति । न च स्वरे विशेषः । घे सति कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तता घञ्यपि थाथादिस्वरेण तथैवेति

translator notes

commentary TB, sk.3302.t1: since [ghañ] would already be established by 'halaś ca' (SK 3300), this rule is for the prohibition with water. On udakodañcanaḥ: ghañ was enjoined where gha would come by 'puṃsi saṃjñāyām' (SK 3296). Objection: when ghañ is prohibited with water, gha itself would come, not lyuṭ. Reply: no; by force of the prohibition gha does not apply either, since here gha and ghañ make no difference in form, nor in accent (with gha, final acute by the kṛt-final-member accent; with ghañ, the same by the thāthādi accent). Followed: the counter-example udakodañcanaḥ is taken as a lyuṭ form, with neither ghañ nor gha.
commentary BM (Wikisource uttara-4/0054; not in our source): [this ghañ is] an exception to gha. ghṛtodaṅka: k replaces c by 'cajoḥ ku ghiṇṇyatoḥ' (SK 2863). Recorded; the kaumudī gives the form without the step.
translator TB's 'halaś ca ity eva siddhe' and BM's 'ghasyāpavādaḥ' do not conflict: halaś ca (SK 3300) is itself an exception to gha, so this rule only adds the water-restriction.

SK 3303 · A 3.3.124V

जालमानायः ॥ ३३०३ ॥

jālamānāyaḥ

jālam ānāyaḥ — [The ghañ-form] ānāya [is used] when a net (jāla) [is meant].

Rule. The ghañ-form ānāya is used when a net (jāla) is meant.

Example.

ānīyante matsyādayo 'nena "fish and the like are brought in by it" → ā + nī + ghañ → ānāyaḥ "a net".

Applies when / blocked by. Why "a net"? Otherwise ānayanaḥ, "a means of bringing".

Watch out. The Tattvabodhinī: jāla itself is not set down here. It is made from jal with ṇa, by SK 2902.

Siddhānta-kaumudī

आनीयन्ते मत्स्यादयोऽनेनेत्यानायः । जालमिति किम् । आनयनः ॥

[That] by which fish and the like are brought in (ānīyante): ānāyaḥ, "a net". Why "a net"? ānayanaḥ, "[a means of] bringing".

Tattvabodhinī

NSP p. 587

—जालमा-। जल धान्ये । ‘ज्वलितिकसन्तेभ्यो णः’ इति णप्रत्यये जालशब्दः सिद्धः । तेन जलशब्दोऽत्र निपात्यत इति न भ्रमितव्यम्

translator notes

commentary BM (Wikisource uttara-4/0054; not in our source): if a net is to be denoted, ānāya ends in ghañ. Followed: jālam is taken as the meaning condition and ānāya as the ghañ-form.
commentary TB, sk.3303.t1: from the dhātu jala (read in the sense 'dhānye'), jāla is established with ṇa by 'jvalitikasantebhyo ṇaḥ' (SK 2902); so one must not mistake the word jāla as being set down (nipātana) here. Followed: jāla is not rendered as part of the nipātana.
textual Ours 'ānayanaḥ' agrees with the print (NSP p. 577, scan page-0587). Wikisource SK (uttara-4/0054) reads 'ānayaḥ'.

SK 3304 · A 3.3.125V

खनो घ च ॥ ३३०४ ॥

khano gha ca

khano gha ca — After khan, gha [comes], and also [ghañ].

Rule. After khan "to dig", gha comes, and by ca also ghañ.

Example.

ā + khan + gha → ākhanaḥ. ā + khan + ghañ → vṛddhi → ākhānaḥ.

Applies when / blocked by. Bhaṭṭoji: giving the affix the marker gh is a jñāpaka that gha comes after other roots too. Hence bhagaḥ, padam and the like. Both commentators explain. The gh serves to bring a velar for c or j (SK 2863), and khan has neither. So here the gh must be pointing beyond this rule. The Tattvabodhinī adds that padam is neuter. Under SK 3296 it would have to be masculine, so its gha comes by this indication.

A vārttika: after khan, ḍa, ḍara, ika and ikavaka. ākhaḥ, ākharaḥ, ākhanikaḥ, ākhanikavakaḥ. The Bālamanoramā: in the first two the ḍ-marker removes the final vowel and what follows it (ṭi). Bhaṭṭoji: "these are words for a digging tool". The Tattvabodhinī: all six, counting ākhanaḥ and ākhānaḥ.

Siddhānta-kaumudī

चाद्घञ् । आखनः । आखानः । घित्करणमन्यतोऽप्ययमिति ज्ञापनार्थम् । तेन भगः पदमित्यादि ॥

By "ca", ghañ [also comes]. ākhanaḥ [with gha], ākhānaḥ [with ghañ]. Making [the affix] with gh as it (ghit) is for indicating (jñāpana) that this [gha] comes after other [dhātus] too. Hence bhagaḥ, padam, and so on.

vārttika

खनेर्डडरेकेकवका वाच्याः

(vārttika) After khan, ḍa, ḍara, ika and ikavaka should be stated.

(वार्तिकम्) ॥ आखः । आखरः । आखनिकः । आखनिकवकः । एते खनित्रवचनाः ॥

ākhaḥ, ākharaḥ, ākhanikaḥ, ākhanikavakaḥ. These [six] are words for a digging tool (khanitra).

Tattvabodhinī

NSP p. 587

—खनो-॥—घित्करणमिति । आखन इत्यादौ ‘चजोः’- इति कुत्वस्य प्रसक्त्यभावादिति भावः ॥—भगः पदमिति । ननु पदमित्यत्र घस्य किं प्रयोजनमिति चेदत्राहुः । ‘करणाधिकरणयोः’ ‘पुंसि संज्ञायाम्’- इति यदि घः स्यात्तदा पदमिति नपुंसकं न स्यात्, अनेन चेत् घो भवति तदा त्विष्टसिद्धिरिति ॥—एते इति । आख-नादयः षडित्यर्थः ॥—ईषदुःसुषु-। इह सामान्योक्तावपि योग्यताबलाद्विशेषणस्य विषयविभागो लभ्यते, दुरिति कृच्छ्रार्थे इतरौ त्वकृच्छ्रार्थे । तदेतद्दर्शयति—कृच्छ्रे दुष्कर इत्यादिना ॥—भवतेति । ‘न लोका’- इति षष्ठीनि-षेधात्कर्तरि तृतीया । कृच्छ्रेत्यादि किम् । ईषत्कार्यम्, स्वल्पं कार्यमित्यर्थः ॥—खलिति-। लकारः स्वरार्थः । खित्करणं तूत्तरत्र मुमर्थम् ॥—निमिमीति । ‘मीनातिमिनोतिदीडां ल्यपि च’ ‘विभाषा लीयतेः’ इति प्राप्तं निषिध्यते ॥—निमय इत्यादि । एरच्

translator notes

commentary BM (Wikisource uttara-4/0054–0055; not in our source): 'gha' is a first-case word (prathamānta) whose case-ending is elided (luptaprathamāka); after khan, ghañ comes, and gha. Followed in sutra_en.
commentary BM (Wikisource uttara-4/0055): objection: the gh-it is pointless here, since with no c or j [in khan] the k-substitution cannot arise; hence 'ghitkaraṇam…'. bhaga: gha in the karman sense, 'it is enjoyed' (bhajyate); padam: analysed 'by which one goes' (padyate, gamyate). Followed for the jñāpaka reading of k1.
commentary TB, sk.3304.t1: the gh-it is a jñāpaka because in ākhana and the like the k-substitution by 'cajoḥ…' (SK 2863) does not arise. On padam: if gha came by 'karaṇādhikaraṇayoḥ' (SK 3293) and 'puṃsi saṃjñāyām' (SK 3296), padam could not be neuter; if gha comes by this [indicated rule], the desired form follows. Followed: padam is left neuter as the kaumudī gives it.
commentary BM (Wikisource uttara-4/0055): ḍa, ḍara, ika, ikavaka form a dvandva of four. ākha is the ḍa form and ākhara the ḍara form; in both the ṭi is elided by force of the ḍ-it. ākhanika illustrates ika, ākhanikavaka ikavaka. Followed for the four affix names.
commentary TB, sk.3304.t1 ('—ete iti'): 'these' means the six beginning with ākhana. Followed: '[six]' supplied, so that ākhanaḥ and ākhānaḥ of k1 are included.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source and is not translated; the print marks 'khaner ḍaḍarekekavakā vācyāḥ' with the vārttika sign (NSP p. 577, scan page-0587). Wikisource numbers it vā 2238 and adds to k1, after 'tena', the words 'bhajeḥ … karaṇe ghaḥ, khala sañcaye, adhikaraṇe ghaḥ, khala ityādi', absent from ours and the print; not supplied.

SK 3305 · A 3.3.126V

ईषद्दुःसुषु कृच्छ्राकृच्छ्रार्थेषु खल् ॥ ३३०५ ॥

īṣadduḥsuṣu kṛcchrākṛcchrārtheṣu khal

īṣadduḥsuṣu kṛcchrākṛcchrārtheṣu khal — When īṣat, dus or su, in the sense of difficulty (kṛcchra) or of ease (akṛcchra), [is an upapada], khal [comes after a dhātu].

Rule. Bhaṭṭoji: karaṇādhikaraṇayoḥ (SK 3293) has ceased. When īṣat, dus or su stands as upapada in the sense of difficulty (kṛcchra) or ease (akṛcchra), khal comes. By tayor eva… (SK 2833) it comes in bhāva and in the object sense. The Bālamanoramā: without SK 2833, kartari kṛt (SK 2832) would put it in the agent.

Example.

Difficulty: dus + kṛ + khal → markers go → dus + kṛ + a → guṇa → dus + kar + a → ṣ → duṣkaraḥ: duṣkaraḥ kaṭo bhavatā "the mat is hard for you to make".

Ease: īṣatkaraḥ, sukaraḥ "easy to make".

Applies when / blocked by. Which particle goes with which sense? Both commentators: by fitness (yogyatā), dus goes with difficulty, and īṣat and su with ease. Bhaṭṭoji's grouping of the examples shows this.

In bhavatā the third case marks the agent. The Tattvabodhinī: the sixth case is barred by SK 627.

Why "in the sense of difficulty or ease"? The Tattvabodhinī: īṣatkāryam "a small task" means neither, so khal does not come. It adds that the l of khal is for the accent, and the kh for mum in a later rule (SK 3308).

A vārttika: before khal and ac, ā does not replace the vowel of mi with ni, of mī, or of lī. Both commentators: SK 2508 and SK 2509 would otherwise give ā. With khal: īṣannimayaḥ, duṣpramayaḥ, suvilayaḥ. With ac (SK 3231): nimayaḥ, mayaḥ, layaḥ.

Watch out. A khal-word never denotes the doer. duṣkaraḥ describes the mat, "hard to make"; the maker stands in the third case.

Siddhānta-kaumudī

करणाधिकरणयोरिति निवृत्तम् । एषु दुःखसुखार्थेषूपपदेषु खल् स्यात् । तयोरेव-SK 2833 इति भावे कर्मणि च । कृच्छ्रे । दुष्करः कटो भवता । अकृच्छ्रे । ईषत्करः । सुकरः ॥

"karaṇādhikaraṇayoḥ" (SK 3293) has ceased [to be carried forward]. When these, in the sense of pain and pleasure (duḥkha, sukha), are upapadas, khal comes; by "tayor eva…" (SK 2833), in bhāva and in karman. In [the sense of] difficulty: duṣkaraḥ kaṭo bhavatā, "the mat is hard for you to make". In [the sense of] ease: īṣatkaraḥ, sukaraḥ, "easy to make".

vārttika

निमिमीलियां खलचोरात्वं नेति वाच्यम्

(vārttika) It should be stated that ā does not replace [the final of] mi preceded by ni, of mī and of lī before khal and ac.

(वार्तिकम्) ॥ ईषन्निमयः । दुष्प्रमयः । सुविलयः । निमयः । मयः । लयः ॥

īṣannimayaḥ, duṣpramayaḥ, suvilayaḥ [with khal]; nimayaḥ, mayaḥ, layaḥ [with ac].

translator notes

commentary BM (Wikisource uttara-4/0055; not in our source): 'has ceased' rests on interpretation (vyākhyāna). [Objection:] then [khal] would come in the agent by 'kartari kṛt' (SK 2832); hence 'tayor eva'. dus construes only with the sense of difficulty, while īṣat and su construe with ease, by compatibility (yogyatā); that is what 'kṛcchre duṣkaraḥ…' shows. Followed: the examples are kept under the two headings as the kaumudī sorts them.
commentary TB, printed under sk.3304.t1 ('—īṣadduḥsuṣu', '—bhavateti', '—khal iti'): though stated in general, the division of the qualifiers is obtained by compatibility: dus in the sense of difficulty, the other two in the sense of ease. bhavatā: the third case (tṛtīyā) for the agent, the sixth (ṣaṣṭhī) being barred by 'na loka…' (SK 627). Why 'in the sense of difficulty or ease'? īṣatkāryam, 'a small task'. In khal, l is for accent; the kh-it is for mum later on (uttaratra). Followed for 'bhavatā' as the agent ('for you').
commentary BM (Wikisource uttara-4/0055): 'nimimīliyām' = mi(ñ) preceded by ni, mī (mīnāti) and lī(ṅ); the ā that would come by 'mīnātiminotidīṅāṃ lyapi ca' (SK 2508) and 'vibhāṣā līyateḥ' (SK 2509) is barred before khal and ac. īṣannimayaḥ etc. illustrate khal; nimayaḥ etc. illustrate ac by 'erac' (SK 3231). Followed for the dhātus named and for the bracketed khal/ac grouping in k3.
commentary TB, printed under sk.3304.t1 ('—nimimīti', '—nimaya ityādi'): what would come by 'mīnātiminotidīṅāṃ lyapi ca' and 'vibhāṣā līyateḥ' is prohibited; nimaya and the rest have ac by 'erac'. Followed.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source and is not translated; the print marks 'nimimīliyāṃ khalacor ātvaṃ neti vācyam' with the vārttika sign (NSP p. 577, scan page-0587). Wikisource SK (uttara-4/0055) adds 'bhavatā' before 'īṣatkaraḥ' in k1; not in ours or the print.

SK 3306 · A 7.1.67V

उपसर्गात् खल्घञोः ॥ ३३०६ ॥

upasargāt khalghañoḥ

upasargāt khalghañoḥ — After an upasarga, before khal and ghañ, [num is inserted in labh — 'labheḥ' and 'num' carried forward (anuvṛtti) from 'labheś ca' (SK 2582) and 'idito num dhātoḥ' (SK 2262), per BM].

Rule. Before khal and ghañ, labh "to obtain" takes the augment num (n) only after an upasarga. The Bālamanoramā: "of labh" and "num" run on from labheś ca (SK 2582) and idito num dhātoḥ (SK 2262). The Tattvabodhinī: SK 2582 alone would give num, so this rule restricts (niyama). Hence Bhaṭṭoji's "only after an upasarga".

Example.

With khal: su + pra + labh + khal → num → su + pra + lambh + a → supralambhaḥ. Likewise īṣatpralambhaḥ, duṣpralambhaḥ.

With ghañ: upa + ā + labh + ghañ → num → upālambhaḥ.

Applies when / blocked by. Why "after an upasarga"? lābhaḥ: no upasarga, so no num, and the ghañ brings vṛddhi.

Siddhānta-kaumudī

उपसर्गादेव लभेर्नुम् स्यात् । ईषत्प्रलम्भः । दुष्प्रलम्भः । सुप्रलम्भः । उपालम्भः । उपसर्गात्किम् । लाभः ॥

Only after an upasarga does labh take num [before khal and ghañ]. īṣatpralambhaḥ, duṣpralambhaḥ, supralambhaḥ [with khal]; upālambhaḥ [with ghañ]. Why "after an upasarga"? lābhaḥ.

Tattvabodhinī

NSP p. 587–589

—उपसर्गात्खल्घञोः । ‘लभेश्च’ इत्यनेनैव सिद्धे नियमार्थमिदमित्याह—उपसर्गा-देवेति ॥—तदा स्वती इति । ‘सुः पूजायाम्’, ‘अतिरतिक्रमणे च’ इति तयोः कर्मप्रवचनीयत्वम् ॥—कर्तृकर्मणोः-। चकारः संनियोगार्थः । यदा कर्तृकर्मणोरीषदादीनां च युगपत्प्रयोगस्तदैव प्रत्ययो यथा स्यात् । न च कर्तृकर्मणोः प्रत्ययार्थत्वमेवास्तु न तूपपदत्वमिति वाच्यम् । ईषदादीनामेवोपपदत्वे तु खलः खित्त्वस्य वैयर्थ्यापत्तेः मुमर्थं हि तत् । मुम् चानव्ययस्य विधीयते तस्मात्कर्तृकर्मणोरिति उपपदत्वमेव । तदेतदाह—ईषदादिषु चेति । कर्तृक- देशस्थानां गङ्गामप्राप्य विन्ध्यः । गङ्गाप्राप्तिविरहविशिष्टदेशस्थो विन्ध्य इत्यर्थः । अत्र विन्ध्यात्परा गङ्गेति गम्यते ॥—अतिक्रम्येति । दक्षिणदेशस्थानामेवायमपि प्रयोगः । अत्र हि गङ्गायाः पूर्वो विन्ध्य इति गम्यते । इह त्रिसूत्र्यां क्त्वाप्रत्ययस्य भावमात्रार्थत्वेऽपि विशेषणविशेष्यसंसर्गा भिद्यन्त इति नास्ति वैयर्थ्यमिति दिक्

translator notes

commentary BM (Wikisource uttara-4/0055; not in our source): 'labher num': because that is carried forward from 'labheś ca' and from 'idito num'. Followed: the anuvṛtti is bracketed in sutra_en.
commentary TB, sk.3306.t1: since [num] would be established by 'labheś ca' (SK 2582) alone, this rule is restrictive (niyamārtha); so he says 'upasargād eva'. Followed: 'only after an upasarga', so that lābhaḥ without an upasarga takes no num before ghañ.
textual Ours agrees with the print (NSP p. 577, scan page-0587). Wikisource SK (uttara-4/0055) adds 'īṣallabhaḥ' before 'lābhaḥ' in the counter-example.
translator The bracketed '[with khal]' / '[with ghañ]' grouping of the examples is the translator's: the three forms with īṣat, dus, su are khal forms by SK 3305, and upālambhaḥ is a ghañ form.

SK 3307 · A 7.1.68V

न सुदुर्भ्यां केवलाभ्याम् ॥ ३३०७ ॥

na sudurbhyāṃ kevalābhyām

na sudurbhyāṃ kevalābhyām — Not after su and dur on their own [does labh take num before khal and ghañ, as the kaumudī glosses].

Rule. After su and dur on their own, with no other upasarga, labh does not take num before khal and ghañ.

Example.

su + labh + khal → no num → sulabham "easy to get".

dur + labh + khal → durlabham "hard to get".

Applies when / blocked by. Why "on their own"? supralambhaḥ, atidurlambhaḥ. There su and dur come with another upasarga, so the bar does not apply.

How then are atisulabham and atidurlabham correct? Bhaṭṭoji: when su and ati are *karmapravacanīya*s. The Tattvabodhinī names the rules: SK 555 (suḥ pūjāyām) and SK 556 (atir atikramaṇe ca). The Bālamanoramā explains. A karmapravacanīya is not an upasarga. So su and dur stand as if alone, and the bar holds.

Watch out. "On their own" means without another upasarga, not without any word at all.

Siddhānta-kaumudī

उपसर्गान्तररहिताभ्यां सुदुर्भ्यां लभेर्नुम्न स्यात् खल्घञोः । सुलभम् । दुर्लभम् । केवलाभ्यां किम् । सुप्रलम्भः । अतिदुर्लम्भः । कथं तर्हि अतिसुलभमतिदुर्लभमिति । यदा स्वती कर्मप्रवचनीयौ तदा भविष्यति ॥

After su and dur without another upasarga, labh does not take num before khal and ghañ. sulabham, "easy to get"; durlabham, "hard to get". Why "on their own"? supralambhaḥ, atidurlambhaḥ. How then [are] atisulabham [and] atidurlabham [correct]? It will hold when su and ati are karmapravacanīyas.

translator notes

commentary BM (Wikisource uttara-4/0055–0056; not in our source): 'without another upasarga' explains 'on their own'. In supralambhaḥ and atidurlambhaḥ su and dur are accompanied by another upasarga, so the prohibition of what the previous rule gives does not apply. 'How then': since su and dur [seem] accompanied by another upasarga, [how is] num prohibited? Answer: when these two are karmapravacanīyas in the sense of honouring (pūjā), they are not upasargas, so su and dur are not accompanied by an upasarga, and the prohibition will hold; and su, being in the sense of honouring and so no upasarga, gets nothing from the previous rule there either. Followed for the speaker division (objection 'kathaṃ tarhi', reply 'yadā…').
commentary TB, printed under sk.3306.t1 ('—tadā svatī iti'): su and ati are karmapravacanīyas by 'suḥ pūjāyām' (SK 555) and 'atir atikramaṇe ca' (SK 556). Recorded; BM speaks of both as karmapravacanīyas in the sense of honouring, TB assigns ati its own rule (atikramaṇa or pūjā); the English names no sense.

SK 3308 · A 3.3.127V

कर्तृकर्मणोश्च भूकृञोः ॥ ३३०८ ॥

kartṛkarmaṇośca bhūkṛñoḥ

kartṛkarmaṇoś ca bhūkṛñoḥ — And when an agent or an object (kartṛ, karman) [is an upapada together with īṣat, dus or su — gathered by 'ca' from SK 3305, per BM], [khal comes] after bhū and kṛ.

Rule. khal comes after bhū "to become" and kṛ "to make" when two upapadas stand together. One is an agent or an object word. The other is īṣat, dus or su. Bhaṭṭoji: pairing in order (yathāsaṃkhya) is not wanted. So bhū is not tied to the agent, nor kṛ to the object. The agent or object word stands right before the root, and īṣat and the rest before that.

A vārttika: only when the agent or object has the sense of cvi. The Bālamanoramā: that sense is "becoming what one was not" (abhūtatadbhāva).

Example.

Bhaṭṭoji: since khal is kh-marked, mum comes.

anāḍhyenāḍhyena duḥkhena bhūyate "it is become rich with difficulty by one not rich":

dus + āḍhya + bhū + khal → guṇa (SK 2168) → bho + a → av for o (SK 61) → bhav + a → mum after āḍhya → dur-āḍhyam-bhava → durāḍhyambhavam.

Likewise īṣadāḍhyambhavam, svāḍhyambhavam.

With kṛ: īṣadāḍhyaṅkaraḥ, durāḍhyaṅkaraḥ, svāḍhyaṅkaraḥ.

Applies when / blocked by. Why "in the sense of cvi"? āḍhyena subhūyate "it is easily been by a rich man". He was rich already, so there is no khal-compound.

Why is the rule needed? The Bālamanoramā: āḍhya stands between īṣat and the root, so SK 3305 alone would not apply.

The Tattvabodhinī says the Kāśikā and others accepted the pairing in order. It rejects them, citing the Bhāṣya on SK 128. For kṛ it gives two analyses, one with the agent and one with the object; the Bālamanoramā gives only the object one. They do not disagree in doctrine.

Watch out. The order is fixed: particle first, then the agent or object word, then the root. And mum follows the middle word: durāḍhyambhavam, durāḍhyaṅkaraḥ.

Siddhānta-kaumudī

कर्तृकर्मणोरीषदादिषु चोपपदेषु भूकृञोः खल् स्यात् । यथासङ्ख्यं नेष्यते । कर्तृकर्मणी च धातोरव्यवधानेन प्रयोज्ये ईषदादयस्तु ततः प्राक् ।

When an agent or an object, and īṣat and the rest, are upapadas, khal comes after bhū and kṛ. Respective correspondence (yathāsaṃkhya) is not wanted. The agent or object is to be used without separation from the dhātu, while īṣat and the rest [come] before that.

vārttika

कर्तृकर्मणोश्च्व्यर्थयोरिति वाच्यम्

(vārttika) It should be stated: [only when] the agent and object have the sense of cvi.

(वार्तिकम्) ॥ खित्त्वान्मुम् । अनाढ्येनाढ्येन दुःखेन भूयते दुराढ्यम्भवम् । ईषदाढ्यम्भवम् । स्वाढ्यम्भवम् । ईषदाढ्यङ्करः । दुराढ्यङ्करः । स्वाढ्यङ्करः । च्व्यर्थयोः किम् । आढ्येन सुभूयते ॥

Because [khal] has kh as it (khit), mum [is inserted]. anāḍhyenāḍhyena duḥkhena bhūyate, "it is become rich with difficulty by one not rich": durāḍhyambhavam; [likewise] īṣadāḍhyambhavam, svāḍhyambhavam. īṣadāḍhyaṅkaraḥ, durāḍhyaṅkaraḥ, svāḍhyaṅkaraḥ. Why "having the sense of cvi"? āḍhyena subhūyate, "it is easily been by a rich man".

translator notes

commentary BM (Wikisource uttara-4/0056; not in our source): kartṛkarmaṇoḥ is a seventh-case word (saptamī); 'upapadayoḥ' is obtained from interpretation (vyākhyāna). By 'ca', īṣat, dus and su are gathered in. bhūkṛñoḥ is a sixth-case word (ṣaṣṭhī) in the sense of the fifth (pañcamī). Meant is an upapada formed by the two combined, one of agent/object and one of īṣat etc., not each separately, by interpretation and because the Bhāṣya illustrates it so. Followed for sutra_en and k1 ('and īṣat and the rest').
commentary TB, beginning at the tail of sk.3306.t1 ('—kartṛkarmaṇoḥ') and continuing on NSP p. 578 (scan page-0588 read; not in our source): 'ca' is for co-occurrence (saṃniyoga): the affix comes only when agent/object and īṣat etc. are used together. Nor may one say agent/object should be the affix's meaning and not upapadas: if only īṣat etc. were upapadas, the kh-it of khal would be pointless, since it is for mum, and mum is enjoined for a non-indeclinable; hence agent/object are upapadas. That is what 'īṣadādiṣu ca' says. Followed with BM for k1.
commentary TB, NSP p. 578 (scan page-0588; not in our source): agent and object are two and bhū and kṛ are two, so yathāsaṃkhya would apply; the Kāśikā, the Nyāsa, Haradatta and others accepted it, the prāc said the same and its commentators approved; all that is to be disregarded because it conflicts with the Bhāṣya on the yathāsaṃkhya sūtra (SK 128); hinting at this he says 'yathāsaṃkhyaṃ neṣyate'. Objection: the order between the upapadas is not settled, since non-separation from bhū/kṛ is wanted only for agent/object. Reply: it is settled by the anuvṛtti of 'bahula' and by the Bhāṣya's example 'durāḍhyaṃbhava'; with that in view he says 'kartṛkarmaṇī ca'. Followed: 'is not wanted' (neṣyate) and the ordering sentence.
commentary BM (Wikisource uttara-4/0056): 'neṣyate': bhū and kṛ are not paired respectively with agent and object. Objection: when one of agent/object and one of īṣat etc. co-occur as upapadas, what is their order? Hence 'kartṛkarmaṇī ca…', because the Bhāṣya illustrates it so. Followed.
commentary BM (Wikisource uttara-4/0056): 'cvyarthayoḥ' = becoming what was not so before (abhūtatadbhāva). bhūyate: laṭ in bhāva. durāḍhyambhavam: khal in bhāva; here āḍhya, the upapada, is used immediately before the dhātu bhū, and dur before that. (BM does not name āḍhya here as agent or object.) durāḍhyaṅkaraḥ: 'one not rich is made rich with difficulty', āḍhya being the object upapada. īṣadāḍhyambhavam and the like are also to be cited. Since īṣat etc. stand separated [from the dhātu], the previous rule does not apply, so this one was begun. Followed for the gloss of anāḍhyenāḍhyena… as impersonal (bhāva).
commentary TB, NSP p. 578 (scan page-0588; not in our source): with bhū he illustrates the agent, 'anāḍhyenāḍhyena'; with the object the analysis is 'anāḍhya āḍhyo bhūyate', meaning 'is made to become' (bhāvyate). So two analyses are to be inferred for the following [kṛ] forms too: 'anāḍhyenāḍhyena svayam eva kriyate' and 'anāḍhya āḍhyaḥ kriyate'. Recorded. BM illustrates only the object analysis for kṛ (durāḍhyaṅkaraḥ: anāḍhya āḍhyo duḥkhena kriyate) and does not give TB's second analysis; no disagreement in doctrine (BM, like the kaumudī, rejects yathāsaṃkhya). The English translates only the gloss the kaumudī gives.
textual Ours 'khittvān mum' (double t); the print reads 'khitvān mum' with a single t (NSP p. 578, scan page-0588 read), as does Wikisource. Orthographic only. The '(vārttikam)' tag at the head of k3 is editorial and not translated; the print marks 'kartṛkarmaṇoś cvyarthayor iti vācyam' with the vārttika sign. Wikisource SK (uttara-4/0056) reads 'anāḍhyena duḥkhena bhūyate', lacking 'āḍhyena'; ours = print.
textual The TB on this unit from 'karmaṇī dve bhūkṛñau ca dvau…' to '…āḍhyaḥ kriyata iti', and the TB on SK 3309 that follows it, are printed on NSP p. 578 (scan page-0588) but are missing from our tattvabodhini layer: sk.3306.t1 breaks off at 'kartṛka-' and resumes with the TB on SK 3319 ('…deśasthānāṃ gaṅgām aprāpya vindhyaḥ').

SK 3309 · A 3.3.128V

आतो युच् ॥ ३३०९ ॥

āto yuc

āto yuc — After [a dhātu] ending in ā, yuc [comes, when īṣat, dus or su in the sense of difficulty or ease is an upapada — carried forward (anuvṛtti) from SK 3305; 'kartṛkarmaṇoḥ' (SK 3308) is not carried forward, being without svarita, per BM].

Rule. After a root ending in ā, with īṣat, dus or su in the sense of difficulty or ease, yuc comes. Bhaṭṭoji: an exception to khal. The Bālamanoramā: kartṛkarmaṇoḥ (SK 3308) does not run on, as it is not marked svarita.

Example.

su + pā + yuc → su + pā + yu → yu → ana (SK 1247) → supānaḥ "easy to drink".

īṣatpānaḥ somo bhavatā "the soma is easy for you to drink".

duṣpānaḥ: the Bālamanoramā takes the ṣ from SK 155.

Applies when / blocked by. The Bālamanoramā: there is no optional khal beside yuc. The vāsarūpa option does not work for affixes in the sense of kta, lyuṭ, tumun and khal.

A vārttika: in the common language (bhāṣā), yuc comes after śās, yudh, dṛś, dhṛṣ and mṛṣ. duḥśāsanaḥ, duryodhanaḥ and so on. The Tattvabodhinī fills in "and so on": durdarśanaḥ, durdharṣaṇaḥ, durmarṣaṇaḥ. The Bālamanoramā places this vārttika after two Vedic rules (SK 3421–3422). It ends the affixes in the sense of khal here.

Watch out. yuc here is not feminine. The feminine section ended at SK 3289, so īṣatpānaḥ is masculine, agreeing with somaḥ.

Siddhānta-kaumudī

खलोऽपवादः । ईषत्पानः सोमो भवता । दुष्पानः । सुपानः ।

[This is] an exception (apavāda) to khal. īṣatpānaḥ somo bhavatā, "the soma is easy for you to drink"; duṣpānaḥ, supānaḥ.

vārttika

भाषायां शासियुधिदृशिधृषिमृषिभ्यो युज्वाच्यः

(vārttika) In the [common] language (bhāṣā), yuc should be stated after śās, yudh, dṛś, dhṛṣ and mṛṣ.

(वार्तिकम्) ॥ दुःशासनः । दुर्योधन इत्यादि ॥

duḥśāsanaḥ, duryodhanaḥ, and so on.

translator notes

commentary BM (Wikisource uttara-4/0056; not in our source): 'kartṛkarmaṇoḥ' is not carried forward, not being marked svarita. After a dhātu ending in ā, yuc comes when īṣat etc. in the senses of difficulty and ease are upapadas; by 'tayor eva' (SK 2833), in bhāva and karman. Followed: the anuvṛtti is bracketed in sutra_en.
commentary BM (Wikisource uttara-4/0056): 'exception to khal': the optional dissimilar affix (vāsarūpavidhi) does not apply, by the statement 'ktalyuṭtumunkhalartheṣu vāsarūpavidhir na'. duṣpānaḥ: ṣ by 'idudupadhasya cāpratyayasya' (SK 155). Followed: no optional khal beside yuc is implied in the English.
commentary BM (Wikisource uttara-4/0056–0057): this vārttika belongs after 'chandasi gatyarthebhyaḥ' (SK 3421) and 'anyebhyo 'pi dṛśyate' (SK 3422); 'īṣadduḥsuṣu' holds [here too]; it is an exception to khal. Here end the affixes in the sense of khal. Followed: '[common] language' as opposed to chandas.
commentary TB, NSP p. 578 (scan page-0588; not in our source): '—ityādīti': 'and so on' takes in durdarśanaḥ, durdharṣaṇaḥ, durmarṣaṇaḥ. Recorded; the English keeps 'and so on'.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source and is not translated; the print marks 'bhāṣāyāṃ śāsiyudhidṛśidhṛṣimṛṣibhyo yuj vācyaḥ' with the vārttika sign (NSP p. 578, scan page-0588). Ours = print; Wikisource (uttara-4/0056) lacks 'supānaḥ'. The TB note on 'ityādi' is missing from our tattvabodhini layer (see the textual note at sk3308).

SK 3310 · A 8.4.35V

षात् पदान्तात् ॥ ३३१० ॥

ṣāt padāntāt

ṣāt padāntāt — After a ṣ that is final in a pada, [n is not replaced by ṇ, as the kaumudī glosses].

Rule. After a ṣ that ends a pada, ṇ does not replace n. A pada is a word, or a word-part, that counts as a finished word.

Example.

niṣpānam, sarpiṣpānam: the ṣ ends the pada niṣ or sarpiṣ, so the n of pāna stays.

Applies when / blocked by. Why "after ṣ"? nirṇayaḥ: after r, the ṇ comes. Why "ending a pada"? puṣṇāti: the ṣ is inside the word, so the ṇ comes.

Bhaṭṭoji: padānta is a seventh-case compound, "final in a pada" (pade antaḥ). Hence the bar does not apply in susarpiṣkeṇa. How exactly this analysis admits the ṇ there, he does not spell out.

Watch out. The bar needs both conditions: the sound is ṣ, and it ends a pada.

Siddhānta-kaumudī

नस्य णो न । निष्पानम् । सर्पिष्पानम् । षात्किम् । निर्णयः । पदान्तात्किम् । पुष्णाति । पदे अन्तः पदान्तोऽयमिति सप्तमीसमासोऽयम् । तेनेह न । सुसर्पिष्केण ॥

ṇ does not replace n. niṣpānam, sarpiṣpānam. Why "after ṣ"? nirṇayaḥ. Why "final in a pada"? puṣṇāti. "padānta" is a seventh-case compound (saptamīsamāsa): "final in a pada" (pade antaḥ). Hence [the prohibition does] not [apply] here: susarpiṣkeṇa.

translator notes

textual No Bālamanoramā on this sūtra in Wikisource (uttara-4/0056–0057: the BM passes from the vārttika on SK 3309 to SK 3311), and no Tattvabodhinī in the print (NSP p. 578, scan page-0588: TB passes from 'ityādi' of SK 3309 to SK 3313); neighbours sk3309 and sk3311 carry none either. Ours = print.
translator The kaumudī does not spell out how the seventh-case analysis 'pade antaḥ' admits ṇ in susarpiṣkeṇa (a kap-compound whose member sarpiṣ ends in ṣ before ka); the English renders only what is said. 'nasya ṇo na' is the kaumudī's own gloss of the operation; no commentator states the anuvṛtti, so none is claimed in sutra_en.

SK 3311 · A 3.3.170V

आवश्यकाधमर्ण्ययोर्णिनिः ॥ ३३११ ॥

āvaśyakādhamarṇyayorṇiniḥ

āvaśyakādhamarṇyayor ṇiniḥ — When necessity (āvaśyaka) or indebtedness (ādhamarṇya) [is meant], ṇini [comes after a dhātu, in the agent sense — 'kartari kṛt' (SK 2832) holds, per BM].

Rule. When necessity (āvaśyaka) or debt (ādhamarṇya) is meant, the affix ṇini comes after a dhātu. The Bālamanoramā says kartari kṛt (SK 2832) holds, so ṇini denotes the agent. In ṇini the ṇ and the final i are markers, leaving in.

Example.

avaśyam + kṛ + ṇini → markers go → avaśyam + kṛ + in

→ the ṇ-marked affix brings vṛddhi (SK 254), with r (SK 70) → avaśyam + kār + in

→ the m of avaśyam becomes ṅ before the k → avaśyaṅkārin

→ (first case) avaśyaṅkārī "one who necessarily does".

śatam + dā + ṇini → śataṃdāyī "one who owes a hundred".

Applies when / blocked by. The Bālamanoramā notes that avaśyam is an indeclinable (avyaya). In śataṃdāyī the word śatam is the object of giving. Beside a kṛt the object would normally take the sixth case (SK 623). Here the sixth case is barred by akenor bhaviṣyadādhamarṇyayoḥ (SK 628), so śatam keeps the second case.

Watch out. The ṅ of avaśyaṅkārī is the final m of avaśyam, standing before the k of kārī. The 1915 print reads avaśyaṅkārī, with the long final ī of the first case.

Siddhānta-kaumudī

अवश्यङ्कारि । शतंदायी ॥

avaśyaṅkārī, "one who necessarily does". śataṃdāyī, "one who owes a hundred".

translator notes

commentary BM (Wikisource uttara-4/0057; not in our source): 'kartari kṛt' holds (ity eva). avaśyaṅkārī: avaśyam is an indeclinable. śataṃ dāyī: the sixth case (ṣaṣṭhī) does not come, by 'akenor bhaviṣyadādhamarṇyayoḥ' (SK 628). Followed: the agent sense is bracketed in sutra_en, and śatam is taken as the object kept in the second case.
textual Ours reads 'avaśyaṅkāri' (short final i); the print has 'avaśyaṅkārī' (NSP p. 578, scan page-0588 read, clear), the ṇini-form in the first case, and Wikisource 'avaśyaṃkārī'. The English follows the print. Mūla slip for the Print Check (collation class A).
textual No Tattvabodhinī on this sūtra in the print (NSP p. 578: TB passes from SK 3309 to SK 3313).

SK 3312 · A 3.3.171V

कृत्याश्च ॥ ३३१२ ॥

kṛtyāśca

kṛtyāś ca — The kṛtya affixes too [come, when necessity (āvaśyaka) or indebtedness (ādhamarṇya) is meant — 'āvaśyakādhamarṇyayoḥ' carried forward (anuvṛtti) from SK 3311, as the kaumudī's 'ity eva' states].

Rule. The kṛtya affixes also come when necessity or debt is meant. The kṛtyas are the affixes of chapter 66, such as ṇyat and yat. Bhaṭṭoji: "'when necessity or debt is meant' is carried forward". The words of SK 3311 thus continue by anuvṛtti.

Example.

sev + kṛtya → sevyaḥ: avaśyaṃ hariḥ sevyaḥ "Hari must necessarily be served".

dā + kṛtya → deyam: śataṃ deyam "a hundred is to be given", as a debt.

Applies when / blocked by. A kṛtya comes only in the bare action or the object (SK 2833, chapter 66). So in sevyaḥ the affix denotes Hari, the one served; in deyam it denotes the hundred, the thing owed. Contrast SK 3311, where ṇini names the doer or the debtor. The Bālamanoramā calls this rule self-evident and adds nothing.

Siddhānta-kaumudī

आवश्यकाधमर्ण्ययोरित्येव । अवश्यं हरिः सेव्यः । शतं देयम् ॥

"When necessity or indebtedness [is meant]" is carried forward (ity eva). avaśyaṃ hariḥ sevyaḥ, "Hari must necessarily be served". śataṃ deyam, "a hundred is to be given [as a debt]".

translator notes

commentary BM (Wikisource uttara-4/0057; not in our source): 'kṛtyāś ca ity ādi. spaṣṭam' — the unit is called self-evident; no further reading supplied. Recorded.
textual No TB on this sūtra in the print: the TB on NSP p. 578 (scan page-0588 read) passes from 'ity ādīti' (SK 3309) straight to 'kticktau' (SK 3313). Kaumudī = print (collation clean).

SK 3313 · A 3.3.174V

क्तिच्क्तौ च संज्ञायाम् ॥ ३३१३ ॥

kticktau ca saṃjñāyām

kticktau ca saṃjñāyām — ktic and kta too [come after a dhātu when a benediction (āśis) is meant — 'āśiṣi' carried forward (anuvṛtti) from SK 2195, per BM], when the derivative is a name (saṃjñā).

Rule. After a dhātu, ktic and kta come when a blessing (āśis) is meant and the word is a name (saṃjñā). The Bālamanoramā draws "when a blessing is meant" from āśiṣi liṅloṭau (SK 2195). In ktic the k and c are markers, leaving ti. By titutra… (SK 3163) iṭ does not come.

Example.

bhavatāt "may he be"

→ bhū + ktic → markers go → bhū + ti

→ k-marked, so no guṇa (SK 2217); no iṭ (SK 3163)

→ bhūtiḥ, a name.

The kta example, devadattaḥ, is given under SK 3315.

Applies when / blocked by. The Bālamanoramā explains bhavatāt as the benedictive loṭ. It is the paraphrase of the name bhūtiḥ. It also says ktic here is in the agent sense. The Tattvabodhinī explains the marker c. It lets na ktici (SK 3314) name this affix alone, without taking in ktin (SK 3272). Scholars discuss whether the marker is needed for that.

Watch out. Both commentators note a point about the iṭ in bhūtiḥ. śryukaḥ kiti (SK 2381) would also bar it, and, being later, would be the proper bar here. Bhaṭṭoji cites titutra… because it is needed anyway for vantiḥ and tantiḥ (SK 3314). The result is the same.

Siddhānta-kaumudī

धातोः क्तिच् क्तश्च स्यादाशिषि सञ्ज्ञायाम् । तितुत्र-SK 3163 इति नेट् । भवतात् । भूतिः ॥

After a dhātu, ktic and kta come when a benediction [is meant] and the derivative is a name. By "titutra…" (SK 3163) iṭ does not come. bhavatāt, "may [he] be": bhūtiḥ [, the name].

translator notes

commentary BM (Wikisource uttara-4/0057; not in our source): 'āśiṣi' — because it is carried forward from 'āśiṣi liṅloṭau' (SK 2195). Followed: the bracketed anuvṛtti in sutra_en.
commentary BM: 'bhavatāt' is the benedictive loṭ (āśiṣi loṭ) and is the explanation (vivaraṇa) of bhūtiḥ; ktic is in the agent sense (kartari ktic). Further, on SK 3314's rantiḥ: since 'śryukaḥ kiti' (SK 2381) does not apply there, iṭ is barred by 'titutra' alone, whereas in bhūtiḥ, by being later (paratva), 'śryukaḥ kiti' would be the proper bar. Followed: bhavatāt rendered as the gloss of the name bhūtiḥ.
commentary TB, NSP p. 578 (scan page-0588 read; not in our source, see textual note): the c of ktic serves to specify it in 'na ktici' (SK 3314), since 'na ktau' would also take in ktin — so the earlier writers (prāñcaḥ); Haradatta answers that ktin is already excluded by the ekānubandha paribhāṣā; the view of some that the c [of ktic] is there so that 'titutra' takes in [both ktic and ktin] generally (otherwise, being of one anubandha, only this [affix] and not ktin would be taken there) is called rash, since 'titutra' pronounces no affix with its anubandha, so that the ekānubandha paribhāṣā has no occasion there; this also disposes of the doubt that 'titutra' would take only tiv, as being of one anubandha. On 'bhūtiḥ': although by paratva the iṭ-bar of 'śryukaḥ kiti' is proper here, 'titutra' is cited because it is needed anyway to bar iṭ in vantiḥ and tantiḥ (SK 3314), and the result is the same. Followed: 'By titutra… iṭ does not come' kept as the operative bar.
textual The TB on SK 3308 (tail), 3309, 3313, 3314, 3316, 3317, 3318 and the opening of 3319 (NSP p. 578, lower block, scan page-0588) is missing from our TB layer: sk.3306.t1 runs from 'kartṛka-' (end of p. 577) directly to 'deśasthānāṃ gaṅgām aprāpya' (top of p. 579). Read from the scan and the raw OCR page-0588.txt. Kaumudī = print (collation clean).

SK 3314 · A 6.4.39V

न क्तिचि दीर्घश्च ॥ ३३१४ ॥

na ktici dīrghaśca

na ktici dīrghaś ca — Before ktic, lengthening (dīrgha) does not take place, nor [the deletion of the nasal (anunāsikalopa), for the dhātus taught as anudātta and for van, tan and the rest — 'anudāttopadeśavanatitanotyādīnām anunāsikalopaḥ' (SK 2428) carried forward (anuvṛtti), per BM].

Rule. Before ktic, two root changes do not happen. The penultimate vowel is not lengthened. The nasal is not lost. This holds for the roots taught without iṭ (aniṭ) and for van, tan and the rest. Bhaṭṭoji: "for aniṭ roots and for vanati, tanoti and the rest, lengthening and loss of the nasal do not take place before ktic".

Example.

yam + ktic → yam + ti

→ no loss of m, no lengthening → yantiḥ.

Likewise ram → rantiḥ, van → vantiḥ, tan → tantiḥ.

Applies when / blocked by. The Tattvabodhinī names the two rules that are stopped. Lengthening would come by anunāsikasya kvijhaloḥ kṅiti (SK 2666). Loss of the nasal would come by anudāttopadeśa… (SK 2428). The Bālamanoramā says SK 2428 is carried forward here. The Tattvabodhinī gives the roots' meanings: yam "to cease", ram "to sport", vanu "to beg", tanu "to extend".

Watch out. The Bālamanoramā adds that in rantiḥ the iṭ is barred only by titutra… (SK 3163). śryukaḥ kiti (SK 2381) does not reach ram. Compare bhūtiḥ under SK 3313.

Siddhānta-kaumudī

अनिटां वनतितनोत्यादीनां च दीर्घानुनासिकलोपौ न स्तः क्तिचि परे । यन्तिः । रन्तिः । वन्तिः । तन्तिः ॥

For aniṭ [dhātus, i.e. those taught as anudātta,] and for vanati, tanoti and the rest, lengthening and deletion of the nasal do not take place before ktic: yantiḥ, rantiḥ, vantiḥ, tantiḥ.

translator notes

commentary BM (Wikisource uttara-4/0057; not in our source): on 'aniṭām' — the sūtra 'anudāttopadeśa…' (SK 2428) is carried forward here. On rantiḥ: 'śryukaḥ kiti' does not apply, so iṭ is barred only by 'titutra' (SK 3163). Followed: the bracketed anuvṛtti in sutra_en and '[i.e. those taught as anudātta]'.
commentary TB, NSP p. 578 (scan page-0588 read; not in our source): 'dīrghānunāsika' — the lengthening would come by 'anunāsikasya kvijhaloḥ' (SK 2666) and the deletion of the nasal by 'anudāttopadeśa…' (SK 2428). 'yantir ity ādi' — yam 'to cease', ram 'to sport', vanu 'to beg', tanu 'to extend'. Followed for the sense of 'lengthening' and the roots.
textual Kaumudī = print (NSP p. 578, scan page-0588 read; collation clean).

SK 3315 · A 6.4.45V

सनः क्तिचि लोपश्चास्यान्यतरस्याम् ॥ ३३१५ ॥

sanaḥ ktici lopaścāsyānyatarasyām

sanaḥ ktici lopaś cāsyānyatarasyām — Before ktic, [ā — carried forward (anuvṛtti) from 'viḍvanor anunāsikasyāt' (SK 2982), per BM — optionally replaces the nasal of] san, and deletion (lopa) of its [final n] also optionally.

Rule. Before ktic, the nasal of san "to give" (sanoti) is optionally replaced by ā. Its final n is also optionally lost. The Bālamanoramā draws the ā from viḍvanor anunāsikasyāt (SK 2982). It supplies "of the final n" for the loss.

Example.

sanutāt "may he give" → san + ktic → san + ti

→ ā for the nasal → sātiḥ

→ or the n lost → satiḥ

→ or neither → santiḥ.

Three names from one root.

Applies when / blocked by. Bhaṭṭoji then gives the kta of SK 3313. devā enaṃ deyāsuḥ "may the gods give him" → devadattaḥ, a name. The Bālamanoramā calls deyāsuḥ the benedictive liṅ. It says devadattaḥ has kta in the object sense, by tayor eva… (SK 2833).

Watch out. devadattaḥ does not illustrate this rule. It belongs to SK 3313. The Bālamanoramā explains why SK 3313 names kta at all. Otherwise ktic, the exception, would block kta. The option of SK 2830 (vāsarūpa) holds only for rules before striyāṃ ktin (SK 3272).

Siddhānta-kaumudī

सनोतेः क्तिचि आत्वं वा स्याल्लोपश्च वा । सनुतात् । सातिः । सतिः । सन्तिः । देवा एनं देयासुर्देवदत्तः ॥

Before ktic, ā optionally replaces [the nasal] of sanoti, and deletion also optionally. sanutāt, "may [he] give": sātiḥ, satiḥ, santiḥ. devā enaṃ deyāsuḥ, "may the gods give him": devadattaḥ.

translator notes

commentary BM (Wikisource uttara-4/0057; not in our source): 'ātvam' — because it is carried forward from 'viḍvanor anunāsikasyāt' (SK 2982); 'lopaś ca' — 'of the final n' is to be supplied (antyasya nakārasyeti śeṣaḥ). Followed: the bracketed anuvṛtti and 'its [final n]' in sutra_en.
commentary BM (Wikisource uttara-4/0057–0058): 'devā enaṃ deyāsuḥ' is the benedictive liṅ (āśīrliṅ); devadattaḥ has kta in the object sense by 'tayor eva…' (SK 2833). kta is enjoined [in SK 3313] so that it is not blocked by ktic; otherwise the exception ktic would block kta, the vāsarūpa option holding only before 'striyāṃ ktin' (SK 3272), as the Bhāṣya on 'praiṣātisarga…' makes clear. Followed: deyāsuḥ glossed as a benediction.
translator devadattaḥ illustrates the kta of SK 3313 (kticktau ca saṃjñāyām), not this rule; the print places it here too (NSP p. 578, scan page-0588 read), after the ktic forms of san.
textual No TB on this sūtra in the print: TB on NSP p. 578 passes from 'yantir ity ādi' (SK 3314) to 'alaṅkhalvoḥ' (SK 3316). Kaumudī = print (collation clean).

SK 3316 · A 3.4.18V

अलङ्खल्वोः प्रतिषेधयोः प्राचां क्त्वा ॥ ३३१६ ॥

alaṅkhalvoḥ pratiṣedhayoḥ prācāṃ ktvā

alaṅkhalvoḥ pratiṣedhayoḥ prācāṃ ktvā — When alam and khalu, meaning prohibition, [are upapadas], ktvā [comes after a dhātu], in the view of the Eastern [grammarians] (prācām).

Rule. When alam or khalu, meaning prohibition, stands as upapada, ktvā comes after a dhātu. In ktvā the k is a marker, leaving tvā. The Bālamanoramā says this ktvā is in bhāva, the action itself, by the saying avyayakṛto bhāve: "indeclinable kṛts are in bhāva". Bhaṭṭoji: "the mention of the Eastern grammarians (prācām) is for honour".

Example.

alam + dā + ktvā → dā + tvā

→ do dad ghoḥ (SK 3077): dad for dā → dad + tvā

→ alaṃ dattvā "enough of giving".

pā + ktvā → ī for the ā by ghumāsthā… (SK 2462) → pītvā khalu "enough of drinking".

Applies when / blocked by. There is no upapada compound. Bhaṭṭoji: this follows from the restriction (niyama) of amaivāvyayena (SK 783). The Bālamanoramā says the point is to avoid lyap, which comes in a compound (SK 3332). Why "alam and khalu"? Otherwise prohibition is said another way: mā kārṣīt "let him not do it". Why "meaning prohibition"? With another sense of alam: alaṅkāraḥ "ornament".

Watch out. Why is prācām only for honour? The Bālamanoramā: the next rule says udīcām "of the Northerners", so this rule must be fixed, not optional. Both commentators accept alaṃ rodanena "enough of weeping", with no ktvā. The Bālamanoramā gets it by bahulam; the Tattvabodhinī by the vāsarūpa option. Scholars discuss this.

Siddhānta-kaumudī

प्रतिषेधार्थयोरलंखल्वोरुपपदयोः क्त्वा स्यात् । प्राचां ग्रहणं पूजार्थम् । अमैवाव्ययेन SK 783 इति नियमान्नोपपदसमासः । दो दद्धोः SK 3077 । अलं दत्त्वा । घुमास्था-SK 2462 । पीत्वा खलु । अलंखल्वोः किम् । मा कार्षीत् । प्रतिषेधयोः किम् । अलंकारः ॥

When alam and khalu in the sense of prohibition are upapadas, ktvā comes [, in the sense of the action itself (bhāva)]. The mention of the Eastern [grammarians] is for honour (pūjā). By the restriction (niyama) of "amaivāvyayena" (SK 783) there is no upapada compound.

"do dad ghoḥ" (SK 3077): alaṃ dattvā, "enough of giving". "ghumāsthā…" (SK 2462): pītvā khalu, "enough of drinking".

Why [say] "alam and khalu"? mā kārṣīt, "let him not do [it]". Why "in the sense of prohibition"? alaṅkāraḥ, "ornament".

translator notes

commentary BM (Wikisource uttara-4/0058; not in our source): ktvā is in the sense of bhāva, by the statement 'avyayakṛto bhāve', as the Bhāṣya on 'tumarthe sesen…' makes clear. Objection: since the next sūtra says 'udīcām', this rule must be obligatory, so 'prācām' is pointless — hence 'for honour'; nor is the vāsarūpa option to be suspected, since it operates only before 'striyāṃ ktin' (SK 3272); 'alaṃ rodanena' and the like are to be justified by bahula. Fearing lyap from an upapada compound, he cites 'amaivāvyayena'. alaṃ dattvā = nothing whatever is achieved by giving; 'ghumāsthā' recalls the ī; pītvā khalu = nothing is achieved by drinking. Followed: '[in the sense of the action itself (bhāva)]' and 'for honour'.
commentary TB, NSP p. 578 (scan page-0588 read; not in our source): 'pūjārtham' — objection: let 'prācām' be for option, giving both alaṃ ruditvā and alaṃ rodanena. No: that follows from the vāsarūpa maxim; the doctrine 'no vāsarūpa for kta, lyuṭ, tumun and khal-senses' only means that these, being exceptions, block what they block obligatorily, whereas here ktvā is itself the exception to lyuṭ; and if 'praiṣādiṣu kṛtyāś ca' indicates that vāsarūpa is not necessary after the strī-adhikāra, what is established by a jñāpaka is not universal. 'alaṃ dattvā' — the resulting sense is 'one should not give to an unworthy recipient'. Disagreement with BM on how alaṃ rodanena is obtained (TB vāsarūpa, BM bahula): recorded; the English 'for honour' is common to both, and the glosses 'enough of giving/drinking' stay neutral between BM's and TB's paraphrases.
textual Cross-reference: ours reads 'do daddhoḥ <SK3077>'; our own sk3077 sūtra is 'do dad ghoḥ', and the print's conjunct (NSP p. 578, scan page-0588) cannot be told apart between ddh and dgh at this resolution (collation class C); Wikisource has 'daddhoḥ'. Rendered as 'do dad ghoḥ'.

SK 3317 · A 3.4.19V

उदीचां माङो व्यतीहारे ॥ ३३१७ ॥

udīcāṃ māṅo vyatīhāre

udīcāṃ māṅo vyatīhāre — In the view of the Northern [grammarians] (udīcām), [ktvā comes] after māṅ [i.e. the root meṅ cited with its ā] in the sense of exchange (vyatīhāra).

Rule. In the view of the Northern grammarians, ktvā comes after māṅ in the sense of exchange (vyatīhāra). The Tattvabodhinī says māṅ is the root meṅ, cited with its ā already made. Bhaṭṭoji: "this rule is for ktvā where there is no prior time (apūrvakāla)".

Example.

The form comes under the next rule:

apa + meṅ + ktvā → (SK 3332, 3318) → apamitya yācate "he asks, in order to exchange".

Applies when / blocked by. The Bālamanoramā explains Bhaṭṭoji's remark. One might think ktvā already comes by SK 3320, for the earlier of two actions. But the exchange is not earlier than the asking. So a separate rule is needed. The Tattvabodhinī adds that SK 3316, 3317 and 3319 all give ktvā in bhāva. Each relates the two actions in a different way, so none is redundant.

Watch out. udīcām makes the rule optional. SK 3318 shows the other construction.

Siddhānta-kaumudī

व्यतीहारेऽर्थे माङः क्त्वा स्यात् । अपूर्वकालार्थमिदम् ॥

In the sense of exchange, ktvā comes after māṅ. This [rule] is for [ktvā] where there is no prior time (apūrvakāla).

translator notes

commentary BM (Wikisource uttara-4/0058; not in our source): vyatīhāra is exchange (vinimaya); fearing that [ktvā] is already established by 'samānakartṛkayoḥ pūrvakāle' (SK 3320), he says 'for where there is no prior time'. Followed: 'exchange'.
commentary TB, NSP p. 578 (scan page-0588 read; not in our source): vyatīhāra is vyatikrama; the citation 'māṅ' is of meṅ with its ā already made, and indicates the paribhāṣā 'nānubandhakṛtam anejantatvam' — whereby, in the ghu-designation, daip too is excluded by 'adāp'. Followed: '[i.e. the root meṅ cited with its ā]' in sutra_en.
commentary TB on SK 3319 (scan page-0589, printed under sk.3306.t1): in this group of three sūtras (SK 3316, 3317, 3319) ktvā denotes only bhāva, yet the relation of qualifier and qualified differs, so none is redundant. Recorded.
textual Kaumudī = print (NSP p. 578, scan page-0588 read; collation clean).

SK 3318 · A 6.4.70V

मयतेरिदन्यतरस्याम् ॥ ३३१८ ॥

mayateridanyatarasyām

mayater id anyatarasyām — [Before lyap — 'lyapi' carried forward (anuvṛtti) from 'na lyapi' (SK 3335), per BM], i optionally [replaces the final] of mayati (meṅ) ['vā', "optionally", also carried forward (anuvṛtti) from 'vā 'nyasya saṃyogādeḥ' (SK 2378), per BM].

Rule. Before lyap, i optionally replaces the final sound of meṅ (mayati). lyap is the substitute for ktvā in a compound (SK 3332, group II.I). The Bālamanoramā draws "before lyap" from na lyapi (SK 3335). It also draws "optionally" from vā 'nyasya saṃyogādeḥ (SK 2378).

Example.

apa + meṅ + ktvā → compound, so lyap (SK 3332) → apa + me + ya

→ this rule: i for the final → apa + mi + ya

→ tuk after a short vowel (SK 2858) → apamitya yācate.

The other form, without i, is apamāya yācate.

Applies when / blocked by. Bhaṭṭoji: "because SK 3317 says udīcām, the ordinary ktvā also comes". Then the asking is the earlier action, and ktvā goes on yāc by SK 3320: yācitvā apamayate "having asked, he exchanges". The Bālamanoramā explains the scene. A man asks for a cow, offering a buffalo in return. The exchange is not before the asking.

Watch out. In apamāya the root does not take ī. The Bālamanoramā says īd yati (SK 2843) is barred here by na lyapi (SK 3335). The sūtra already says "optionally"; the Bālamanoramā does not explain what the second "optionally" adds.

Siddhānta-kaumudī

मेङ इकारोऽन्तादेशः स्याद्वा ल्यपि । अपमित्य याचते । अपमाय । उदीचां ग्रहणाद्यथाप्राप्तमपि । याचित्वा अपमयते ॥

Before lyap, i is optionally the substitute for the final [sound] of meṅ: apamitya yācate, "he asks, [in order] to exchange"; apamāya. Because "of the Northern [grammarians]" is mentioned [in SK 3317], [ktvā] as otherwise obtained also [comes]: yācitvā apamayate, "having asked, he exchanges".

translator notes

commentary BM (Wikisource uttara-4/0058; not in our source): 'vā' from 'vā 'nyasya saṃyogādeḥ' (SK 2378) and 'lyapi' from 'na lyapi' (SK 3335) are carried forward. Followed: both anuvṛttis are bracketed in sutra_en.
translator The sūtra itself already says 'anyatarasyām'; BM does not explain what the carried-forward 'vā' adds to it, and the translation does not resolve this. The operative clause therefore shows a single 'optionally', with BM's 'vā' anuvṛtti given separately in brackets as BM states it.
commentary BM: apamitya yācate = he asks for a cow so as to make the exchange 'if you give a cow, I give a buffalo'; the exchange is not prior in time, so 'samānakartṛkayoḥ' (SK 3320) does not apply — rather the asking is prior, and ktvā would come after yāc; in the gati compound ktvā becomes lyap, then i and tuk. apamāya is the form without i; ī by 'īd yati' does not come, being barred by 'na lyapi'. 'udīcāṃ grahaṇāt' — so ktvā after meṅ is optional, and in its absence ktvā comes after yāc, which denotes the prior action, by 'samānakartṛkayoḥ'. Followed: the glosses of apamitya yācate and yācitvā apamayate, and 'in SK 3317'.
commentary TB, NSP p. 578 (scan page-0588 read; not in our source): 'apamitya' — [lyap] by 'samāse 'nañpūrve…' (SK 3332), to be taught below; the rest of the line is largely under the scan's watermark (apparently '…lyapi tuk…'), ending '…pratidadātīty arthaḥ' ('…he gives in return, is the sense'). Recorded; consistent with BM's exchange reading.
textual Kaumudī = print (NSP p. 578, scan page-0588 read; collation clean).

SK 3319 · A 3.4.20V

परावरयोगे च ॥ ३३१९ ॥

parāvarayoge ca

parāvarayoge ca — Also when connection with the later (para) or with the prior (avara) [is to be understood, ktvā comes after a dhātu].

Rule. ktvā also comes after a dhātu when connection with the farther (para) or the nearer (avara) thing is meant. Bhaṭṭoji: "when the connection of the prior with the later, or of the later with the prior, is to be understood". The Bālamanoramā says this ktvā too is in bhāva.

Example.

aprāpya nadīṃ parvataḥ

"the mountain lies without reaching the river": the mountain's connection with the farther river.

atikramya parvataṃ sthitā nadī

"the river lies beyond the mountain": the river's connection with the nearer mountain.

Applies when / blocked by. Both commentators read the sentences as spoken by someone south of the Vindhya, with the Gaṅgā to its north. For him the Vindhya is reached without crossing the Gaṅgā. The Gaṅgā is reached only by crossing the Vindhya. The Bālamanoramā adds that not-reaching and crossing do not come before the standing. So SK 3320 cannot give the ktvā.

Watch out. These are positions in space, not steps in time. That is why the rule is separate from SK 3320.

Siddhānta-kaumudī

परेण पूर्वस्यावरेण परस्य योगे गम्ये धातोः क्त्वा स्यात् । अप्राप्य नदीं पर्वतः । परनदीयोगोऽत्र पर्वतस्य । अतिक्रम्य पर्वतं स्थिता नदी । अवरपर्वतयोगोऽत्र नद्याः ॥

When the connection of the prior [thing] with the later, or of the later with the prior, is to be understood, ktvā comes after a dhātu [, in the sense of bhāva].

aprāpya nadīṃ parvataḥ, "the mountain [lies] without reaching the river": here [is meant] the mountain's connection with the later [i.e. farther] river.

atikramya parvataṃ sthitā nadī, "the river lies beyond the mountain": here [is meant] the river's connection with the prior [i.e. nearer] mountain.

translator notes

commentary BM (Wikisource uttara-4/0058–0059; not in our source): 'parāvarayoḥ yoge', yoga construed with each; 'pareṇa pūrvasya' means 'of the avara'; para and avara denote respectively a remote and a near location. ktvā is in bhāva by 'avyayakṛto bhāve'. The examples are said by one living south of the Vindhya, the Gaṅgā lying north of it: for southerners the Vindhya stands to be reached without crossing the Gaṅgā (the near Vindhya joined with the remote Gaṅgā), and the Gaṅgā stands to be reached only by crossing the near Vindhya. Since not-reaching and crossing are not prior to the Vindhya's standing, 'samānakartṛkayoḥ pūrvakāle' (SK 3320) does not apply. Followed: '[i.e. farther]', '[i.e. nearer]' and '[in the sense of bhāva]'.
commentary TB, opening on NSP p. 578 (scan page-0588: '—parāvara—' '—aprāpyeti. dakṣiṇa-', not in our source) and continuing on p. 579, printed under sk.3306.t1 ('deśasthānāṃ gaṅgām aprāpya vindhyaḥ…'): for southerners, the Vindhya is in a region marked by not reaching the Gaṅgā, so the Gaṅgā is understood to be beyond the Vindhya; 'atikramya' is also a usage of southerners, the Vindhya being understood as before the Gaṅgā. In this group of three sūtras ktvā denotes only bhāva, but the qualifier-qualified relations differ, so none is redundant. Followed: same spatial reading as BM.
textual Kaumudī = print (NSP pp. 578–579, scans page-0588/0589 read; collation clean). The TB on this sūtra is split: its opening is in the stretch missing from our TB layer (see sk3313), its continuation is the tail of sk.3306.t1.

SK 3320 · A 3.4.21V

समानकर्तृकयोः पूर्वकाले ॥ ३३२० ॥

samānakartṛkayoḥ pūrvakāle

samānakartṛkayoḥ pūrvakāle — [ktvā comes after a dhātu] standing in the earlier time (pūrvakāla) among two [dhātu-meanings] that have the same agent.

Rule. Of two actions that have the same agent, ktvā comes after the root whose action is earlier (pūrvakāla). Bhaṭṭoji: "ktvā is in bhāva", by the saying avyayakṛto bhāve. The word ktvā is carried from SK 3316; this is not stated by Bhaṭṭoji or his commentators; it is inferred, though both gloss "ktvā comes".

Example.

bhuj + ktvā → bhuj + tvā → bhuktvā vrajati "having eaten, he goes".

snātvā bhuktvā pītvā vrajati "having bathed, eaten and drunk, he goes".

nam + ktvā → nasal lost by SK 2428 → viṣṇuṃ natvā stauti "having bowed to Viṣṇu, he praises him".

svṛ + ktvā → no iṭ → svṛtvā; likewise sūtvā, dhūtvā.

Applies when / blocked by. Bhaṭṭoji: "the duality is not essential". The sūtra says "of two", but three or more earlier actions may stand together. The Tattvabodhinī explains why. The finite verb names the main action. Each ktvā-form qualifies that main action, not the others. So snātvā pītvā bhuktvā vrajati can stand in any order.

For svṛ and the rest, svaratisūti… (SK 2279) would make iṭ optional. Bhaṭṭoji: iṭ is absent without option, by śryukaḥ kiti (SK 2381), through pūrvavipratiṣedha. That means the earlier rule wins here. The Bālamanoramā gives the reason. The section that bars iṭ begins before the section that gives iṭ. That order shows the bar is meant to prevail.

Watch out. The bhāva of ktvā is not the bhāva of ghañ. The Tattvabodhinī says the action of ghañ is accomplished (SK 3184). The action of ktvā is in process.

Siddhānta-kaumudī

समानकर्तृकयोर्धात्वर्थयोः पूर्वकाले विद्यमानाद्धातोः क्त्वा स्यात् । क्त्वा तु अव्ययकृतो भावे । भुक्त्वा व्रजति । द्वित्वमतन्त्रम् । स्नात्वा भुक्त्वा पीत्वा व्रजति । अनुदात्त-SK 2428 इत्यनुनासिकलोपः । विष्णुं नत्वा स्तौति । स्वरत्यादेः श्र्युकः किति SK 2381 इति नित्यमिडभावः पूर्वविप्रतिषेधेन । स्वृत्वा । सूत्वा । धूत्वा ॥

After a dhātu standing in [the meaning that has] the earlier time among two dhātu-meanings having the same agent, ktvā comes. ktvā, however, [is] in the sense of bhāva, [by the statement] "avyayakṛto bhāve" (indeclinable kṛt affixes [are] in the sense of bhāva).

bhuktvā vrajati, "having eaten, he goes".

The duality [in "of two"] is not essential (atantra): snātvā bhuktvā pītvā vrajati, "having bathed, eaten and drunk, he goes".

By "anudātta…" (SK 2428) the nasal is deleted: viṣṇuṃ natvā stauti, "having bowed to Viṣṇu, he praises [him]".

For svṛ and the rest the absence of iṭ is obligatory by "śryukaḥ kiti" (SK 2381), through prevalence of the prior rule (pūrvavipratiṣedha) [over the option of iṭ by "svaratisūtisūyatidhūñūdito vā" (SK 2279)]: svṛtvā, sūtvā, dhūtvā.

Tattvabodhinī

NSP p. 589

—समानकर्तृ—। इह धात्वधिकारेऽपि समानकर्तृत्वं क्रिययोरेव संभवतीत्याशयेनाह—धात्वर्थयोरिति । निर्धारणे षष्ठी सप्तमी वा । धात्वर्थयोर्मध्ये पूर्वः कालो यस्य धात्वर्थस्य तस्मिन्विद्यमानादित्यर्थः । एवं च निर्धारणे विभक्तिरेव पूर्वकाल इत्यस्य बहुव्रीहित्वद्योतिकेति फलितम् ॥—क्त्वा स्यादिति । स च भावे, अव्ययकृत इति वचनात् । भावोऽपि घञादाविव नेह सिद्धा-वस्थः किंतु साध्यावस्थः । स च धातुनैव लब्धः । क्त्वाप्रकृत्यर्थभूता क्रिया च क्रियान्तरं प्रति विशेषणं धातुसंबन्धाधि-कारात् । संसर्गश्चेह सामानाधिकरण्यं पूर्वोत्तरकालत्वं च । तत्र संसर्गविशेषतात्पर्यग्राहकाः क्त्वाणमुलादयः । अत्र च ‘समानकर्तृकयोः—’ इति सूत्रांशेन सामानाधिकरण्यमुपनिवद्धम् । धातूपात्तव्यापाराश्रयस्य कर्तृतया तथा पर्यवसानादिति दिक् ॥—द्वित्वमिति । नन्वमीषां ब्राह्मणानां पूर्वमानयेत्युक्ते मध्यमो नानीयते, तथेहापि बहुक्रियासमभिव्याहारे मध्यमक्रियावाचकात् क्त्वाप्रत्ययो न स्यादिति चेदत्राहुः । इहाप्याख्यातवाच्या क्रिया प्रधानं, तां प्रति क्त्वान्तोप- स्थिताः क्रियाः सर्वा एव विशेषणं न तु तासां परस्परसंवन्धः ‘गुणानां च परार्थत्वात्’ इति न्यायात् । अत एव स्नात्वा पीत्वा भुक्त्वा व्रजतीत्याद्यनियमेन प्रयुज्यत इति । ‘स्वरतिसूति—’ इत्यादिना विकल्पे प्राप्ते नित्यार्थमाह—स्वरत्यादेरिति

translator notes

commentary TB (sk.3320.t1): even within the dhātu-adhikāra, sameness of agent is possible only for actions, hence 'dhātvarthayoḥ'; the case of 'samānakartṛkayoḥ' is the sixth or seventh of specification (nirdhāraṇa); 'pūrvakāle' is a bahuvrīhi — 'existing in that dhātu-meaning, among the two, whose time is earlier'. Followed: 'standing in [the meaning that has] the earlier time among two…'.
commentary BM (Wikisource uttara-4/0059; not in our source): 'samānakartṛkayoḥ' is a sixth case of specification (nirdhāraṇe ṣaṣṭhī); 'pūrvakāle' means 'in the dhātu-meaning having the earlier time'; 'vidyamānāt' is supplied (śeṣa). Being an indeclinable kṛt, ktvā denotes bhāva. Followed, with TB, in the construal of the first sentence.
commentary TB (sk.3320.t1): ktvā is in bhāva by the statement 'avyayakṛtaḥ'; the bhāva here is not accomplished (siddhāvastha) as with ghañ but in process (sādhyāvastha), and is conveyed by the dhātu itself; the action expressed by the base of ktvā qualifies the other action; sameness of substrate is fixed by the words 'samānakartṛkayoḥ'. On the duality: the action denoted by the finite verb is principal and all the actions presented by ktvā-forms qualify it, not one another ('guṇānāṃ ca parārthatvāt'); hence snātvā pītvā bhuktvā vrajati is used in no fixed order. Followed: 'is not essential' (BM likewise: the duality is not intended, avivakṣita).
commentary TB (sk.3320.t1): since an option [of iṭ] would come by 'svaratisūti…' (SK 2279), Bhaṭṭoji says 'svaratyādeḥ' to make [the absence of iṭ] obligatory. Followed: the bracketed rival rule.
commentary BM (Wikisource uttara-4/0059–0060): for svṛ, sū (sūti), sū (sūyati) and dhū, one would suspect that 'svaratisūtisūyati…' sets aside the prohibition of 'śryukaḥ kiti' and makes iṭ optional; but since the iṭ-prohibition section ('neḍ vaśi kṛti' etc.) is begun before the iṭ-injunction section ('ārdhadhātukasyeḍ…'), its being begun shows that by pūrvavipratiṣedha the iṭ-prohibition alone operates. Followed.
translator 'ktvā' in sutra_en is supplied by the translator from SK 3316 (alaṅkhalvoḥ… ktvā); neither commentator states the anuvṛtti in words, though both gloss 'ktvā syāt'.
textual 'ktvā tu avyayakṛto bhāve' is in ours and in the print (NSP p. 579, scan page-0589 read); Wikisource SK (uttara-4/0059) lacks it. Wikisource also ends at 'sūtvā' without 'dhūtvā'; ours = print. Kaumudī = print (collation clean).

SK 3321 · A 6.4.31V

क्त्वि स्कन्दिस्यन्दोः ॥ ३३२१ ॥

ktvi skandisyandoḥ

ktvi skandisyandoḥ — Before ktvā, [the deletion of n (nalopa) — carried forward (anuvṛtti) from 'śnān nalopaḥ' (SK 2544) — does not ('na' — carried forward from 'nāñceḥ pūjāyām' (SK 424), per BM) take place] for skand and syand.

Rule. Before ktvā, the roots skand and syand do not lose their n. The Bālamanoramā draws the loss of n from śnān nalopaḥ (SK 2544) and the "not" from nāñceḥ pūjāyām (SK 424). ktvi is the seventh case of ktvā.

Example.

skand + ktvā → no iṭ; the n stays → skantvā.

syand + ktvā → syand is marked with ū (ūdit), so iṭ is optional

→ without iṭ → syantvā

→ with iṭ → syanditvā.

Applies when / blocked by. skantvā has no iṭ. The Bālamanoramā says the root is taught with an anudātta vowel. The Tattvabodhinī cites ekāca… (SK 2246). It also says why skand needs naming. Its marker is the whole ir (skandir), not i alone. So it does not count as i-marked, and the n would otherwise be lost.

Watch out. Bhaṭṭoji glosses syand as ūdit for the option of iṭ. Only syand has that option here.

Siddhānta-kaumudī

एतयोर्नलोपो न स्यात् क्त्वि परे । स्कन्त्वा । ऊदित्त्वादिड्वा । स्यन्त्वा । स्यन्दित्वा ॥

For these two the deletion of n does not take place before ktvā: skantvā. Because [syand] has the marker ū (ūdit), iṭ is optional: syantvā, syanditvā.

Tattvabodhinī

alignment inferredNSP p. 589

—क्त्वि स्कन्दि—। स्कन्दिर्गतिशोषणयोः । ‘इर इत्संज्ञा—’ इति वार्तिकादिकारमात्रस्येत्संज्ञा नेति ‘अनिदिताम्—’ इति पर्युदासोऽत्र न प्रवर्तत इति स्कन्दिग्रहणम् ॥—स्कन्त्वेति । ‘एकाच—’ इति नेट्

translator notes

commentary BM (Wikisource uttara-4/0060; not in our source): 'nalopa' is carried forward from 'śnān nalopaḥ' and 'na' from 'nāñceḥ pūjāyām'. 'ktvi' is the seventh singular of ktvā, its ā dropped by the split rule (yogavibhāga) 'ātaḥ'. skantvā is from skandir; no iṭ, the root being taught as anudātta. 'ūdittvāt' — said for syandū before ktvā. Followed: the bracketed anuvṛttis in sutra_en and '[syand]'.
commentary TB (sk.3321.t1; OCR 'kitva' = print 'ktvi', scan page-0589 read): skandir 'to go, to dry'; by 'ira itsaṃjñā…' the it-designation belongs to the whole ir, not to the i alone, so the exclusion in 'aniditām…' (SK 415) does not operate here — hence skandi is named. 'skantvā' — no iṭ by 'ekāca…' (SK 2246). Followed: skantvā taken as iṭ-less.
textual Ours 'ūdittvād' (double t); the print (NSP p. 579, scan page-0589) and Wikisource have 'ūditvād' — orthographic only (collation class A). The raw OCR page-0589.txt skips the line '3321 … skantvā. ūditvād iḍvā'; the scan agrees with ours.

SK 3322 · A 1.2.18अकित्त्वातिदेशः

न क्त्वा सेट् ॥ ३३२२ ॥

na ktvā seṭ

na ktvā seṭ — ktvā with iṭ (seṭ) is not [kit — 'kit' carried forward (anuvṛtti) from 'asaṃyogāl liṭ kit' (SK 2242), per BM].

Rule. A ktvā that has iṭ (seṭ) is not kit. The Bālamanoramā draws "kit" from asaṃyogāl liṭ kit (SK 2242).

Example.

śī + ktvā → iṭ → śī + i + tvā

→ this rule: not kit, so guṇa is not stopped → śe + i + tvā

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

Without iṭ: kṛ + ktvā → the affix stays kit, no guṇa → kṛtvā.

Applies when / blocked by. Bhaṭṭoji: "why say 'with iṭ'? kṛtvā". The next four rules are exceptions to this one. Chapter 67 drew on this rule for the niṣṭhā (group III.F).

Watch out. The rule takes away only kit-hood. The iṭ itself comes by the general iṭ rules.

Siddhānta-kaumudī

सेट् क्त्वा किन्न स्यात् । शयित्वा । सेट् किम् । कृत्वा ॥

ktvā with iṭ is not kit: śayitvā. Why [say] "with iṭ"? kṛtvā.

translator notes

commentary BM (Wikisource uttara-4/0060; not in our source): 'kin na' — because 'kit' is carried forward from 'asaṃyogāl liṭ kit' (SK 2242). śayitvā: since [ktvā] is not kit, guṇa is not prohibited. Followed: the bracketed anuvṛtti in sutra_en.
textual No TB on this sūtra in the print: TB on NSP p. 579 (scan page-0589 read) passes from 'skantveti' (SK 3321) to 'mṛḍamṛda' (SK 3323). Kaumudī = print (collation clean; the raw OCR's 'krutvā' is an OCR slip for kṛtvā).

SK 3323 · A 1.2.7कित्त्वातिदेशः

मृडमृदगुधकुषक्लिशवदवसः क्त्वा ॥ ३३२३ ॥

mṛḍamṛdagudhakuṣakliśavadavasaḥ ktvā

mṛḍamṛdagudhakuṣakliśavadavasaḥ ktvā — After mṛḍ, mṛd, gudh, kuṣ, kliś, vad and vas, a [seṭ — as the kaumudī's gloss 'ebhyaḥ seṭ ktvā kit' shows, the rule being an exception to 'na ktvā seṭ' (SK 3322), per BM] ktvā is kit ['kit' carried forward (anuvṛtti) from asaṃyogāl liṭ kit, SK 2242].

Rule. After mṛḍ, mṛd, gudh, kuṣ, kliś, vad and vas, a ktvā with iṭ is kit. Bhaṭṭoji: "after these, a seṭ ktvā is kit". The Bālamanoramā calls the rule an exception to SK 3322. "kit" is carried from SK 2242.

Example.

mṛḍ + ktvā → iṭ → mṛḍ + i + tvā

→ kit, so no guṇa of the light penultimate → mṛḍitvā.

kliś → iṭ optional by kliśaḥ ktvāniṣṭhayoḥ (SK 3049) → kliśitvā (with iṭ, kit) / kliṣṭvā (without iṭ).

vad → kit, so saṃprasāraṇa → uditvā.

vas → iṭ by SK 3046; saṃprasāraṇa; ṣ by SK 2410 → uṣitvā.

Applies when / blocked by. Bhaṭṭoji adds forms made kit by rudavida… (SK 2609), another exception to SK 3322: ruditvā, viditvā, muṣitvā, gṛhītvā. The Tattvabodhinī explains gṛhītvā: saṃprasāraṇa by SK 2412, and the iṭ lengthened by SK 2562. For vad and vas the Bālamanoramā names vacisvapi… (SK 2409) for the saṃprasāraṇa.

Watch out. Bhaṭṭoji illustrates only mṛḍ of the first four roots. The Bālamanoramā says mṛditvā and the rest should be given too. The Tattvabodhinī gives the meanings: mṛḍ "to gladden", mṛd "to crush", gudh "to wrap", kuṣ "to draw out", kliś "to torment", vad "to speak", vas "to dwell".

Siddhānta-kaumudī

एभ्यः सेट् क्त्वा कित् । मृडित्वा ।क्लिशः क्त्वा SK 3049 इति वेट् । क्लिशित्वा । क्लिष्ट्वा । उदित्वा । उषित्वा । रुदविद-SK 2609 इति कित्वम् । रुदित्वा । विदित्वा । मुषित्वा । गृहीत्वा ॥

After these, a seṭ ktvā is kit: mṛḍitvā. By kliśaḥ ktvāniṣṭhayoḥ (SK 3049), [kliś] takes iṭ optionally: kliśitvā [with iṭ, kit by this rule], kliṣṭvā [without iṭ]. uditvā [from vad]. uṣitvā [from vas]. By rudavida… (SK 2609), kit-ness: ruditvā, viditvā, muṣitvā, gṛhītvā.

Tattvabodhinī

NSP p. 589

—मृडमृद—। मृड सुखने, मृद क्षोदे, गुध परिवेष्टने, गुध रोषे च, कुष निष्कर्षे, क्लिश हिंसायां दिवादिः, क्लिशू विबाधने क्यादिः, वद व्यक्तायां वाचि, वस निवासे ॥—किदिति । ‘असंयोगाल्लिट् कित्’ इत्यतः किदित्यनुवर्तत इति भावः ॥—उदित्वेति । यजादित्वात्संप्रसारणम् ॥—उषित्वेति । ‘वसतिक्षुधोः—’ इतीट् । यजादित्वात्संप्रसारणम् । ‘शासिवसि—’ इति षः ॥—गृहीत्वेति । ‘ग्रहिज्या—’ इति संप्रसारणम्, ‘ग्रहोऽलिटि’ इति इटो दीर्घः

translator notes

commentary TB, sk.3323.t1: 'kit' is carried forward from 'asaṃyogāl liṭ kit' (SK 2242). Followed: bracketed in sutra_en. TB also gives the roots' meanings: mṛḍa 'to gladden', mṛda 'to crush', gudha 'to wrap' and 'to be angry', kuṣa 'to draw out', kliśa 'to injure' (div class), kliśū 'to torment' (kryādi class), vada 'articulate speech', vasa 'to dwell'.
commentary TB, sk.3323.t1: uditvā — saṃprasāraṇa because vad is of the yaj group; uṣitvā — iṭ by 'vasatikṣudhoḥ…' (SK 3046), saṃprasāraṇa [vad, vas being of the yaj group], ṣ by 'śāsivasi…' (SK 2410); gṛhītvā — saṃprasāraṇa by 'grahijyā…' (SK 2412) and lengthening of iṭ by 'graho 'liṭi dīrghaḥ' (SK 2562). Followed for the bracketed identification of the roots.
commentary BM (Wikisource uttara-4/0060; not in our source): the rule is an exception to the prohibition 'na ktvā seṭ' (SK 3322) [followed for the bracketed 'seṭ' in sutra_en; BM does not call it an anuvṛtti]; mṛḍitvā — being kit, no guṇa of the light penultimate; mṛditvā etc. should also be given as examples. kliśa hiṃsāyām (div class) takes iṭ optionally before ktvā by 'kliśaḥ ktvāniṣṭhayoḥ'; kliśū vibādhane takes it optionally as ūdit. uditvā: vad + ktvā, saṃprasāraṇa by 'vacisvapi…' (SK 2409); uṣitvā: vas + ktvā, iṭ by 'vasatikṣudhoḥ', saṃprasāraṇa, ṣ by 'śāsivasi'. 'rudavida… iti kittvam' is likewise an exception to 'na ktvā seṭ'. Agrees with TB; followed.
translator Of the first four roots the kaumudī illustrates only mṛḍ (the print likewise; collation batch04); the brackets on kliśitvā/kliṣṭvā and on the roots of uditvā, uṣitvā are supplied from BM and TB.
textual Checked against the 1915 print (NSP p. 579, scan page-0589): the collation (batch04) lists SK 3323 as clean. Ours lacks a space after the daṇḍa in 'mṛḍitvā |kliśaḥ'; typographic only.

SK 3324 · A 1.2.23अकित्त्वातिदेशः

नोपधात्थफान्ताद्वा ॥ ३३२४ ॥

nopadhātthaphāntādvā

nopadhāt thaphāntād vā — After [a root] that has n as its penultimate and ends in th or ph, [a seṭ ktvā — as the kaumudī's gloss 'seṭ ktvā vā kit' shows, the rule being an option on 'na ktvā seṭ' (SK 3322), per BM — is kit] optionally.

Rule. After a root that ends in th or ph and has n as its penultimate (upadhā), a ktvā with iṭ is optionally kit. Bhaṭṭoji: "a seṭ ktvā is optionally kit". The Bālamanoramā says this is an option where SK 3322 would deny kit-hood outright.

Example.

śranth + ktvā → iṭ → śranth + i + tvā

→ kit: the n is lost → śrathitvā

→ not kit: the n stays → śranthitvā.

gumph → guphitvā / gumphitvā.

Applies when / blocked by. Bhaṭṭoji: "why 'having n as penultimate'? kothitvā, rephitvā". These roots, kuth "to stink" and riph, have no penultimate n. So their seṭ ktvā stays not kit by SK 3322. The light penultimate takes guṇa. The Tattvabodhinī adds that the option of ralo vyupadhāt… (SK 2617) does not reach them either, because of the word nopadha.

Watch out. Kit-hood here decides the n. When the affix is kit the n is lost; when it is not, the n stays.

Siddhānta-kaumudī

सेट् क्त्वा कित्स्याद्वा । श्रथित्वा । श्रन्थित्वा । गुफित्वा । गुम्फित्वा । नोपधात्किम् । कोथित्वा । रेफित्वा ॥

A seṭ ktvā is optionally kit: śrathitvā [kit, with the n deleted], śranthitvā [not kit]; guphitvā, gumphitvā. Why "having n as its penultimate"? kothitvā, rephitvā [are not kit].

Tattvabodhinī

NSP p. 589

—नोपधात्थ—। अन्तग्रहणं स्पष्टार्थम् । थफादित्युक्तेऽपि धातोरेव क्त्वाप्रत्ययविधानाद्विशेष्यसंनिधानेन तदन्तविधिना थफान्तादिति लाभात् —कोथित्वा । रेफित्वेति । कुथ पूतीभावे, रिफ कत्थनयुद्धनिन्दाहिंसादानेषु । इह ‘रलो व्युपधात्—’ इति विकल्पोऽपि न भवति नोपधग्रहणसामर्थ्यात् ॥—वचित्वेति । वञ्चु प्रलम्भने ॥—लुचित्वेति । लुञ्चु अपनयने । —ऋतित्वेति । ऋतिः सौत्रो धातुर्घृणार्थकः, तस्यार्धधातुकविषये ‘ऋतेरीयङ्’ इत्यस्य वैकल्पिकत्वात्तदभावे कित्वमनेन विकल्प्यते

translator notes

commentary BM (Wikisource uttara-4/0060; not in our source): the compound is analysed 'that of which th and ph are the end'; this is an option where 'na ktvā seṭ' (SK 3322) would give an invariable prohibition [of kit]; when kit, the n is deleted, otherwise not — with this in mind Bhaṭṭoji gives śrathitvā etc. Followed: the bracketed 'seṭ ktvā … kit' in sutra_en (BM does not call it an anuvṛtti) and the bracketed kit / n-deletion on the examples.
commentary TB, sk.3324.t1: 'anta' in the sūtra is for clarity only; even 'thaphāt' would yield 'thaphāntāt' by tadantavidhi, the qualified term (dhātu) being at hand, since ktvā is enjoined only after a dhātu. kothitvā, rephitvā: from kutha 'to stink' and ripha 'to boast, fight, censure, injure, give'; here not even the option of 'ralo vyupadhāt…' (SK 2617) applies, by force of the mention of 'nopadha'. Followed: the counter-examples are rendered as not kit. BM (Wikisource uttara-4/0060–0061) makes the same point about 'ralo vyupadhāt' and gives the same root meanings.
textual TB filing: sk.3324.t1 continues past the TB on this rule with the TB on SK 3325 ('vacitvā', 'lucitvā', 'ṛtitvā'); see sk3325.
translator The bracketed '[not kit]' for kothitvā and rephitvā follows TB/BM: these roots lack a penultimate n, so the seṭ ktvā stays non-kit by na ktvā seṭ (SK 3322) and the light penultimate takes guṇa.

SK 3325 · A 1.2.24अकित्त्वातिदेशः

वञ्चिलुञ्च्यृतश्च ॥ ३३२५ ॥

vañciluñcyṛtaśca

vañciluñcyṛtaś ca — And after vañc, luñc and ṛt, [a seṭ ktvā is optionally kit — 'vā' carried forward from nopadhāt thaphāntād vā, SK 3324 (see translator note); 'seṭ ktvā' as the kaumudī's gloss 'seṭ ktvā kid vā' shows, the rule being an exception to 'na ktvā seṭ' (SK 3322), per BM].

Rule. After vañc, luñc and ṛt, a ktvā with iṭ is also optionally kit. Bhaṭṭoji: "a seṭ ktvā is optionally kit". The Bālamanoramā calls it an exception to SK 3322.

Example.

vañc + ktvā → iṭ → kit: n lost → vacitvā; not kit → vañcitvā.

luñc → lucitvā / luñcitvā.

ṛt → kit: no guṇa → ṛtitvā; not kit: guṇa → artitvā.

Applies when / blocked by. The Tattvabodhinī gives the roots. vañcu is "to deceive", luñcu "to remove". ṛti is a root found only in the sūtras, meaning "loathing". ṛter īyaṅ (SK 2422) applies only optionally before ārdhadhātuka affixes. Where it does not apply, this rule makes kit-hood optional.

Watch out. For vañc and luñc the option shows in the nasal. For ṛt it shows in the vowel.

Siddhānta-kaumudī

सेट् क्त्वा किद्वा । वचित्वा । वञ्चित्वा । लुचित्वा । लुञ्चित्वा । ऋतित्वा । अर्तित्वा ॥

A seṭ ktvā is optionally kit: vacitvā [kit, with the n deleted], vañcitvā; lucitvā, luñcitvā; ṛtitvā [kit, so no guṇa], artitvā.

translator notes

commentary TB, printed under sk.3324.t1: vacitvā — from vañcu 'to deceive'; lucitvā — from luñcu 'to remove'; ṛtitvā — ṛti is a sūtra-only (sautra) root meaning 'loathing'; since 'ṛter īyaṅ' (SK 2422) is optional in the domain of ārdhadhātuka affixes, where it does not apply kit-ness is made optional by this rule. Followed for the root identifications.
commentary BM (Wikisource uttara-4/0061; not in our source): an exception to 'na ktvā seṭ' (SK 3322) [followed for the bracketed 'seṭ ktvā' in sutra_en; BM does not call it an anuvṛtti]; from the option of kit-ness follows an option of n-deletion; for ṛt, an option of the prohibition of guṇa of the light penultimate; ṛti is a sautra root meaning 'loathing', with the same remark on 'ṛter īyaṅ' as TB. Followed: the brackets on vacitvā and ṛtitvā.
textual Checked against the 1915 print (NSP p. 579, scan page-0589): the collation (batch04) lists SK 3325 as clean. The raw OCR's 'vaccilujjyūtaś ca' and 'atitvā' are OCR slips.
translator The anuvṛtti of 'vā' is inferred from the kaumudī's gloss 'kid vā' and the 'ca' of the sūtra; TB states the anuvṛtti of 'vā' from nopadhā… only under SK 3326.

SK 3326 · A 1.2.25अकित्त्वातिदेशः

तृषिमृषिकृशेः काश्यपस्य ॥ ३३२६ ॥

tṛṣimṛṣikṛśeḥ kāśyapasya

tṛṣimṛṣikṛśeḥ kāśyapasya — After tṛṣ, mṛṣ and kṛś, in the view of Kāśyapa, [a seṭ ktvā is kit optionally — 'vā' carried forward (anuvṛtti) from nopadhāt thaphāntād vā, SK 3324, per TB; 'seṭ ktvā … kit' as the kaumudī's gloss shows, the rule being an exception to 'na ktvā seṭ' (SK 3322), per BM].

Rule. After tṛṣ, mṛṣ and kṛś, in the view of Kāśyapa, a ktvā with iṭ is optionally kit. Bhaṭṭoji: "after these, a seṭ ktvā is optionally kit". The Tattvabodhinī draws "optionally" from SK 3324. So the name Kāśyapa is for honour.

Example.

tṛṣ + ktvā → iṭ → kit: no guṇa → tṛṣitvā; not kit → tarṣitvā.

mṛṣitvā / marṣitvā; kṛśitvā / karśitvā.

Applies when / blocked by. Bhaṭṭoji gathers other roots whose ktvā takes or lacks kit-hood or iṭ:

By ralo vyupadhād dhalādeḥ saṃś ca (SK 2617), kit-hood is optional for a root that begins with a consonant, ends in a consonant of the ral group, and has u or i as its penultimate: dyutitvā / dyotitvā, likhitvā / lekhitvā. Not sevitvā (sev does not end in ral), vartitvā (no u or i as penultimate), eṣitvā (no initial consonant), bhuktvā (no iṭ).
By vasatikṣudhor iṭ (SK 3046): uṣitvā; kṣudhitvā / kṣodhitvā.
By añceḥ pūjāyām (SK 3047), iṭ is fixed when añc means "to honour": añcitvā. In the sense of going, aktvā as well.
By lubho vimohane (SK 3048), iṭ is fixed in the sense "to bewilder": lubhitvā / lobhitvā. In the other sense, lubdhvā.

Watch out. The printed text says "but lubdhvā in the sense of bewildering". That inverts SK 3048. The Bālamanoramā reads "not in the sense of bewildering" and calls the other a wrong reading. In the sense of greed, iṭ is optional by tīṣasaha… (SK 2340), so lubhitvā occurs there too, meaning "having longed for". The Bālamanoramā also explains eṣitvā: with no option, SK 3322 keeps it not kit, so it takes guṇa.

Siddhānta-kaumudī

एभ्यः सेट् क्त्वा किद्वा । तृषित्वा । तर्षित्वा । मृषित्वा । मर्षित्वा । कृशित्वा । कर्शित्वा । रलो व्युपधात्-SK 2617 इति वा कित्वम् । द्युतित्वा । द्योतित्वा । लिखित्वा । लेखित्वा । रलः किम् । सेवित्वा । व्युपधात्किम् । वर्तित्वा । हलादेः किम् । एषित्वा । सेट् किम् । भुक्त्वा । वसतिक्षुधोरिट्-SK 3046 । उषित्वा । क्षुधित्वा । क्षोधित्वा । अञ्चेः पूजायाम् SK 3047 इति नित्यमिट् । अञ्चित्वा । गतौ तु । अक्त्वेत्यपि । लुभित्वा । लोभित्वा । लुभोऽविमोहने-SK 3048 इतीट् । विमोहने तु लुब्ध्वा ॥

After these, a seṭ ktvā is optionally kit: tṛṣitvā, tarṣitvā; mṛṣitvā, marṣitvā; kṛśitvā, karśitvā. By ralo vyupadhād dhalādeḥ saṃś ca (SK 2617), kit-ness is optional: dyutitvā, dyotitvā; likhitvā, lekhitvā. Why "ending in ral"? sevitvā. Why "having u or i as its penultimate"? vartitvā. Why "beginning with a consonant (hal)"? eṣitvā. Why "seṭ"? bhuktvā. By vasatikṣudhor iṭ (SK 3046): uṣitvā; kṣudhitvā, kṣodhitvā. By añceḥ pūjāyām (SK 3047), iṭ is obligatory [when añc means "to honour"]: añcitvā. But in the sense of going: aktvā as well. lubhitvā, lobhitvā: by lubho vimohane (SK 3048), iṭ [is obligatory]. But where [lubh] does not mean bewildering [avimohane]: lubdhvā.

Tattvabodhinī

NSP p. 589–590

—तृषिमृषि—। ञितृषा पिपासायाम्, मृष तितिक्षायाम्, कृश तनूकरणे । ‘नोपधा—’ इत्यतो वेत्यनुवर्तनात्काश्यपग्रहणं पूजार्थम् ॥—अञ्चेरिति । ‘उदितो वा’ इति विकल्पप्राप्तावयमारम्भः ॥ —अञ्चित्वेति । ‘न क्त्वा सेट्’ इति कित्त्वाभावान्नलोपो न । एवं चेह ‘नाञ्चेः पूजायाम्’ इति नलोपो नेति प्रसादकारोक्तिर्वृथेत्याहुः

translator notes

commentary TB, sk.3326.t1: ñitṛṣā 'to thirst', mṛṣa 'to endure', kṛśa 'to make thin'; since 'vā' is carried forward from 'nopadhā…' (SK 3324), the mention of Kāśyapa is for honour (pūjārtham). Followed: 'vā' bracketed as anuvṛtti in sutra_en; 'in the view of Kāśyapa' kept as the sūtra's wording.
commentary BM (Wikisource uttara-4/0061; not in our source): the rule is an exception to 'na ktvā seṭ' (SK 3322) [followed for the bracketed 'seṭ ktvā … kit' in sutra_en; BM does not call it an anuvṛtti]. On 'ralaḥ': after a ral-final, consonant-initial root with u or i as penultimate, san and ktvā, when seṭ, are optionally kit, as explained earlier; ral is a pratyāhāra. vartitvā is from vṛtu 'to be'; eṣitvā from iṣ: not consonant-initial, so no option of kit-ness, but invariable non-kit-ness by 'na ktvā seṭ', hence no prohibition of guṇa. vas and kṣudh, being anudāttopadeśa, would have iṭ prohibited; Bhaṭṭoji recalls the exception 'vasatikṣudhor iṭ'. uṣitvā: kit by 'mṛḍamṛda…' (SK 3323), so saṃprasāraṇa by 'vacisvapi…' and ṣ by 'śāsivasi…'. For añcu, 'udito vā' (SK 3328) would give iṭ optionally, hence 'añceḥ pūjāyām'; 'gatau tu': there it is veṭ by 'udito vā'. Followed for the brackets.
commentary BM (Wikisource uttara-4/0061): lubhitvā, lobhitvā mean 'having bewildered' (vyākulīkṛtya); lubha vimohane is of the tud class, vimohana being 'confusing' (Vṛtti); kit-ness is optional by 'ralo vyupadhāt'; since 'tīṣasaha…' (SK 2340) would make iṭ optional, Bhaṭṭoji cites 'lubho vimohane', [iṭ] being obligatory (nityam iti śeṣaḥ). 'avimohane tu': in the sense of greed (gārdhya), iṭ is optional by 'tīṣasaha…', so lubhitvā also occurs, meaning 'having longed for' (abhikāṅkṣya). 'vimohane tu lubdhvā' is a wrong reading (apapāṭha). Followed: the English renders 'lubho vimohane' and '[a]vimohane tu lubdhvā' (see the textual note).
commentary TB, sk.3326.t1 (continued on NSP p. 580): añceḥ — the rule is begun because 'udito vā' would give an option; añcitvā — since by 'na ktvā seṭ' there is no kit-ness, the n is not deleted; hence the Prasāda-author's remark that here n-deletion is blocked by 'nāñceḥ pūjāyām' (SK 424) is pointless, they say. Recorded; the kaumudī itself says nothing on the n.
textual Ours and the 1915 print both read 'lubho 'vimohane (SK 3048) itīṭ | vimohane tu lubdhvā' (NSP p. 580, scan page-0590 read at zoom; collation batch04 lists 3326 as clean because ours = print). This inverts SK 3048 as our sk3048 has it ('lubho vimohane': iṭ obligatory in the sense of bewildering, not in that of greed). BM explicitly reads 'avimohane tu lubdhvā' and calls 'vimohane tu lubdhvā' a wrong reading; Wikisource's kaumudī reads 'lubho vimohane … avimohane tu lubdhvā'. The English renders that evident sense; the transmitted Sanskrit is untouched. The same avagraha misprint of the sūtra in the print is recorded at sk3048. For the Print Check (class V).
textual Wikisource (the BM edition) reads the sūtra and examples with retroflex ṣ (kṛṣeḥ, kṛṣitvā, karṣitvā), with an editorial footnote that some read the palatal (kṛśitvā, karśitvā); ours and the print have kṛś. TB glosses kṛśa tanūkaraṇe. Ours kept.
textual The editorial note formerly filed here as sk.3326.n1 (NSP p. 580 foot) is not about this rule: it is the Tattvabodhinī on SK 3334–3336, re-filed on 2026-10-05 (its opening sentence to the end of sk.3334.t1, the rest to sk.3335.t1) ('iḍabhāvasyodāharaṇaṃ tu prakhanya pradīvyety ādy eva…' (our OCR 'prasannya'; print 'prakhanya', scan page-0590 footnote read), 'na lyapi', 'laghupūrvāt', 'vigaṇayya').

SK 3327 · A 7.2.55V

जॄव्रश्च्योः क्त्वि ॥ ३३२७ ॥

jṝvraścyoḥ ktvi

jṝvraścyoḥ ktvi — After jṝ and vraśc, before ktvā, [iṭ comes, as the kaumudī's gloss supplies].

Rule. After jṝ and vraśc, ktvā takes iṭ. Bhaṭṭoji: "to ktvā following these two, iṭ is added".

Example.

jṝ + ktvā → iṭ → the iṭ optionally long by vṝto vā (SK 2391) → jarītvā / jaritvā.

vraśc + ktvā → iṭ → not kit (SK 3322), so no saṃprasāraṇa → vraścitvā.

Applies when / blocked by. Both commentators say why the rule is needed. For jṝ, śryukaḥ kiti (SK 2381) would bar iṭ. For vraśc, which is ūdit, iṭ would be optional. This rule makes it fixed for both.

Watch out. In vraścitvā there is no saṃprasāraṇa by grahijyā… (SK 2412). Both commentators give the reason: with iṭ the affix is not kit (SK 3322).

Siddhānta-kaumudī

आभ्यां परस्य क्त्वा इट् स्यात् । जरीत्वा । जरित्वा । व्रश्चित्वा ॥

To ktvā following these two, iṭ is added: jarītvā, jaritvā; vraścitvā.

Tattvabodhinī

alignment inferredNSP p. 590

—जॄव्रश्च्योः—। जॄ इत्यस्मात् ‘श्र्युकः किति’ इति निषेधे प्राप्ते व्रश्चेरुदित्वाद्विकल्पे प्राप्ते वचनमिदम् ॥—जरीत्वेति । ‘वॄतो वा’ इति इटो वा दीर्घः ॥—व्रश्चित्वेति । इह ‘न क्त्वा सेट्’ इति कित्त्वनिषेधात् ‘ग्रहिज्या’ इति संप्रसारणं न ॥—द्यूत्वेति । इडभावपक्षे ‘च्छ्वोः’ इत्यूठ् ॥—झलादावितीति । ‘जान्तनशाम्’ इति सूत्रे वक्तव्यमित्यर्थः ॥—खात्वा । खनित्वेति । ‘उदितो वा’ इति वेट् ॥—जग्ध्वेति । ‘झरो झरि’ पाक्षिको धलोपः ॥—समासेऽनञ्—। नञ्भिन्नं नञ्सदृशमव्ययमिति यावत् । तत्पूर्वं पूर्वपदं यस्य समासस्येति व्याचष्टे—अव्ययेति ॥—प्रकृत्येति । प्रशब्दः क्त्वाप्रत्ययार्थगतप्रकर्षस्य द्योतकः, स तु ‘कुगतिप्रादयः’ इति क्त्वान्तेन नित्यं समस्यते ॥—पर्युदासेति । प्रसज्यप्रतिषेधाश्रयणे तु स्यादेवात्र ल्यबिति भावः

translator notes

commentary TB, sk.3327.t1: this statement is made because for jṝ the prohibition [of iṭ] by 'śryukaḥ kiti' (SK 2381) would apply, and for vraśc, being ūdit, an option would apply. jarītvā: the iṭ is optionally lengthened by 'vṝto vā' (SK 2391). vraścitvā: since kit-ness is prohibited by 'na ktvā seṭ' (SK 3322), there is no saṃprasāraṇa by 'grahijyā…' (SK 2412). Followed in the reading of the forms.
commentary BM (Wikisource uttara-4/0061–0062; not in our source): an injunction where 'śryukaḥ kiti' would prohibit [iṭ]; 'vṝto vā' gives the optional lengthening of iṭ in jarītvā/jaritvā; in vraścitvā, where the option due to ūdit-ness would apply, iṭ is obligatory, [and so, being seṭ and non-kit,] no saṃprasāraṇa by 'grahijyā'. Agrees with TB; recorded.
textual Ours reads 'ktvā iṭ syāt'; the 1915 print reads 'ktva iṭ syāt' (ktvaḥ, sixth-case word (ṣaṣṭhyanta), + iṭ; NSP p. 580, scan page-0590, read at zoom; collation batch04 class A); Wikisource agrees with the print, and BM's lemma under SK 3328 is 'ktva iti'. The English follows the print ('to ktvā').
textual TB filing: sk.3327.t1 also carries the TB on SK 3328 ('dyūtvā'), on the vārttika of SK 3330 ('jhalādāv iti', 'khātvā khanitvā'), on SK 3331 ('jagdhvā') and on SK 3332 ('samāse 'nañ', 'prakṛtya', 'paryudāsa').

SK 3328 · A 7.2.56V

उदितो वा ॥ ३३२८ ॥

udito vā

udito vā — After a [root] that is udit, [iṭ comes to ktvā ('ktvaḥ' carried forward (anuvṛtti) from jṝvraścyoḥ ktvi, SK 3327)] optionally.

Rule. After a root marked with u (udit), ktvā takes iṭ optionally. The Bālamanoramā draws "to ktvā" from SK 3327. It calls the rule an option for what was not otherwise obtained (aprāptavibhāṣā).

Example.

śam + ktvā → with iṭ → śamitvā

→ without iṭ → the penultimate lengthened by SK 2666 → śāntvā.

div + ktvā → without iṭ → dyūtvā; with iṭ → devitvā.

Applies when / blocked by. The Bālamanoramā explains div. It is udit (divu), so iṭ is optional. Kit-hood is optional by SK 2617. Without iṭ, the affix is kit: v becomes ūṭh (ū) by cchvoḥ śūḍ… (SK 2561), and i becomes y: dyūtvā. With iṭ and not kit, the penultimate takes guṇa: devitvā.

Watch out. With iṭ there is no ūṭh even if the affix is kit. The Bālamanoramā: the affix then does not begin with a jhal consonant.

Siddhānta-kaumudī

उदितः परस्य क्त्वा इड्वा । शमित्वा । अनुनासिक्स्य क्वि SK 2666 इति दीर्घः । शान्त्वा । द्यूत्वा । देवित्वा ॥

To ktvā following an udit [root], iṭ is optionally added: śamitvā. [Without iṭ,] by anunāsikasya kvijhaloḥ kṅiti (SK 2666), lengthening: śāntvā. dyūtvā, devitvā.

translator notes

commentary BM (Wikisource uttara-4/0062; not in our source): 'ktvaḥ' is carried forward from the preceding sūtra 'jṝvraścyoḥ…'; this is an option where nothing was otherwise obtained (aprāptavibhāṣā). Followed: the anuvṛtti bracketed in sutra_en.
commentary BM (Wikisource uttara-4/0062): śamitvā is the iṭ form of śamu; śāntvā the form without iṭ. dyūtvā, devitvā: div, being udit, takes iṭ optionally before ktvā, and kit-ness is optional by 'ralo vyupadhāt' (SK 2617); without iṭ (when the affix is kit), v becomes ūṭh by 'cchvoḥ śūḍ…' (SK 2561) and i becomes y: dyūtvā; with iṭ, even if kit, there is no ūṭh, the affix not being jhal-initial; with iṭ and without kit-ness, guṇa of the penultimate: devitvā. Followed for the bracket '[Without iṭ]'.
commentary TB, printed under sk.3327.t1: dyūtvā — in the alternative without iṭ, ūṭh by 'cchvoḥ…' (SK 2561). Agrees with BM; recorded.
textual Collation batch04 (NSP p. 580, scan page-0590, clear at zoom), both class A: ours 'ktvā iḍ vā' → print 'ktva iḍ vā' (ktvaḥ, sixth-case word (ṣaṣṭhyanta), as in SK 3327; Wikisource agrees with the print); ours 'anunāsik(a)sya' with a virāma on k → print 'anunāsikasya' (as our own sk2666). The English follows the print.

SK 3329 · A 6.4.18V

क्रमश्च क्त्वि ॥ ३३२९ ॥

kramaśca ktvi

kramaś ca ktvi — And of kram, before a [jhal-initial] ktvā, [the penultimate (upadhāyāḥ, carried forward (anuvṛtti) from nopadhāyāḥ, SK 370) is optionally (vibhāṣā, from tanoter vibhāṣā, SK 2622) lengthened (dīrghaḥ, from ḍhralope pūrvasya dīrgho 'ṇaḥ, SK 174) — 'jhali' carried forward from anunāsikasya kvijhaloḥ kṅiti, SK 2666].

Rule. Before a ktvā beginning with a jhal consonant, the penultimate of kram is optionally lengthened. Bhaṭṭoji: "before a jhal-initial ktvā, the penultimate of kram is optionally lengthened". The Bālamanoramā gives four words carried forward: "penultimate" (SK 370), "optionally" (SK 2622), "long" (SK 174) and "before a jhal" (SK 2666).

Example.

kram + ktvā → no iṭ → kram + tvā

→ lengthened → krāntvā; not lengthened → krantvā.

With iṭ → kramitvā.

Applies when / blocked by. Bhaṭṭoji: "why 'before a jhal'? kramitvā". With iṭ the affix begins with i. The Bālamanoramā: kram is udit, so iṭ is optional (SK 3328); SK 2666 would make the lengthening fixed, and this rule makes it optional. Bhaṭṭoji adds pūṅaś ca (SK 3050): iṭ optional after pū: pavitvā / pūtvā.

Watch out. Lengthening and iṭ exclude each other here. With iṭ there is no lengthening at all.

Siddhānta-kaumudī

क्रम उपधाया वा दीर्घः स्यात् झलादौ क्त्वि परे । क्रान्त्वा । क्रन्त्वा । झलि किम् । क्रमित्वा । पूङश्च SK 3050 इति वेट् । पवित्वा । पूत्वा ॥

The penultimate of kram is optionally lengthened before a jhal-initial ktvā: krāntvā, krantvā. Why "before a jhal"? kramitvā. By pūṅaś ca (SK 3050), [pū takes] iṭ optionally: pavitvā, pūtvā.

translator notes

commentary BM (Wikisource uttara-4/0062; not in our source): 'upadhāyāḥ' is carried forward from 'nopadhāyāḥ', [vibhāṣā] from 'tanoter vibhāṣā', 'dīrghaḥ' from 'ḍhralope pūrvasya…', and the mention of jhal from 'anunāsikasya kvi[jhaloḥ]'; hence Bhaṭṭoji's gloss. This is an option where 'anunāsikasya kvi…' would give invariable [lengthening]. krāntvā: kramu, being udit, takes iṭ optionally; this is the form with lengthening. Followed: all four anuvṛttis bracketed in sutra_en.
textual No TB in the print on SK 3329: the TB printed under sk.3327.t1 passes from 'dyūtvā' (SK 3328) to 'jhalādāv iti' (SK 3330). Checked against the 1915 print (NSP p. 580, scan page-0590): collation batch04 lists 3329 as clean.

SK 3330 · A 6.4.32V

जान्तनशां विभाषा ॥ ३३३० ॥

jāntanaśāṃ vibhāṣā

jāntanaśāṃ vibhāṣā — Of [roots] ending in j and of naś, [the n is deleted (nalopaḥ, carried forward (anuvṛtti) from śnān nalopaḥ, SK 2544)] optionally [before ktvā (ktvi, carried forward (anuvṛtti) from ktvi skandisyandoḥ, SK 3321)].

Rule. Before ktvā, roots ending in j, and naś, optionally lose their n. The Bālamanoramā draws the loss of n from SK 2544 and "before ktvā" from SK 3321.

Example.

bhañj + ktvā → bhaktvā / bhaṅktvā.

rañj + ktvā → raktvā / raṅktvā.

naś + ktvā → num by masjinaśor jhali (SK 2517) → this rule: optional loss → naṣṭvā / naṃṣṭvā.

With iṭ by radhādibhyaś ca (SK 2515) → naśitvā.

Applies when / blocked by. A vārttika: "it should be stated: before a jhal-initial ktvā". Bhaṭṭoji: "so not here: añjitvā". añj is ūdit and takes iṭ optionally. With iṭ the affix begins with i, so the n stays. Without iṭ: aktvā / aṅktvā.

Bhaṭṭoji adds more root changes before ktvā:

janasanakhanāṃ sañjhaloḥ (SK 2504): ā for khan → khātvā; with iṭ, khanitvā.
dyatisyatimāsthām it ti kiti (SK 3074): i for the root vowel → ditvā, sitvā, mitvā, sthitvā.
dadhāter hiḥ (SK 3076): hi for dhā → hitvā.

Watch out. In SK 3074 the i is a substitute, not the augment iṭ. The Bālamanoramā identifies the roots: do "to cut", ṣo "to end", mā and sthā.

Siddhānta-kaumudī

जान्तानां नशेश्च नलोपो वा स्यात् क्त्वि परे । भक्त्वा । भङ्क्त्वा । रक्त्वा । रङ्क्त्वा । मस्जिनशोः-SK 2517 इति नुम् । तस्य पक्षे लोपः । नष्ट्वा । नंष्ट्वा । रधादिभ्यश्च SK 2514 इतीट् । पक्षे नशित्वा ॥

Of roots ending in j, and of naś, the n is optionally deleted before ktvā: bhaktvā, bhaṅktvā; raktvā, raṅktvā. By masjinaśor jhali (SK 2517), num [is added to naś]; in one alternative it is deleted [by this rule]: naṣṭvā, naṃṣṭvā. By radhādibhyaś ca (SK 2515), iṭ [optionally]; in that alternative: naśitvā.

vārttika

झलादाविति वाच्यम्

(vārttika) It should be stated: "before a jhal-initial [ktvā]".

(वार्तिकम्) ॥ नेह । अञ्जित्वा । ऊदित्वाद्वेट् । पक्षे अक्त्वा । अङ्क्त्वा । जनसन-SK 2504 इत्यात्वम् । खात्वा । खनित्वा । द्यतिस्यति-SK 3074 इतीट् । दित्वा । सित्वा । मित्वा । स्थित्वा । दधातोर्हिः SK 3076 । हित्वा ॥

[So] not here: añjitvā. Being ūdit, [añj] takes iṭ optionally; in the other alternative, aktvā, aṅktvā. By janasanakhanāṃ sañjhaloḥ (SK 2504), ā is substituted: khātvā; khanitvā. By dyatisyatimāsthām it ti kiti (SK 3074), i [is substituted]: ditvā, sitvā, mitvā, sthitvā. By dadhāter hiḥ (SK 3076): hitvā.

translator notes

commentary BM (Wikisource uttara-4/0062; not in our source): 'nalopaḥ' is carried forward from 'śnān nalopaḥ' and 'ktvi' from 'ktvi skandisyandoḥ'; hence Bhaṭṭoji's gloss. bhaktvā/bhaṅktvā are from bhañjo āmardane, raktvā/raṅktvā from rañja rāge. On naṣṭvā/naṃṣṭvā: num by 'masjinaśoḥ'; 'tasya' — the n of naś is optionally deleted by 'jāntanaśām'. Followed: both anuvṛttis bracketed in sutra_en; '[by this rule]' in k1.
commentary BM (Wikisource uttara-4/0062–0063): 'jhalādau' — the optional n-deletion of 'jāntanaśāṃ vibhāṣā' is before a jhal-initial [affix]; añjitvā: with iṭ the affix is not jhal-initial, so no n-deletion by 'jāntanaśām'; 'pakṣe' — in the other alternative, being jhal-initial, the n-deletion is optional. Followed for k3.
commentary TB, printed under sk.3327.t1: 'jhalādāv iti' means it is to be stated within the sūtra 'jāntanaśām'. Recorded; consistent with the English.
commentary BM (Wikisource uttara-4/0063): khātvā — khanu vidāraṇe, being udit, takes iṭ optionally; without iṭ the affix is jhal-initial, so ā by 'janasanakhanām'. ditvā from do avakhaṇḍane, sitvā from ṣo antakarmaṇi, mitvā from mā, sthitvā from sthā; for dhā + ktvā Bhaṭṭoji cites 'dadhāter hiḥ'. Followed for the identifications.
commentary TB, printed under sk.3327.t1: khātvā, khanitvā — iṭ is optional by 'udito vā' (SK 3328). Agrees with BM; recorded.
textual The cross-reference for radhādibhyaś ca reads 2514 in ours and in the print (NSP p. 580, scan page-0590, read); in our numbering SK 2514 is śliṣa āliṅgane and radhādibhyaś ca (7.2.45) is SK 2515. Rendered '(SK 2515)'.
textual The tag '(vārttikam)' at the head of this block in the digital source is editorial; the print marks the vārttika 'jhalādāv iti vācyam' (k2) with a sign before it and continues '… vācyam || neha |' with no tag (scan page-0590).
textual Ours and the print read 'dyatisyati… itīṭ' (scan page-0590, read at zoom: the final glyph is the print's ṭ, as in 'radhādibhyaś ca … itīṭ' two lines earlier); SK 3074 substitutes 'it' (short i), not the augment iṭ, and Wikisource reads 'iti itvam' (sandhied 'itītvam'), and TB under SK 3334 speaks of the i-substitution (itva) of 'dyatisyati'. The English renders the substitution ('i [is substituted]'). For the Print Check (class V).
textual Ours and the print read 'dadhātor hiḥ' (collation batch04 class V, scan page-0590 clear); the sūtra is 'dadhāter hiḥ', as in our sk3076, in Wikisource and in BM's lemma. The English gives the sūtra's form.

SK 3331 · A 7.4.43V

जहातेश्च क्त्वि ॥ ३३३१ ॥

jahāteśca ktvi

jahāteś ca ktvi — And of jahāti (hā, 'to abandon'), before ktvā, [hi is substituted — 'hiḥ' carried forward from dadhāter hiḥ, SK 3076; BM calls this rule the injunction of hi (hibhāvavidhi)].

Rule. Before ktvā, hā "to abandon" (jahāti) is replaced by hi. The hi comes from dadhāter hiḥ (SK 3076); this is not stated by Bhaṭṭoji or his commentators; it is inferred, though the Bālamanoramā calls this rule the injunction of hi.

Example.

hā + ktvā → hi for hā → hitvā "having abandoned".

But hāṅ "to go" → hātvā.

ad + ktvā → jagdh for ad by ado jagdhiḥ… (SK 3080) → jagdhvā.

Applies when / blocked by. The Bālamanoramā explains hāṅas tu. The rule names jahāti, the form of ohāk "to abandon". ohāṅ "to go" would have been named jihīte. So hāṅ keeps its ā. For jagdhvā it gives dh for the t of tvā (SK 2280), and optional loss of the root's dh (SK 71).

Watch out. The same hitvā also comes from dhā by SK 3076 (under SK 3330). The two forms look alike but come from different roots.

Siddhānta-kaumudī

हित्वा । हाङस्तु । हात्वा । अदो जग्धिः-SK 3080 । जग्ध्वा ॥

hitvā. But of hāṅ: hātvā. By ado jagdhir lyapti kiti (SK 3080): jagdhvā.

translator notes

commentary BM (Wikisource uttara-4/0063; not in our source): hitvā means 'having abandoned' (tyaktvā). 'hāṅas tu': because the injunction of hi names 'jahāti', 'o hāk tyāge' is meant, not 'o hāṅ gatau', for which, with i by 'bhṛñām it' (SK 2496), the form named would have been 'jihīte'. jagdhvā: from jagdh + tvā, dh [for t] by 'jhaṣas tathor dho 'dhaḥ' (SK 2280), and optional deletion of the root's dh by 'jharo jhari savarṇe' (SK 71). Followed for the gloss of hitvā and the reading of 'hāṅas tu'.
commentary TB, printed under sk.3327.t1: jagdhvā — optional deletion of dh by 'jharo jhari…'. Agrees with BM; recorded.
translator The anuvṛtti of 'hiḥ' from the immediately preceding sūtra of the Aṣṭādhyāyī (dadhāter hiḥ, cited in SK 3330) is the translator's inference, supported by BM's 'hibhāvavidhi'; neither commentary states the anuvṛtti in so many words.
textual Checked against the 1915 print (NSP p. 580, scan page-0590, read; the raw OCR skips 3331): collation batch04 lists 3331 as clean.

SK 3332 · A 7.1.37V

समासेऽनञ्पूर्वे क्त्वो ल्यप् ॥ ३३३२ ॥

samāse'nañpūrve ktvo lyap

samāse 'nañpūrve ktvo lyap — In a compound whose prior member is not nañ [but an indeclinable (avyaya) like it], lyap is substituted for ktvā.

Rule. In a compound whose prior member is an indeclinable other than nañ (the negative a-), lyap replaces ktvā. Bhaṭṭoji: "in a compound other than one with nañ, whose prior member is an indeclinable, lyap is the substitute for ktvā". The Tattvabodhinī explains "not nañ": an indeclinable other than nañ, yet like it.

Example.

pra + kṛ + ktvā → compound → lyap for ktvā → pra + kṛ + ya

→ tuk after the short ṛ (SK 2858) → pra + kṛ + t + ya

→ prakṛtya.

Applies when / blocked by. Bhaṭṭoji: "why 'not with nañ'? akṛtvā". The negative compound keeps ktvā. Next, paramakṛtvā also keeps ktvā. Bhaṭṭoji: "because an exclusion (paryudāsa) is taken, not here". anañ means "a word other than nañ, of the same kind", that is, another indeclinable. parama is not an indeclinable. The Tattvabodhinī: with a plain negation, lyap would come in paramakṛtvā too.

Watch out. Both commentators say pra in prakṛtya means excellence. It is compounded with the ktvā-form without option, by kugatiprādayaḥ (SK 761).

Siddhānta-kaumudī

अव्ययपूर्वपदे अनञ्समासे क्त्वो ल्यबादेशः स्यात् । तुक् । प्रकृत्य । अनञ् किम् । अकृत्वा । पर्युदसाश्रयणान्नेह । परमकृत्वा ॥

In a compound other than one with nañ, whose prior member is an indeclinable (avyaya), lyap is the substitute for ktvā. [Then] tuk [by hrasvasya piti kṛti tuk (SK 2858)]: prakṛtya. Why "not with nañ"? akṛtvā. Because an exclusion (paryudāsa) is taken [in "anañ"], not here: paramakṛtvā.

translator notes

commentary TB, printed under sk.3327.t1: 'anañ' means an indeclinable that is other than nañ yet like nañ; 'tatpūrvaṃ pūrvapadaṃ yasya samāsasya': a compound whose prior member (pūrva = pūrvapada) is that [indeclinable] — so Bhaṭṭoji explains 'avyayapūrvapade'. paryudāsa: if a prasajya-pratiṣedha (plain negation) were adopted, lyap would occur here [in paramakṛtvā] as well. Followed: '[but an indeclinable (avyaya) like it]' in sutra_en.
commentary BM (Wikisource uttara-4/0063; not in our source): 'avyayapūrvapade' is obtained from the paryudāsa in 'anañpūrve'; tuk is by 'hrasvasya piti…'; in prakṛtya, pra means excellence and is compounded obligatorily with the ktvā-form by 'kugatiprādayaḥ' (SK 761); paramakṛtvā: no lyap, the prior member not being an indeclinable. Followed: the rule for tuk bracketed in k1.
commentary TB, printed under sk.3327.t1: in prakṛtya, pra signals the excellence residing in the meaning of the ktvā affix, and is compounded obligatorily with the ktvā-form by 'kugatiprādayaḥ'. Agrees with BM; recorded.
textual Ours reads 'paryudasāśrayaṇāt'; the 1915 print reads 'paryudā-|sāśrayaṇāt' (paryudāsa, clear at the line break; NSP p. 580, scan page-0590; collation batch04 class A); Wikisource has the ā (garbled 'payudāsā-'). The English follows the print.

SK 3333 · A 6.1.86V

षत्वतुकोरसिद्धः ॥ ३३३३ ॥

ṣatvatukorasiddhaḥ

ṣatvatukor asiddhaḥ — With respect to ṣatva and tuk, [the single substitute (ekādeśa) — supplied (śeṣaḥ) because the sūtra stands after the ekādeśa section headed by ekaḥ pūrvaparayoḥ, SK 68, as BM says] is treated as not effected (asiddha).

Rule. When ṣ for s (ṣatva) or the augment tuk is to be done, a single substitute (ekādeśa) counts as not made (asiddha). Bhaṭṭoji: "the rule that teaches the single substitute is asiddha". The Bālamanoramā supplies "single substitute", since the sūtra follows the section of ekaḥ pūrvaparayoḥ (SK 68).

Example.

adhi + i + ktvā → lyap → adhi + i + ya

→ the two i merge into ī, but that single ī is asiddha for tuk

→ tuk sees a short i (SK 2858) → adhītya.

pra + i + ktvā → lyap → e from a + i is asiddha → tuk → pretya.

Applies when / blocked by. Bhaṭṭoji first gives ṣatva: ko 'sicat "who sprinkled?". Both commentators explain. o and a merge into o by SK 86. Without this rule, the s would stand after a sound of the iṇ group (the vowels other than a/ā, with the semivowels and h) and become ṣ (SK 212). With the merged o asiddha, the s still follows a, so there is no ṣ.

The Bālamanoramā says adhītya is from iṅ "to study", always with adhi; pretya is pra + iṇ. Without this rule there would be no short vowel, and no tuk.

Watch out. The Bālamanoramā says what counts as asiddha: the rule, not the operation. The Mahābhāṣya settles on that, and Bhaṭṭoji writes "the rule that teaches".

Siddhānta-kaumudī

षत्वे तुकि च कर्तव्ये एकादेशशास्त्रमसिद्धं स्यात् । कोऽसिचत् । इह षत्वं न । अधीत्य । प्रेत्य । ह्रस्वस्य-SK 2858 इति तुक् ॥

When ṣatva or tuk is to be done, the rule that teaches the single substitute (ekādeśa) is asiddha. ko 'sicat ["who sprinkled?"]: here there is no ṣatva. adhītya, pretya: tuk by hrasvasya piti kṛti tuk (SK 2858).

Tattvabodhinī

NSP p. 590

—षत्वतुकोः—प्रासङ्गिकषत्वविषयमुदाहरति—कोऽसिचदिति । को असिचदिति स्थिते ‘एङः पदान्तादति’ इति पूर्वरूपमेकादेशः । तस्य ‘अन्तादिवच्च’ इति परादिवत्त्वेन ‘सात्पदाद्योः’ इति निषेधाभावादिणः परत्वेन षत्वं प्राप्तं एकादेशस्यासिद्धत्वे सति अकारेण व्यवधानादिणः परत्वाभावान्न भवति ॥ प्रकृतं ल्यपि कार्यमुदाहरति—अधीत्येति ॥—विधायेति । दधातेर्हिर्न ॥—प्रदायेति । ‘दो दद्धोः’ इति न ॥—प्रखन्येति । ‘जनसनखन’ इत्यात्वं न

translator notes

commentary BM (Wikisource uttara-4/0063; not in our source): this sūtra comes after the ekādeśa section of 'ekaḥ pūrvaparayoḥ', so 'ekādeśaḥ' is to be supplied (śeṣaḥ) with 'asiddhaḥ'; Bhaṭṭoji states the upshot as 'ekādeśaśāstram', because the Bhāṣya rejects the asiddhatva of the operation (kārya) and settles on that of the rule (śāstra). Followed: the supplied ekādeśa in sutra_en; 'the rule that teaches' kept for 'śāstra'.
commentary BM (Wikisource uttara-4/0063–0064): in ko 'sicat the single substitute is pūrvarūpa by 'eṅaḥ padāntād ati' (SK 86); being treated as the initial of what follows by 'antādivac ca' (SK 75), [it makes] 'osicat' a pada whose s is not pada-initial, so the prohibition of 'sātpadādyoḥ' (SK 2123) does not apply and ṣatva by 'ādeśapratyayayoḥ' (SK 212) would follow; it does not occur because, the single substitute being asiddha, [in] ko asicat the s is separated [from the iṇ] by a and so does not follow an iṇ. Having given ṣatva as an incidental example, Bhaṭṭoji gives the case at hand, tuk before lyap: adhītya — iṅ adhyayane, always with adhi, ktvā → lyap; pretya — pra + iṇ, ktvā → lyap; in both, savarṇadīrgha and guṇa are asiddha, so tuk by 'hrasvasya piti…'; without that asiddhatva there would be no short vowel and no tuk. Followed for the gloss and the reading of the examples.
commentary TB, sk.3333.t1: ko 'sicat is an incidental example of ṣatva, with the same argument as BM (pūrvarūpa by 'eṅaḥ padāntād ati', parādivattva by 'antādivac ca', the prohibition 'sātpadādyoḥ' not applying, the s separated from iṇ by a once the substitute is asiddha); adhītya illustrates the operation at hand. Agrees with BM; recorded.
textual TB filing: sk.3333.t1 continues past 'adhītyeti' with the TB on SK 3334 ('vidhāya', 'pradāya', 'prakhanya'); the TB on 3334 then runs on into sk.3334.t1. Checked against the 1915 print (NSP p. 580, scan page-0590): collation batch04 lists 3333 as clean.

SK 3334 · A 6.4.38V

वा ल्यपि ॥ ३३३४ ॥

vā lyapi

vā lyapi — Optionally before lyap [the deletion of the nasal (anunāsikalopa) of roots taught with an anudātta and of van, tan etc., carried forward (anuvṛtti) from anudāttopadeśavanatitanotyādīnām anunāsikalopo jhali kṅiti, SK 2428].

Rule. Before lyap, the loss of the nasal taught in anudāttopadeśa… (SK 2428) is optional. It covers roots taught with an anudātta vowel, and van, tan and the rest. Bhaṭṭoji: "this is a restricted option (vyavasthita-vibhāṣā)". For m-final aniṭ roots it is optional. For n-final aniṭ roots and for van and the rest it is fixed.

Example.

ā + gam + ktvā → lyap → ā + gam + ya

→ m lost → ā + ga + ya → tuk → āgatya

→ m kept → āgamya.

praṇatya / praṇamya.

Fixed loss: prahatya (han), pramatya (man), pravatya (van), vitatya (tan).

Applies when / blocked by. The Bālamanoramā lists the roots. The m-final aniṭ roots are gam, nam, ram and yam. The n-final aniṭ roots are man and han. It also notes that the Mahābhāṣya does not show this sūtra. It reads two vārttikas under SK 2428 to the same effect.

Bhaṭṭoji then cites ado jagdhiḥ… (SK 3080) and a paribhāṣā, a working maxim of the grammar: "lyap, though outer (bahiraṅga), blocks even inner (antaraṅga) operations". It is known from the mention of lyap in SK 3080. The Bālamanoramā explains: jagdh would come before lyap anyway, being inner. So naming lyap there shows the maxim. Hence, before lyap:

vidhāya: no hi (SK 3076).
pradāya: no dad (SK 3077).
prakhanya: no ā (SK 2504), and no iṭ.
prasthāya: no i (SK 3074).
prakramya: no lengthening (SK 3329).
āpṛcchya: no ś (śūṭh, SK 2561).
pradīvya: no ūṭh (SK 2561), and no iṭ.

Bhaṭṭoji ends the list with prapaṭhya.

Watch out. Bhaṭṭoji names seven blocked operations; the last is iṭ. Both commentators give the missing iṭ to pradīvya; the Tattvabodhinī also to prakhanya. Neither assigns an operation to prapaṭhya, so this chapter assigns none. For the second form both commentators read pradāya, which shows the missing dad; the printed text has pradhāya.

Siddhānta-kaumudī

अनुदात्तोपदेशानां वनतितनोत्यादीनामनुनासिकलोपो वा स्याल्ल्यपि । व्यवस्थितविभाषेयम् । तेन मान्तानिटां वा नान्तनिटां वनादीनां च नित्यम् । आगत्य । आगम्य । प्रणत्य । प्रणम्य । प्रहत्य । प्रमत्य । प्रवत्य । वितत्य । अदो जग्धिः-SK 3080 । [(परिभाषा - ) अन्तरङ्गानपि विधीन्बहिरङ्गो ल्यब्बाधते] ॥ जग्धिविधौ ल्यब्ग्रहणात् । तेन । हित्वदत्त्वात्वेत्वदीर्घत्वशूठिटो ल्यपि न । विधाय । प्रधाय । प्रखन्य । प्रस्थाय । प्रक्रम्य । आपृच्छ्य । प्रदीव्य । प्रपठ्य ॥

For [roots] taught with an anudātta (anudāttopadeśa) and for van, tan and the rest (vanati, tanoti, etc.), the deletion of the nasal (anunāsikalopa) optionally occurs before lyap. This is a restricted option (vyavasthita-vibhāṣā). Hence: for m-final aniṭ [roots — gam, nam, yam, ram] it is optional; for n-final aniṭ [roots — han, man] and for van etc. it is invariable (nitya).

āgatya, āgamya; praṇatya, praṇamya; prahatya; pramatya; pravatya; vitatya.

ado jagdhiḥ… (SK 3080). (paribhāṣā) "lyap, though bahiraṅga, blocks even antaraṅga operations" — [this is known] from the mention of lyap in the rule prescribing jagdhi. Therefore, before lyap there is no hi, no dad, no ā, no i, no lengthening, no śūṭh and no iṭ: vidhāya [no hi by dadhāter hiḥ, SK 3076]; pradāya [no dad by do dad ghoḥ, SK 3077]; prakhanya [no ā by janasanakhanāṃ sañjhaloḥ, SK 2504; also no iṭ — TB]; prasthāya [no i by dyatisyatimāsthām it ti kiti, SK 3074]; prakramya [no lengthening by kramaś ca ktvi, SK 3329]; āpṛcchya [no śūṭh by cchvoḥ śūḍ anunāsike ca, SK 2561]; pradīvya [no śūṭh, and no iṭ — BM, TB]; prapaṭhya.

Tattvabodhinī

alignment inferredNSP p. 590–591

—प्रस्थायेति । ‘द्यतिस्यति’ इतीत्वं न ॥—प्रक्रम्येति । ‘क्रमश्च क्त्वा’ इति दीर्घो न ॥—आपृच्छ्य । प्रदीव्येति । छकारवकारयोश्छ्वोरिति शूठौ न ॥— इडभावस्योदाहरणं तु प्रखन्य प्रदीव्येत्याद्येव ॥

translator notes

commentary BM (Wikisource uttara-4/0064; not in our source): this sūtra stands immediately after 'anudāttopadeśavanatitanotyādīnām anunāsikalopo jhali kṅiti' (SK 2428), and the n-/nasal-deletion taught there optionally applies before lyap to roots taught with anudātta and to van, tan etc. Followed: the anuvṛtti bracketed in sutra_en.
commentary BM (Wikisource uttara-4/0064): 'vyavasthitavibhāṣā' — by the commentators' explanation (vyākhyānāt). m-final aniṭ roots = gam, nam, ram, yam, with optional m-deletion; the n-final aniṭ roots are man and han, for which, and for van etc., the deletion by SK 2428 is invariable; the plural 'nāntāniṭām' refers to the many usages. āgatya: m-deletion of gam, then tuk; praṇatya likewise of nam (add viramya/viratya, prayatya/prayamya); prahatya, pramatya: invariable deletion for han and man; pravatya, vitatya: invariable deletion for van, tan, then tuk. Followed: the bracketed root-lists in k1.
commentary BM (Wikisource uttara-4/0064–0065): the Bhāṣya does not show the sūtra 'vā lyapi'; under 'anudātta…' (SK 2428) it reads the vārttikas 'anudāttopadeśe 'nunāsikalopo lyapi ca' and 'vā maḥ', i.e. before lyap the deletion applies to anudāttopadeśa roots, optionally to m-final ones. Recorded.
commentary BM (Wikisource uttara-4/0064–0065): Bhaṭṭoji cites 'ado jagdhiḥ…' with the example prajagdhya in mind. Objection: in vidhāya, hi (SK 3076) would apply before lyap, being antaraṅga; likewise dad in pradāya, ā (SK 2504) in prakhanya, i (SK 3074), lengthening (SK 3329) in prakramya, śūṭh (SK 2561) in āpṛcchya and pradīvya, and iṭ in pradīvya. Answer: the paribhāṣā. Since jagdhi would come before lyap anyway, being antaraṅga, the mention of lyap in 'ado jagdhir lyap ti kiti' makes known that lyap, though bahiraṅga, blocks antaraṅga operations. Followed: the jñāpaka reading of 'jagdhividhau lyabgrahaṇāt' and the bracketed matching of each example to its operation, the absence of iṭ being given to pradīvya (BM: 'pradīvyety atra valādilakṣaṇa iṭ lyapaḥ prāg eva prāpnoti'). BM's mūla ends at 'pradīvya' and has no prapaṭhya.
commentary TB, printed under sk.3333.t1 (tail): vidhāya — no hi by dadhāter hiḥ; pradāya — no [dad by] 'do dad ghoḥ'; prakhanya — no ā by 'janasanakhan…'. Continued in sk.3334.t1: prasthāya — no i by 'dyatisyati'; prakramya — no lengthening by 'kramaś ca ktvi'; āpṛcchya, pradīvya — no śūṭh of ch and v by 'cchvoḥ' (our t1 OCR garbles this as 'āpacchvā. pṛthivyeti'; read from NSP p. 580, scan page-0590); the examples of iṭ-absence are prakhanya, pradīvya etc. (that sentence, formerly the editorial note sk.3326.n1, now closes sk.3334.t1, re-filed 2026-10-05). Followed for the bracketed matching, including the absence of iṭ on prakhanya and pradīvya; 'pradāya' read with TB.
textual Ours and the print read 'pradhāya' as the second example (NSP p. 580, scan page-0590, clear at zoom: 'vidhāya | pradhāya | prakhanya'). The example must show the absence of dad (do dad ghoḥ, SK 3077), which applies only to the dā-form ghu; TB's lemma 'pradāyeti … do dad ghoḥ iti na', BM's gloss, and Wikisource SK (uttara-4/0065) all read 'pradāya'. The English gives pradāya. For the Print Check (class V).
textual Ours and the print read 'nāntanitām' (collation batch04, class V); Wikisource SK and BM's lemma read 'nāntāniṭām', the expected form. The English renders 'n-final aniṭ'.
textual The digital source tags the paribhāṣā '[(paribhāṣā - ) …]' in square brackets; the tag is editorial. The print prefixes the paribhāṣā with '(ga)' in larger type (scan page-0590). Labelled (paribhāṣā) in the English.
textual TB filing: the TB on this sūtra runs from the tail of sk.3333.t1 into sk.3334.t1, which since 2026-10-05 ends with the opening sentence of the former editorial note sk.3326.n1, 'iḍabhāvasyodāharaṇaṃ tu prakhanya pradīvyety ādy eva' (print 'prakhanya', scan page-0590). The rest of sk.3326.n1 and the p. 591 tail of sk.3334.t1, TB on SK 3335–3336, were re-filed to sk.3335.t1. Our t1 lacks the print's 'chakāravakārayoś chvor iti śūṭhau na' (scan page-0590).
translator The kaumudī names seven blocked operations (hi, dad, ā, i, lengthening, śūṭh, iṭ) and gives eight examples, so the last, prapaṭhya (paṭh being seṭ), could be read as the iṭ example. Both commentators instead give the absence of iṭ to pradīvya, and TB also to prakhanya ('iḍabhāvasyodāharaṇaṃ tu prakhanya pradīvyety ādy eva', sk.3334.t1, scan page-0590); TB's 'tu … eva' may be meant against just that natural reading of prapaṭhya. BM mentions iṭ only for pradīvya, TB names prakhanya as well; recorded side by side (§16). The English follows the commentators and leaves prapaṭhya unbracketed.
textual Ours and the print end the example list with 'prapaṭhya' (NSP p. 580, scan page-0590: '… āpṛcchya | pradīvya | prapaṭhya'); Wikisource SK (uttara-4/0065) and BM's mūla end at 'pradīvya'. Ours kept.

SK 3335 · A 6.4.69V

न ल्यपि ॥ ३३३५ ॥

na lyapi

na lyapi — Before lyap, [the substitution of ī (īt, carried forward (anuvṛtti) from īd yati, SK 2843) for ghu, mā, sthā, gā, pā, jahāti and sā (carried forward (anuvṛtti) from ghumāsthāgāpājahātisāṃ hali, SK 2462)] does not occur.

Rule. Before lyap, ghu, mā, sthā and the rest do not take ī. The Bālamanoramā draws the roots from ghumāsthāgāpājahātisāṃ hali (SK 2462) and the ī from īd yati (SK 2843).

Example.

pra + dheṭ + ktvā → lyap → pra + dhā + ya → no ī → pradhāya.

Likewise pramāya, pragāya, prapāya, prahāya, prasāya.

Applies when / blocked by. Bhaṭṭoji adds three related forms:

ā by mīnātiminotidīṅāṃ lyapi ca (SK 2508): pramāya, nimāya, upadāya.
vibhāṣā līyateḥ (SK 2509): vilāya / vilīya.
ṇi lost (SK 2313): uttārya, vicārya.

The Bālamanoramā says dheṭ names the root of pradhāya; its ā comes by SK 2370. prasāya is from ṣo "to end".

Watch out. Both commentators meet an objection from Śrīharṣa's nipīya "having drunk". It has ī before lyap. They answer that it comes from pīṅ "to drink" of the div class, so there is no fault.

Siddhānta-kaumudī

ल्यपि परे घुमास्थादेरीत्वं न । धेट् । प्रधाय । प्रमाय । प्रगाय । प्रपाय । प्रहाय । प्रसाय । मीनातिमिनो-SK 2508 इत्यात्वम् । प्रमाय । निमाय । उपदाय । विभाषा लीयतेः SK 2509 । विलाय । विलीय । णिलोपः । उत्तार्य । विचार्य ॥

When lyap follows, the ī-substitution (ītva) of ghu, mā, sthā etc. does not occur. dheṭ: pradhāya. pramāya; pragāya; prapāya; prahāya; prasāya.

By mīnātiminotidīṅāṃ lyapi ca (SK 2508), ā [is substituted]: pramāya; nimāya; upadāya. vibhāṣā līyateḥ (SK 2509): vilāya, vilīya.

Deletion of ṇi (ṇilopa): uttārya; vicārya.

Tattvabodhinī

NSP p. 590–591

—न ल्यपि । कथं तर्हि ‘निपीय यस्य’ इति श्रीहर्षप्रयोग इति चेदत्राहुः ॥ पीङ् पाने इति दिवादिगणस्थात् ल्यपि न दोष इति । इह प्रशाय प्रच्छायेत्यत्र ‘शाच्छोरन्यतरस्याम्’ इति प्राप्तस्येत्वस्याप्यभावो बोध्यः ॥—लघुपूर्वादिति । लघुः पूर्वो यस्माद्वर्णात् । लघुपूर्ववर्णात्परस्येत्यर्थः ।—विगणय्येति । ‘नन्विह णौ कृतस्याल्लोपस्य पूर्वस्माद्विधौ स्थानिवद्भावाल्लघुपूर्वकवर्णात्परत्वं नास्ति । न चारम्भसामर्थ्यम् । अनुगमय्येत्यादौ मित्सु चरितार्थत्वात् । अत्रोच्यते । पूर्वस्माद्विधौ स्थानिवत्त्वमनित्यम् । ‘निष्ठायां सेटि’ इति लिङ्गात् । तथा चात्र स्थानिवत्त्वा-भावाण्णेरयादेशो भवत्येव । ‘निष्ठायां सेटि’ इत्यस्यानित्यत्वज्ञापकं तु ‘अचः परस्मिन्—’ इति सूत्रे एवास्माभिरुपपादित- मिति नात्रोपपाद्यते ॥—प्रणमय्येति । अमन्तत्वान्मित्त्वे मितां ह्रस्वः ॥—प्रबेभिदय्येति । भिदेर्यङन्ताद्बेभिद्येत्यस्माण्णिच्यल्लोपे ‘यस्य हलः’ इति यलोपः । ननु ह्रस्वयलोपाल्लोपानामाभीयत्वेनासिद्धत्वाल्लघुपूर्वकवर्णात्परो णिर्नास्तीति कथमिह णेरयादेशः स्यादिति चेन्मैवम् । ‘असिद्धवदत्राभात्’ इत्यत्र ‘समानाश्रये तस्मिन्कर्तव्ये तदसिद्धं स्यात्’ इति हि व्याख्यातम् । तेनात्राशङ्कैव नास्ति । ह्रस्वादयो हि णौ, णेरयादेशस्तु ल्यपि परत इति व्याश्रयत्वात्

translator notes

commentary BM (Wikisource uttara-4/0065; not in our source): 'ghumāsthāgāpājahātisām' is carried forward (from SK 2462), and 'īt' from 'īd yati' (SK 2843); hence Bhaṭṭoji's gloss. Followed: both anuvṛttis bracketed in sutra_en.
commentary BM (Wikisource uttara-4/0065): 'dheṭ' shows the base (prakṛtipradarśanam) of pradhāya, whose ā is by 'ādeca upadeśe 'śiti' (SK 2370); prasāya is from ṣo antakarmaṇi; nipīya is a form of pīṅ pāne; Bhaṭṭoji recalls the optional ā of līṅ before lyap with 'vibhāṣā līyateḥ'; 'ṇilopaḥ': uttāri (ud + tṝ + ṇic, vṛddhi with r) and vicāri (vi + car + ṇic, upadhā-vṛddhi) lose ṇi before lyap. Followed: 'dheṭ' rendered as the base of pradhāya; 'ṇilopa' as deletion of ṇi.
commentary TB, sk.3335.t1 (NSP p. 580 foot, scan page-0590): how then Śrīharṣa's 'nipīya yasya'? Answer: from pīṅ pāne of the divādi class there is no fault before lyap; also, in praśāya and pracchāya the optional i of 'śācchor anyatarasyām' (SK 3075) is absent. Agrees with BM on nipīya; recorded.
textual Ours = print for the whole kaumudī (NSP p. 580, scan page-0590, read; collation batch04 clean), including 'prahāya' and 'vilāya | vilīya'. Wikisource SK (uttara-4/0065) reads 'prahvāya' and omits 'vilīya'. The TB on this sūtra is now filed here as sk.3335.t1, re-filed on 2026-10-05 from the editorial note sk.3326.n1, together with the p. 591 tail of sk.3334.t1 (the TB on SK 3336, cited in the notes of sk3336).

SK 3336 · A 6.4.56V

ल्यपि लघुपूर्वात् ॥ ३३३६ ॥

lyapi laghupūrvāt

lyapi laghupūrvāt — Before lyap, [ay (carried forward (anuvṛtti) from ayām antālvāyyetnviṣṇuṣu, SK 2311) is substituted for ṇi (ṇeḥ, carried forward (anuvṛtti) from ṇer aniṭi, SK 2313)] standing after [a sound] that has a light (laghu) [vowel] before it.

Rule. Before lyap, ay replaces ṇi when the sound before ṇi is preceded by a light (laghu) vowel. The Bālamanoramā draws ṇi from ṇer aniṭi (SK 2313) and ay from ayām antālvāyya… (SK 2311). It calls the rule an exception to the loss of ṇi.

Example.

vi + gaṇi + ktvā → lyap → vi + gaṇ-i + ya

→ the a of ga is light → ay for ṇi → vi + gaṇ-ay + ya

→ vigaṇayya.

praṇamayya; prabebhidayya.

Applies when / blocked by. Bhaṭṭoji: "why 'after a light vowel'? sampradhārya". There the sound before ṇi, the r of dhāri, is preceded by a long ā, so ṇi is lost. The Bālamanoramā derives two forms. gaṇa is a-final in the cur class; ṇic, loss of a, lyap, ay: vigaṇayya. prabebhidayya is from the intensive of bhid, with ṇic, and ay for ṇi. The Tattvabodhinī says nam is mit, so its vowel is shortened before ṇi: praṇamayya.

Watch out. The Tattvabodhinī meets an objection on vigaṇayya. The lost a might count as still present for what precedes. Then ṇi would not follow a light vowel. It answers that this counting is not fixed; scholars discuss this.

Siddhānta-kaumudī

लघुपूर्वात्परस्य णेरयादेशः स्यात् ल्यपि । विगणय्य । प्रणमय्य । प्रबेभिदय्य । लघुपूर्वात्किम् । सम्प्रधार्य ॥

ay is substituted for ṇi that stands after [a sound] preceded by a light [vowel] (laghupūrva), before lyap: vigaṇayya; praṇamayya; prabebhidayya. Why "laghupūrvāt"? sampradhārya.

translator notes

commentary BM (Wikisource uttara-4/0065; not in our source): 'ṇeḥ' is carried forward from 'ṇer aniṭi' and 'ay' from 'ayām antālvāyya…'; 'laghupūrvāt' is analysed 'laghuḥ pūrvo yasmād varṇāt' (a sound before which there is a light [vowel]); the rule is an exception (apavāda) to ṇi-deletion. Followed: both anuvṛttis bracketed; 'laghupūrva' rendered as qualifying the sound before ṇi.
commentary TB, printed under sk.3335.t1 (NSP p. 580 foot, scan page-0590): 'laghupūrvād iti' = laghuḥ pūrvo yasmād varṇāt, i.e. 'after a sound that has a light [vowel] before it'. Agrees with BM; followed.
commentary BM (Wikisource uttara-4/0065): vigaṇayya — gaṇa saṃkhyāne, curādi, of the kathādi group, a-final; ṇic, deletion of a (ato lopaḥ), lyap, ay for ṇi. prabebhidayya — bhid + yaṅ, reduplication, guṇa of the abhyāsa ('guṇo yaṅlukoḥ'), jaśtva, deletion of y by 'yasya halaḥ' (SK 2631), deletion of a, lyap, ay for ṇi. Recorded (the kaumudī gives the forms only).
commentary TB, printed under sk.3335.t1: on vigaṇayya, objection — the a-deletion done before ṇi is sthānivat for an operation on what precedes, so ṇi does not stand after a laghupūrva sound, and the rule is not saved by the necessity of its being taught (ārambhasāmarthya), since it has scope in anugamayya etc. with mit roots. Answer: sthānivattva for an operation on what precedes is not invariable (anitya), as is indicated by 'niṣṭhāyāṃ seṭi' (SK 3057), so ay applies. praṇamayya — nam, being am-final, is mit, so shortening by 'mitāṃ hrasvaḥ'. prabebhidayya — from the yaṅ-form bebhidya + ṇic, a-deletion, then y-deletion by 'yasya halaḥ'; objection: shortening, y-deletion and a-deletion are ābhīya and so asiddha, leaving no laghupūrva sound; answer: 'asiddhavad atrābhāt' (SK 2183) holds only for operations with the same conditioning environment (samānāśraya), whereas shortening etc. are conditioned by ṇi and ay by lyap (vyāśraya). Recorded.
textual Ours 'prabebhidayya'; the print looks like 'pravebhidayya' (NSP p. 581, scan page-0591), which is the b/v pair the print often confuses (collation batch04 note; not listed); BM's lemma and the derivation from bhid require b. sk3336 has no TB block: its TB is printed under sk.3335.t1 ('laghupūrvād iti', 'vigaṇayyeti' … 'upapādita-' | '-m iti nātropapādyate', 'praṇamayyeti', 'prabebhidayyeti' with OCR 'pracebhidayya'), re-filed there on 2026-10-05 from the editorial note sk.3326.n1 and the p. 591 tail of sk.3334.t1.

SK 3337 · A 6.4.57V

विभाषापः ॥ ३३३७ ॥

vibhāṣāpaḥ

vibhāṣāpaḥ — For āp, [ay is substituted for ṇi before lyap — as the kaumudī's gloss 'āpnoter ṇer ayādeśo vā syāl lyapi' shows] optionally.

Rule. For āp "to obtain" (āpnoti), ay for ṇi before lyap is optional. Bhaṭṭoji: "for āpnoti, ay is optionally substituted for ṇi before lyap".

Example.

pra + āpi + ktvā → lyap → pra + āp-i + ya

→ ay → prāpayya

→ ṇi lost → prāpya.

Applies when / blocked by. The Bālamanoramā explains why the rule is needed. The ā of āp is long, so SK 3336 does not apply. This is an option for what was not otherwise obtained (aprāptavibhāṣā). The Tattvabodhinī adds that āp here is the fifth-class root. The āpi made from iṅ with ṇic is not meant.

Watch out. The Tattvabodhinī uses the rule to defend Śrīharṣa's avāpya. It can stand for avāpayya, a causative, by this option. That ṇi, ay and lyap continue from SK 3336 is not stated by Bhaṭṭoji or his commentators; it is inferred from Bhaṭṭoji's gloss.

Siddhānta-kaumudī

आप्नोतेर्णेरयादेशो वा स्यात् ल्यपि । प्रापय्य । प्राप्य ॥

For āp (āpnoti), ay is optionally substituted for ṇi before lyap: prāpayya; prāpya.

Tattvabodhinī

NSP p. 591

—विभाषापरेः । अप्राप्तविभाषेयम् ॥—आप्नोतेरिति । यद्यपीङो णिचि परतः ‘क्रीङ्जीनां णौ’ इत्यात्वे ‘आर्तिही’— इत्यादिना पुकि आविति शब्दोऽस्ति, तथापि तस्य नेह ग्रहणं लाक्षणिकत्वादिति भावः ॥—प्राप्येति । एतेन ‘अयमयोगिवधूवधपातकैर्भ्रमिमवाप्य दिवः खलु पालते’ इति श्रीहर्षप्रयोगो व्याख्यातः । अवाप्येत्यस्यावापय्येत्यर्थसंभवात् । एतेन तत्रान्तर्भावितण्यर्थतेति क्लेशमनुभवन्तः परास्ताः ॥ ल्यप्स्थानिनां कित्त्वात् ‘वचिस्वपि’— इति प्राप्तसंप्रसारणं निषेधयितुमाह— ल्यपि चेति ॥—ज्यश्च । संप्रसारणं न स्यात् । एवं व्यश्चेत्यत्रापि व्याख्येयम् ॥

translator notes

commentary BM (Wikisource uttara-4/0065; not in our source): since āp does not have a light [vowel] before [its p], SK 3336 does not apply, so this is an option for what was not otherwise obtained (aprāptavibhāṣā). Recorded.
commentary TB, sk.3337.t1 (lemma misprinted 'vibhāṣāpareḥ' in the print, NSP p. 581, scan page-0591): this is an aprāptavibhāṣā. 'āpnoter iti': although from iṅ before ṇic, with ā by 'krīṅjīnāṃ ṇau' (SK 2600) and puk by 'arti-hrī…' (SK 2570), there is a word āp(i), it is not taken here, being secondary (lākṣaṇika). 'prāpyeti': this explains Śrīharṣa's usage '…bhramim avāpya divaḥ khalu pātyate', avāpya being able to mean avāpayya; those who labour to explain it by an implied causative sense are refuted. Followed: āp rendered as āpnoti (the fifth-class root), as Bhaṭṭoji's gloss says.
textual Ours = print (NSP p. 581, scan page-0591; collation batch04 clean). The TB on this sūtra is now filed here as sk.3337.t1, re-filed on 2026-10-05 from the head of sk.3342.t1 (it also carries the TB on SK 3339–3341); its first lemma reads 'vibhāṣāpareḥ' in both our OCR and the print (scan read at zoom), but its content (aprāptavibhāṣā; 'āpnoter iti'; 'prāpyeti') belongs to SK 3337; a TB misprint for 'vibhāṣāpaḥ'.
translator The bracket in sutra_en is supplied from the kaumudī's own gloss. No commentator states an anuvṛtti for this sūtra (BM's 'lyapi laghupūrvāt ity ato lyapīti' belongs to SK 3338); that 'ṇeḥ', 'ay' and 'lyapi' continue from 'lyapi laghupūrvāt' (SK 3336) is the translator's inference and is not marked as anuvṛtti in the English.

SK 3338 · A 6.4.59V

क्षियः ॥ ३३३८ ॥

kṣiyaḥ

kṣiyaḥ — For kṣi, [before lyap (carried forward (anuvṛtti) from SK 3336), lengthening (dīrghaḥ, carried forward (anuvṛtti) from yupluvor dīrghaś chandasi, SK 3544)].

Rule. Before lyap, kṣi is lengthened. The Bālamanoramā draws "before lyap" from SK 3336 and "long" from yupluvor dīrghaś chandasi (SK 3544).

Example.

pra + kṣi + ktvā → lyap → pra + kṣi + ya

→ this rule: ī → prakṣīya.

Applies when / blocked by. Bhaṭṭoji gives only the form prakṣīya, with no t.

Watch out. The word "long" is drawn from SK 3544, a rule placed in the Vedic section of the SK.

Siddhānta-kaumudī

क्षियो ल्यपि दीर्घः स्यात् । प्रक्षीय ॥

For kṣi, lengthening occurs before lyap: prakṣīya.

translator notes

commentary BM (Wikisource uttara-4/0065–0066; not in our source): 'lyapi' is carried forward from 'lyapi laghupūrvāt' and 'dīrghaḥ' from 'yupluvor dīrghaś chandasi'; hence Bhaṭṭoji's gloss. Followed: both bracketed in sutra_en.
textual Ours = print (NSP p. 581, scan page-0591; collation clean). No TB on this sūtra in the print: the TB passes from 'prāpyeti' (SK 3337) to 'lyapi ca' (SK 3339), all filed in sk.3337.t1 (re-filed from sk.3342.t1 on 2026-10-05).

SK 3339 · A 6.1.41V

ल्यपि च ॥ ३३३९ ॥

lyapi ca

lyapi ca — Before lyap too, [veñ (carried forward (anuvṛtti) from veñaḥ, SK 2415) does not undergo saṃprasāraṇa (na saṃprasāraṇam, carried forward (anuvṛtti) from na saṃprasāraṇe saṃprasāraṇam, SK 363)].

Rule. Before lyap, veñ "to weave" takes no saṃprasāraṇa. The Bālamanoramā draws veñ from veñaḥ (SK 2415) and "no saṃprasāraṇa" from na saṃprasāraṇe saṃprasāraṇam (SK 363).

Example.

pra + veñ + ktvā → lyap → pra + ve + ya

→ ā by ādeca upadeśe 'śiti (SK 2370) → no saṃprasāraṇa → pravāya.

Applies when / blocked by. lyap replaces ktvā, which is kit. So saṃprasāraṇa would come. The Tattvabodhinī names vacisvapi… (SK 2409) as its source; the Bālamanoramā names grahijyā… (SK 2412). Scholars discuss this.

Watch out. The next two rules extend the same bar to jyā and vyeñ.

Siddhānta-kaumudī

वेञो ल्यपि सम्प्रसारणं न स्यात् । प्रवाय ॥

Before lyap, veñ does not undergo saṃprasāraṇa: pravāya.

translator notes

commentary BM (Wikisource uttara-4/0066; not in our source): the sūtra 'veñaḥ' is carried forward, and 'na saṃprasāraṇam' from 'na saṃprasāraṇe saṃprasāraṇam'; hence Bhaṭṭoji's gloss. pravāya: veñ tantusantāne + ktvā → lyap, ā by 'ādeca upadeśe 'śiti' (SK 2370); here the saṃprasāraṇa of 'grahijyāvayi…' (SK 2412) does not occur. Followed: both anuvṛttis bracketed.
commentary TB, printed under sk.3337.t1: because the original of lyap [ktvā] is kit, saṃprasāraṇa would be obtained by 'vacisvapi…' (SK 2409); the sūtra 'lyapi ca' is stated to prohibit it. TB derives the barred saṃprasāraṇa from SK 2409, BM names SK 2412; the English names neither. Recorded.
textual Ours = print (NSP p. 581, scan page-0591; collation clean). No TB block in sk3339; its TB is in sk.3337.t1 (re-filed from sk.3342.t1 on 2026-10-05).

SK 3340 · A 6.1.42V

ज्यश्च ॥ ३३४० ॥

jyaśca

jyaś ca — And for jyā, [before lyap, there is no saṃprasāraṇa (carried forward (anuvṛtti) from SK 3339)].

Rule. Before lyap, jyā also takes no saṃprasāraṇa. The Tattvabodhinī: "saṃprasāraṇa does not occur".

Example.

pra + jyā + ktvā → lyap → no saṃprasāraṇa → prajyāya.

Applies when / blocked by. Bhaṭṭoji gives only the example. The Bālamanoramā says the saṃprasāraṇa of grahijyā… (SK 2412) is stopped. Without this rule the y of jyā would become i.

Watch out. SK 3339 covers only veñ, so jyā needs its own rule; the saṃprasāraṇa it stops is that of grahijyā… (SK 2412).

Siddhānta-kaumudī

प्रज्याय ॥

prajyāya.

translator notes

commentary TB, printed under sk.3337.t1: 'jyaś ca' — saṃprasāraṇa does not occur; 'vyaś ca' is to be explained the same way. Followed: the negated saṃprasāraṇa bracketed as carried forward.
commentary BM (Wikisource uttara-4/0066; not in our source): for the root jyā there is no saṃprasāraṇa before lyap; in prajyāya the saṃprasāraṇa of 'grahijyā…' (SK 2412) does not occur. Agrees with TB; recorded.
textual Ours = print (NSP p. 581, scan page-0591; collation clean). The kaumudī gives only the example. No TB block in sk3340; its TB is in sk.3337.t1 (re-filed from sk.3342.t1 on 2026-10-05).

SK 3341 · A 6.1.43V

व्यश्च ॥ ३३४१ ॥

vyaśca

vyaś ca — And for vyā [= vyeñ], [before lyap, there is no saṃprasāraṇa (carried forward (anuvṛtti) from SK 3339)].

Rule. Before lyap, vyā, that is vyeñ "to cover", also takes no saṃprasāraṇa. The Tattvabodhinī says it is explained like SK 3340.

Example.

upa + vyeñ + ktvā → lyap → upa + vye + ya

→ ā by SK 2370 → no saṃprasāraṇa → upavyāya.

Applies when / blocked by. Bhaṭṭoji gives only the example. The Bālamanoramā names the root vyeñ saṃvaraṇe and the stopped rule, grahijyāvayi… (SK 2412).

Watch out. The next rule makes an exception for vyeñ after pari.

Siddhānta-kaumudī

उपव्याय ॥

upavyāya.

translator notes

commentary BM (Wikisource uttara-4/0066; not in our source): for vyeñ there is no saṃprasāraṇa before lyap; upavyāya: vyeñ saṃvaraṇe + ktvā → lyap, ā by 'ādeca upadeśe 'śiti' (SK 2370); the saṃprasāraṇa of 'grahijyāvayi…' (SK 2412) does not occur. Followed: vyā identified as vyeñ; the negated saṃprasāraṇa bracketed.
commentary TB, printed under sk.3337.t1: 'vyaś ca' is to be explained like 'jyaś ca' (no saṃprasāraṇa). Agrees with BM; recorded.
textual Ours = print (NSP p. 581, scan page-0591; collation clean). The kaumudī gives only the example. No TB block in sk3341; its TB is in sk.3337.t1 (re-filed from sk.3342.t1 on 2026-10-05). (Wikisource BM's 'veño' in its gloss here is evidently vyeño, given the example.)

SK 3342 · A 6.1.44V

विभाषा परेः ॥ ३३४२ ॥

vibhāṣā pareḥ

vibhāṣā pareḥ — After pari, [vyeñ (carried forward (anuvṛtti) from SK 3341)] optionally [undergoes saṃprasāraṇa before lyap (carried forward (anuvṛtti) from SK 3339)].

Rule. After pari, vyeñ optionally takes saṃprasāraṇa before lyap. Bhaṭṭoji: "for vyeñ after pari, saṃprasāraṇa optionally occurs before lyap". The Bālamanoramā lists the words carried forward: the root, "before lyap" and "saṃprasāraṇa". That the "not" of SK 3339–3341 does not continue is not stated by Bhaṭṭoji or his commentators; it is inferred from Bhaṭṭoji's gloss.

Example.

pari + vyeñ + ktvā → lyap → saṃprasāraṇa of y, then the a merges → pari + vi + ya

→ tuk (SK 2858) would come after the short i

→ but halaḥ (SK 2559) lengthens the i, and wins as the later rule (paratva) → parivīya.

Without saṃprasāraṇa → parivyāya.

Applies when / blocked by. Bhaṭṭoji then meets an objection. How do mukhaṃ vyādāya svapiti "having opened his mouth, he sleeps" and netre nimīlya hasati "having closed his eyes, he laughs" stand? The opening and closing are not earlier than the sleeping and laughing. His answer: the sleeping and laughing go on after the opening and closing. Taking that later portion in view, the ktvā (here lyap) of the earlier time comes.

Watch out. Both commentators extend the answer. In a sentence like mām upetya tu kaunteya punarjanma na vidyate, a word such as sthitasya must be supplied. That gives the two actions one agent, as SK 3320 requires.

Siddhānta-kaumudī

परेर्व्येञो वा सम्प्रसारणं स्याल्ल्यपि । तुकं बाधित्वा परत्वात्हल-SK 2559 इति दीर्घः । परिवीय । परिव्याय । कथं मुखं व्यादाय स्वपिति । नेत्रे निमील्य हसतीति । व्यादानसम्मीलनोत्तरकालेऽपि स्वापहासयोरनुवृत्तेस्तदंशविवक्षया भविष्यति ॥

For vyeñ after pari, saṃprasāraṇa optionally occurs before lyap. Setting aside tuk [hrasvasya piti kṛti tuk, SK 2858], lengthening by halaḥ (SK 2559) applies, because it is later (paratva): parivīya; parivyāya.

[Objection:] How [are] mukhaṃ vyādāya svapiti, "having opened his mouth, he sleeps", [and] netre nimīlya hasati, "having closed his eyes, he laughs" [to be justified]? [Answer:] Since sleeping and laughing continue even in the time after the opening and the closing, it will come about through intending that portion [of the sleeping and laughing].

Tattvabodhinī

NSP p. 591

—कथमिति । ल्यवादेशस्य स्थानिभूतः क्त्वाप्रत्ययो दुर्लभः तद्विधौ पूर्वकाल इत्युक्तेः । न चेह तदस्ति पूर्वं ह्यसौ स्वपिति पश्चान्मुखं व्यादत्ते । यदैव हसति तदैव नेत्रे संमीलयति । तथा च क्त्वाप्रत्ययस्य दुर्लभत्वाल्ल्यपः प्रसक्तिरेव नास्तीति प्रश्नः ॥ समाधत्ते—व्यादानेत्यादिना । एतेनेश्वरः सर्वं व्याप्य वर्तते ज्ञात्वा तिष्ठतीत्यादि व्याख्यातम् । ‘श्रीशैलशिखरं दृष्ट्वा पुनर्जन्म न विद्यते’ इत्यादौ तु समानकर्तृकतानिर्वाहार्थं स्थितस्येत्यादि यथासंभवमध्याहार्यम्

translator notes

commentary BM (Wikisource uttara-4/0066; not in our source): [the root], 'lyapi' and 'saṃprasāraṇam' are carried forward (the Wikisource OCR names the root as 'vejaḥ', but BM's gloss is 'parer vyeñaḥ', i.e. vyaḥ of SK 3341); BM lists only these three (it says nothing about 'na'). pari + vyeñ + ktvā → lyap; saṃprasāraṇa of y and pūrvarūpa give pari-vi-ya, at which point Bhaṭṭoji says 'tukam…'. Followed: anuvṛttis bracketed; the parivīya steps.
translator That 'na' (of SK 3339–3341) is not carried here is the translator's inference, not stated by BM or TB: Bhaṭṭoji's own gloss 'vā saṃprasāraṇaṃ syāt' makes the rule an optional saṃprasāraṇa, which a carried-over prohibition would contradict.
commentary TB, sk.3342.t1, 'katham iti': the ktvā that is the original of lyap is hard to obtain, since it is taught for the earlier time (pūrvakāle); that is not so here — he sleeps first and opens his mouth afterwards, and he closes his eyes just when he laughs; so lyap has no occasion: that is the question. The answer is 'vyādāna…'. By this, 'īśvaraḥ sarvaṃ vyāpya vartate', 'jñātvā tiṣṭhati' etc. are explained; in 'śrīśailaśikharaṃ dṛṣṭvā punarjanma na vidyate' etc. one must supply 'sthitasya' or the like to secure a common agent. Followed: the passage rendered as objection and answer; 'that portion' = the continuing part of the sleeping and laughing.
commentary BM (Wikisource uttara-4/0066): the mouth is opened at the very time of sleeping, the eyes closed at the very time of laughing, so the opening and closing are not prior to the sleeping and laughing; how then ktvā? Answer: though the sleeping and laughing [begin] after the arising of the opening and closing, they continue after these too; relative to that continued sleeping and laughing, the opening and closing are prior, hence ktvā. In 'mām upetya tu kaunteya punarjanma na vidyate' etc. 'sthitasya' or the like must be supplied to keep a common agent. Agrees with TB; followed.
textual Ours = print 'vyādānasaṃmīlanottarakāle' (NSP p. 581, scan page-0591; collation batch04, class V); Wikisource SK reads 'vyādānanimīlana-', matching the example nimīlya. The English renders 'closing' for either. Not a corruption.
textual TB filing: the TB on SK 3337 (lemma 'vibhāṣāpareḥ', a print misprint for 'vibhāṣāpaḥ'), SK 3339 ('lyapi ca') and SK 3340–3341 ('jyaś ca') that opened sk.3342.t1 was re-filed to sk.3337.t1 on 2026-10-05; sk.3342.t1 now holds only the 'katham iti' passage, the TB on SK 3342. The print has no TB on the first part of SK 3342 (the tuk/halaḥ point).

SK 3343 · A 3.4.22V

आभीक्ष्ण्ये णमुल् च ॥ ३३४३ ॥

ābhīkṣṇye ṇamul ca

ābhīkṣṇye ṇamul ca — In [the sense of] repetition, ṇamul, and [ktvā] too, [occur for the earlier of two actions with the same agent (carried forward (anuvṛtti) from samānakartṛkayoḥ pūrvakāle, SK 3320)].

Rule. When repetition (ābhīkṣṇya, "again and again") is to be expressed, ṇamul comes, and ktvā too. It works in the domain of SK 3320: after the root of the earlier of two actions that share one agent. The Tattvabodhinī explains Bhaṭṭoji's "in the earlier domain" (pūrvaviṣaye) in just this way. The ṇamul-form or ktvā-form is then doubled (dvitva), by nityavīpsayoḥ (SK 2140).

Example.

smṛ + ṇamul → the markers ṇ, u and l go → smṛ + am

→ the ṇ-marked affix brings vṛddhi of the final vowel (SK 254), with r (SK 70) → smār + am → smāram

→ doubled (SK 2140) → smāraṃ smāraṃ namati śivam.

With ktvā: smṛtvā smṛtvā (namati śivam is construed again, says the Bālamanoramā).

Further forms:

pā + ṇamul → y after root-final ā (yuk, SK 2761) → pāyaṃ pāyam;
bhuj + ṇamul → guṇa of the light penultimate (SK 2189) → bhojaṃ bhojam;
śru + ṇamul → vṛddhi, au → āv (SK 61) → śrāvaṃ śrāvam.

Applies when / blocked by. Three earlier rules shape the root before ṇamul.

A causative: gam + ṇic → vṛddhi (SK 2282) → gāmi → shortened by mitāṃ hrasvaḥ (SK 2568) → gami. Before ṇi followed by ṇamul, SK 2762 lengthens the vowel optionally. The ṇi is then lost → gamaṃ gamam / gāmaṃ gāmam.
labh: SK 2765 (vibhāṣā ciṇṇamuloḥ) gives the augment num (n) optionally → lambhaṃ lambham / lābhaṃ lābham (vṛddhi of the penultimate a, SK 2282). The option is restricted (vyavasthita-vibhāṣā): with an upasarga, num is invariable → pralambhaṃ pralambham.
jāgṛ: SK 2480 gives guṇa, not the expected vṛddhi → jāgaraṃ jāgaram. The causative of jāgṛ gives the same form. Its ṇi is lost, says the Bālamanoramā.

Watch out. Why does the sūtra need ca for ktvā? The general option of SK 2830 (vāsarūpa) might seem to give it already. Scholars discuss this, and the two commentaries give different reasons. The Tattvabodhinī's point is useful: if vāsarūpa worked here, the finite verb (laṭ and the rest) would also come. It does not; under this sūtra only ṇamul and ktvā are used. The Tattvabodhinī also calls the earlier grammarians' optional vṛddhi for causative jāgṛ non-Pāṇinian.

Siddhānta-kaumudī

पौनः पुन्ये द्योत्ये पूर्वविषये णमुल् स्यात् क्त्वा च । द्वित्वम् । स्मारं स्मारं नमति शिवम् । स्मृत्वा स्मृत्वा । पायं पायम् । भोजं भोजम् । श्रावं श्रावम् । चिण्णमुलोः SK 2762 इति णमुल्परे णौ वा दीर्घः । गमं गमम् । गामं गामम् । विभाषा चिण्णमुलोः SK 2765 इति नुम् वा । लम्भं लम्भम् । लाभं लाभम् । व्यवस्थितविभाषया उपसृष्टस्य नित्यं नुम् । प्रलम्भं प्रलम्भम् । जाग्रोऽविचिण्ण-SK 2480 इति गुणः । जागरं जागरम् । ण्यन्तस्याप्येवम् ॥

When repetition (paunaḥpunya) is to be expressed, in the domain of the preceding [rule] (pūrvaviṣaye: where the earlier of two actions with the same agent is concerned, SK 3320), ṇamul occurs, and ktvā too. Doubling (dvitva) [takes place, by nityavīpsayoḥ, SK 2140]: smāraṃ smāraṃ namati śivam, "remembering [him] again and again, he bows to Śiva"; smṛtvā smṛtvā. pāyaṃ pāyam [with yuk by āto yuk ciṇkṛtoḥ, SK 2761]; bhojaṃ bhojam; śrāvaṃ śrāvam.

By ciṇṇamulor dīrgho 'nyatarasyām (SK 2762), [the root vowel] is optionally lengthened before ṇi followed by ṇamul [after the shortening of mitāṃ hrasvaḥ, SK 2568]: gamaṃ gamam, gāmaṃ gāmam. By vibhāṣā ciṇṇamuloḥ (SK 2765), num is optional: lambhaṃ lambham, lābhaṃ lābham. Because the option is restricted (vyavasthita-vibhāṣā), num is invariable for [a root] joined with an upasarga: pralambhaṃ pralambham.

By jāgro 'viciṇṇalṅitsu (SK 2480), guṇa: jāgaraṃ jāgaram. So too for the ṇi-final [jāgṛ].

Tattvabodhinī

NSP p. 591–592

—आभीक्ष्ण्ये णमुल् च । ननु वासरूपन्यायेन क्त्वाप्रत्ययो भविष्यतीति चग्रहणमिह व्यर्थमिति चेन्मैवम् । उक्तन्यायस्वीकारे तु लडादिरपीह प्रवर्तेत । न चेष्टापत्तिः, ‘विभाषाग्रे’— इति वक्ष्यमाणसूत्रस्थविभाषाग्रहणस्य वैयर्थ्यप्रसङ्गात् । तत्र हि क्त्वाणमुलौ विभाषाग्रहणेन लडादिसमावेशार्थं विकल्प्येते । यद्यपि वासरूपन्यायेनैव लडादिः सिध्यति, तथापि णमुला सहैव क्त्वाप्रत्ययो यत्र विधीयते तत्र वासरूपविधिर्न प्रवर्तेत इति ज्ञापनार्थं विभाषाग्रहणम् । तत्फलं तु ‘आभीक्ष्ण्ये णमुल् च’ इत्यत्र लडाद्यप्रवृत्तिः । ततश्च चकारेणैव क्त्वाप्रत्ययो लभ्यत इति नास्त्येव तस्य वैयर्थ्यम् । किं च वासरूपं विनैव क्त्वालडाद्योः स्वीकारे ‘न यद्यनाकाङ्क्षे’ इत्यत्र क्त्वाप्रत्ययवत् लडादिरपि न विरुध्येत । तथा च यदयं भुङ्क्ते ततः पठतीत्युदाहरणं न स्यात् । सिद्धान्ते तु ‘आभीक्ष्ण्ये णमुल् च’ इति विशेषविहितयोः क्त्वाणमुलोरेव निषेधात्सामान्यविहितलडादिर्भवत्येवेति नास्त्येवानुपपत्तिरिति दिक् ॥—पूर्वविषय इति । ‘समानकर्तृकयोः पूर्वकाले’ इत्यर्थे ॥—पायंपायमिति । आतो युक् ॥—वा दीर्घ इति । गमेर्ण्यन्ताण्णमुलि मितां ह्रस्वे च कृते वा दीर्घ इत्यर्थः ॥—ण्यन्तस्यापीति । यत्तु प्राचा ण्यन्तजागर्तेश्चिण्णमुलोर्वा वृद्धिरिति मतमुपन्यस्तं तदपाणिनीयमिति भावः ॥—न यदि—॥—आनाकाङ्क्ष इति पचाद्यजन्तेन नञ्समासस्तद्दर्शयति—नाकाङ्क्षते चेदिति ॥—इहेति । नन्वेवं ‘अनन्तरस्य’ इति न्यायात् णमुल् मा भूत् । क्त्वा तु ‘समानकर्तृकयोः’ इति सूत्रान्तरेण स्यादेवेति चेदत्राहुः । पूर्वकाले यत्प्राप्नोति तन्नेति व्याख्यानात् क्त्वाप्रत्ययोऽपि न भवतीति ॥—विभाषाग्रे— यद्यप्यग्रेशब्दो देशविशेषवचनोऽप्यस्ति, प्रभोरग्रे भुङ्क्ते इत्यादिप्रयोगात्तथापीह कालविशेषवाच्येव गृह्यते प्रथमशब्दसाहचर्यात् । प्रथमं भुङ्क्ते इत्यादौ तु काल एव प्रतीयते । अग्रे इति सप्तम्यन्तस्यानुकरणम् । ‘प्रकृतिवदनुकरणम्’ इत्यस्य वैकल्पिकत्वाद्विभक्तेर्लुङ् न कृतः अस्यवामीयमिति वत् ॥—अग्रेभोजमिति । ‘अमैवाव्य-येन’ इति नियमाद्व्यस्तमेवेदं न त्वत्रोपपदसमासः । नन्वग्रेप्रथमपूर्वशब्दैः पूर्वकालत्वमुच्यत इति कथमिह क्त्वाणमुलौ स्यातामिति चेदत्राहुः । अन्येभ्यो भोक्तृभ्यः पूर्वं भुक्त्वा व्रजतीति हि वाक्यार्थस्तत्राग्रेप्रभृतिभिर्भोक्त्रपेक्षया पूर्वत्वमुच्यते चेदत्रापि अन्येभ्यो भोक्तृभ्यः पूर्वं व्रजतीति, व्रजनापेक्षया पूर्वत्वं तु क्त्वाणमुल्भ्यां द्योत्यत इत्याशङ्कैवात्र नास्तीति ॥—नित्यमेव विधिरिति । अग्रे भुङ्क्ते इत्येव लडादिर्न प्रयुज्यत इति भावः

translator notes

commentary TB, sk.3343.t1: 'pūrvaviṣaya iti' — in the sense 'samānakartṛkayoḥ pūrvakāle'. Followed: 'pūrvaviṣaye' rendered as the domain of SK 3320 and bracketed as carried forward in sutra_en.
commentary BM (Wikisource uttara-4/0066–0067; not in our source): this sūtra comes after the ktvā rule 'samānakartṛkayoḥ pūrvakāle', hence 'pūrvaviṣaye'; 'dvitvam' — by 'nityavīpsayoḥ' (supplied, śeṣaḥ); in smṛtvā smṛtvā 'namati śivam' is to be construed again; pāyaṃ pāyam: yuk by 'āto yuk ciṇkṛtoḥ'; 'vā dīrghaḥ': after gam + ṇic, before ṇamul, the shortening by 'mitāṃ hrasvaḥ' is done first and then 'ciṇṇamuloḥ' makes lengthening optional; 'vyavasthita' — by the commentators' explanation; 'upasṛṣṭasya' = preceded by an upasarga; 'jāgra iti' answers the expected vṛddhi of jāgṛ before ṇamul; 'ṇyantasyāpy evam': for jāgṛ + ṇi too, guṇa by 'jāgro 'viciṇṇalṅitsu' blocks vṛddhi, ṇi is deleted, and the form is jāgaram. Followed: the bracketed rule-names in k1.
commentary TB, sk.3343.t1: 'pāyaṃpāyam iti' — āto yuk; 'vā dīrgha iti' — after gam + ṇic, before ṇamul, once shortening by mitāṃ hrasvaḥ is done, lengthening is optional; 'ṇyantasyāpīti' — the earlier grammarian's (prāc) view that ṇi-final jāgṛ optionally takes vṛddhi before ciṇ and ṇamul is non-Pāṇinian (apāṇinīya). Agrees with BM; followed.
commentary TB, sk.3343.t1, on 'ca': objection — ktvā would come by the vāsarūpa rule (SK 2830), so 'ca' is superfluous. Answer: if that rule were admitted here, laṭ etc. would also come, which is not wanted, since the word 'vibhāṣā' in SK 3345 would then be pointless: there 'vibhāṣā' makes ktvā and ṇamul optional so that laṭ etc. may also come, and it is a jñāpaka that the vāsarūpa rule does not operate where ktvā is taught together with ṇamul; its fruit is that laṭ etc. do not occur under this sūtra; so ktvā is had here only through 'ca'. Further, if ktvā and laṭ etc. were admitted [here] without vāsarūpa, 'na yady anākāṅkṣe' (SK 3344) would bar laṭ etc. as well, and 'yad ayaṃ bhuṅkte tataḥ paṭhati' would fail as an example. Recorded.
commentary BM (Wikisource uttara-4/0066–0067): although ktvā is available by the vāsarūpa rule (whose operation in the ktvā rule is elaborated in the Bhāṣya on the vāsarūpa sūtra), 'ca' is there to prescribe both [ktvā and ṇamul] in the sūtra 'vibhāṣāgreprathama…' (SK 3345); the rest (agre-priority relative to other eaters; pūrvavipratiṣedha) is referred to the Śabdenduśekhara. BM and TB give different reasons for 'ca'; English neutral ('and ktvā too'). Recorded.
textual The cross-reference reads 'ciṇṇamuloḥ' in ours; the print has 'ciṇṇamulo-' (truncated before the r of ciṇṇamulor dīrgho…; collation batch04, class A, scan page-0591); Wikisource agrees with the print. The English gives the sūtra's opening words in full. Otherwise ours = print (NSP p. 581).
textual TB filing: sk.3343.t1 carries, after its own notes, the TB on SK 3344 ('na yadi', 'anākāṅkṣa iti… nākāṅkṣate ced iti', 'iheti') and on SK 3345 ('vibhāṣāgre', 'agrebhojam iti', 'nityam eva vidhir iti'); NSP pp. 581–582, scans page-0591–0592.

SK 3344 · A 3.4.23V

न यद्यनाकाङ्क्षे ॥ ३३४४ ॥

na yadyanākāṅkṣe

na yady anākāṅkṣe — When yad is the upapada, [what is obtained for the earlier time (pūrvakāle, carried forward (anuvṛtti) from SK 3320), i.e. ktvā and ṇamul,] does not occur, if [the sentence] does not require [another].

Rule. When yad "when" is the upapada, the affixes for the earlier time, ktvā and ṇamul, do not come. The condition: the sentence holding the earlier and the later action needs no further sentence (anākāṅkṣa, "not expecting").

Example.

yad ayaṃ bhuṅkte tataḥ paṭhati "when he eats, then he recites".

This is one sentence with two verbs, bhuj and paṭh, and it needs no other. So no ktvā or ṇamul: both verbs are finite.

Counter-example: yad ayaṃ bhuktvā vrajati tato 'dhīte "when he goes, having eaten, then he studies".

Here the clause with bhuj and vraj expects the further clause tato 'dhīte. So the bar does not apply, and bhuktvā stands.

Applies when / blocked by. The Tattvabodhinī meets an objection. A maxim might suggest that only the nearest affix, ṇamul, is barred. But the sūtra means "whatever is obtained for the earlier time", so ktvā is barred as well. Only the specially taught ktvā and ṇamul are barred; the general finite forms (laṭ and the rest) still come, as in bhuṅkte.

Watch out. anākāṅkṣe is a negative compound with ākāṅkṣa, an ac-noun of the paca group (SK 2896). Bhaṭṭoji shows this by his gloss "if it does not expect" (nākāṅkṣate cet), says the Tattvabodhinī.

Siddhānta-kaumudī

यच्छब्दे उपपदे पूर्वकाले यत्प्राप्तं तन्न यत्र पूर्वोत्तरे क्रिये तद्वाक्यमपरं नाकाङ्क्षते चेत् । यदयं भुङ्क्ते ततः पठति । इह क्त्वाणमुलौ न । अनाकाङ्क्षे किम् । यदयं भुक्त्वा व्रजति ततोऽधीते ॥

When the word yad is the upapada, what is obtained for the earlier time does not occur, provided that the sentence in which the earlier and the later actions [stand] does not require another [sentence]. yad ayaṃ bhuṅkte tataḥ paṭhati, "when he eats, then he recites": here ktvā and ṇamul do not occur. Why "anākāṅkṣe"? yad ayaṃ bhuktvā vrajati tato 'dhīte, "when he goes, having eaten, then he studies".

translator notes

commentary BM (Wikisource uttara-4/0067; not in our source): 'yat prāptam' = ktvā and ṇamul; 'yatra': if the sentence containing the two verbs of earlier and later time does not require another sentence; yad is an indeclinable, 'yadā ayaṃ bhuṅkte tataḥ paraṃ paṭhati'; this is one sentence with the two verbs bhuj and paṭh and requires no other; in 'yad ayaṃ bhuktvā vrajati' the sentence with bhuj and vraj requires the further sentence 'tato 'dhīte', so the prohibition does not apply. Followed: 'what is obtained' = ktvā and ṇamul (bracketed in sutra_en); yad rendered 'when'; the counter-example glossed accordingly.
commentary TB, printed under sk.3343.t1: 'anākāṅkṣe' is a nañ-compound with ākāṅkṣa, an ac-final of the pacādi group, which Bhaṭṭoji shows by 'nākāṅkṣate cet'. 'iheti': objection — by the maxim 'anantarasya' only ṇamul would be barred, while ktvā would still come by the separate sūtra 'samānakartṛkayoḥ'; answer — since the sūtra is explained as 'whatever is obtained for the earlier time', ktvā too does not occur. Followed: 'ktvā and ṇamul do not occur' kept as a joint prohibition. TB under SK 3343 adds that only the specially taught ktvā and ṇamul are barred, so the generally taught laṭ etc. come (yad ayaṃ bhuṅkte).
textual Ours = print (NSP p. 581, scan page-0591; collation batch04 clean; the final 'vrajati' is under a layout label at the column break, the visible tail agreeing with ours). No TB block in sk3344; its TB is in sk.3343.t1.

SK 3345 · A 3.4.24V

विभाषाऽग्रेप्रथमपूर्वेषु ॥ ३३४५ ॥

vibhāṣā'greprathamapūrveṣu

vibhāṣā 'greprathamapūrveṣu — When agre, prathama or pūrva is the upapada, [ktvā and ṇamul — carried forward (anuvṛtti) from SK 3343, for the earlier of two actions with the same agent, carried forward (anuvṛtti) from SK 3320 —] occur optionally.

Rule. When agre "first", prathama or pūrva is the upapada, ktvā and ṇamul come optionally, for the earlier of two actions with one agent. Bhaṭṭoji says "in repetition" (ābhīkṣṇye) is not carried forward from SK 3343.

Example.

agre bhojaṃ vrajati "having eaten first, he goes"; agre bhuktvā.

prathamaṃ bhojam, prathamaṃ bhuktvā; pūrvaṃ bhojam, pūrvaṃ bhuktvā.

The other option, the finite verb (laṭ and the rest): agre bhuṅkte tato vrajati "he eats first, then he goes".

Applies when / blocked by. In repetition the affixes are obligatory, with no finite alternative. SK 3343 prevails here by pūrvavipratiṣedha, the rule that in this conflict the earlier rule wins: agre bhojaṃ bhojaṃ vrajati "having eaten first again and again, he goes"; bhuktvā bhuktvā.

The Bālamanoramā explains the finite option. ktvā and ṇamul denote the bare action; when the agent is to be expressed, laṭ and the rest come.

Watch out. agre bhojam is two words, not a compound. The Tattvabodhinī says SK 783 (amaivāvyayena) restricts the compound here. And if agre itself means "first", what do the affixes add? The Tattvabodhinī answers: agre puts his eating before that of the other eaters; ktvā or ṇamul puts it before the going. Scholars discuss what kind of word agre is.

Siddhānta-kaumudī

आभीक्ष्णे इति नानुवर्तते । एषूपपदेषु समानकर्तृकयोः पूर्वकाले क्त्वाणमुलौ वा स्तः । अग्रेभोजं व्रजति । अग्रे भुक्त्वा । प्रथमं भोजम् । प्रथमं भुक्त्वा । पूर्वं भोजम् । पूर्वं भुक्त्वा । पक्षे लडादयः । अग्रे भुङ्क्ते ततो व्रजति । आभीक्ष्ण्ये तु पूर्वविप्रतिषेधेन नित्यमेव विधिः । अग्रे भोजं भोजं व्रजति । भुक्त्वा भुक्त्वा ॥

"ābhīkṣṇye" (in the sense of repetition) is not carried forward (anuvṛtti) [from SK 3343]. When these are the upapada, ktvā and ṇamul optionally occur [after a dhātu standing in] the earlier time among two [actions] having the same agent.

agre bhojaṃ vrajati, "having eaten first, he goes"; agre bhuktvā. prathamaṃ bhojam; prathamaṃ bhuktvā. pūrvaṃ bhojam; pūrvaṃ bhuktvā.

In the other alternative, laṭ and the other lakāras (laḍādayaḥ): agre bhuṅkte tato vrajati, "he eats first, then he goes".

In repetition (ābhīkṣṇya), however, the injunction is obligatory (nitya) only, by the prevalence of the prior rule (pūrvavipratiṣedha): agre bhojaṃ bhojaṃ vrajati, "having eaten first again and again, he goes"; bhuktvā bhuktvā.

translator notes

commentary BM (Wikisource uttara-4/0067–0068; not in our source): agre, prathama, pūrva form a dvandva; agre is an indeclinable, or else e-final by nipātana. 'nānuvartate' — this is clear in the Bhāṣya. prathamam and pūrvam are adverbs qualifying the action (kriyāviśeṣaṇa). 'pakṣe': ktvā and ṇamul, being indeclinable kṛt affixes, denote bhāva; when the agent is to be expressed, laṭ etc. come. Objection: with agre etc. as upapada, ktvā and ṇamul [taught here optionally] would apply by paratva even in repetition; answer, 'ābhīkṣṇye tu pūrvavipratiṣedhena' — [established] by the commentators' explanation (vyākhyānāt). Followed: 'the other alternative' = laṭ etc. as the alternative to the bhāva affixes; pūrvavipratiṣedha read as SK 3343 prevailing.
commentary BM on SK 3343 (Wikisource uttara-4/0066–0067): the 'ca' of SK 3343 serves to prescribe both [ktvā and ṇamul]; in agre bhojaṃ vrajati devadattaḥ, agre bhuktvā, the word agre conveys that Devadatta's eating is prior to the eating of Yajñadatta and others, not prior to the going, so ktvā by 'samānakartṛkayoḥ' (SK 3320) [would] not [be available] there; [the remainder, on the relation of SK 3345 to repetition and pūrvavipratiṣedha, is referred to the Śabdenduśekhara; the Wikisource text is defective here]. Recorded.
commentary TB, printed under sk.3343.t1: although agre also denotes place (prabhor agre bhuṅkte), here it is taken as denoting time, by association with prathama; agre imitates (anukaraṇa) a seventh-case word (saptamyanta), and its ending is not elided because 'prakṛtivad anukaraṇam' is optional, as in asyavāmīyam. 'agrebhojam': by the restriction (niyama) of 'amaivāvyayena' (SK 783) these stand as separate words (vyasta), not as an upapada compound. Objection: agre etc. themselves express priority, so how can ktvā and ṇamul come? Answer: the sense is 'he eats before the other eaters and goes'; agre etc. express priority relative to the eaters, while priority relative to the going is conveyed by ktvā and ṇamul. Followed: agre bhojam written as two words; the gloss 'having eaten first'. TB (agre an imitated seventh-case form) and BM (agre an indeclinable or e-final by nipātana) differ on the word agre; English neutral.
commentary TB, printed under sk.3343.t1 (on SK 3343): the word 'vibhāṣā' in this sūtra makes ktvā and ṇamul optional so that laṭ etc. may also come; though laṭ etc. would come by the vāsarūpa rule anyway, 'vibhāṣā' is a jñāpaka that the vāsarūpa rule does not operate where ktvā is taught together with ṇamul — its fruit being that laṭ etc. do not occur under SK 3343. On 'nityam eva vidhiḥ': only agre bhuṅkte, i.e. laṭ etc., is not used [in repetition]. Followed: 'obligatory only' = no laṭ etc. alternative.
textual Our text reads 'ābhīkṣṇe iti nānuvartate' (short, without the y); the print has the same (NSP p. 581, scan page-0591, clear at zoom; collation batch04, class V). The sūtra word is ābhīkṣṇye, and Wikisource SK (uttara-4/0067) reads 'ābhīkṣṇya iti'. The English renders ābhīkṣṇye; print and ours look like a shared misprint.
textual Ours and the print (NSP p. 582, scan page-0592) write 'agrebhojaṃ vrajati' without a break; Wikisource SK (uttara-4/0068) writes 'agre bhojaṃ'. TB says the words are not compounded, so the English separates them. The last example 'bhuktvā bhuktvā' is printed without a repeated agre in all three witnesses. Tattvabodhinī on this sūtra is the tail of sk.3343.t1 ('vibhāṣāgre', 'agrebhojam iti', 'nityam eva vidhir iti'); no TB under sk3345 itself; no editorial n-blocks.

SK 3346 · A 3.4.25V

कर्मण्याक्रोशे कृञः खमुञ् ॥ ३३४६ ॥

karmaṇyākrośe kṛñaḥ khamuñ

karmaṇy ākrośe kṛñaḥ khamuñ — When a karma is the upapada and abuse (ākrośa) is understood, khamuñ comes after kṛñ.

Rule. When an object (karman) is the upapada and abuse (ākrośa) is understood, kṛñ takes the affix khamuñ. Here kṛ means "to utter". The Bālamanoramā notes that karmaṇi names the upapada, while ākrośe names the sense conveyed.

Example.

caura + kṛ + khamuñ → the markers go → caura + kṛ + am

→ the ñ-marker brings vṛddhi (SK 254) → caura + kār + am

→ the kh-marker brings the augment m to the upapada (mum, SK 2942, says the Bālamanoramā) → cauraṅkāram.

cauraṅkāram ākrośati "he reviles him, calling him 'thief'". Bhaṭṭoji: the meaning is "having uttered the word cora".

Watch out. Do not read kṛ here as "do". He does not make anyone a thief; he says the word.

Siddhānta-kaumudī

कर्मण्युपपदे आक्रोशे गम्ये । चौरङ्कारमाक्रोशति । करोतिरुच्चारणे । चोरशब्दमुच्चार्येत्यर्थः ॥

When a karma is the upapada [and] abuse (ākrośa) is understood.

cauraṅkāram ākrośati, "he reviles [him], calling [him] 'thief'". karoti [here] is in the sense of uttering: the meaning is "having uttered the word 'thief' (cora)".

translator notes

commentary BM (Wikisource uttara-4/0068; not in our source): 'karmaṇi' names the upapada (it is not a statement of meaning); 'ākrośe' is the sense to be conveyed (dyotya); hence the gloss 'karmaṇy upapade ākrośe gamye'. In cauraṅkāram, in the upapada compound, mum comes by 'arurdviṣadajantasya mum' (SK 2942). Followed: 'karmaṇi' rendered as the upapada, 'ākrośe' as the sense understood.
textual Kaumudī = print (NSP p. 582, scan page-0592 read; the raw OCR skips 3346–3347). Ours and the print have 'cauraṅkāram' in the example but 'coraśabdam' in the gloss; Wikisource SK (uttara-4/0068) reads 'cauraśabdam' and adds 'kṛñaḥ khamuñ syāt' after 'gamye'. Not supplied. No TB in the print on this sūtra (TB passes from 'nityam eva vidhir iti' of SK 3345 to 'svādumi'); no editorial n-blocks.

SK 3347 · A 3.4.26V

स्वादुमि णमुल् ॥ ३३४७ ॥

svādumi ṇamul

svādumi ṇamul — When [a word meaning] svādu 'sweet' — [the prior member taking the form] svādum — is the upapada, ṇamul [comes after kṛñ, carried forward (anuvṛtti) from SK 3346, for the earlier of two actions with the same agent, carried forward (anuvṛtti) from SK 3320].

Rule. When a word meaning svādu "sweet" is the upapada, kṛñ takes ṇamul, for the earlier of two actions with one agent. The prior member is given its m-ending (svādum) by nipātana, a form fixed by the sūtra itself.

Example.

asvāduṃ svāduṃ kṛtvā bhuṅkte "having made sweet what was not sweet, he eats" (the 1915 print reads asvāduṃ svāduṃ).

svādum + kṛ + ṇamul → vṛddhi → svādum + kāram → svāduṅkāraṃ bhuṅkte.

sampanna and lavaṇa are synonyms of svādu: sampannaṅkāram, lavaṇaṅkāram.

By vāsarūpa (SK 2830), ktvā comes too: svāduṃ kṛtvā bhuṅkte.

Applies when / blocked by. The Bālamanoramā says kṛñ is carried forward from SK 3346, but khamuñ is not, since it is not marked for carrying (svarita). So ṇamul is stated, and the condition of SK 3320 carries forward. The word svādumi takes in its meaning, so synonyms count.

Watch out. Why fix the m by nipātana instead of using khamuñ with its mum? Both commentators answer. When svādu is a cvi-form ("made sweet"), it is an indeclinable. mum is not given to indeclinables, and other unwanted changes would follow. The fixed form svādum avoids them. The Tattvabodhinī adds that the fixed m holds before any bhāva affix, so svāduṃ kṛtvā also keeps it.

Siddhānta-kaumudī

स्वाद्वर्थेषु कृञो णमुल् स्यादेककर्तृकयोः पूर्वकाले पूर्वपदस्य मान्तत्वं निपात्यते । अस्वादीं स्वादीं कृत्वा भुङ्क्ते स्वादुङ्कारं भुङ्क्ते । सम्पन्नङ्कारम् । लवणङ्कारम् । सम्पन्नलवणशब्दौ स्वादुपर्यायौ । वासरूपेण क्त्वापि । स्वादुं कृत्वा भुङ्क्ते ॥

When words meaning svādu ("sweet") are the upapada, ṇamul comes after kṛñ, for the earlier time among two [actions] having the same agent; the m-ending of the prior member (pūrvapada) is established by nipātana.

asvāduṃ svāduṃ kṛtvā bhuṅkte, "having made sweet what was not sweet, he eats" = svāduṅkāraṃ bhuṅkte. sampannaṅkāram. lavaṇaṅkāram. The words sampanna and lavaṇa are synonyms of svādu.

By the vāsarūpa rule [vā 'sarūpo 'striyām, SK 2830] ktvā too: svāduṃ kṛtvā bhuṅkte.

Tattvabodhinī

NSP p. 592

—स्वादुमि— स्वादुमीत्यर्थग्रहणं व्याख्या-नात्तदाह—स्वाद्वर्थेष्विति ॥—मान्तत्वमिति । ननु स्वादौ इत्येव सूत्रमस्तु मास्त्वत्र णमुल् । खमुञेवानुवर्त्यताम् । ‘अरुर्द्विषत्—’ इति मुम्भविष्यति । एवं च निपातनं विनापि मान्तत्वं सिध्यतीति महल्लाघवमिति चेन्मैवम् । च्व्यन्तस्य मुम् न स्यादनव्ययस्येति वचनात्ततश्च स्वादुंकारमित्यत्र ‘च्वौ च’ इति दीर्घः स्यात् संपन्नंकारमित्यादिषु ‘अस्य च्वौ’ इतीत्वं स्यात् । किं च स्त्रियां ‘वोतो गुणवचनात्’ इति डीषि स्वाद्वीकारमिति स्यात् । अतोऽत्र स्वादुमीति रूपं निपात्यते ततश्चानजन्तत्वान्नेत्वदीर्घौ न वा डीष् । निपातनमिह भावप्रत्ययमात्रविषयकम् । तेन स्वादुंकृत्वेत्यपि सिध्यति । स्यादेतत् । उक्तदोषपरिहाराय खादुमीत्येव सूत्रमङ्गीक्रियतां, णमुल् तु त्यज्यतां, कृञः खमुञि कृतेपि खादुङ्कारमित्यादिरूपसिद्धिरिति चेन्मैवम् । तथा सत्युत्तरसूत्रेषु संनिहितत्वात् खमुञेवानुवर्तेत इति कन्यादर्शं ब्राह्मणवेदमित्यादिषु पूर्वपदस्य मुमागमः स्यादिति दिक् ॥—व्यर्थत्वादिति । निष्प्रयोजनत्वादित्यर्थः । तदेतदर्शयति—इत्थं भुङ्क्ते इत्यर्थ इति । इह शाब्दबोधे विशेषसत्त्वेऽपि फलितार्थकथनपरतया कारमिति णमुलन्तस्य निष्फलत्वमुक्तमनतिप्रयोजनत्वात् । विस्तरस्तु मनोरमादावनुसन्धेयः

translator notes

commentary BM (Wikisource uttara-4/0068; not in our source): 'svādumi' takes in the meaning (arthagrahaṇa), on the commentators' explanation, so a synonym of svādu as upapada is obtained; from the preceding sūtra 'kṛñ' is carried forward but not 'khamuñ', which is not marked svarita; therefore 'ṇamul' is carried forward from 'ābhīkṣṇye ṇamul ca' (SK 3343), and the sūtra 'samānakartṛkayoḥ pūrvakāle' (SK 3320) as well. Followed: the bracketed anuvṛttis in sutra_en and the block's 'words meaning svādu'.
commentary BM (Wikisource uttara-4/0068): objection — let khamuñ be carried forward, and the nipātana of māntatva would be unnecessary. Answer, citing a feminine cvi-form (asvādvīṃ svādvīṃ kṛtvā, with a noun such as yavāgūm understood): with ṇamul and the nipātana of the m-ending, the word no longer ends in u, so ṅīṣ by 'voto guṇavacanāt' (SK 502) does not come; with khamuñ and mum by 'arurdviṣad…' one would get svādvīṅkāram; moreover a cvi-form is an indeclinable, so mum (taught for non-indeclinables) would be unavailable even in asvāduṃ svāduṃ kṛtvā… svāduṅkāram, and 'cvau ca' (SK 2120) would lengthen the vowel. The purpose of the meaning-reading is shown by sampannaṅkāram, where the non-application of ī by 'asya cvau' (SK 2118) is also a fruit of the nipātana. Followed: 'm-ending … by nipātana'.
commentary TB (sk.3347.t1): 'svādumi' is a meaning-reading, on the commentators' explanation. On 'māntatvam': if the sūtra were just 'svādau' with khamuñ carried forward and mum by 'arurdviṣad…', mum would fail for a cvi-form (mum being for non-indeclinables), so svāduṅkāram would get lengthening by 'cvau ca', sampannaṅkāram ī by 'asya cvau', and the feminine ṅīṣ by 'voto guṇavacanāt' (giving svādvīkāram); hence the form 'svādum' is fixed by nipātana, and, not ending in a vowel, it takes neither ī nor lengthening nor ṅīṣ. The nipātana covers bhāva affixes generally, so svāduṃ kṛtvā is also correct. Nor can khamuñ be read with 'svādumi', for it would then run on into the following sūtras and give mum in kanyādarśam, brāhmaṇavedam (SK 3350). Followed: svāduṃ kṛtvā keeps the m-ending.
textual Our text reads 'asvādīṃ svādīṃ kṛtvā'. The print has 'asvāduṃ svāduṃ kṛtvā' (NSP p. 582, scan page-0592, clear at zoom; collation batch04, class A); Wikisource SK (uttara-4/0068), which BM follows, has 'asvādvīṃ svādvīṃ' (feminine cvi-forms). The English follows the print.
textual Ours and the print read 'pūrvapadasya māntatvaṃ nipātyate'; Wikisource SK reads 'svāduśabdasya māntatvam'. Wikisource sets the sūtra as 'svādumi (ṇamul)', and BM obtains ṇamul by anuvṛtti from SK 3343, i.e. BM's sūtra text lacks 'ṇamul'; ours and the print include it. Recorded only.

SK 3348 · A 3.4.27V

अन्यथैवंकथमित्थंसु सिद्धाप्रयोगश्चेत् ॥ ३३४८ ॥

anyathaivaṃkathamitthaṃsu siddhāprayogaścet

anyathaivaṃkathamitthaṃsu siddhāprayogaś cet — When anyathā, evam, katham or ittham is the upapada, [ṇamul comes after kṛñ (kṛñ carried forward (anuvṛtti) from SK 3346, ṇamul from SK 3347; supplied by the kaumudī's 'eṣu kṛño ṇamul syāt')], provided [kṛñ] is one whose non-use is established (siddhāprayoga).

Rule. When anyathā "otherwise", evam "so", katham "how" or ittham "thus" is the upapada, kṛñ takes ṇamul. The condition: kṛñ is siddhāprayoga, "one whose non-use is established". Bhaṭṭoji explains: it has no purpose, so it does not deserve to be used.

Example.

anyathākāram, evaṅkāram, kathaṅkāram.

ittham + kṛ + ṇamul → itthaṅkāraṃ bhuṅkte. Bhaṭṭoji: it means itthaṃ bhuṅkte "he eats thus".

Counter-example: śiro 'nyathā kṛtvā bhuṅkte "having turned his head the other way, he eats". Here kṛ is needed for the sense, so no ṇamul.

Applies when / blocked by. Bhaṭṭoji supplies "kṛñ takes ṇamul" in his gloss. That these come from SK 3346 and SK 3347 is not stated by Bhaṭṭoji or his commentators; it is inferred. The Bālamanoramā says the earlier-time condition of SK 3320 cannot apply here. It also notes, from the Bhāṣya's own usage anyathā kṛtvā coditām, that ktvā comes as well.

Watch out. If kṛ adds nothing, why use it? The Bālamanoramā answers: its meaning is not intended; it is used so that the ṇamul-form is correct. The Tattvabodhinī explains the counter-example. Without kṛ, "otherwise" would describe the eating, not the turning of the head.

Siddhānta-kaumudī

एषु कृञो णमुल् स्यात् सिद्धः अप्रयोगोऽस्य एवम्भूतश्चेत् कृञ् । व्यर्थत्वात्प्रयोगानर्ह इत्यर्थः । अन्यथाकारम् । एवङ्कारम् । कथङ्कारम् । इत्थङ्कारं भुङ्क्ते । इत्थंभुङ्क्ते इत्यर्थः । सिद्धेति किम् । शिरोऽन्यथा कृत्वा भुङ्क्ते ॥

When these are the upapada, ṇamul comes after kṛñ, if kṛñ is such that its non-use is established (siddhaḥ aprayogo 'sya): that is, being without purpose (vyartha), it does not deserve to be used.

anyathākāram, evaṅkāram, kathaṅkāram; itthaṅkāraṃ bhuṅkte, meaning itthaṃ bhuṅkte, "he eats thus".

Why "siddha…" [whose non-use is established]? śiro 'nyathā kṛtvā bhuṅkte, "he eats having turned his head the other way" [here kṛñ is needed, so no ṇamul].

Tattvabodhinī

alignment inferredNSP p. 592

—शिरोऽन्यथेति । इह शिरोऽन्यथा कृत्वादनादिकं भुङ्क्ते इत्यर्थलाभाय करोतेः प्रयोग आवश्यकः । तदभावे तु भुक्तिक्रियागत एव प्रकारो गम्येत न तु शिरसोऽन्यथाकरणम् । अतः करोतेः प्रयोगार्हत्वमस्तीति णमुलन्तः करोतिरिह न प्रयुज्यत इति भावः ॥—यथाकारमिति । प्रष्टुमनर्हः सन्यदि पृच्छति तदेदमुत्तरम् । अत्रापि वासरूपन्यायेन पक्षे क्त्वाप्रत्ययो बोध्यः ॥—कन्यादर्शमिति । अत्र दर्शनविषयीभूतानां सर्वासां कन्यानां वाक्यार्थे अन्वयात्साकल्यं बोध्यम् ॥—सर्वा इति । दर्शनविषयीभूताः सर्वा इत्यर्थः । अतिशयप्रतिपादनपरमेतत् ॥—ब्राह्मणवेदमिति । विद ज्ञाने, विद्लृ लाभे, विद विचारणे इति धात्वर्थान् पर्यालोच्य व्याचष्टे—जानातीत्यादि । सत्तार्थस्य विधेरनेकार्थत्वान्नेह ग्रहणमिति भावः

translator notes

translator The kaumudī supplies kṛñ and ṇamul ('eṣu kṛño ṇamul syāt') but names no source rule; neither BM nor TB does. Identifying them as carried from SK 3346 (kṛñaḥ, cf. BM on SK 3347) and SK 3347 (svādumi ṇamul, the nearest sūtra stating ṇamul) is the translator's.
commentary BM (Wikisource uttara-4/0069; not in our source): anyathā, evam, katham, ittham are indeclinables in a dvandva, with the seventh-case plural ending; 'siddhāprayogaḥ' is a bahuvrīhi, 'that kṛñ whose non-use (aprayoga = prayogābhāva) is established'. Objection: if kṛñ is not used, how is its meaning understood, or why use it at all? Hence 'vyarthatvāt': though its meaning is not intended, it is used so that the ṇamul form is correct; 'itthaṃ bhuṅkte ity arthaḥ' shows this. 'samānakartṛkayoḥ pūrvakāle' (SK 3320) is not carried forward here, being impossible. Followed: the bahuvrīhi construal and 'without purpose'.
commentary TB, printed under sk.3347.t1: 'vyarthatvāt' = 'because it has no purpose'; 'itthaṃ bhuṅkte ity arthaḥ' shows this — although in the verbal cognition (śābdabodha) there is a difference, the ṇamul-form kāram is called fruitless in the sense of stating the resultant meaning, since it serves no further purpose; details in the Manoramā. Followed: 'without purpose'.
commentary TB (sk.3348.t1) on 'śiro 'nyathā': here the use of kṛñ is necessary to get the sense 'having made the head otherwise, he eats rice etc.'; without it, the manner would be understood as belonging to the eating, not as the altering of the head; so kṛñ deserves to be used, and kṛñ with ṇamul is not used here. Followed: the bracketed explanation of the counter-example.
commentary BM (Wikisource uttara-4/0069): from the Bhāṣya's usage 'anyathā kṛtvā coditām', ktvā too [comes in such cases]. Recorded.
textual Kaumudī = print (NSP p. 582, scan page-0592; collation clean). TB on this sūtra is split: 'vyarthatvād iti' and 'itthaṃ bhuṅkta ity artha iti' are the tail of sk.3347.t1; 'śiro 'nyatheti' opens sk.3348.t1, which then runs on with TB on SK 3349 and SK 3350.

SK 3349 · A 3.4.28V

यथातथयोरसूयाप्रतिवचने ॥ ३३४९ ॥

yathātathayorasūyāprativacane

yathātathayor asūyāprativacane — When yathā or tathā is the upapada, [ṇamul comes after kṛñ whose non-use is established (siddhāprayoga), carried forward (anuvṛtti) from SK 3348,] in a reply made with resentment (asūyā).

Rule. When yathā "as" or tathā "so" is the upapada, kṛñ takes ṇamul in a reply made with resentment (asūyā). Bhaṭṭoji says kṛñaḥ and siddhāprayogaḥ continue from SK 3348: again kṛ adds no meaning.

Example.

yathākāram ahaṃ bhokṣye tathākāraṃ bhokṣye, kiṃ tavānena "however I shall eat, so I shall eat — what is that to you?"

Applies when / blocked by. The Tattvabodhinī sets the scene: someone with no standing to ask has asked how he will eat. It adds that ktvā is also available here, optionally, by vāsarūpa (SK 2830).

Siddhānta-kaumudī

कृञः सिद्धाप्रयोग इत्येव । असूयया प्रतिवचने । यथाकारमहं भोक्ष्ये तथाकारं भोक्ष्ये किं तवानेन ॥

[The words] "kṛñaḥ" and "siddhāprayogaḥ" [continue] (ity eva) [from SK 3348]. In a reply made with resentment (asūyā):

yathākāram ahaṃ bhokṣye tathākāraṃ bhokṣye, kiṃ tavānena, "however I shall eat, so I shall eat — what is that to you?"

translator notes

commentary BM (Wikisource uttara-4/0069; not in our source): with yathā and tathā as upapada, ṇamul comes after kṛñ if kṛñ's non-use is established — this is the upshot; 'asūyāprativacana' = 'a reply with resentment', compounded by 'kartṛkaraṇe kṛtā bahulam'; hence the gloss 'asūyayā prativacane'. Followed: 'a reply made with resentment'.
commentary TB, printed under sk.3348.t1: 'yathākāram' is the reply when someone who has no standing to ask asks [how one will eat]; here too, by the vāsarūpa rule, ktvā is optionally to be understood. Followed for the setting of the example; the ktvā option recorded.
textual Kaumudī = print (NSP p. 582, scan page-0592; collation clean). Wikisource SK (uttara-4/0069) lacks 'tathākāraṃ bhokṣye' (a gap in that copy). No TB under sk3349 itself: it is in sk.3348.t1.

SK 3350 · A 3.4.29V

कर्मणि दृशिविदोः साकल्ये ॥ ३३५० ॥

karmaṇi dṛśividoḥ sākalye

karmaṇi dṛśividoḥ sākalye — When a karma is the upapada and its totality (sākalya) is understood, [ṇamul, as the kaumudī supplies, and 'for the earlier of two actions with the same agent', carried forward (anuvṛtti) from SK 3320 as BM says,] comes after dṛś and vid.

Rule. When an object is the upapada and its totality (sākalya) is understood, dṛś "see" and vid "know, find" take ṇamul. The Bālamanoramā says the condition of SK 3320 still carries forward.

Example.

kanyā + dṛś + ṇamul → guṇa (SK 2189) → kanyādarśaṃ varayati "he courts every girl he sees". Bhaṭṭoji: the meaning is "all the girls".

brāhmaṇa + vid + ṇamul → brāhmaṇavedaṃ bhojayati "he feeds every brāhmaṇa he knows of". Bhaṭṭoji: whatever brāhmaṇa he knows, finds or considers, he feeds them all.

Applies when / blocked by. Both commentators say Bhaṭṭoji's gloss covers vid in three senses: "know", "find" and "consider". vid in the sense "to be" is not taken. The Bālamanoramā takes varayati from vara īpsāyām "to desire" (cur class).

Watch out. The totality is of what the upapada names: all the girls who came within sight. It is not "all of one girl".

Siddhānta-kaumudī

कर्मण्युपपदे णमुल् स्यात् । कन्यादर्शं वरयति । सर्वाः कन्या इत्यर्थः । ब्राह्मणवेदं भोजयति । यं यं ब्राह्मणं जानाति लभते विचारयति वा तं सर्वं भोजयतीत्यर्थः ॥

When a karma is the upapada, ṇamul comes [after dṛś and vid, when totality is understood].

kanyādarśaṃ varayati, "he courts every girl he sees": the meaning is "all the girls".

brāhmaṇavedaṃ bhojayati, "he feeds every brāhmaṇa he knows of": the meaning is "whatever brāhmaṇa he knows, or finds, or considers, all of them he feeds".

translator notes

commentary BM (Wikisource uttara-4/0069; not in our source): 'karmaṇi' names the upapada and is not a statement of meaning; the upshot is that ṇamul comes after dṛś and vid when the totality of what that word denotes, as karma of the dhātu-meaning, is understood; 'samānakartṛkayoḥ pūrvakāle' is carried forward here. varayati is from vara īpsāyām (curādi, in the kathādi group, a-final), with no upadhā-vṛddhi because the deletion of a is sthānivat. vid is explained in its senses 'know', 'find', 'consider'; vid in the sense of being (sattā) is not taken here. Followed: the bracketed anuvṛtti in sutra_en; 'courts' for varayati reflects vara īpsāyām ('desire').
commentary TB, printed under sk.3348.t1: in kanyādarśam the totality is of all the girls who came within sight, by construal with the sentence-meaning; 'sarvāḥ' = all who came within sight — said to convey intensity (atiśaya). On brāhmaṇavedam: the gloss 'jānāti' etc. considers the dhātu-meanings vid jñāne, vid lābhe, vid vicāraṇe; vid in the sense of being is not taken, since vid has several meanings (print 'vidheḥ', a slip for 'videḥ'). Followed: 'every girl he sees'; the three senses of vid.
textual Kaumudī = print (NSP p. 582, scan page-0592; collation clean). No TB under sk3350 itself: it is the tail of sk.3348.t1 ('kanyādarśam iti', 'sarvā iti', 'brāhmaṇavedam iti').

SK 3351 · A 3.4.30V

यावति विन्दजीवोः ॥ ३३५१ ॥

yāvati vindajīvoḥ

yāvati vindajīvoḥ — When yāvat is the upapada, [ṇamul, carried forward (anuvṛtti) as BM glosses,] comes after vind (vid 'to find') and jīv.

Rule. When yāvat "as much as, as long as" is the upapada, vind and jīv take ṇamul. The Tattvabodhinī says vinda names vid "to find", which has the nasal in vindati by SK 2542.

Example.

yāvat + vid + ṇamul → guṇa → yāvadvedaṃ bhuṅkte "he eats as much as he gets". Bhaṭṭoji: as much as he gets, that much (the 1915 print reads yāval labhate).

yāvat + jīv + ṇamul → yāvajjīvam adhīte "he studies as long as he lives".

Applies when / blocked by. The Bālamanoramā says "in the earlier time" (pūrvakāle) is not connected here. It does not fit and is not understood.

Watch out. Do not confuse this with SK 3350. "As much as he gets" is not totality. For totality, brāhmaṇavedam is already given by SK 3350, says the Tattvabodhinī.

Siddhānta-kaumudī

यावद्वेदं भुङ्क्ते । यावल्लभ्यते तावदित्यर्थः । यावज्जीवमधीते ॥

yāvadvedaṃ bhuṅkte, "he eats as much as he gets": the meaning is "as much as he gets, that much".

yāvajjīvam adhīte, "he studies as long as he lives".

Tattvabodhinī

NSP p. 592

—यावति विन्द-। विदेर्लाभार्थस्यानुकरणम् । तस्य हि विन्दतीत्यादौ ‘शे मुचादीनाम्’ इति नुमस्ति ॥—यावल्लभत इति । असाकल्यमनेन दर्शयति । साकल्ये हि ‘कर्मणि दृशिविदोः-’ इत्यनेनैव सिद्धम्

translator notes

commentary TB (sk.3351.t1): 'vinda' imitates (anukaraṇa) vid in the sense of gaining, which has num by 'śe mucādīnām' (SK 2542) in vindati etc. 'yāval labhate' shows non-totality (asākalya); for totality the form is already given by 'karmaṇi dṛśividoḥ' (SK 3350). Followed: vind = vid 'to find'; the gloss 'as much as he gets'.
commentary BM (Wikisource uttara-4/0070; not in our source): with yāvat as upapada, ṇamul comes after vind and jīv; 'pūrvakāle' is not connected here, being unfit and not understood — so elsewhere too. yāvajjīvam adhīte = 'he studies for as long a time as he lives'; yāvat takes the second case as a karma, by [the statement on] 'akarmakadhātubhir yoge' [time with intransitive dhātus]. Followed: ṇamul in sutra_en; no 'earlier time' supplied.
textual Our text reads 'yāval labhyate tāvad ity arthaḥ' (passive, 'as much as is obtained'). The print has 'yāval labhate' (NSP p. 582, scan page-0592; collation batch04, class A), and TB quotes the lemma 'yāval labhata iti'; Wikisource SK (uttara-4/0070) 'yāvalabhate'. The English follows the print.

SK 3352 · A 3.4.31V

चर्मोदरयोः पूरेः ॥ ३३५२ ॥

carmodarayoḥ pūreḥ

carmodarayoḥ pūreḥ — When carman ('hide') or udara ('belly') is the [karma — carried forward (anuvṛtti) from SK 3350 —] upapada, [ṇamul] comes after pūri (the causative of pūr).

Rule. When carman "hide" or udara "belly" is the object upapada, pūri takes ṇamul. Bhaṭṭoji says "as object" (karmaṇi) continues. pūri is the causative of pūr "to fill": the Tattvabodhinī says only the causative takes an object.

Example.

carma + pūri + ṇamul → the ṇi is lost → carmapūraṃ stṛṇāti "he spreads a covering, filling the hide".

udara + pūri + ṇamul → udarapūraṃ bhuṅkte "he eats, filling the belly".

Applies when / blocked by. Bhaṭṭoji does not name the source of karmaṇi. The Tattvabodhinī traces the karmaṇi of SK 3356 to SK 3350. That the same karmaṇi runs here is not stated by Bhaṭṭoji or his commentators; it is inferred. The Tattvabodhinī says "in the earlier time" is not connected here.

Watch out. udarapūraṃ bhuṅkte does not mean "he eats in order to fill the belly". The eating is qualified by the filling: udaraṃ pūrayitvā.

Siddhānta-kaumudī

कर्मणीत्येव । चर्मपूरं स्तृणाति । उदरपूरं भुङ्क्ते ॥

"karmaṇi" [continues] (ity eva) [from SK 3350].

carmapūraṃ stṛṇāti, "he spreads [a covering], filling the hide"; udarapūraṃ bhuṅkte, "he eats, filling the belly".

Tattvabodhinī

NSP p. 592–593

—चर्मोद-॥—कर्मणीत्येवेति । एवं च पूरेरिति ण्यन्तस्य निर्देशो न तु केवलस्य । ‘इक्श्तिपौ-’ इति इका निर्देशः । तस्याकर्मकत्वादिति भावः ॥—चर्मपूरमित्यादि । चर्म पूरयित्वा । उदरं पूरयित्वा । उदरपूरणविशिष्टा भुजिक्रियेत्यर्थः । इह पूर्वकाल इति न संबध्यतेऽसंभवादप्रतीतेश्च । एवमन्यत्रापि यथासंभवं बोध्यम् ॥—चेले-। व्याख्याना- दर्थग्रहणमित्याहुः ॥—चेलार्थेष्विति । चेलक्नोपमित्यादि । यथा वर्षणे चेलानि शब्दायन्ते तथा वृष्ट इत्यर्थः । अन्ये तु क्नूयी शब्दे उन्दे च, उन्दी क्लेदने, क्लिदू आर्द्रीभावे, इत्येवं क्नोपमिति णमुलन्तस्य प्रकृत्यर्थं पर्यालोच्य यथा वर्षणेन चेलान्यार्द्रीभवन्ति तावद् वृष्ट इति व्याचख्युः ॥—निमूलमिति । नियतं मूलमस्य निमूलम् । सह मूलेन समूलम् । निमूलसमूलकषणाभिन्नं कषणमिति शाब्दबोधः ॥—तेनेति । अत्रेदं बोध्यम् । सामान्यं विशेष्यं, विशेषस्तु विशेषणम् । आम्रो वृक्ष इत्यादौ आम्रो विशेषणं वृक्षस्तु विशेष्यमिति सर्वजनानुभवात् । यतश्चात्र निमूलकषणादिकं विशेषणं केवलकषणं तु विशेष्यमिति

translator notes

commentary TB (sk.3352.t1): since 'karmaṇi' continues, 'pūreḥ' names the causative (ṇyanta), not the bare root; [the bare root would be named] with ik by 'ikśtipau dhātunirdeśe', and it is intransitive. Followed: 'pūri (the causative of pūr)'.
commentary TB (sk.3352.t1): carmapūram = carma pūrayitvā, udarapūram = udaraṃ pūrayitvā: the action of eating qualified by filling the belly; 'pūrvakāle' is not connected here, being impossible and not understood; so elsewhere as fits (NSP p. 582, scan page-0592; the line is overprinted by the scan watermark but legible, the OCR is garbled). Followed: no 'earlier time' supplied in the glosses; 'he eats, filling the belly' (the eating qualified by the filling, not a purpose).
commentary BM (Wikisource uttara-4/0070; not in our source): with carman or udara as karma upapada, ṇamul comes after pūri; carmapūraṃ stṛṇāti = 'he covers, filling the hide' (carma pūrayan chādayati). Followed for the gloss of stṛṇāti.
textual Kaumudī = print (NSP p. 582, scan page-0592; collation clean). sk.3352.t1 also carries TB on SK 3354 ('cele', 'celārtheṣv iti') and SK 3355 ('nimūlam iti', 'teneti'), running onto NSP p. 583 (scan page-0593). OCR in t1: 'iṣṭidattapau' = 'ikśtipau', 'iha pūrvakāle iti. atra vidhyate 'saṃbhavaty ādi śrutiḥ' = scan 'iha pūrvakāla iti na saṃbadhyate 'saṃbhavād apratīteś ca'.
translator The kaumudī's 'karmaṇīty eva' names no source sūtra here, nor do BM or TB on this sūtra. The identification with karmaṇi dṛśividoḥ (SK 3350) rests on TB, printed under sk.3359.t1, which traces the 'karmaṇi' of SK 3356 to that sūtra; that the same 'karmaṇi' runs through this sūtra is the translator's inference.

SK 3353 · A 3.4.32V

वर्षप्रमाण ऊलोपश्चास्यान्यतरस्याम् ॥ ३३५३ ॥

varṣapramāṇa ūlopaścāsyānyatarasyām

varṣapramāṇa ūlopaś cāsyānyatarasyām — When the measure of rain is understood, [ṇamul comes after pūri with a karma as upapada, as the kaumudī supplies from SK 3352,] and optionally the ū of this [pūri] is deleted (lopa).

Rule. When the measure of rain is understood, pūri takes ṇamul with an object upapada. The ū of this pūri is optionally lost (lopa). Bhaṭṭoji says the measure is understood from the whole compound.

Example.

goṣpada + pūri + ṇamul → goṣpadapūram

or, with the ū lost → goṣpadapram.

goṣpadapūraṃ vṛṣṭo devaḥ / goṣpadapraṃ vṛṣṭo devaḥ "the god has rained just enough to fill a cow's hoofprint".

Applies when / blocked by. Why "of this" (asya)? So that the loss does not touch the upapada. The Bālamanoramā: asya means "of pūri". mūṣikābilapram "enough to fill a mouse-hole": the ū of mūṣikā stays.

Watch out. Bhaṭṭoji supplies pūri, the object and ṇamul without naming SK 3352. That they come from it is not stated by him or his commentators; it is inferred. The Bālamanoramā says smallness is understood: only a hoofprint was filled.

Siddhānta-kaumudī

कर्मण्युपपदे पूरेर्णमुल् स्यादूकारलोपश्च वा समुदायेन वर्षप्रमाणे गम्ये । गोष्पदपूरं वृष्टो देवः । गोष्पदप्रं वृष्टो देवः । अस्येति किम् । उपपदस्य मा भूत् । मूषिकाबिलप्रम् ॥

When a karma is the upapada, ṇamul comes after pūri, and optionally deletion of [its] ū, when the measure of rain is understood by the whole [compound] (samudāyena).

goṣpadapūraṃ vṛṣṭo devaḥ, "the god (deva) has rained [just enough] to fill a cow's hoofprint"; goṣpadapraṃ vṛṣṭo devaḥ.

Why "asya" (of this)? So that [the deletion] does not apply to the upapada: mūṣikābilapram, "[enough] to fill a mouse-hole".

translator notes

commentary BM (Wikisource uttara-4/0070; not in our source): goṣpadapram is the form when, in the ṇamul of pūri, ṇi is deleted and ū is deleted in the optional alternative; smallness (alpatva) is understood here, since the rain was only enough to fill a cow's hoofprint. 'asya' means 'pūreḥ'; without 'asya' the ū of the upapada too would be deleted. Followed: 'asya' = of pūri; '[just enough]' in the gloss.
textual Kaumudī = print (NSP p. 582, scan page-0592; collation clean). No TB in the print on this sūtra (sk.3352.t1 passes from 'carmapūram ityādi' to 'cele'); no editorial n-blocks.
translator The kaumudī supplies 'karmaṇy upapade pūreḥ … ṇamul' without naming a source rule; BM glosses only 'asya' = 'pūreḥ'. Identifying pūreḥ (with karma and ṇamul) as carried from SK 3352 (carmodarayoḥ pūreḥ) is the translator's.

SK 3354 · A 3.4.33V

चेले क्नोपेः ॥ ३३५४ ॥

cele knopeḥ

cele knopeḥ — When [a word meaning] cloth (cela) is the [karma] upapada, [ṇamul] comes after knopi (the causative of knūy), [when the measure of rain is understood, as the kaumudī supplies from SK 3353].

Rule. When a word meaning cloth (cela) is the object upapada, knopi takes ṇamul, the measure of rain being understood. Both commentators say cele takes in its meaning, so synonyms count.

Example.

cela + knopi + ṇamul → the ṇi is lost → celaknopaṃ vṛṣṭo devaḥ "the god has rained so much as to make the clothes sound (or be soaked)".

vastraknopam, vasanaknopam.

Applies when / blocked by. knopi is the causative of knūy, with the augment p (SK 2570). This is not stated by Bhaṭṭoji or his commentators; it is inferred. The Bālamanoramā's text as transmitted places the root in the cur class. Bhaṭṭoji does not name SK 3353 as the source of "measure of rain"; that too is inferred.

Watch out. The Tattvabodhinī gives two senses. Either the clothes make a noise, as clothes do in a downpour, or they become wet. The Bālamanoramā takes the "sound" sense only.

Siddhānta-kaumudī

चेलार्थेषु कर्मसूपपदेषु क्नोपेर्णमुल् स्याद्वर्षप्रमाणे । चेलक्नोपं वृष्टो देवः । वस्त्रक्नोपम् । वसनक्नोपम् ॥

When words meaning cloth (cela) are the karma upapada, ṇamul comes after knopi, when the measure of rain [is understood].

celaknopaṃ vṛṣṭo devaḥ, "the god (deva) has rained [so much as] to make the clothes knopa (sound, or be soaked)". vastraknopam. vasanaknopam.

translator notes

commentary TB, printed under sk.3352.t1: 'cele' takes in the meaning (arthagrahaṇa), on the commentators' explanation. celaknopam: 'it rained so that the clothes make a noise, as clothes do in a downpour'; others, considering the root of the ṇamul form as knūyī śabde unde ca (with undī kledane, klid ārdrībhāve), explain 'it rained so much that the clothes became wet'. Followed: 'words meaning cloth'; the two explanations kept open in the gloss.
commentary BM (Wikisource uttara-4/0070; not in our source): 'cele' is a meaning-reading, on the commentators' explanation; the dhātu is knūyī śabde, 'in the curādi [gaṇa]' (iti curādau, as the Wikisource text reads); 'śabdāyayan' (making [the cloth] sound) brings out the sense of knopa, and 'yathā varṣaṇe…' brings out the measure of rain. Recorded (including 'curādau', not followed): BM takes the 'sound' sense only; English neutral between TB's two explanations.
textual Kaumudī = print (NSP pp. 582–583, scans page-0592/0593; collation clean). Wikisource SK (uttara-4/0070) adds 'śabdāyayan' after celaknopam and a closing gloss 'yathā varṣaṇe vastraṃ śabdyate tathā 'varṣad ity arthaḥ', which BM comments on; absent in ours and the print, not supplied.
translator The kaumudī supplies 'varṣapramāṇe' (and 'karmasu') without naming a source rule; neither BM nor TB names one. Identifying 'varṣapramāṇe' as carried from SK 3353 is the translator's. Also the translator's: 'knopi' taken as the causative of knūy (ṇic with puk by artihrīvlīrīknūyīkṣmāyyātāṃ puk ṇau, SK 2570), knūyī śabde unde ca being a bhvādi root; BM's 'iti curādau' (Wikisource) is therefore taken as a BM slip or an OCR error (for bhvādau?) and not followed.

SK 3355 · A 3.4.34V

निमूलसमूलयोः कषः ॥ ३३५५ ॥

nimūlasamūlayoḥ kaṣaḥ

nimūlasamūlayoḥ kaṣaḥ — When nimūla or samūla is the [karma — carried forward (anuvṛtti) from SK 3350 —] upapada, [ṇamul] comes after kaṣ.

Rule. When nimūla "down to the root" or samūla "root and all" is the object upapada, kaṣ "to destroy" takes ṇamul. Bhaṭṭoji says "as object" continues. He adds that he will state the anuprayoga for these rules (SK 3367). In this section "in the earlier time" is not connected.

Example.

nimūla + kaṣ + ṇamul → vṛddhi of the penultimate a (SK 2282) → nimūla + kāṣ + am → nimūlakāṣaṃ kaṣati.

samūlakāṣaṃ kaṣati.

Bhaṭṭoji: the meaning is nimūlaṃ kaṣati, samūlaṃ kaṣati.

Applies when / blocked by. Both verbs are kaṣ. Is this not mere repetition? Bhaṭṭoji answers: the root's meaning is one, but the qualifier nimūla makes a difference. So the two stand as qualifier and qualified, as particular and general. The Tattvabodhinī compares āmro vṛkṣaḥ "a mango tree": the particular qualifies the general. The Bālamanoramā compares mahendra beside indra.

Watch out. Bhaṭṭoji's "as object" names no source rule here. The Tattvabodhinī traces the karmaṇi of SK 3356 to SK 3350. That it runs through this rule too is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

कर्मणीत्येव कषादिष्वनुप्रयोगं वक्ष्यति । अत्र प्रकरणे पूर्वकाल इति न संबध्यते । निमूलकाषं कषति । समूलकाषं कषति । निमूलं समूलं कषतीत्यर्थः । एकस्यापि धात्वर्थस्य निमूलादिविशेषणसम्बन्धाद्भेदः । तेन सामान्यविशेषभावेन विशेषणविशेष्यभावः ॥

"karmaṇi" [continues] (ity eva). [Bhaṭṭoji] will state the re-employment (anuprayoga) [of the same dhātu] in [the rules] beginning with [the one on] kaṣ (kaṣādiṣu; i.e. SK 3355–3366, as BM on SK 3367 takes the range) [kaṣādiṣu yathāvidhy anuprayogaḥ, SK 3367].

In this section "pūrvakāle" (in the earlier time) is not connected.

nimūlakāṣaṃ kaṣati, samūlakāṣaṃ kaṣati: the meaning is "he destroys (kaṣ) [it] down to the root", "[he destroys it] root and all".

Although the meaning of the dhātu is one, there is a difference through its relation to the qualifiers nimūla etc. Therefore there is a relation of qualifier and qualified (viśeṣaṇa-viśeṣya) by way of the relation of particular and general (sāmānya-viśeṣa).

translator notes

commentary BM (Wikisource uttara-4/0070–0071; not in our source): with nimūla and samūla as karma upapada, ṇamul comes after kaṣ; 'vakṣyati' = he will teach, by 'kaṣādiṣu yathāvidhy anuprayogaḥ', the re-employment of the base of the ṇamul; 'na sambadhyate' because it is unfit and not understood. [The objection that the ṇamul base and the re-employed dhātu are one, so there is repetition,] is answered by 'ekasyāpi': [bare kaṣaṇa differs] from nimūla- and samūla-kaṣaṇa, as indra from mahendra; 'tena…' = the cognition is 'a kaṣaṇa consisting of nimūla- or samūla-kaṣaṇa', as in mahādevo devaḥ. Followed: re-employment of the same dhātu; the particular as qualifier of the general (the Wikisource text is defective at the 0070/0071 page break).
commentary TB, printed under sk.3352.t1: nimūla = 'that whose root is fixed' (niyataṃ mūlam asya), samūla = 'with the root'; the verbal cognition is 'kaṣaṇa non-different from nimūla- or samūla-kaṣaṇa'. On 'tena': the general is the qualified and the particular the qualifier, as in āmro vṛkṣaḥ (āmra qualifier, vṛkṣa qualified); so here nimūlakaṣaṇa etc. is the qualifier, bare kaṣaṇa the qualified. Followed: 'down to the root'; the direction of qualifier and qualified.
textual Kaumudī = print (NSP p. 583, scan page-0593; collation batch05 clean). Ours and the print run 'karmaṇīty eva kaṣādiṣv anuprayogaṃ vakṣyati' without a daṇḍa; the English treats them as two sentences. TB on this sūtra is the tail of sk.3352.t1 ('nimūlam iti', 'teneti', NSP p. 583); no TB under sk3355 itself; no editorial n-blocks.
translator The kaumudī's 'karmaṇīty eva' names no source sūtra here, nor do BM or TB on this sūtra. The identification with karmaṇi dṛśividoḥ (SK 3350) rests on TB, printed under sk.3359.t1, which traces the 'karmaṇi' of SK 3356 to that sūtra; that the same 'karmaṇi' runs through this sūtra is the translator's inference.

SK 3356 · A 3.4.35V

शुष्कचूर्णरूक्षेषु पिषः ॥ ३३५६ ॥

śuṣkacūrṇarūkṣeṣu piṣaḥ

śuṣkacūrṇarūkṣeṣu piṣaḥ — When śuṣka 'dry', cūrṇa 'powder' or rūkṣa 'rough' [stands as the object (karmaṇi, carried forward (anuvṛtti) from karmaṇi dṛśividoḥ, SK 3350) in the upapada], [ṇamul comes] after piṣ 'grind'.

Rule. When śuṣka "dry", cūrṇa "powder" or rūkṣa "rough" is the object upapada, piṣ "to grind" takes ṇamul. The Tattvabodhinī says "as object" comes from SK 3350.

Example.

śuṣka + piṣ + ṇamul → guṇa of the light penultimate (SK 2189) → śuṣkapeṣaṃ pinaṣṭi.

Bhaṭṭoji: the meaning is śuṣkaṃ pinaṣṭi "he grinds it dry".

cūrṇapeṣam, rūkṣapeṣam.

Applies when / blocked by. The Bālamanoramā notes that the verb used after is piṣ itself (SK 3367).

Watch out. Why is snehana "moistener" not added to this list? The Tattvabodhinī answers: here the upapada is an object, but at SK 3359 it is an instrument.

Siddhānta-kaumudī

एषु कर्मसु पिषेर्णमुल् । शुष्कपेषं पिनष्टि । शुष्कं पिनष्टीत्यर्थः । चूर्णपेषम् । रूक्षपेषम् ॥

When these [stand as] objects (karman) [in the upapada], piṣ takes ṇamul: śuṣkapeṣaṃ pinaṣṭi — the meaning is śuṣkaṃ pinaṣṭi, "he grinds [it] dry". cūrṇapeṣam. rūkṣapeṣam.

translator notes

commentary TB, printed under sk.3359.t1 (on snehane piṣaḥ): in śuṣkacūrṇa… 'karmaṇi' is carried forward from karmaṇi dṛśividoḥ (SK 3350), which is why snehana (an instrument) could not be added to this sūtra. Followed for the bracketed anuvṛtti.
commentary BM (Wikisource uttara-4/0071; not in our source): on 'karmasu' — 'upapadeṣu' is to be supplied (iti śeṣaḥ); the dhātu used after the ṇamul-form (anuprayoga) here is piṣ itself. Followed: '[in the upapada]' supplied; the anuprayoga pinaṣṭi kept as the same dhātu.
textual No TB lemma on SK 3356 in the 1915 print (TB bearing on it is printed under sk.3359.t1, see above): the TB on NSP p. 583 (scan page-0593 read) passes from 'teneti' (SK 3355) directly to 'snehane' (SK 3359). Kaumudī = print (collation batch05 lists 3356 as clean).

SK 3357 · A 3.4.36V

समूलाकृतजीवेषु हन्कृञ्ग्रहः ॥ ३३५७ ॥

samūlākṛtajīveṣu hankṛñgrahaḥ

samūlākṛtajīveṣu hankṛñgrahaḥ — When samūla 'with the root', akṛta 'not done' or jīva 'living' [stands as the object (karmaṇi, carried forward (anuvṛtti) from SK 3350) in the upapada], [ṇamul comes] after han, kṛñ and grah [respectively].

Rule. When samūla "root and all", akṛta "not done" or jīva "living" is the object upapada, han, kṛñ and grah take ṇamul. Bhaṭṭoji says "as object" still applies. The Bālamanoramā says the pairing is in order (yathāsaṃkhya, SK 128): samūla with han, akṛta with kṛñ, jīva with grah.

Example.

samūlaghātaṃ hanti "he kills it root and all".

akṛta + kṛ + ṇamul → vṛddhi → akṛtakāraṃ karoti "he does what was not done".

jīva + grah + ṇamul → vṛddhi of the penultimate a → jīvagrāhaṃ gṛhṇāti "he seizes it alive".

Applies when / blocked by. Bhaṭṭoji explains jīva: "that which lives" (jīvati). It is made with the agent affix ka taught for roots with an ik penultimate (SK 2897). So the meaning is "he seizes it while it is living".

Watch out. jīva here is not the action noun "life" made with ghañ. That would not give "he seizes it living". Nor can ghañ have an agent sense, since SK 3186 excludes the agent. The Bālamanoramā raises both points.

Siddhānta-kaumudī

कर्मणीत्येव । समूलघातं हन्ति । अकृतकारं करोति । जीवग्राहं गृह्णाति । जीवतीति जीवः । इगुपलक्षणः कः । जीवन्तं गृण्हातीत्यर्थः ॥

"As object" (karmaṇi) still applies (ity eva). samūlaghātaṃ hanti, "he kills [it] root and all"; akṛtakāraṃ karoti, "he does what was not done"; jīvagrāhaṃ gṛhṇāti, "he seizes [it] alive". jīva is "that which lives (jīvati)": the ka taught for [dhātus] with an ik [as penultimate] (igu[padha]-lakṣaṇa; igupadhajñāprīkiraḥ kaḥ, SK 2897). The meaning is: he seizes [it] while it is living.

translator notes

commentary BM (Wikisource uttara-4/0071; not in our source): samūla, akṛta and jīva form a dvandva; 'karmaṇi' still applies; ṇamul comes after han, kṛñ and grah when samūla etc. are object-upapadas, and the pairing is meant to be respective (yathāsaṅkhyam atreṣyate). Followed: '[respectively]' in sutra_en.
commentary BM (Wikisource uttara-4/0071; not in our source): were jīva a bhāva-ghañ form (prāṇadhāraṇa 'keeping alive'), the sense 'he seizes him living' would not result; hence 'jīvatīti jīvaḥ'. And since akartari ca kārake (SK 3186) excludes the agent [for ghañ], how can there be an agent-sense? Answer: 'igupadha…', i.e. the agent-ka of igupadhajñāprīkiraḥ kaḥ. Followed: jīva taken as an agent-noun with ka, and the print's 'igupalakṣaṇaḥ' read as igupadhalakṣaṇaḥ.
textual Ours and the 1915 print (NSP p. 583, scan page-0593 read; the print breaks the word 'igu-/palakṣaṇaḥ' across a line) both read 'igupalakṣaṇaḥ kaḥ'; Wikisource and BM's pratīka 'igupadheti' have igupadhalakṣaṇaḥ, the rule being igupadhajñāprīkiraḥ kaḥ. The English supplies [padha] in brackets (collation batch05, class V).
textual Ours 'gṛṇhāti' (ṇh) in 'jīvantaṃ gṛṇhātīty arthaḥ'; the print (scan page-0593) has gṛhṇāti, as earlier in the same unit (collation batch05, class A). The English gives gṛhṇāti.
textual No TB on SK 3357 in the print (TB on NSP p. 583 goes from SK 3355 to SK 3359).
translator The kaumudī's 'karmaṇīty eva' names no source sūtra here, nor do BM or TB on this sūtra. The identification with karmaṇi dṛśividoḥ (SK 3350) rests on TB, printed under sk.3359.t1, which traces the 'karmaṇi' of SK 3356 to that sūtra; that the same 'karmaṇi' runs through this sūtra is the translator's inference.

SK 3358 · A 3.4.37V

करणे हनः ॥ ३३५८ ॥

karaṇe hanaḥ

karaṇe hanaḥ — When [a word denoting] the instrument (karaṇa) [is the upapada], [ṇamul comes] after han.

Rule. When a word for the instrument (karaṇa) is the upapada, han "to strike" takes ṇamul.

Example.

pādaghātaṃ hanti. Bhaṭṭoji: the meaning is pādena hanti "he strikes with the foot".

Applies when / blocked by. Why the rule, when SK 3369 also gives ṇamul after injury-roots? Bhaṭṭoji: it secures two things. The verb used after is the same root (SK 3367). And the compound is obligatory (SK 782). When the ṇamul-form goes with a different verb, SK 3369 applies instead. The Bālamanoramā explains why. SK 3369 lies outside the kaṣādi group, so it would not give the same root after. And it follows SK 3368, so its compound is only optional (SK 784).

Watch out. The Bālamanoramā reports that the Bhāṣya states the purpose differently: han in a sense other than injury, and the obligatory compound. Scholars discuss this; Bhaṭṭoji's own wording is given above.

Siddhānta-kaumudī

पादघातं हन्ति । पादेन हन्तीत्यर्थः । यथाविध्यनुप्रयोगार्थः सन्नित्यसमासार्थोऽयं योगः । भिन्नधातुसम्बन्धे तु हिंसार्थानां च SK 3369 इति वक्ष्यते ॥

pādaghātaṃ hanti — the meaning is pādena hanti, "he strikes with the foot". This rule (yoga) is for the sake of the anuprayoga of the very [dhātu from which ṇamul was prescribed] (yathāvidhi; SK 3367) and for the sake of obligatory compounding (nityasamāsa). Where, however, [the ṇamul-form] is connected with a different dhātu, hiṃsārthānāṃ ca (SK 3369) will be stated.

translator notes

commentary BM (Wikisource uttara-4/0071; not in our source): objection — since hiṃsārthānāṃ ca samānakarmakāṇām (SK 3369) would give this anyway, why the rule? Answer: it secures the anuprayoga of the same dhātu taught for the kaṣādi rules (SK 3367) and obligatory upapada-compounding by upapadam atiṅ (SK 782). SK 3369 lies outside the kaṣādi group, so it would not give the anuprayoga; and being read after upadaṃśas tṛtīyāyām (SK 3368) it would leave the compound optional by tṛtīyāprabhṛtīny anyatarasyām (SK 784). SK 3369's own scope is a ṇamul-form of han joined with another dhātu: daṇḍopaghātaṃ gāḥ kālayati. Followed for the construal 'anuprayoga… and nityasamāsa' and for 'connected with a different dhātu'.
commentary BM (Wikisource uttara-4/0071): 'bhāṣye tu ahiṃsārthan nityasamāsārthaś ceti sthitam' (ahiṃsārtham + nityasamāsārthaḥ, with regular sandhi) — in the Bhāṣya, however, the rule's purpose is settled as [han] in the sense of non-injury (ahiṃsārtha) and nityasamāsa, a different statement of purpose from Bhaṭṭoji's 'yathāvidhy anuprayogārthaḥ san nityasamāsārthaḥ'. Recorded; the English follows Bhaṭṭoji's wording.
textual No TB on SK 3358 in the print (TB on NSP p. 583, scan page-0593, goes from SK 3355 to SK 3359). The TB under sk.3363.t1 (on SK 3368) cites 'karaṇe hanaḥ' only as a model wording. Kaumudī = print (collation batch05 clean).

SK 3359 · A 3.4.38V

स्नेहने पिषः ॥ ३३५९ ॥

snehane piṣaḥ

snehane piṣaḥ — When [a word denoting] a moistener (snehana) [stands as the instrument (karaṇe, carried forward (anuvṛtti) from karaṇe hanaḥ, SK 3358) in the upapada], [ṇamul comes] after piṣ.

Rule. When a moistener (snehana) is the instrument upapada, piṣ takes ṇamul. Bhaṭṭoji glosses snehana as "that by which something is moistened". The Tattvabodhinī says "instrument" comes from SK 3358.

Example.

udaka + piṣ + ṇamul → guṇa → uda for udaka (SK 996, says the Bālamanoramā) → udapeṣaṃ pinaṣṭi.

Bhaṭṭoji: the meaning is udakena pinaṣṭi "he grinds with water".

Watch out. Compare SK 3356. There the upapada is the object (śuṣkapeṣam); here it is the instrument (udapeṣam).

Siddhānta-kaumudī

स्न्यिह्यते येन तस्मिन् करणे पिषेर्णमुल् । उदपेषं पिनष्टि । उदकेन पिनष्टीत्यर्थः ॥

When that by which [something] is moistened (snihyate) [stands as] the instrument, piṣ takes ṇamul: udapeṣaṃ pinaṣṭi — the meaning is udakena pinaṣṭi, "he grinds with water".

Tattvabodhinī

NSP p. 593

—स्नेहने— ‘शुष्कचूर्णं—’ इति सूत्रे एव स्नेहनग्रहणं न कृतम् । तत्र हि ‘कर्मणि दृशिविदोः’ इति सूत्रात्कर्मणीत्यनुवर्तते इह तु पूर्वसूत्रात्करण इत्यनुवर्तनीयमिति

translator notes

commentary TB (sk.3359.t1): snehana was not simply added to the sūtra śuṣkacūrṇarūkṣeṣu piṣaḥ (SK 3356) because there 'karmaṇi' is carried forward from karmaṇi dṛśividoḥ (SK 3350), whereas here 'karaṇe' is to be carried forward from the preceding sūtra. Followed: the karaṇe-anuvṛtti bracketed in sutra_en and 'snehana' taken as the instrument.
commentary BM (Wikisource uttara-4/0071–0072; not in our source): in udapeṣam the word udaka is replaced by uda by peṣaṃvāsavāhanadhiṣu ca (SK 996). Recorded; the kaumudī itself states no derivation.
textual Ours 'snyihyate' is garbled; the 1915 print (NSP p. 583, scan page-0593 read) has snihyate, which Wikisource's garbled 'nnihyate' supports (collation batch05, class A). The English renders snihyate.

SK 3360 · A 3.4.39V

हस्ते वर्त्तिग्रहोः ॥ ३३६० ॥

haste varttigrahoḥ

haste vartigrahoḥ — When [a word meaning] 'hand' (hasta) [stands as the instrument (karaṇe, carried forward (anuvṛtti) from SK 3358) in the upapada], [ṇamul comes] after varti [the causative of vṛt] and grah.

Rule. When a word meaning "hand" is the instrument upapada, varti and grah take ṇamul. varti is the causative of vṛt "to turn". Both commentators say haste takes in its meaning, so synonyms count.

Example.

hasta + varti + ṇamul → the ṇi is lost → hastavartaṃ vartayati; karavartam. Bhaṭṭoji: the meaning is "he makes a pellet with the hand".

hasta + grah + ṇamul → hastagrāhaṃ gṛhṇāti "he takes it by the hand"; karagrāham, pāṇigrāham.

Applies when / blocked by. The Bālamanoramā says "instrument" continues. That it comes from SK 3358 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

हस्तार्थे करणे । हस्तवर्तं वर्तयति । करवर्तम् । हस्तेन गुलिकां करोतीत्यर्थः । हस्तग्राहं गृह्णाति । करग्राहम् । पाणिग्राहम् ॥

[When a word] meaning "hand" [stands as] the instrument: hastavartaṃ vartayati; karavartam — the meaning is "he makes a pellet (gulikā) with the hand". hastagrāhaṃ gṛhṇāti, "he takes [it] by the hand"; karagrāham; pāṇigrāham.

Tattvabodhinī

NSP p. 593

—हस्ते— हस्त इत्यर्थग्रहणं तदाह— हस्तार्थे इति

translator notes

commentary BM (Wikisource uttara-4/0072; not in our source): 'vartigrahoḥ' is a sixth-case ending (ṣaṣṭhī) in the sense of the fifth (pañcamī); 'hasta' refers to its meaning (arthagrahaṇa), by the tradition of exposition (vyākhyāna), so 'denoting hand' is obtained; 'karaṇe' is carried forward (anuvartate) — hence Bhaṭṭoji's 'hastārthe karaṇe'. ṇamul comes after the ṇic-final vṛt and after grah when a synonym of hand that is the instrument is upapada. Followed: anuvṛtti bracketed; varti taken as causative vṛt.
commentary TB (sk.3360.t1): 'haste' is an arthagrahaṇa, which is why the kaumudī says 'hastārthe'. Followed (karavartam, karagrāham and pāṇigrāham have synonyms of hasta).
textual Ours prints the sūtra 'varttigrahoḥ' (double t); the 1915 print (NSP p. 583, scan page-0593) and Wikisource have vartigrahoḥ, as our own kaumudī's hastavartam (collation batch05, class A, orthographic). The English gives varti.
translator BM here says only 'karaṇa ity anuvartate' (and TB on SK 3359 says 'pūrvasūtrāt karaṇa ity anuvartanīyam' for that sūtra); neither names the source for this sūtra. Identifying 'karaṇe' as carried from karaṇe hanaḥ (SK 3358) is the translator's.

SK 3361 · A 3.4.40V

स्वे पुषः ॥ ३३६१ ॥

sve puṣaḥ

sve puṣaḥ — When sva 'property' [stands as the instrument (karaṇe, carried forward (anuvṛtti) from SK 3358) in the upapada], [ṇamul comes] after puṣ 'nourish'.

Rule. When sva "property" is the instrument upapada, puṣ "to nourish" takes ṇamul. Bhaṭṭoji says "instrument" still applies. sva takes in its meaning. So ṇamul comes with sva itself, with a synonym, or with a particular kind of property.

Example.

sva + puṣ + ṇamul → guṇa (SK 2189) → svapoṣaṃ puṣṇāti "he nourishes with property".

A synonym: dhanapoṣam. A particular kind: gopoṣam.

Applies when / blocked by. The Bālamanoramā points to the Bhāṣya on SK 25 (svaṃ rūpaṃ śabdasya…) for this reading.

Watch out. Normally a word in a sūtra stands for its own form only (SK 25). Here sva is read for its meaning, which is why dhanapoṣam and gopoṣam are correct.

Siddhānta-kaumudī

करण इत्येव । स्व इत्यर्थग्रहणम् । तेन स्वरूपे पर्याये विशेषे च णमुल् । स्वपोषं पुष्णाति । धनपोषम् । गोपोषम् ॥

"As instrument" (karaṇe) still applies (ity eva). sva refers to its meaning (arthagrahaṇa). Hence ṇamul [comes] when [sva] in its own form (svarūpa), a synonym (paryāya), or a particular [kind of property] (viśeṣa) [is the upapada]: svapoṣaṃ puṣṇāti, "he nourishes with property"; dhanapoṣam; gopoṣam.

translator notes

commentary BM (Wikisource uttara-4/0072; not in our source): arthagrahaṇa by the tradition of exposition (vyākhyāna); 'tena…' means ṇamul when the upapada is the word sva itself, a synonym of sva such as dhana, or words for particular kinds of property such as go; this is clear from the Bhāṣya on svaṃ rūpaṃ śabdasyāśabdasaṃjñā (SK 25). svapoṣam is the example with sva itself, glossed 'dhanena puṣṇāti' (he nourishes with wealth); dhanapoṣam has a synonym, gopoṣam a particular kind. Followed: sva rendered 'property' and viśeṣa as 'a particular [kind of property]'.
textual No TB on SK 3361 in the print (TB on NSP p. 583, scan page-0593, goes from 'haste' SK 3360 to 'saṃjñāyām' SK 3363). Kaumudī = print (collation batch05 clean).
translator The kaumudī says 'karaṇa ity eva' without naming the source; BM and TB name none for this sūtra (TB on SK 3359 says 'pūrvasūtrāt karaṇa ity anuvartanīyam' for that sūtra). Identifying 'karaṇe' as carried from karaṇe hanaḥ (SK 3358) is the translator's.

SK 3362 · A 3.4.41V

अधिकरणे बन्धः ॥ ३३६२ ॥

adhikaraṇe bandhaḥ

adhikaraṇe bandhaḥ — When [a word denoting] the location (adhikaraṇa) [is the upapada], [ṇamul comes] after bandh.

Rule. When a word for the place (adhikaraṇa) is the upapada, bandh "to bind" takes ṇamul.

Example.

cakra + bandh + ṇamul → cakrabandhaṃ badhnāti. Bhaṭṭoji: the meaning is cakre badhnāti "he binds him on the wheel".

Watch out. The verb after is again bandh (SK 3367): badhnāti.

Siddhānta-kaumudī

चक्रबन्धं बध्नाति । चक्रे बध्नातीत्यर्थः ॥

cakrabandhaṃ badhnāti — the meaning is cakre badhnāti, "he binds [him] on the wheel".

translator notes

textual No TB on SK 3362 in the print (NSP p. 583, scan page-0593). BM (Wikisource uttara-4/0072; not in our source) only restates the sūtra (ṇamul after bandh when the location is upapada). Kaumudī = print (collation batch05 clean).

SK 3363 · A 3.4.42V

संज्ञायाम् ॥ ३३६३ ॥

saṃjñāyām

saṃjñāyām — [ṇamul comes after bandh (carried forward (anuvṛtti) from SK 3362)] when a name (saṃjñā) [is meant] — [the rule is undertaken for an upapada that is not a location (anadhikaraṇa)].

Rule. bandh takes ṇamul when a name (saṃjñā) is meant. Both commentators say the rule is begun for an upapada that is not a place. So "place" of SK 3362 does not continue.

Example.

krauñcabandhaṃ baddhaḥ "bound in the krauñca-binding"; mayūrikābandham; aṭṭālikābandham.

Bhaṭṭoji: these are names of particular kinds of binding.

Siddhānta-kaumudī

बध्नातेर्णमुल् सञ्ज्ञायाम् । क्रौञ्चबन्धं बद्धः । मयूरिकाबन्धम् । अट्टालिका बन्धम् । बन्धाविशेषाणां सञ्ज्ञा एताः ॥

bandh (badhnāti) takes ṇamul when a name [is meant]: krauñcabandhaṃ baddhaḥ, "bound in the krauñca-binding"; mayūrikābandham; aṭṭālikābandham. These are names of particular kinds of binding.

Tattvabodhinī

NSP p. 593–594

—संज्ञायाम् । अनधिकरणार्थं आरम्भः ॥—तथैवेति । निमूलकाषं कषतीत्याद्युदाहृतमित्यर्थः ॥—मूलकोपदंशमिति । अयमर्थः । मूलकेन भुक्ते । किं कृत्वा, उपदश्य, किमुपदश्य, अर्थान्मूलकमिति संबध्यते ॥—एतावतैवेति । शाब्दान्वयाभावेऽपि आर्थिकान्वयमात्रेणेत्यर्थः ॥—वचनसामर्थ्यादिति । यदि हि तृतीयान्तेन शाब्दान्वये सत्येव प्रत्ययो भवेत्तर्हि ‘करणे हनः’ इतिवत् ‘उपदंशः करणे’ इत्येव ब्रूयात् । ततश्च क्रियान्तरं प्रति करणत्वं मूलकेनेत्यस्येष्टमिति भावः । एतच्च मनोरमाग्रन्थानुसारेणोक्तम् । अत्र केचित् । नन्वेवम् ‘उपदंशः कर्मणि’ इत्येव सूत्रमस्तु । अत्रोपदंश इत्येवास्तु । उपमाने कर्मणीत्यतः कर्मणीत्यनुवर्त्य कर्मण्युपपदे उपपूर्वकादृशेर्णमुलिति व्याख्यायतां किमनया कुसृष्ट्येति । न चैवं कर्मण्युपपदे नित्यसमासः स्यादिति वाच्यम् । करणे इत्युक्तेऽप्युक्तदोषस्य तुल्यत्वात् । न च ‘तृतीयाप्रभृतीनि—’ इति सूत्रे करणप्रभृतीनीत्युक्ते नास्त्येव दोषः । ‘करणे हनः’ इत्यारभ्य विकल्प इति संदेहवारणाय ‘व्याख्यानतो विशेषप्रतिपत्तिः न हि संदेहादलक्षणम्’ इति परिभाषास्वीकारादिति वाच्यम् । ‘तृतीयाप्रभृति—’ इति सूत्रे कर्मणिप्रभृतीत्युक्तेऽपि दोषाभावात् । ‘कर्मण्याक्रोशे कृजः खमुञ्’ ‘कर्मणि दृशिविदोः—’ इत्यारभ्य वा . विकल्प इति संदे- हस्य ‘व्याख्यानतो विशेषप्रतिपत्तिः’ इति परिभाषया वारयितुं शक्यत्वात् । तस्मात् ‘उपदंशः करणे’ इत्येव ब्रूयात् इति मनोरना चिन्त्येत्याहुः । वस्तुतस्तु कर्मणि प्रभृतीत्यन्यतरस्यामित्युक्ते ‘उपमाने कर्मणि च’ इत्यतः कर्मणीत्यनुवर्त्य उपदंश इत्येव सूत्रमिति स्वीकारपक्षे कषादिषु यथाविध्यनुप्रयोगोऽपि विकल्पेन स्यात् । मण्डूकप्लुत्याश्रयणं त्वगतिकगतिः । उपदंशः कर्मणीति सूत्रस्वीकारपक्षेऽपि मूलकोपदंशमिति समासस्य वैकल्पिकत्वात्समासाभावपक्षे मूलकमुपदंशमिति वाक्यं स्यादिष्यते तु मूलकेनोपदंशमिति । करणे प्रभृतीनीति मनोरमोक्तौ तु समासाभावपक्षे मूलकेनोपदंशमिति सिध्यत्येव, करणतृतीयायाः प्रवृत्तेरिति दिक् ॥—कालयतीति । कल विक्षेपे चुरादिः । प्रेरयतीत्यर्थः ॥—दण्डताडमिति । तड आघाते । अयमपि चुरादिरेव

translator notes

commentary TB (sk.3363.t1): 'saṃjñāyām — anadhikaraṇārtha ārambhaḥ', the rule is begun for [upapadas] that are not a location, i.e. 'adhikaraṇe' of SK 3362 does not continue. Followed in sutra_en.
commentary BM (Wikisource uttara-4/0072; not in our source): 'anadhikaraṇārtha ārambhaḥ', in the same words as TB. Followed.
textual Ours 'bandhāviśeṣāṇām' (spurious ā); the 1915 print (NSP p. 583, scan page-0593 read) and Wikisource have bandhaviśeṣāṇām (collation batch05, class A). Ours also splits 'aṭṭālikā bandham'; the print has the compound aṭṭālikābandham. The English follows the print in both.
textual sk.3363.t1 also carries, after its own 'saṃjñāyām', the TB on SK 3367 ('tathaiveti'), SK 3368 ('mūlakopadaṃśam', 'etāvataiva', 'vacanasāmarthyāt' with the long discussion of Manoramā's view) and SK 3369 ('kālayatīti', 'daṇḍatāḍam'); NSP pp. 583–584, scans page-0593/0594. No TB on SK 3364–3366.

SK 3364 · A 3.4.43V

कर्त्रोर्जीवपुरुषयोर्नशिवहोः ॥ ३३६४ ॥

kartrorjīvapuruṣayornaśivahoḥ

kartror jīvapuruṣayor naśivahoḥ — When jīva 'living being' or puruṣa 'man' [stands] as the agent (kartṛ) [in the upapada], [ṇamul comes] after naś and vah [respectively].

Rule. When jīva "living being" or puruṣa "man" is the upapada as agent (kartṛ), naś and vah take ṇamul, in order. The Bālamanoramā: naś goes with jīva, vah with puruṣa.

Example.

jīva + naś + ṇamul → vṛddhi of the penultimate a → jīvanāśaṃ naśyati. Bhaṭṭoji: the meaning is jīvo naśyati "the living being perishes".

puruṣa + vah + ṇamul → puruṣavāhaṃ vahati. Bhaṭṭoji: the meaning is puruṣo vahati "the man carries".

Watch out. Up to now the upapada was an object, instrument or place. Here it is the agent of the action.

Siddhānta-kaumudī

जीवनाशं नश्यति । जीवो नश्यतीत्यर्थः । पुरुषवाहं वहति । पुरुषो वहतीत्यर्थः ॥

jīvanāśaṃ naśyati — the meaning is jīvo naśyati, "the living being perishes". puruṣavāhaṃ vahati — the meaning is puruṣo vahati, "the man carries".

translator notes

commentary BM (Wikisource uttara-4/0072; not in our source): in 'naśivahoḥ' the sixth-case ending (ṣaṣṭhī) stands in the sense of the fifth (pañcamī); ṇamul comes after naś when jīva as agent is upapada, and after vah when puruṣa as agent is upapada. Followed: '[respectively]' and 'after naś and vah'.
textual No TB on SK 3364 in the print (NSP p. 583, scan page-0593: TB passes from SK 3363 to SK 3367). Kaumudī = print (collation batch05 clean).

SK 3365 · A 3.4.44V

ऊर्ध्वे शुषिपूरोः ॥ ३३६५ ॥

ūrdhve śuṣipūroḥ

ūrdhve śuṣipūroḥ — When ūrdhva 'upright' [stands as the agent (kartari, carried forward (anuvṛtti) from SK 3364) in the upapada], [ṇamul comes] after śuṣ 'dry up' and pūr 'fill'.

Rule. When ūrdhva "upright" is the upapada as agent, śuṣ "to dry" and pūr "to fill" take ṇamul. Bhaṭṭoji glosses "ūrdhva as agent". That the agent sense is the kartroḥ of SK 3364 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example.

ūrdhva + śuṣ + ṇamul → guṇa → ūrdhvaśoṣaṃ śuṣyati. Bhaṭṭoji: a tree or the like dries up while still standing upright.

ūrdhva + pūr + ṇamul → ūrdhvapūraṃ pūryate. Bhaṭṭoji: a pot or the like, mouth upward just as it stands, fills with rain-water.

Watch out. The eva in Bhaṭṭoji's glosses matters: "while still standing upright".

Siddhānta-kaumudī

ऊर्ध्वे कर्तरि । ऊर्ध्वशोषं शुष्यति । वृक्षादिरूर्ध्व एव तिष्ठन् शुष्यतीत्यर्थः । ऊर्ध्वपूरं पूर्यते । ऊर्ध्वमुख एव घटादिर्वर्षोदकादिना पूर्णो भवतीत्यर्थः ॥

[When] ūrdhva [is] the agent: ūrdhvaśoṣaṃ śuṣyati — the meaning is: a tree or the like dries up while still standing (eva) upright. ūrdhvapūraṃ pūryate — the meaning is: a pot or the like, with its mouth facing upward just as it stands (eva), becomes full with rain-water or the like.

translator notes

commentary BM (Wikisource uttara-4/0072; not in our source): on 'ūrdhve kartari' — 'when [ūrdhva as agent] is upapada, ṇamul comes after śuṣ and pūr' is to be supplied (iti śeṣaḥ). Followed.
translator The kaumudī states 'ūrdhve kartari' without naming its source; the agent-sense is the 'kartroḥ' of the preceding sūtra (SK 3364), hence the bracketed attribution.
textual No TB on SK 3365 in the print (NSP p. 583, scan page-0593). Kaumudī = print (collation batch05 clean; the raw OCR's 'kartare' is an OCR slip, the scan has kartari).

SK 3366 · A 3.4.45V

उपमाने कर्मणि च ॥ ३३६६ ॥

upamāne karmaṇi ca

upamāne karmaṇi ca — And when [a word denoting] the standard of comparison (upamāna) stands as the object (karman) [in the upapada] — [and, by 'ca', as the agent (kartari, of SK 3364–3365)] — [ṇamul comes after a dhātu].

Rule. When a word for the standard of comparison (upamāna) is the upapada as object, a root takes ṇamul. Bhaṭṭoji: by ca, also when it is the agent.

Example.

As object: ghṛta + ni-dhā + ṇamul → yuk (SK 2761) → ghṛtanidhāyaṃ nihitaṃ jalam "the water is put away as one puts away ghee". Bhaṭṭoji: guarded carefully, like ghee.

As agent: ajakanāśaṃ naṣṭaḥ. Bhaṭṭoji: he has vanished as an ajaka vanishes.

Watch out. In ghṛtanidhāyam the ghee is the object of ni-dhā; in ajakanāśam the ajaka is the agent of naś. The kaṣādi group ends here (SK 3367).

Siddhānta-kaumudī

चात्कर्तरि । घृतनिधायं निहितं जलम् । घृतमिव सुरक्षितमित्यर्थः । अजकनाशं नष्टः । अजक इव नष्ट इत्यर्थः ॥

By "ca", [also when it is] the agent. ghṛtanidhāyaṃ nihitaṃ jalam, "the water is put away [as one puts away] ghee" — the meaning is: guarded carefully like ghee. ajakanāśaṃ naṣṭaḥ — the meaning is: he has vanished as an ajaka [vanishes].

translator notes

commentary BM (Wikisource uttara-4/0072; not in our source): on 'cāt kartari' — ṇamul comes after a dhātu when an upamāna is upapada either as object or as agent. Followed: both kārakas in sutra_en.
translator In ghṛtanidhāyam the upamāna ghṛta is the object of ni-dhā (karmaṇi); in ajakanāśam the upamāna ajaka is the agent of naś (the 'ca' case). The source of 'kartari' is not named in the kaumudī; it is the agent-sense of SK 3364–3365.
textual No TB on SK 3366 in the print (NSP p. 583, scan page-0593: TB passes from SK 3363 to SK 3367). Kaumudī = print (collation batch05 clean).

SK 3367 · A 3.4.46V

कषादिषु यथाविध्यनुप्रयोगः ॥ ३३६७ ॥

kaṣādiṣu yathāvidhyanuprayogaḥ

kaṣādiṣu yathāvidhy anuprayogaḥ — In [the rules] beginning with [nimūlasamūlayoḥ] kaṣaḥ (SK 3355) [and running to upamāne karmaṇi ca (SK 3366), as BM says], the [root] used after [the ṇamul form] (anuprayoga) is [the very root after which ṇamul was] prescribed (yathāvidhi).

Rule. In the kaṣādi rules, the root used after the ṇamul-form (anuprayoga) is the very root after which ṇamul was prescribed (yathāvidhi). The Bālamanoramā gives the range: SK 3355 to SK 3366.

Example.

Bhaṭṭoji: "it has been exemplified in just that way". So nimūlakāṣaṃ kaṣati, śuṣkapeṣaṃ pinaṣṭi, pādaghātaṃ hanti: each verb repeats the root of the ṇamul-form. The Bālamanoramā says no separate example is needed.

Watch out. Outside this group the verb after may be another root. At SK 3368 the ṇamul-form of upa-daṃś is followed by bhuṅkte.

Siddhānta-kaumudī

यस्माण्णमुलुक्तः स एवानुप्रयोक्तव्य इत्यर्थः । तथैवोदाहृतम् ॥

The meaning is: the very [root] after which ṇamul was prescribed is the one to be used after [the ṇamul form] (anuprayoktavya). It has been exemplified in just that way.

translator notes

commentary BM (Wikisource uttara-4/0073; not in our source): on 'yasmāt', 'dhātoḥ' is to be supplied (śeṣaḥ); 'ṇamul uktaḥ' means by the sūtras from 'nimūlasamūlayoḥ kaṣaḥ' (SK 3355) to 'upamāne karmaṇi ca' (SK 3366); 'tathaivodāhṛtam' supplies 'kāṣaṃ kaṣati' and the like, so no separate example is to be given here. Followed: 'root' supplied in brackets and the range given in sutra_en.
commentary TB, printed under sk.3363.t1 ('tathaiveti'): 'tathaiva' means that nimūlakāṣaṃ kaṣati and the like have been given as examples. Followed: 'in just that way' refers back to those examples.
textual TB filing: the TB on SK 3367 is not in sk3367 but in sk.3363.t1 (after 'saṃjñāyām … anadhikaraṇārtha ārambhaḥ'), NSP p. 583 (scan page-0593). The collation (batch05) lists 3367 as clean; scan page-0593 confirms ours.

SK 3368 · A 3.4.47V

उपदंशस्तृतीयायाम् ॥ ३३६८ ॥

upadaṃśastṛtīyāyām

upadaṃśas tṛtīyāyām — [ṇamul, per BM] occurs after [daṃś preceded by] upa when a third-case word (tṛtīyānta) is upapada, [where two actions have the same agent, to denote the earlier one (samānakartṛkayoḥ pūrvakāle) — carried forward (anuvṛtti) from SK 3320 from this rule onward, by a frog's leap (maṇḍūkapluti), per the kaumudī and BM].

Rule. When a third-case word is the upapada, daṃś "to bite" with upa takes ṇamul, for the earlier of two actions with one agent. Bhaṭṭoji: "from here onward 'in the earlier time' is connected". The Bālamanoramā says it is connected by a frog's leap (maṇḍūkapluti): it skips the rules where it does not fit (SK 3351–3367) and applies again here.

Example.

mūlaka + upa-daṃś + ṇamul → mūlaka + upadaṃśam → compounded (SK 784) → mūlakopadaṃśaṃ bhuṅkte.

Uncompounded: mūlakenopadaṃśaṃ bhuṅkte.

Applies when / blocked by. Why the third case on mūlaka? Bhaṭṭoji: the radish that is bitten is the instrument of eating. With "bite" it has no connection in the words. It does have a connection by sense, since it is in fact what is bitten. That much connection is enough for the affix and the compound. This is known from the force of the word tṛtīyāyām in the sūtra.

Watch out. Both commentators explain tṛtīyāyām. Had a direct link with the third-case word been meant, the sūtra would say "as instrument" (karaṇe), as SK 3358 does. Scholars discuss other readings of this sūtra; the Tattvabodhinī rejects them.

Siddhānta-kaumudī

इतः प्रभृति पूर्वकाल इति सम्बध्यते । तृतीयाप्रभृतीन्यन्यतरस्याम् SK 784 इति वा समासः । मूलकोपदंशं भुङ्क्ते । मूलकेनोपदंशम् । दश्यमानस्य मूलकस्य भुजिं प्रति करणत्वात्तृतीया । यद्यप्युपदंशिना सह न शाब्दः सम्बन्धस्तथाप्यार्थोऽस्त्येव कर्मत्वात् । एतावतैव सामर्थ्येन प्रत्ययः समासश्च । तृतीयायामिति वचनसामर्थ्यात् ॥

From here onward [the expression] 'pūrvakāle' [of samānakartṛkayoḥ pūrvakāle (SK 3320)] is connected [with each rule]. The compound is optional, by tṛtīyāprabhṛtīny anyatarasyām (SK 784): mūlakopadaṃśaṃ bhuṅkte ["he eats, biting on a radish (as relish)"], or mūlakenopadaṃśam. The third case [in mūlakena] is because the radish that is bitten is the instrument (karaṇa) with respect to eating (bhuji). Although [the radish] has no verbal (śābda) connection with upadaṃśi [the verb 'bite'], it does nevertheless have a connection by sense (ārtha), since it is [in fact its] object (karman). By this much connection (sāmarthya) alone the affix and the compound [take place]: [this is known] from the force of the wording 'tṛtīyāyām' [in the sūtra].

translator notes

commentary BM (Wikisource uttara-4/0073; not in our source): 'sambadhyate' — by a frog's leap (maṇḍūkaplutyā) is to be supplied; the sense of the sūtra is: when a third-case word (tṛtīyānta) is upapada, ṇamul after daṃś preceded by upa, to denote the earlier of two actions having the same agent. Followed: ṇamul and the carried-forward condition bracketed in sutra_en.
commentary BM (Wikisource uttara-4/0073–0074): 'tṛtīyāprabhṛtīni' answers the fear of an obligatory upapada compound. Objection: mūlaka is the object of upadaṃśana, so how can it take the third case and how can ṇamul follow upadaṃś? 'daśyamānasya…' answers: the third case goes with the principal action (eating), and also by paratva. Objection: if mūlaka is karaṇa to eating it lacks sāmarthya with upadaṃśana and the compound fails; 'yadyapi … tathāpi' answers: its object-relation to upadaṃśana is not conveyed by the words but holds in fact (ārthika). 'vacanasāmarthyāt': had a verbal connection with the third-case word been meant, the sūtra would say 'karaṇe', as in 'karaṇe hanaḥ' (SK 3358). Followed throughout for 'śābda'/'ārtha' and for 'upadaṃśi' as the verb.
commentary TB, printed under sk.3363.t1 ('mūlakopadaṃśam iti', 'etāvataiveti', 'vacanasāmarthyād iti'): mūlakena bhuṅkte — having done what? upadaśya — biting what? mūlakam, connected by sense; 'etāvataiva' = by a merely sense-based connection without a verbal one; 'vacanasāmarthyāt' as in BM (otherwise 'upadaṃśaḥ karaṇe', like 'karaṇe hanaḥ'). Followed. TB then records 'kecit' who propose reading only 'upadaṃśaḥ' with 'karmaṇi' carried from SK 3366 and call the Manoramā's view questionable, and answers them ('vastutas tu …'): on that reading SK 3367's anuprayoga would also become optional, and in the non-compound alternative one would get mūlakam upadaṃśam where mūlakenopadaṃśam is wanted. Recorded; not part of the kaumudī.
textual TB filing: the TB on SK 3368 is in sk.3363.t1, running from NSP p. 583 onto p. 584 (scans page-0593, page-0594). Collation (batch05, class V): ours = print, which ends at 'vacanasāmarthyāt'; Wikisource adds a further sentence (tataś cāyam arthaḥ: mūlakena bhuṅkte iti śābdānvaye kiṃkṛtvety ākāṅkṣayā upadaśyeti tad eva karmatvenānveti), on which BM comments ('tad eva'). Not supplied.

SK 3369 · A 3.4.48V

हिंसार्थानां च समानकर्मकाणाम् ॥ ३३६९ ॥

hiṃsārthānāṃ ca samānakarmakāṇām

hiṃsārthānāṃ ca samānakarmakāṇām — Also (ca) after roots meaning injury (hiṃsā) that have the same object (karman) [as the root used after them, ṇamul occurs, when a third-case word (tṛtīyānta) is upapada — carried forward (anuvṛtti) from SK 3368, as the kaumudī's gloss supplies], [where two actions have the same agent, to denote the earlier one (samānakartṛkayoḥ pūrvakāle) — carried forward (anuvṛtti) from SK 3320, connected from SK 3368 onward as the kaumudī states there ('itaḥ prabhṛti pūrvakāla iti sambadhyate'), samānakartṛkayoḥ per BM on SK 3368].

Rule. When a third-case word is the upapada, a root meaning injury (hiṃsā) takes ṇamul. The condition: it has the same object as the verb used after it.

Example.

daṇḍa + upa-han + ṇamul → daṇḍopaghātaṃ gāḥ kālayati "he drives the cows, striking them with a stick".

Uncompounded: daṇḍenopaghātam.

With taḍ "to strike": daṇḍatāḍam.

The cows are the object of both upahanti and kālayati. Both commentators take kālayati from kal "to drive" (cur class).

Applies when / blocked by. Why "having the same object"? daṇḍena coram āhatya gāḥ kālayati "having struck the thief with a stick, he drives the cows". The thief and the cows differ. So there is no ṇamul; ktvā comes, replaced by lyap after the prefix (SK 3332).

Watch out. Compare SK 3358 (pādaghātaṃ hanti), where the verb after is han itself and the compound is obligatory. Here the verb after is another root and the compound is optional.

Siddhānta-kaumudī

तृतीयान्ते उपपदेऽनुप्रयोगधातुना समानकर्मकाद्धिंसार्थात् णमुल् स्यात् । दण्डोपघातं गाः कालयति । दण्डेनोपघातम् । दण्डताडम् । समानकर्मकाणामिति किम् । दण्डेन चोरमाहत्य गाः कालयति ॥

When a third-case word (tṛtīyānta) is upapada, ṇamul occurs after a root meaning injury that has the same object as the root used after it (anuprayoga). daṇḍopaghātaṃ gāḥ kālayati ["he drives the cows, striking them with a stick"], or daṇḍenopaghātam; daṇḍatāḍam. Why 'having the same object'? daṇḍena coram āhatya gāḥ kālayati ["having struck the thief with a stick, he drives the cows"].

translator notes

commentary BM (Wikisource uttara-4/0074; not in our source): kālayati is from 'kala vikṣepe' (curādi); the cows are the object of both the following kālayati and of upahanti, hence 'the same object'; daṇḍenopaghātam shows the optional upapada compound by 'tṛtīyāprabhṛtīny anyatarasyām' (SK 784); daṇḍatāḍam from 'taḍa āghāte' (curādi). Followed for 'drives' and 'striking'.
commentary TB, printed under sk.3363.t1 ('kālayatīti', 'daṇḍatāḍam iti'): kal vikṣepe, curādi, = prerayati ['drives on']; taḍ āghāte, also curādi. Agrees with BM; followed.
translator In the counter-example the object of āhatya (the thief) differs from that of kālayati (the cows), so ṇamul does not occur and ktvā (replaced by lyap after the prefix ā) appears.

SK 3370 · A 3.4.49V

सप्तम्यां चोपपीडरुधकर्षः ॥ ३३७० ॥

saptamyāṃ copapīḍarudhakarṣaḥ

saptamyāṃ copapīḍarudhakarṣaḥ — [ṇamul occurs] after pīḍ, rudh and karṣ preceded by upa, when a seventh-case word (saptamyanta) is upapada, and (ca) [when a third-case word (tṛtīyānta) is upapada — 'tṛtīyāyām' carried forward (anuvṛtti) from SK 3368 and gathered in by ca, per BM], [where two actions have the same agent, to denote the earlier one (samānakartṛkayoḥ pūrvakāle) — carried forward (anuvṛtti) from SK 3320, connected from SK 3368 onward as the kaumudī states there ('itaḥ prabhṛti pūrvakāla iti sambadhyate'), samānakartṛkayoḥ per BM on SK 3368].

Rule. When a seventh-case word is the upapada, pīḍ, rudh and karṣ with upa take ṇamul. By ca, a third-case word also counts, says the Bālamanoramā.

Example.

pārśvopapīḍaṃ śete "he lies pressing his sides": pārśvayor upapīḍam, pārśvābhyām upapīḍam.

vrajoparodhaṃ gāḥ sthāpayati "he keeps the cows, confining them in the pen": vrajena or vraje uparodham.

pāṇyupakarṣaṃ dhānāḥ saṃgṛhṇāti "he gathers the parched grain, drawing it in with the hand": pāṇāv upakarṣam, pāṇinopakarṣam.

Applies when / blocked by. Both commentators say karṣa names kṛṣ "to scratch" of the bhū class, with its guṇa. The tud class kṛṣ, used of ploughing, is excluded. It takes only ktvā: kṣetre upakṛṣya, halenopakṛṣya.

Watch out. Each example has three forms: the compound, the seventh case, and the third case.

Siddhānta-kaumudī

उपपूर्वेभ्यः पीडादिभ्यः सप्तम्यन्ते तृतीयान्ते चोपपदे णमुल् स्यात् । पार्श्वोपपीडं शेते । पार्श्वयोरुपपीडम् । पार्श्वाभ्यामुपपीडम् । व्रजोपरोधं गाः स्थापयति । व्रजेन व्रजे वा उपरोधम् । पाण्युपकर्षं धानाः संगृह्णाति । पाणावुपकर्षम् । पाणिनोपकर्षम् ॥

ṇamul occurs after pīḍ and the others preceded by upa, when a seventh-case word (saptamyanta) or a third-case word (tṛtīyānta) is upapada. pārśvopapīḍaṃ śete ["he lies pressing his sides"]: pārśvayor upapīḍam, pārśvābhyām upapīḍam. vrajoparodhaṃ gāḥ sthāpayati ["he keeps the cows, confining them in the pen"]: vrajena or vraje uparodham. pāṇyupakarṣaṃ dhānāḥ saṃgṛhṇāti ["he gathers the parched grain, drawing it in with the hand"]: pāṇāv upakarṣam, pāṇinopakarṣam.

Tattvabodhinī

NSP p. 594

—सप्तम्यां चो—॥—उपपूर्वेभ्य इति । सूत्रे पीडादीनां समाहारद्वन्द्वं कृत्वा उपपूर्वः पीडरुधकर्ष इति उत्तरपदलोपी समास इति भावः । इह सौत्रं पुंस्त्वं पञ्चम्यर्थे प्रथमेति ज्ञेयम् । कर्षेति शपा निर्देशः । कृष विलेखने इत्यस्य गुणसहितस्योच्चारणात् । तत्फलं तुदादेर्व्युदासः । यद्यपि विलेखन एव सोऽपि पठ्यते तथापि क्षेत्रविषयकविलेखन एव स प्रयुज्यते । पञ्चभिर्हलैः कर्षतीति दर्शनात् । एवंच तौदादिकात् कृषेः क्त्वाप्रत्यय एव भवति क्षेत्रे उपकृष्य हलेनोपकृष्येति, न त्विह णमुलिति स्थितमाकरे

translator notes

commentary BM (Wikisource uttara-4/0074; not in our source): 'cāt tṛtīyāyām iti samuccīyate' — by ca the third case is added. Followed in sutra_en and in 'or a third-case word'. BM also: 'karṣa' is kṛṣ vilekhane named with śap and the guṇa of the light penultimate (bhvādi), so the tudādi kṛṣ is excluded; pīḍa-rudha-karṣa is a samāhāra-dvandva with the first case in the sense of the fifth, the masculine being ārṣa; 'upapūrvaḥ pīḍarudhakarṣaḥ' is a compound with the middle member dropped (madhyamapadalopin), whence 'upapūrvebhyaḥ'; pārśvayor upapīḍam shows the optional upapada compound (SK 784); from tudādi kṛṣ only ktvā (lyap), not ṇamul: kṣetra upakṛṣya bījāny āvapati, halenopakṛṣya. Followed: karṣ = bhvādi kṛṣ.
commentary TB, sk.3370.t1 ('upapūrvebhya iti'): in the sūtra pīḍa etc. form a samāhāra-dvandva and 'upapūrvaḥ pīḍarudhakarṣaḥ' is a compound with the final member dropped (uttarapadalopin); the masculine is sūtra usage, the first case in the sense of the fifth; 'karṣa' names bhvādi kṛṣ vilekhane with śap and guṇa, to exclude the tudādi root, which is used only of ploughing a field (pañcabhir halaiḥ karṣati), so from it only ktvā: kṣetre upakṛṣya, halenopakṛṣya, not ṇamul — 'so settled in the ākara'. Agrees with BM except that BM calls the compound madhyamapadalopin, TB uttarapadalopin; recorded both, English unaffected.
textual Collation (batch05, class V): ours = print (NSP p. 584, scan page-0594) 'vrajena vraje vā uparodham'; Wikisource 'vrajena vraje uparodhaṃ vā'. Raw OCR 'pāṇānupakarṣam' is an OCR slip; scan reads 'pāṇāvupakarṣam' as ours.

SK 3371 · A 3.4.50V

समासत्तौ ॥ ३३७१ ॥

samāsattau

samāsattau — [ṇamul occurs after a root, when a third-case or seventh-case word is upapada — carried forward (anuvṛtti) from SK 3368 and SK 3370, as the kaumudī supplies,] when close contact (samāsatti) [is understood], [where two actions have the same agent, to denote the earlier one (samānakartṛkayoḥ pūrvakāle) — carried forward (anuvṛtti) from SK 3320, connected from SK 3368 onward as the kaumudī states there ('itaḥ prabhṛti pūrvakāla iti sambadhyate'), samānakartṛkayoḥ per BM on SK 3368].

Rule. When a third- or seventh-case word is the upapada, a root takes ṇamul if closeness (samāsatti) is understood. Bhaṭṭoji glosses it as sannikarṣa. The Bālamanoramā: contact with no interval.

Example.

keśa + grah + ṇamul → vṛddhi → keśagrāhaṃ yudhyante "they fight, seizing one another by the hair". Bhaṭṭoji: keśeṣu gṛhītvā.

hastagrāham. Bhaṭṭoji: hastena gṛhītvā.

Watch out. The Tattvabodhinī says the expression conveys closeness whether or not the hair is actually seized. The fighters are at the closest quarters.

Siddhānta-kaumudī

तृतीयासप्तम्योर्धातोर्णमुल् स्यात्सन्निकर्षे गम्यमाने । केशग्राहं युध्यन्ते । केशेषु गृहीत्वा । हस्तग्राहम् । हस्तेन गृहीत्वा ॥

When a third-case or seventh-case word [is upapada], ṇamul occurs after a root, provided closeness (sannikarṣa) is understood. keśagrāhaṃ yudhyante ["they fight, seizing [one another] by the hair"]: keśeṣu gṛhītvā. hastagrāham: hastena gṛhītvā.

Tattvabodhinī

NSP p. 594

—समासत्तौ ॥—केशग्राहमिति । केशेषु ग्रहणं भवतु वा मा भूत् संनिकर्षप्रतिपादनपरमेतत् ॥—द्व्यङ्गुलोत्कर्षमिति । द्वयोरङ्गुल्योः समाहारो द्व्यङ्गुलम् । ‘तत्पुरुषस्याङ्गुलेः संख्याव्ययादेः’ इत्यच् समासान्तः । द्व्यङ्गुलेनोत्कृष्य । परिच्छिद्येत्यर्थः । स्वल्पः खण्डः खण्डिका, ह्रस्वः खण्डः खण्डिकेति मनोरमायामुक्तम् । यद्यपि ह्रस्वशब्दो वामनपर्यायतया चेतनेष्वेव प्रायेण प्रयुज्यते । अल्पे ह्रस्वे इति पृथक् सूत्रस्वारस्यात् । तथापि ह्रस्वदीर्घ इत्यादिनिर्देशादचेतनेष्वपि क्वचिद्भवतीत्याहुः

translator notes

commentary BM (Wikisource uttara-4/0074; not in our source): 'sannikarṣe gamyamāne' explains 'samāsatti'; sannikarṣa is contact without any interval (avyavadhānena saṃyogaḥ); keśagrāham expresses closeness: they fight at the closest quarters, the fighters being drawn right up to each other by the intensity of the fight ('yuddhasaṃrambhāt', a word in BM's mūla). Followed: 'closeness' / 'close contact'.
commentary TB, sk.3371.t1 ('keśagrāham iti'): whether or not the hair is actually seized, the expression serves to convey closeness. Recorded; the English keeps the literal sense of the example, which the kaumudī's own paraphrase 'keśeṣu gṛhītvā' gives.
textual Collation (batch05, class V): ours = print (NSP p. 584, scan page-0594); Wikisource adds 'yuddhasaṃrambhāt' after 'yudhyante', on which BM comments. Not supplied. sk.3371.t1 also carries, after its own notes, the TB on SK 3372 ('dvyaṅgulotkarṣam iti').

SK 3372 · A 3.4.51V

प्रमाणे च ॥ ३३७२ ॥

pramāṇe ca

pramāṇe ca — Also (ca) when a measure (pramāṇa) [is understood, ṇamul occurs after a root, when a third-case or seventh-case word is upapada — 'tṛtīyāsaptamyoḥ' carried forward (anuvṛtti) from SK 3371], [where two actions have the same agent, to denote the earlier one (samānakartṛkayoḥ pūrvakāle) — carried forward (anuvṛtti) from SK 3320, connected from SK 3368 onward as the kaumudī states there ('itaḥ prabhṛti pūrvakāla iti sambadhyate'), samānakartṛkayoḥ per BM on SK 3368].

Rule. Also when a measure (pramāṇa) is understood, a root takes ṇamul with a third- or seventh-case upapada. Bhaṭṭoji says "third or seventh" continues.

Example.

dvyaṅgula + ut-kṛṣ + ṇamul → guṇa → dvyaṅgulotkarṣaṃ khaṇḍikāṃ chinatti "he cuts off a small piece, marking it off at two finger-breadths".

Uncompounded: dvyaṅgulena or dvyaṅgule utkarṣam.

Applies when / blocked by. The Tattvabodhinī: dvyaṅgula "two fingers' breadth" takes the compound-final affix ac by SK 786. It glosses utkṛṣya as "marking off".

Siddhānta-kaumudī

तृतीयासप्तम्योरित्येव । द्व्यङ्गुलोत्कर्षं खण्डिकां छिनत्ति । द्व्यङ्गुलेन द्व्यङ्गुले वोत्कर्षम् ॥

['When a third-case or seventh-case word (tṛtīyāsaptamyoḥ) is upapada'] continues (ity eva). dvyaṅgulotkarṣaṃ khaṇḍikāṃ chinatti ["he cuts off a small piece, marking it off at two finger-breadths"]: dvyaṅgulena or dvyaṅgule utkarṣam.

translator notes

commentary BM (Wikisource uttara-4/0074–0075; not in our source): 'ity eva' gives the sense: ṇamul after a root when a third-case or seventh-case word is upapada, a measure being understood; khaṇḍikā = a short piece (hrasvaḥ khaṇḍaḥ); dvyaṅgula takes its samāsānta by 'tatpuruṣasyāṅguleḥ' (SK 786). Followed.
commentary TB, printed under sk.3371.t1 ('dvyaṅgulotkarṣam iti'): dvyaṅgula is a samāhāra of two fingers, with the samāsānta ac by 'tatpuruṣasyāṅguleḥ saṃkhyāvyayādeḥ' (SK 786); dvyaṅgulenotkṛṣya = paricchidya, 'marking off'; khaṇḍikā = a small piece; the Manoramā says hrasvaḥ khaṇḍaḥ khaṇḍikā, and TB defends 'hrasva' of inanimates. Followed: 'marking it off', 'small piece'.
textual TB filing: the TB on SK 3372 is the tail of sk.3371.t1 (NSP p. 584, scan page-0594). Collation (batch05) lists 3372 as clean; raw OCR 'brahlula-' is an OCR slip for dvyaṅgula-, scan = ours. Wikisource's OCR of BM gives the samāsānta as 'ṭaj'; TB has 'ac'.
translator TB's 'ac' fits the rule: 'tatpuruṣasyāṅguleḥ saṃkhyāvyayādeḥ' (A 5.4.86) takes 'ac' from 'ac pratyanvavapūrvāt sāmalomnaḥ' (A 5.4.75, SK 943); the 'ṭaj' of Wikisource's BM is probably an OCR or transmission slip.

SK 3373 · A 3.4.52V

अपादाने परीप्सायाम् ॥ ३३७३ ॥

apādāne parīpsāyām

apādāne parīpsāyām — [ṇamul occurs after a root, per BM,] when [a word denoting] the apādāna (point of departure) is upapada, haste (parīpsā) [being understood], [where two actions have the same agent, to denote the earlier one (samānakartṛkayoḥ pūrvakāle) — carried forward (anuvṛtti) from SK 3320, connected from SK 3368 onward as the kaumudī states there ('itaḥ prabhṛti pūrvakāla iti sambadhyate'), samānakartṛkayoḥ per BM on SK 3368].

Rule. When a word for the point of departure (apādāna) is the upapada, a root takes ṇamul if haste is understood. Bhaṭṭoji: parīpsā means haste (tvarā).

Example.

śayyā + ut-sthā + ṇamul → th after ud (SK 118) → yuk (SK 2761) → śayyotthāyaṃ dhāvati "springing up from bed, he runs".

Watch out. Without haste there is no ṇamul. The bed is the point he leaves; the hurry is what licenses the affix.

Siddhānta-kaumudī

परीप्सा त्वरा । शय्योत्थायं धावति ॥

parīpsā is haste. śayyotthāyaṃ dhāvati ["springing up from bed, he runs"].

translator notes

commentary BM (Wikisource uttara-4/0075; not in our source): the sense is: when [a word denoting] the apādāna is upapada, ṇamul occurs after a root, haste being understood; 'evaṃ nāma …' (a sentence in BM's mūla) is added to show the haste. Followed in sutra_en.
textual No TB on SK 3373 in the print: the TB of NSP p. 584 (scan page-0594) passes from 'dvyaṅgulotkarṣam iti' (SK 3372, filed under sk.3371.t1) to 'dvitī-' (SK 3374, sk.3374.t1). Collation (batch05, class V): ours = print; Wikisource adds 'evaṃ nāma tvarate yad avaśyakartavyam api nāpekṣate' ['he is in such haste that he does not attend even to what must be done']. Not supplied.

SK 3374 · A 3.4.53V

द्वितीयायां च ॥ ३३७४ ॥

dvitīyāyāṃ ca

dvitīyāyāṃ ca — Also (ca) when a second-case word (dvitīyānta) is upapada [ṇamul occurs after a root, haste (parīpsā) being understood — 'parīpsāyām' carried forward (anuvṛtti) from SK 3373], [where two actions have the same agent, to denote the earlier one (samānakartṛkayoḥ pūrvakāle) — carried forward (anuvṛtti) from SK 3320, connected from SK 3368 onward as the kaumudī states there ('itaḥ prabhṛti pūrvakāla iti sambadhyate'), samānakartṛkayoḥ per BM on SK 3368].

Rule. Also when a second-case word is the upapada, a root takes ṇamul, haste being understood. Bhaṭṭoji says "in haste" continues.

Example.

yaṣṭi + grah + ṇamul → yaṣṭigrāhaṃ yudhyante "they fight, snatching up sticks".

loṣṭagrāham "snatching up clods".

Applies when / blocked by. The Tattvabodhinī explains the haste. They are so eager to fight that they snatch up the stick at hand. They do not wait for a weapon.

Siddhānta-kaumudī

परीप्सायामित्येव । यष्टिग्राहं युध्यन्ते । लोष्टग्राहम् ॥

['When haste is understood' (parīpsāyām)] continues (ity eva). yaṣṭigrāhaṃ yudhyante ["they fight, snatching up sticks"]; loṣṭagrāham ["snatching up clods"].

Tattvabodhinī

NSP p. 594–595

—द्विती—॥—परीप्सायामित्येवेति । कथं तर्हि ‘अनुदात्तं पदमेकवर्जम्’ इति । नह्यत्र त्वरा गम्यते । अत्राहुः । अस्यां हि परिभाषायां त्वरा विवक्षिता । तेनायमर्थः । उदात्तः स्वरितो वा यत्र विधीयते तत्र तत्समकालमेवैकमचं वर्जयित्वा परिशिष्टमनुदात्तं कर्तव्यं न विलम्बितव्यमिति ॥—यष्टिग्राहमित्यादि । एवं खलु युद्धाय त्वरन्ते यदासनं यष्ट्यादिकमपि गृहीत्वा धावन्ति नायुधं प्रतीक्षन्त इति भावः ॥—अस्यपगोरमिति । असिमुद्यम्येत्यर्थः ॥—उपपदसंज्ञार्थमिति । ‘विशिपति—’ इति सूत्रे द्वितीयायामित्यनुवर्तनात्तदन्तस्योपपदसंज्ञार्थमित्यर्थः

translator notes

commentary BM (Wikisource uttara-4/0075; not in our source): the sense is: when a second-case word is upapada, ṇamul after a root. Followed.
commentary TB, sk.3374.t1 ('parīpsāyām ity eveti', 'yaṣṭigrāham ityādi'): objection: how then 'anudāttaṃ padam ekavarjam' (SK 3650), where no haste is understood? Answer: haste is intended in that paribhāṣā: wherever udātta or svarita is enjoined, at that same moment all but one vowel is to be made anudātta, without delay. On the example: they are in such haste to fight that they run snatching up even the stick that is at hand, without waiting for a weapon. Followed for 'snatching up'.
textual sk.3374.t1 continues past the TB on SK 3374 with a line badly garbled in the OCR under the scan watermark (NSP p. 584, scan page-0594, last line): it reads 'pratīkṣanta iti bhāvaḥ ‖ —asyapagoram iti. asim udyamyety arthaḥ ‖ —upapadasaṃjñārtham iti …', i.e. TB on SK 3375 and then on SK 3378, the latter running on at the top of p. 585 (scan page-0595). Collation (batch05) lists 3374 as clean.

SK 3375 · A 6.1.53V

अपगुरो णमुलि ॥ ३३७५ ॥

apaguro ṇamuli

apaguro ṇamuli — [ā optionally replaces the ec] of gur preceded by apa when ṇamul follows [— 'ecaḥ', 'āt' and 'vā' supplied in the kaumudī's gloss from the preceding rules].

Rule. Before ṇamul, the diphthong (ec) of gur "to raise" with apa is optionally replaced by ā. Bhaṭṭoji names the root as gurī udyamane. The words "diphthong", "ā" and "optionally" are supplied in his gloss.

Example.

asi + apa-gur + ṇamul → guṇa of the light penultimate (SK 2189) → apa-gor-am

→ optionally ā for o → apa-gār-am

→ asyapagoraṃ yudhyante / asyapagāraṃ yudhyante "they fight with swords raised".

The Tattvabodhinī glosses: asim udyamya "having raised the sword".

Applies when / blocked by. Bhaṭṭoji gives no derivation. That the diphthong is the o made by guṇa is not stated by Bhaṭṭoji or his commentators; it is inferred. So is the source of "diphthong", "ā" and "optionally" in SK 2370 and SK 2509.

Watch out. This rule does not give ṇamul; it changes the root before it. It stands among the ṇamul rules because its forms need them.

Siddhānta-kaumudī

गुरी उद्यमने इत्यस्यैचो वा आत्स्याण्णमुलि । अस्यपगोरं युध्यन्ते अस्यपगारम् ॥

ā optionally replaces the ec of [the root] gurī udyamane ['raise'] when ṇamul follows. asyapagoraṃ yudhyante ["they fight with swords raised"], or asyapagāram.

translator notes

commentary TB, printed under sk.3374.t1 (OCR garbled; read from NSP p. 584, scan page-0594): 'asyapagoram iti': asim udyamya, 'having raised the sword'. Followed for the gloss of the example.
textual No BM on SK 3375 in Wikisource (uttara-4/0075 has the mūla only; the BM there passes from SK 3374 to SK 3376). The TB on SK 3375 is the tail of sk.3374.t1, where the OCR garbles it ('asminnuvarṇyety arthaḥ'); scan reads 'asim udyamyety arthaḥ'. Collation (batch05, class M): the print sets the Aṣṭādhyāyī number as 6.1.56, a misprint for 6.1.53 (ours, = Wikisource); nothing to change on our side.
translator The kaumudī gives no derivation. The 'ec' is the o that arises by guṇa of the penultimate u before ṇamul (apa-gor-am), which optionally becomes ā (apa-gār-am); asi + apagoram gives asyapagoram by yaṇ. 'ecaḥ', 'āt' and 'vā' are evidently carried from 'ādeca upadeśe 'śiti' (SK 2370) and 'vibhāṣā līyateḥ' (SK 2509); the kaumudī states them without naming their sources.

SK 3376 · A 3.4.54V

स्वाङ्गेऽध्रुवे ॥ ३३७६ ॥

svāṅge'dhruve

svāṅge 'dhruve — [ṇamul occurs after a root] when [a second-case word (dvitīyānta) — 'dvitīyāyām' carried forward (anuvṛtti) from SK 3374 — denoting] a part of one's own body (svāṅga) that is not dhruva [i.e. not vital] is upapada.

Rule. When the upapada is a second-case word for a part of one's own body (svāṅga) that is not dhruva, a root takes ṇamul. Bhaṭṭoji says "second case" continues.

Example.

bhrū + vi-kṣip + ṇamul → guṇa → bhrūvikṣepaṃ kathayati "he speaks with a toss of the brows".

Uncompounded: bhruvaṃ vikṣepam.

Applies when / blocked by. Why "not dhruva"? śira utkṣipya "raising the head": no ṇamul. Bhaṭṭoji defines: that without which there is no life is dhruva.

Watch out. dhruva here means "vital", not "fixed". The head moves, yet it is dhruva, since one cannot live without it. The Bālamanoramā raises this very point.

Siddhānta-kaumudī

द्वितीयायामित्येव । अध्रुवे स्वाङ्गे द्वितीयान्ते धातोर्णमुल् । भ्रूविक्षेपं कथयति । भ्रुवं विक्षेपम् । अध्रुवे किम् । शिर उत्क्षिप्य । येन विना न जीवनं तद्ध्रुवम् ॥

['When a second-case word (dvitīyāyām) is upapada'] continues (ity eva). When a second-case word denoting a svāṅga that is not dhruva [is upapada], ṇamul occurs after a root. bhrūvikṣepaṃ kathayati ["he speaks with a toss of the brows"]: bhruvaṃ vikṣepam. Why 'not dhruva'? śira utkṣipya ["raising the head"]. That without which there is no life is dhruva.

translator notes

commentary BM (Wikisource uttara-4/0075; not in our source): the sūtra is to be split 'svāṅge adhruve', hence Bhaṭṭoji's 'adhruve'. Followed.
commentary BM (Wikisource uttara-4/0075): objection: how is śira utkṣipya a counter-example, when the head too is movable (adhruva)? Hence 'yenāṅgena vinā …': dhruva here means a limb without which there is no life. Followed: dhruva rendered as 'vital', not 'fixed'.
textual No TB on SK 3376 in the print (NSP p. 584, scan page-0594: TB passes from SK 3375 'asyapagoram iti' to SK 3378 'upapadasaṃjñārtham iti'). Collation (batch05, class V): ours = print 'yena vinā'; Wikisource 'yenāṅgena vinā', which BM's pratīka also has. Not supplied; the sense is the same.

SK 3377 · A 3.4.55V

परिक्लिश्यमाने च ॥ ३३७७ ॥

parikliśyamāne ca

parikliśyamāne ca — And when [a body-part word (svāṅga), carried forward (anuvṛtti) from SK 3376, ending in the second case (dvitīyānta), carried forward from SK 3374,] denotes something that is being afflicted [all over], [ṇamul comes after a dhātu].

Rule. Also when the second-case body-part word names something afflicted on every side, a root takes ṇamul. Bhaṭṭoji: this rule is for a vital (dhruva) part.

Example.

uras + prati-piṣ + ṇamul → guṇa → uraḥpratipeṣaṃ yudhyante "they fight crushing the chest". Bhaṭṭoji: they press hard on the whole chest.

urovidāraṃ praticaskare nakhaiḥ "he was mauled with claws, so that the chest was torn open".

Applies when / blocked by. The Bālamanoramā explains the need. The chest is vital, so SK 3376 does not reach it. This rule does, when the whole chest is afflicted. It takes praticaskare as the passive perfect of prati-kṝ, with the augment s by SK 2539–2540.

Watch out. SK 3376 is for a part that is not vital; SK 3377 is for a vital part, afflicted all over.

Siddhānta-kaumudī

सर्वतो विबाध्यमाने स्वाङ्गे द्वितीयान्ते णमुल् स्यात् । उरः प्रतिपेषं युध्यन्ते । कृत्स्नमुरः पीडयिन्त इत्यर्थः । उरोविदारं प्रतिचस्करे नखैः । ध्रुवार्थमिदम् ॥

When a body-part word (svāṅga) ending in the second case (dvitīyānta) denotes something that is being oppressed on every side, ṇamul comes [after the dhātu]. uraḥpratipeṣaṃ yudhyante, "they fight crushing the chest": the meaning is that they press hard on the whole chest. urovidāraṃ praticaskare nakhaiḥ, "[he] was mauled with claws, so that the chest was torn open". This [rule] is for the sake of a vital (dhruva) [body part].

translator notes

commentary BM (Wikisource uttara-4/0075; not in our source): objection — uraḥpratipeṣam etc. would follow from the preceding rule (SK 3376) because the chest is a svāṅga; answer, 'dhruvārtham': without the chest there is no living, so the chest is dhruva and SK 3376 (which requires adhruva) does not reach it. Followed: 'dhruvārtham idam' rendered as extending ṇamul to a vital (dhruva) body part, dhruva being 'that without which there is no living', as the kaumudī defines it at SK 3376.
commentary BM glosses urovidāram as kṛtsnam uraḥ ['the whole chest'] and praticaskare as passive perfect (karmaṇi liṭ) of kṝ 'to scatter' (vikṣepa) with prati, suṭ by kiratau lavane (SK 2539) and hiṃsāyāṃ prateś ca (SK 2540), with suṭ kāt pūrvaḥ and aḍabhyāsavyavāye 'pi carried forward; sense nakhaiḥ praticikṣipe. Followed for the passive rendering 'was mauled'.
textual Ours reads 'pīḍayinta' (stray i-sign); the print has 'pīḍayanta' (NSP p. 584, scan page-0594, clear; Wikisource agrees). English follows the print. Ours also writes 'uraḥ pratipeṣam' as two words; the print sets 'uraḥpratipeṣam' as one (word division only). No TB on SK 3377 in the print: TB on p. 584 passes from SK 3375 ('asyapagoram iti') to SK 3378 ('upapadasaṃjñārtham iti'), all printed under sk.3374.t1.
translator The half-verse urovidāraṃ praticaskare nakhaiḥ is a quoted literary example; the text does not name its source and none is supplied here.

SK 3378 · A 3.4.56V

विशिपतिपदिस्कन्दां व्याप्यमानासेव्यमानयोः ॥ ३३७८ ॥

viśipatipadiskandāṃ vyāpyamānāsevyamānayoḥ

viśipatipadiskandāṃ vyāpyamānāsevyamānayoḥ — [When a second-case word (dvitīyānta), carried forward (anuvṛtti) from SK 3374, is upapada,] ṇamul comes after viś, pat, pad and skand when 'being pervaded' (vyāpyamāna) or 'being repeated' (āsevyamāna) is the sense.

Rule. When a second-case word is the upapada, viś, pat, pad and skand take ṇamul. The sense is either "being pervaded" (vyāpyamāna) or "being repeated" (āsevyamāna). Bhaṭṭoji: pervasion is the complete connection of things such as houses with the action of entering and the rest. Repetition is the doing of the action again and again.

Example.

geha + anu-pra-viś + ṇamul → guṇa → gehānupraveśam āste "he stays, entering all the houses" or "entering the house again and again".

Likewise gehānuprapātam, gehānuprapādam, gehānuskandam.

Uncompounded, one word is doubled:

pervasion doubles geha: gehaṃ-geham anupraveśam;
repetition doubles the ṇamul-form: geham anupraveśam-anupraveśam.

Applies when / blocked by. In the compound there is no doubling by SK 2140. The compound by its nature already expresses both senses.

Watch out. ṇamul for repetition was already taught at SK 3343. Why teach it again? Bhaṭṭoji: so that the second-case word is an upapada. The Bālamanoramā adds the gain: only then is the optional compound of SK 784 available.

Siddhānta-kaumudī

द्वितीयायामित्येव । द्वितीयान्ते उपपदे विश्यादिभ्यो णमुल् स्याद्व्याप्यमाने आसेव्यमाने चार्थे गम्ये । गेहादिद्रव्याणां विश्यादिक्रियाभिः साकल्येन सम्बन्धो व्याप्तिः । क्रियायाः पौनः पुन्यमासेवा । नित्यविप्सयोः-SK 2140 इति द्वित्वं तु न भवति । समासेनैव स्वभावतस्तयोरुक्तत्वात् । यद्यप्याभीक्ष्ण्ये णमुलुक्त एव तथापि उपपदसञ्ज्ञार्थमासेवायामिहपुनर्विधिः । गेहानुप्रवेशमास्ते । गेहंगेहमनुप्रवेशम् । गेहमनुप्रवेशमनुप्रवेशम् । एवं गेहानुप्रपातम् । गेहानुप्रपादम् । गेहानुस्कन्दम् । असमासे तु गेहस्य णमुलन्तस्य च पर्यायेण द्वित्वम् ॥

[The condition] 'when [the upapada is] in the second case' (dvitīyāyām, SK 3374) still holds (ity eva). When a second-case word (dvitīyānta) is upapada, ṇamul comes after viś etc. when [the sense] 'being pervaded' (vyāpyamāna) or 'being repeated' (āsevyamāna) is understood. Pervasion (vyāpti) is the complete connection of objects such as houses with the actions of entering etc. Repetition (āsevā) is the doing of the action again and again. Doubling by nityavīpsayoḥ (SK 2140), however, does not take place, because those two [senses] are already expressed, by its very nature, by the compound itself. Although ṇamul has already been taught for repetition (ābhīkṣṇya) [by ābhīkṣṇye ṇamul ca, SK 3343], the rule is given again here for āsevā in order to [secure] the designation upapada [for the second-case word]. gehānupraveśam āste, "he stays, entering [all] the houses" or "…entering the house again and again"; [uncompounded:] gehaṃ-geham anupraveśam [pervasion], geham anupraveśam-anupraveśam [repetition]. Likewise gehānuprapātam, gehānuprapādam, gehānuskandam. Where there is no compound, however, there is doubling of geha or of the ṇamul-form respectively (paryāyeṇa).

translator notes

commentary BM (Wikisource uttara-4/0075–0076; not in our source): 'tathāpi' = for the sake of upapada-designation of the second-case word (dvitīyāntasyopapadasaṃjñārtham). Without this rule ṇamul would still come by ābhīkṣṇye ṇamul ca (SK 3343), but there the second-case word is not stated in the seventh case, so it would get no upapada designation (tatropapadaṃ saptamīstham, SK 781), and the optional upapada compound by tṛtīyāprabhṛtīny anyatarasyām (SK 784) would not occur. BM also rejects excluding ktvā as the purpose, since ktvā is optionally wanted too. Followed for 'upapada designation [for the second-case word]'.
commentary BM on 'asamāse tu': in the pervasion-ṇamul geha is doubled because the house is what is pervaded; in the repetition-ṇamul the ṇamul-form is doubled, since repetition belongs to the action. BM also explains gehānupraveśam āste as either 'having entered all the houses' or 'having entered the house again and again', with no doubling either way. Followed for 'respectively' and for the bracketed labels on the two uncompounded forms.
commentary TB, printed under sk.3374.t1 (NSP p. 584, scan page-0594; our OCR is garbled under the watermark): '—upapadasaṃjñārtham iti. viśipati— iti sūtre dvitīyāyām ity anuvartanāt tadantasyopapadasaṃjñārtham ity arthaḥ' — because dvitīyāyām is carried forward into this sūtra, the restatement gives the upapada designation to what ends in the second case. Followed.
textual Ours reads 'nityavipsayoḥ' (short i); the print has 'nityavīpsayoḥ' (NSP p. 584, scan page-0594; the long-ī hook is visible though the word-start is partly under the layout label), as do the OCR, Wikisource and our own sk2140. English follows the print. Word division only: ours 'paunaḥ punyam', print 'paunaḥpunyam'; ours 'ihapunarvidhiḥ', print 'iha punarvidhiḥ'.
textual Witness difference: Wikisource's kaumudī inserts, before 'upapadasaṃjñārtham', 'asati hy āsevārthakaṇamuli ābhīkṣṇyaṇamulaḥ tṛtīyāprabhṛtīni ity atra saṃgrahābhāvāt'; ours and the print (scan page-0594) lack it, and BM comments on it ('asati hīti'). Not supplied; its content is reported in the BM note.

SK 3379 · A 3.4.57V

अस्यतितृषोः क्रियाऽन्तरे कालेषु ॥ ३३७९ ॥

asyatitṛṣoḥ kriyā'ntare kāleṣu

asyatitṛṣoḥ kriyāntare kāleṣu — [ṇamul comes] after as ('to throw') and tṛṣ ('to thirst') used in the sense of separating an action (kriyāntara), when time-words [ending in the second case (dvitīyānta), carried forward (anuvṛtti) from SK 3374,] are upapada.

Rule. When second-case time-words are the upapada, as "to throw" and tṛṣ "to thirst" take ṇamul. The roots must mean kriyāntara: "putting an interval into an action". Bhaṭṭoji: kriyāntara is what separates (vyavadhatte) an action.

Example.

dvyaha + ati-as + ṇamul → vṛddhi of the penultimate a → dvyahātyāsaṃ gāḥ pāyayati "he waters the cows, letting two days pass". Uncompounded: dvyaham atyāsam.

dvyaha + tṛṣ + ṇamul → guṇa → dvyahatarṣam; uncompounded dvyahaṃ tarṣam.

Bhaṭṭoji: having watered them today, he lets two days go by and waters them again.

Applies when / blocked by. The passing over and the making thirsty separate the cows' drinking by an interval. The Bālamanoramā glosses dvyahatarṣam as "having made them thirsty for two days".

Siddhānta-kaumudī

क्रियामन्तरयति व्यवधत्त इति क्रियान्तरः । तस्मिन्धात्वर्थे वर्तमानादस्यतेस्तृष्यतेश्च कालवाचिषु द्वितीयान्तेषु उपपदेषु णमुल् स्यात् । द्व्यहात्यासं गाः पाययति । द्व्यहमत्यासम् । द्व्यहतर्षम् । द्व्यहंतर्षम् । अत्यसनेन तर्षणेन च गवां पानक्रिया व्यवधीयते । अद्य पाययित्वा द्व्यहमतिक्रम्य पुनः पाययतीत्यर्थः ॥

That which puts an interval into (antarayati), i.e. separates (vyavadhatte), an action is kriyāntara. After asyati and tṛṣyati occurring in that sense of the dhātu, ṇamul comes when time-denoting words ending in the second case (dvitīyānta) are upapada. dvyahātyāsaṃ gāḥ pāyayati, "he waters the cows letting two days pass"; [uncompounded:] dvyaham atyāsam. dvyahatarṣam; dvyahaṃ tarṣam. By the 'passing over' (atyasana) and the 'making thirsty' (tarṣaṇa) the cows' action of drinking is separated [by an interval]. The meaning is: having watered them today, he lets two days go by and waters them again.

translator notes

commentary BM (Wikisource uttara-4/0076; not in our source): dvyahātyāsam = dvyaham atikramya, ṇamul after as preceded by ati; dvyahatarṣam = dvyahaṃ tṛṣṇāvatīḥ kṛtvā ['having made them thirsty for two days']. Followed for the glosses.
textual Ours = print (NSP p. 584, scan page-0594; collation clean). Ours writes 'dvyahaṃtarṣam' as one word, as does the print; rendered as the uncompounded alternant dvyahaṃ tarṣam beside the compound dvyahatarṣam. No TB on SK 3379 in the print (TB p. 584 goes from SK 3378 to SK 3381 on p. 585). The sūtra's 'kriyā'ntare' carries a digital avagraha at the compound seam; the print reads 'kriyāntare'.

SK 3380 · A 3.4.58V

नाम्न्यादिशिग्रहोः ॥ ३३८० ॥

nāmnyādiśigrahoḥ

nāmny ādiśigrahoḥ — When nāman ('name') [ending in the second case (dvitīyānta), carried forward (anuvṛtti) from SK 3374,] is upapada, [ṇamul comes] after ā-diś and grah.

Rule. When nāman "name" in the second case is the upapada, diś with ā and grah take ṇamul. Bhaṭṭoji says "second case" still holds.

Example.

nāman + ā-diś + ṇamul → guṇa → nāmādeśam ācaṣṭe "he tells, announcing the name".

nāman + grah + ṇamul → nāmagrāham āhvayati "he calls, taking the name".

Applies when / blocked by. The Bālamanoramā splits the sūtra nāmni ādiśigrahoḥ. Its sixth-case dual ādiśigrahoḥ stands for the fifth: "after ā-diś and grah".

Siddhānta-kaumudī

द्वितीयायामित्येव । नामादेशमाचष्टे । नामग्राहमाह्वयति ॥

[The condition] 'when [the upapada is] in the second case' (dvitīyāyām, SK 3374) still holds (ity eva). nāmādeśam ācaṣṭe, "he tells, announcing the name"; nāmagrāham āhvayati, "he calls, taking the name".

translator notes

commentary BM (Wikisource uttara-4/0076; not in our source): word division nāmni ādiśigrahoḥ; the sixth case of ādiśigrahoḥ stands for the fifth; sense: when the word nāman ending in the second case is upapada, ṇamul after diś preceded by āṅ and after grah. Followed in sutra_en.
textual Ours = print (NSP p. 585, scan page-0595; collation clean). No TB on SK 3380 in the print (TB p. 585 opens, after the end of the TB on SK 3378, with '—avyaye—', SK 3381).

SK 3381 · A 3.4.59V

अव्ययेऽयथाभिप्रेताख्याने कृञः क्त्वाणमुलौ ॥ ३३८१ ॥

avyaye'yathābhipretākhyāne kṛñaḥ ktvāṇamulau

avyaye 'yathābhipretākhyāne kṛñaḥ ktvāṇamulau — When an indeclinable (avyaya) is upapada, ktvā and ṇamul come after kṛñ, when a telling contrary to what is intended (ayathābhipretākhyāna) [is meant].

Rule. When an indeclinable (avyaya) is the upapada, kṛñ takes ktvā and ṇamul in "a telling contrary to what is intended" (ayathābhipretākhyāna). Bhaṭṭoji defines it: saying something unpleasant loudly, and something pleasant softly.

Example.

uccaiḥ + kṛ + ktvā → compounded (SK 784) → lyap for ktvā (SK 3332) → uccaiḥ + kṛ + ya → t after the short vowel (tuk, SK 2858) → uccaiḥkṛtya.

Uncompounded: uccaiḥ kṛtvā.

uccaiḥ + kṛ + ṇamul → vṛddhi → uccaiḥkāram apriyam ācaṣṭe "he tells the unpleasant thing loudly".

Likewise nīcaiḥkṛtya, nīcaiḥ kṛtvā, nīcaiḥkāraṃ priyaṃ brūte "he speaks the pleasant thing softly".

Applies when / blocked by. The Bālamanoramā: what is intended is to tell the unpleasant softly and the pleasant loudly; the reverse is not intended. It adds that uccaiḥkāram compounded and uncompounded differ only in accent.

Watch out. Why not say simply "in telling the unpleasant" (apriyākhyāne)? The Tattvabodhinī answers. Saying the pleasant softly would then be excluded, though nīcaiḥkāraṃ priyaṃ brūte is wanted. And saying the unpleasant softly would wrongly be included.

Siddhānta-kaumudī

अयथाभिप्रेताख्यानं नाम अप्रियस्योच्चैः प्रियस्य नीचैः कथनम् । उच्चैःकृत्य । उच्चैः कृत्वा । उच्चैःकारमप्रियमाचष्टे । नीचैःकृत्य । नीचैःकृत्वा । नीचैःकारं प्रियं ब्रूते ॥

ayathābhipretākhyāna means saying something unpleasant loudly and something pleasant softly. uccaiḥkṛtya, uccaiḥ kṛtvā, uccaiḥkāram apriyam ācaṣṭe, "he tells the unpleasant thing loudly". nīcaiḥkṛtya, nīcaiḥ kṛtvā, nīcaiḥkāraṃ priyaṃ brūte, "he speaks the pleasant thing softly".

Tattvabodhinī

NSP p. 595

—अव्यये—॥ अयथेति । न यथाभिप्रतं तथाख्यान इत्यर्थः । प्रियस्योच्चैः अप्रियस्य नीचैः कथनं यथाभिप्रेताख्यानम् । तद्विपरीताख्यान इति यावत् । नन्वप्रियाख्याने इत्येव कुतो नोक्तमिति चेदत्राहुः । प्रियस्य नीचैः कथनमपि प्रियाख्यानमेव न त्वप्रियाख्यानमिति नीचैःकृत्य नीचैःकारं प्रियं ब्रूते इति प्रयोगो न स्यात् । तथा अप्रियस्य नीचैः कथनमप्यप्रियाख्यानमिति । नीचैःकृत्य नीचैःकारमप्रियं ब्रूत इति प्रयोगोऽपि स्यादित्ययथाभिप्रेताख्याने इत्युक्तमिति ॥—तिर्यक्कृत्वेति । अनृजुत्वादग्रतः स्थितं पार्श्वतः कृत्वा गत इत्यर्थः

translator notes

commentary BM (Wikisource uttara-4/0076–0077; not in our source): what is intended (abhipreta, iṣṭa) is to tell the unpleasant softly and the pleasant loudly; the reverse is anabhipreta. The paired forms rest on the optional compound by tṛtīyāprabhṛtīny anyatarasyām (SK 784): uccaiḥkṛtya with lyap when compounded, uccaiḥ kṛtvā when not; for uccaiḥkāram, compound and non-compound differ only in accent. Followed for the word division of the forms.
commentary TB: ayathābhipreta = the reverse of yathābhipretākhyāna (pleasant loudly, unpleasant softly). Why not simply 'apriyākhyāne'? Saying the pleasant softly is still priyākhyāna, so nīcaiḥkṛtya nīcaiḥkāraṃ priyaṃ brūte would fail; and saying the unpleasant softly is apriyākhyāna, so nīcaiḥkṛtya nīcaiḥkāram apriyaṃ brūte would wrongly result. Followed: 'contrary to what is intended', not 'unpleasant telling'.
textual Ours = print (NSP p. 585, scan page-0595). Witness difference: Wikisource reads 'priyasya ca nīcaiḥ'. sk.3381.t1 ends with TB on SK 3382 ('—tiryakkṛtveti'; OCR 'tiryaktukṛtveti').

SK 3382 · A 3.4.60V

तिर्यच्यपवर्गे ॥ ३३८२ ॥

tiryacyapavarge

tiryacy apavarge — When tiryak ('crosswise') is upapada, [ktvā and ṇamul come after kṛñ, carried forward (anuvṛtti) from SK 3381,] when completion (apavarga) [is meant].

Rule. When tiryak "crosswise" is the upapada, kṛñ takes ktvā and ṇamul if completion (apavarga) is meant. Bhaṭṭoji glosses apavarga as samāpti "finishing".

Example.

tiryakkṛtya gataḥ, tiryak kṛtvā gataḥ, tiryakkāram. Bhaṭṭoji: the meaning is "he went, having finished the matter".

Applies when / blocked by. Why "completion"? tiryak kṛtvā kāṣṭhaṃ gataḥ "having put the log crosswise, he went". The Tattvabodhinī explains: the crooked log stood in front, and he set it aside. Here tiryak is literal, so only ktvā, uncompounded.

Watch out. The Bālamanoramā notes that the regular locative would be tiraści. The sūtra's tiryaci is a licence of the sūtra's own wording.

Siddhānta-kaumudī

तिर्यक्शब्दे उपपदे कृञः क्त्वाणमुलौ स्तः समाप्तौ गम्यायाम् । तिर्यक्कृत्य तिर्यक्कृत्वा गतः । तिर्यक्कारं समाप्य गत इत्यर्थः । अपवर्गे किम् । तिर्यक्कृत्वा काष्ठं गतः ॥

When the word tiryak is upapada, ktvā and ṇamul come after kṛñ when completion (samāpti) is understood. tiryakkṛtya, tiryak kṛtvā gataḥ; tiryakkāram — the meaning is "he went having finished [the matter]". Why 'when completion [is meant]'? tiryak kṛtvā kāṣṭhaṃ gataḥ, "having put the log crosswise he went".

translator notes

commentary BM (Wikisource uttara-4/0077; not in our source): apavarga is explained by samāpti; and, citing the Bhāṣya, the form should be 'tiraści' — 'tiryaci' is a sūtra-licence (sautro nirdeśaḥ). Recorded; the pratīka is kept as transmitted.
commentary TB, printed under sk.3381.t1 (NSP p. 585, scan page-0595 '—tiryakkṛtveti'; OCR 'tiryaktukṛtveti'): in the counter-example, the log, which stood in front because it was crooked, he put to the side and went. Followed: tiryak there is literal 'crosswise', not 'finishing'.
commentary TB under sk.3386.t1 also asks why the sūtra reads tiryaci rather than tiraści (and anvaci rather than anūci); see the note on SK 3386. Recorded.
translator The Devanāgarī writes the uncompounded ktvā-forms joined in sandhi ('tiryakkṛtvā'); they are given here as two words, tiryak kṛtvā, since lyap replaces ktvā only in the compound (tiryakkṛtya).
textual Ours = print (NSP p. 585, scan page-0595; collation clean).

SK 3383 · A 3.4.61V

स्वाङ्गे तस्प्रत्यये कृभ्वोः ॥ ३३८३ ॥

svāṅge taspratyaye kṛbhvoḥ

svāṅge taspratyaye kṛbhvoḥ — When a body-part word (svāṅga) [ending in] the suffix tas is upapada, [ktvā and ṇamul, carried forward (anuvṛtti) from SK 3381, come] after kṛ and bhū.

Rule. When a body-part word (svāṅga) ending in the affix tas is the upapada, kṛ and bhū take ktvā and ṇamul. Both commentators say the pairing is not one-to-one: each root takes both affixes.

Example.

mukhataḥkṛtya gataḥ "he went, having put it in front"; mukhataḥ kṛtvā; mukhataḥkāram.

mukha + tas + bhū + ktvā → compounded → lyap → mukhatobhūya; uncompounded mukhato bhūtvā.

bhū + ṇamul → vṛddhi, au → āv (SK 61) → mukhato bhāvam.

Applies when / blocked by. The Tattvabodhinī says mukhataḥ has tas in the sense of the seventh case. Why the word "affix" (pratyaya)? A mukhataḥ made otherwise, from a root with kvip, is not an affix-form, so only ktvā comes: mukhataḥ kṛtvā gataḥ. The Tattvabodhinī adds that a general maxim already secures this.

Watch out. Scholars discuss how the compound taspratyaya is to be analysed. The Tattvabodhinī records three readings and notes that all give the same upapada.

Siddhānta-kaumudī

मुखतःकृत्य गतः । मुखतःकृत्वा । मुखतःकारम् । मुखतोभूय । मुखतो भूत्वा । मुखतो भावम् ॥

mukhataḥkṛtya gataḥ, "he went having put [it] in front (mukhataḥ)"; mukhataḥ kṛtvā; mukhataḥkāram. mukhatobhūya; mukhato bhūtvā; mukhato bhāvam.

Tattvabodhinī

NSP p. 595

—स्वाङ्गे तस्प्रत्यये—यस्मात्तस्प्रत्ययस्तस्मिन्स्वाङ्गे उपपदे इत्येके । प्रत्ययग्रहणपरिभाषया तस्प्रत्ययान्ते स्वाङ्गे इत्यन्ये । तस् चासौ प्रत्ययश्चेति कर्मधारयः । तस्प्रत्यये परतो यत्स्वाङ्गं तस्मिन्नुपपद इति तु प्राञ्चः । तत्र यद्यपि स्वाङ्गमात्रं नोपपदं तथापि तस्मिन्नित्येतत्प्रकृतिप्रत्ययसमुदायपरमिति बोध्यम् ॥—मुखतः कारं मुखतो भूयेति । क्त्वाणमुलोः क्रुभुवोश्च यथासंख्यं नेष्यत इति भावः । मुखत इत्यत्राद्यादित्वात्सप्तम्यर्थे तसिः । प्रत्ययग्रहणं किम् । मुखे तस्यति मुखतः । तस्मु उपक्षये क्विप् । धातुत्वादिह ‘अत्वसन्तस्य’—इति दीर्घो न । मुखतः कृत्वा गत इति काशिकादौ स्थितम् । वस्तुतस्तु प्रत्ययाप्रत्ययपरिभाषयैवेष्टसिद्धेः प्रत्ययग्रहणं सुत्यजम्

translator notes

commentary BM (Wikisource uttara-4/0077; not in our source): kṛbhvoḥ is a sixth-case dual standing for the fifth; taspratyaya is a bahuvrīhi 'from which the suffix tas [comes]'; sense: when a svāṅga ending in tas is upapada, ktvā and ṇamul after kṛ and bhū. There is no respective pairing (yathāsaṅkhya) here, on the authority of the explanation (vyākhyāna). Followed for '[ending in]' and for the anuvṛtti of ktvāṇamulau.
commentary TB records three construals: (1) some — the svāṅga from which the suffix tas [is made] is upapada; (2) others — by the pratyayagrahaṇa paribhāṣā, a svāṅga ending in tas; (3) the older authorities (prāñcaḥ) — karmadhāraya 'tas, which is a suffix': the svāṅga followed by tas is upapada, 'tasmin' referring to the stem-plus-suffix aggregate. All three give the same upapada. Recorded.
translator BM's bahuvrīhi 'tas pratyayo yasmāt' is the compound of TB's construal (1), taken in a tadanta sense ('taspratyayānte svāṅge'); it is not TB's construal (2) (the pratyayagrahaṇa paribhāṣā). The English '[ending in] the suffix tas' follows BM's gloss.
commentary TB on 'mukhataḥkāraṃ mukhatobhūya': ktvā/ṇamul and kṛ/bhū are not paired respectively (agrees with BM). mukhataḥ has tasi in the sense of the seventh case (ādyāditvāt). On 'pratyaya': mukhataḥ from mukhe tasyati (tasu upakṣaye + kvip; no lengthening by atvasantasya since it is a dhātu) is excluded, giving only mukhataḥ kṛtvā gataḥ, as in the Kāśikā etc.; but TB adds that the pratyayāpratyaya paribhāṣā already secures this, so the word pratyaya is dispensable (print 'sutyajam'; OCR 'sulajam'). Followed for the gloss 'in front'.
translator The joined Devanāgarī 'mukhataḥkṛtvā' is the uncompounded ktvā-form and is given as two words; lyap appears only in the compound mukhataḥkṛtya. 'mukhato bhāvam' is kept as the print and ours divide it.
textual Ours = print (NSP p. 585, scan page-0595; collation clean).

SK 3384 · A 3.4.62V

नाधाऽर्थप्रत्यये च्व्यर्थे ॥ ३३८४ ॥

nādhā'rthapratyaye cvyarthe

nādhārthapratyaye cvyarthe — When [a word ending in] the suffix nā or in a suffix having the sense of dhā is upapada, in the sense of cvi, [ktvā and ṇamul (anuvṛtti from SK 3381) come after kṛ and bhū (anuvṛtti from SK 3383)].

Rule. When the upapada ends in the affix nā, or in an affix with the sense of dhā, kṛ and bhū take ktvā and ṇamul. The upapada must carry the sense of cvi: making or becoming what a thing was not.

Example.

anānā nānā kṛtvā "making separate what was not separate":

nānākṛtya; nānā kṛtvā; nānākāram;
vinākṛtya; vinā kṛtvā; vinākāram;
nānābhūya; nānā bhūtvā; nānābhāvam.

anekaṃ dravyam ekaṃ bhūtvā "many things having become one":

ekadhābhūya; ekadhā bhūtvā; ekadhābhāvam;
ekadhākṛtya; ekadhā kṛtvā; ekadhākāram.

Applies when / blocked by. The Bālamanoramā names the affixes. nā is taught after vi and nañ by SK 1828. dhā is the affix of SK 1988. "With the sense of dhā" also takes in dhamuñ and the like (SK 1991, says the Tattvabodhinī). Why the word "affix"? hiruk kṛtvā, pṛthag bhūtvā. hiruk and pṛthak "apart" have the same sense but are not affix-forms. So only ktvā, uncompounded.

Watch out. Scholars discuss whether "sense" (artha) attaches to nā as well as to dhā. The set of affixes is the same either way.

Siddhānta-kaumudī

नाधार्थप्रत्ययान्ते च्व्यर्थविषये उपपदे कृभ्वोः क्त्वाणमुलौ स्तः । अनाना नाना कृत्वा नानाकृत्य । नाना कृत्वा नानाकारम् । विनाकृत्य । विना कृत्वा । विनाकारम् । नानाभूय । नाना भूत्वा । नानाभावम् । अनेकं द्रव्यमेकं भूत्वा । एकधाभूय । एकधा भूत्वा । एकधाभावम् । एकधाकृत्य । एकधा कृत्वा । एकधाकारम् । प्रत्ययग्रहणं किम् । हिरुक्कृत्वा । पृथग्भूत्वा ॥

When a word ending in the suffix nā or in a suffix with the sense of dhā is upapada in the domain of the sense of cvi, ktvā and ṇamul come after kṛ and bhū. anānā nānā kṛtvā, "making separate what was not separate": nānākṛtya; nānā kṛtvā; nānākāram. vinākṛtya; vinā kṛtvā; vinākāram. nānābhūya; nānā bhūtvā; nānābhāvam. anekaṃ dravyam ekaṃ bhūtvā, "many things having become one": ekadhābhūya; ekadhā bhūtvā; ekadhābhāvam. ekadhākṛtya; ekadhā kṛtvā; ekadhākāram. Why the word 'suffix' (pratyaya)? hiruk kṛtvā, pṛthag bhūtvā [— hiruk and pṛthak have the same sense but are not suffixes, so only ktvā].

Tattvabodhinī

NSP p. 595

—नाधार्थ—नार्थौ ‘विनञ्भ्याम्’ इति विहितौ नानाञौ । धार्थाः ‘द्वित्र्योश्च धमुञ्’ इति धमुञादयः । ‘संख्याया विधार्थे धा’ इति धाप्रत्ययो धार्थको भवतीत्याशयेनोदाहरति—एकधाभूयेत्यादि । एवं द्वैधं कृत्य त्रैधंभूय द्वैधंकारं द्वैधं भावमित्याद्युदाहर्तव्यम् ॥ ननु नानाञौ प्रत्ययौ धा च प्रत्ययः धमुञादिविधौ तु ‘एकाद्धो ध्यमुञन्यतरस्याम्’ इत्यतो ध इत्यनुवर्त्य तेषामादेशत्वाश्रयणेऽपि स्था-निवद्भावेन धमुञादिर्धाप्रत्ययो भवतीति किमर्थं प्रत्ययग्रहणमित्याक्षिपति—प्रत्ययग्रहणमिति । यद्यप्युक्तरीत्या धाग्रह-णेन धमुञादेर्ग्रहणं संभवतीत्यर्थग्रहणमिह व्यर्थम् तथापि ‘धमुञन्तात्स्वार्थे डदर्शन’मिति डप्रत्ययान्तसंग्रहार्थमग्रहणं, तत्फलं तु द्वैधीकृत्येत्यादिप्रयोगः

translator notes

commentary BM (Wikisource uttara-4/0077; not in our source): nā is the suffix taught after vi and nañ by vinañbhyāṃ nānāñau nasaha (SK 1828); dhā is the suffix of saṃkhyāyā vidhārthe dhā (SK 1988); dhārtha = 'that whose sense is like that of dhā'; the compound is a bahuvrīhi 'from which the suffix nā or a dhārtha suffix [comes]'. 'artha' attaches only to dhā, so dhamuñ etc. are also taken; it does not attach to nā. Hence the Bhāṣya's 'arthagrahaṇaṃ kim? dvidhākṛtya dvaidhaṃkṛtya'. Followed in sutra_en and k1.
commentary TB: 'nārthau' = nā and nāñ of vinañbhyām; 'dhārthāḥ' = dhamuñ etc. (dvitryoś ca dhamuñ, SK 1991); ekadhābhūya is given on the view that dhā itself counts as dhārthaka; further examples dvaidhaṃkṛtya, traidhaṃbhūya, dvaidhaṃkāram, dvaidhaṃ bhāvam. On the kaumudī's 'pratyayagrahaṇaṃ kim' TB raises the objection that nā, nāñ and dhā are suffixes anyway and dhamuñ etc., even if taken as substitutes (with 'dha' carried from ekād dho dhyamuñ anyatarasyām), count as the suffix dhā by sthānivadbhāva; it concedes that 'artha' is then not needed for dhamuñ, but says it serves to take in the ḍa-ending forms of the vārttika dhamuñantāt svārthe ḍadarśanam (dvaidhīkṛtya). TB's 'nārthau' attaches 'artha' to nā as well, against BM. Recorded; English follows BM's articulation (the set of suffixes is the same).
translator The bracketed explanation after hiruk kṛtvā, pṛthag bhūtvā states what the counter-examples show; the kaumudī gives only the forms. As in SK 3382–3383, the joined Devanāgarī ktvā-forms are given as two words.
textual Ours = print (NSP p. 585, scan page-0595; collation clean). The sūtra's 'nādhā'rtha-' carries a digital avagraha at the compound seam; the print reads 'nādhārtha-'.

SK 3385 · A 3.4.63V

तूष्णीमि भुवः ॥ ३३८५ ॥

tūṣṇīmi bhuvaḥ

tūṣṇīmi bhuvaḥ — When tūṣṇīm ('silently') is upapada, [ktvā and ṇamul, carried forward (anuvṛtti) from SK 3381, come] after bhū [but not after kṛ].

Rule. When tūṣṇīm "silently" is the upapada, bhū takes ktvā and ṇamul. kṛ does not.

Example.

tūṣṇīṃbhūya; tūṣṇīṃ bhūtvā; tūṣṇīṃbhāvam.

Applies when / blocked by. bhū would carry forward from SK 3383 anyway. Why name it? The Bālamanoramā: to stop kṛ. The Tattvabodhinī says instead that the mention of tūṣṇīm stops kṛ. Scholars discuss which word does the work; the result is the same.

Siddhānta-kaumudī

तूष्णींशब्दे उपपदे भुवः क्त्वाणमुलौ स्तः । तूष्णींभूय । तूष्णीं भूत्वा । तूष्णींभावम् ॥

When the word tūṣṇīm is upapada, ktvā and ṇamul come after bhū. tūṣṇīṃbhūya; tūṣṇīṃ bhūtvā; tūṣṇīṃbhāvam.

Tattvabodhinī

NSP p. 595

—तूष्णीमीति । कृञो निवृत्त्यर्थं तूष्णींग्रहणम्

translator notes

commentary BM (Wikisource uttara-4/0077–0078; not in our source), commenting on a sentence in its own mūla 'bhūgrahaṇaṃ kṛño nivṛttyartham': objection — bhū would come by anuvṛtti from svāṅge taspratyaye kṛbhvoḥ (SK 3383), so naming bhū is pointless; answer — it serves to stop kṛ. Followed for '[but not after kṛ]'.
commentary TB: '—tūṣṇīmīti. kṛño nivṛttyarthaṃ tūṣṇīṃgrahaṇam' (so the print, NSP p. 585, scan page-0595) — TB names tūṣṇīm, not bhū, as the word whose mention stops kṛ. Recorded beside BM; the English bracket says only that kṛ is excluded.
textual Ours = print (NSP p. 585, scan page-0595); the unit ends at 'tūṣṇīṃbhāvam'. Witness difference: Wikisource adds 'bhūgrahaṇaṃ kṛño nivṛttyartham', on which BM comments. Not supplied.

SK 3386 · A 3.4.64V

अन्वच्यानुलोम्ये ॥ ३३८६ ॥

anvacyānulomye

anvacy ānulomye — When anvak ('after, behind') is upapada, [ktvā and ṇamul (anuvṛtti from SK 3381) come after bhū (anuvṛtti from SK 3385)] when conformity (ānulomya) [is meant].

Rule. When anvak "after, behind" is the upapada, bhū takes ktvā and ṇamul if conformity (ānulomya) is understood. Bhaṭṭoji glosses ānulomya as ānukūlya "compliance".

Example.

anvagbhūya āste; anvag bhūtvā; anvagbhāvam.

Bhaṭṭoji: "he stays, having become compliant", whether in front, at the side or behind.

Applies when / blocked by. Why "conformity"? anvag bhūtvā tiṣṭhati. Bhaṭṭoji: it means "he stands, having got behind". Here anvak gives only a place, says the Tattvabodhinī. So there is no ṇamul, only ktvā.

Watch out. The regular locative of anvak would be anūci, with lengthening by SK 417. The Bālamanoramā calls anvaci a licence of the sūtra, like tiryaci (SK 3382). The Tattvabodhinī holds it no fault, since a quoted word need not undergo every operation.

The close of the uttarārdha. Two verses follow the last example.

1. Only a bare indication (diṅmātra) of the words of ordinary usage has been shown here. The full treatment, by the śāstra, is in the Śabdakaustubha.

2. May this Siddhānta-kaumudī, the work of Bhaṭṭoji Dīkṣita, be for the delight of the blessed Bhavānī and Viśvanātha.

Then come two colophons, supplied in brackets from the 1915 print: [iti uttarakṛdantam] "thus ends the Uttarakṛdanta", and [iti śrībhaṭṭojidīkṣitaviracitāyāṃ siddhāntakaumudyām uttarārdhaṃ samāptam] "thus ends the second half of the Siddhānta-kaumudī composed by the illustrious Bhaṭṭoji Dīkṣita".

Siddhānta-kaumudī

अन्वक्शब्दे उपपदे भुवः क्त्वाणमुलौ स्त आनुकूल्ये गम्यमाने । अन्वग्भूय आस्ते । अन्वग्भूत्वा । अन्वग्भावम् । अग्रतः पार्श्वतः पृष्ठतो वाऽनुकूलो भूत्वा आस्त इत्यर्थः । आनुलोम्ये किम् । अन्वग्भूत्वा तिष्ठति । पृष्ठतो भूत्वेत्यर्थः ॥ इत्थं लौकिकशब्दानां दिङ्मात्रमिह दर्शितम् । विस्तरस्तु यथाशास्त्रं दर्शितः शब्दकौस्तुभे ॥ 1 ॥ भट्टोजिदीक्षितकृतिः सैषा सिद्धान्तकौमुदी । प्रीत्यै भूयाद्भगवतोर्भवानीविश्वनाथयोः ॥ 2 ॥

When the word anvak is upapada, ktvā and ṇamul come after bhū when conformity (ānukūlya) is understood. anvagbhūya āste; anvag bhūtvā; anvagbhāvam. The meaning is: "he stays, having become compliant, [whether placed] in front, at the side or behind". Why 'when conformity [is meant]'? anvag bhūtvā tiṣṭhati — the meaning is "he stands, having got behind". Thus only a bare indication (diṅmātra) of the words of ordinary usage (laukika) has been shown here; the full detail, in accordance with the śāstra, has been shown in the Śabdakaustubha. (1) May this Siddhānta-kaumudī, the work of Bhaṭṭoji Dīkṣita, be for the delight of the blessed Bhavānī and Viśvanātha. (2) [Thus ends the Uttarakṛdanta.] [Thus ends the second half (uttarārdha) of the Siddhānta-kaumudī composed by the illustrious Bhaṭṭoji Dīkṣita.]

Tattvabodhinī

NSP p. 595

—अन्वच्या—नन्विह ‘अचः’ इत्यकारलोपे ‘च्वौ’ इति पूर्वस्याणो दोर्घेऽनूचीति निर्देष्टुमुचितम् । ‘द्युप्रागपाग्’—इति सूत्रे प्रतीचो यदितिवत् । एवं ‘तिर्यच्यपवर्गे’ इति सूत्रेऽपि तिरश्चीत्येव निर्देष्टुमुचितमिति चेत् । अत्र केचित् । शास्त्रोक्तं कार्यमर्थवदेव भवति । अर्थश्च लोके प्रसिद्ध एव गृह्यते । ‘अभिव्यक्तपदार्था ये स्वतन्त्रा लोकविश्रुताः । शास्त्रार्थस्तेषु कर्तव्यः’ इति न्यायात् । अतोऽनु-करणे न भविष्यतीत्यन्वचीति सम्यगेवेति । तच्चिन्त्यम् । एवं तर्हि ‘क्षियो दीर्घात्’ इत्यादावियङ्कादिकं न स्यात् । ‘प्रतीचो यत्’ इत्यपि न सिध्येदिति । वस्तुतस्तु प्रकृतिवदनुकरणमित्यस्य वैकल्पिकत्वादन्वचीत्यादिनिर्देशे न तु दोषः । वैकल्पिकत्वं च ‘यत्तदेतेभ्यः’—इति सूत्रे त्यदाद्यत्वस्य वारणादेकशेषाभावदर्शनाच्च निर्णीयत इति प्रागेव प्रपञ्चितम् ॥—अग्रत इत्यादि । अन्वक्शब्दस्यानुकल्पमात्रे विश्रान्तेर्देशविशेषवाचित्वे नियमो नेति ध्वनयितुमिदम् ॥—पृष्ठतो भूत्वेत्यर्थ इति । इहान्वकशब्देनानुकूलोऽननुकूलो वेति न स्पृश्यते, तस्य देशविशेषमात्रे पर्यवसानात्।प्रमाणान्तरेण क्वचिदिहानुकूल्यलाभेऽपि अन्वक्शब्दस्य तत्समर्पणे व्यापाराभावाण्णमुल् न । किंतु क्त्वैव भवतीति व्यवस्था बोध्या ॥ इति उत्तरकृदन्तम्

translator notes

commentary BM (Wikisource uttara-4/0078; not in our source): 'anūci' would be the proper form; 'anvaci' is a sūtra-licence, like tiryaci (SK 3382). ānulomya = ānukūlya. On 'pṛṣṭhato bhūtvā': anvak is well known for the back part, as in 'anvag adhvaryuḥ'. Followed for 'having got behind'.
commentary TB: objection — after lopa of a by acaḥ and lengthening of the preceding aṇ by cau (SK 417; the print reads 'cvau', a misprint), 'anūci' should be written, as pratīcaḥ in dyuprāgapāg…; likewise 'tiraści' in tiryacy apavarge. Some answer that grammatical operations apply only to words with a meaning known in common usage, so not to an imitative mention (anukaraṇa); TB rejects this (then kṣiyo dīrghāt would get no iyaṅ, and pratīco yat would fail) and holds that prakṛtivad anukaraṇam is optional, so 'anvaci' is no fault. Recorded.
commentary TB on 'agrataḥ…': this shows that anvak here rests on conformity alone (print 'anukalpamātre', read as ānukūlya-), with no restriction to a particular place. On 'pṛṣṭhato bhūtvety arthaḥ': here anvak says nothing of agreeable or not, ending in a mere place-sense; even if conformity is gathered from elsewhere, anvak does not convey it, so there is no ṇamul, only ktvā. Followed for '[whether placed] in front, at the side or behind' and for taking the counter-example's anvag bhūtvā as a plain ktvā-form.
textual The two closing lines are missing from ours and supplied in brackets from the print (NSP p. 585, scan page-0595), where they stand centred in kaumudī type below the two closing verses: 'iti uttarakṛdantam' and 'iti śrībhaṭṭojidīkṣitaviracitāyāṃ siddhāntakaumudyām uttarārdhaṃ samāptam'. Wikisource has only the second. The print's running head numbers this prakaraṇa 'uttarakṛdantam 66' (ours p69). The TB's own colophons at the foot of p. 585 (the last words of sk.3386.t1 and the Tattvabodhinī's uttarārdha colophon) belong to the commentary layer.
textual Otherwise ours = print, including the two closing verses (collation batch05); verse numbers '1' and '2' as printed. Raw OCR 'anvagrabhūya', 'dikhātram', 'śrīle' are OCR slips; the scan reads anvagbhūya, diṅmātram, prītyai.
translator As in SK 3382–3385, the joined Devanāgarī 'anvagbhūtvā' is given as two words, anvag bhūtvā (uncompounded ktvā-form).

उत्तरकृदन्तप्रकरणम्