Vaiyākaraṇa-siddhānta-kaumudī

सुबोधिनी · opening (vaidikī prakriyā)

Subodhinī

section openingNSP p. 596

सिन्दूरेण विराजितं त्रिनयनं दिक्संख्यदोर्भिर्युतं भक्तानुग्रहकारकं प्रमदयाश्लिष्टं सदानन्दनम् ॥ अष्टाविंशतिवर्णकैश्च सततं यं चिन्तयन्ते जनास्तं देवं गणपं स्मरामि सततं चन्द्रार्धचूडं विभुम् ॥ १ ॥ यस्ताकीदिसमस्ततन्त्रकमलत्रातप्रसादेविश्व प्रलक्षप्रमितः परः किरणवानन्वर्थगोवर्धनः ॥ सोऽयं पण्डितमण्डलोद्भटरटद्वादीन्द्रवृन्दाग्रणीः श्रीरामाङ्घ्रिनिषेवकः समजनि श्रीमौनिगोवर्धनः ॥ २ ॥ रघुनाथपदारविन्दसेवावशतस्तस्य वभूव नन्दनः ॥ रघुनाथ इतीज्यनामगम्यो रघुनाथाङ्घ्रिनिषेवकः सुधीः ॥ ३ ॥ वभूवुस्तस्य चत्वारस्तनयाः सुनया वुधाः ॥ महादेवाभिधः श्रेष्ठो महाभाष्यसुभाषितः ॥ ४ ॥ रामकृष्णो द्वितीयोऽसौ रामकृष्णाङ्घ्रिसेवकः ॥ तृतीयो जयकृष्णोऽस्मि श्रीकृष्णो नाम सूद्भवः ॥ ५ ॥ श्रीमत्सिद्धान्तकौमुद्याः स्वरवैदिकखण्डयोः ॥ नत्वा मुनित्रयं हृद्यां टीकां कुर्वे सुवोधिनीम् ॥ ६ ॥ शुशब्दब्रातश्रीकुमुदवनविद्योतनकरी सदा सद्युत्पत्तिप्रसरणपरानन्दनकरी ॥ कुशब्दध्वान्तस्य प्रसभमभिविध्वंसनकरी कृतिर्भूयादेषा बुधजनमनःप्राङ्गणचरी ॥ ७ ॥ इयता प्रवन्धेन लौकिकेषु शब्देष्वन्वाख्यातेष्वपि वैदिकान्वाख्यानमवशिष्यते । न चेदमप्रयोजनम्, 'रक्षोहागमलघ्वसंदेहाः प्रयोजनम्' इति वदता भाष्यकारेण वेदरक्षाया व्याकरणारम्भस्य प्रयोजनत्वेन मुख्यतयाभिधानात् । 'ब्राह्मणेन निष्कारणः षडङ्गो वेदोऽध्येयो ज्ञेयश्चेति वेदार्थज्ञानोपायतया वेदाङ्गत्वेनैव व्याकरणाध्ययनविधानाच्च । नन्वेवमपि वैदिकशब्दानां लौकिकशब्दाभिन्नत्वात्तदनुशासनेनैव सिद्धे किमर्थमेषामनुशासनमिति चेन्न । लौकिकशब्देभ्यो भिन्ना अपि वैदिकशब्दाः सन्ति । तद्यथा 'त्मना देवेषु', 'मध्वाजभार', 'गृह्णामि ते' इत्यादयो वेदे दृश्यन्ते । लोके तु आत्मना जहार गृह्णामीत्यादयः । अत एव भाष्यकारो लौकिकेभ्यो वैदिकान्भेदेन व्यपदिशति 'अथ शब्दानुशासनं केषां शब्दानां लौकिकानां वैदिकानां चेति' इति तेषामन्वाख्यानमावश्यकमिति मनसि विभाव्याह—छन्दसीत्यादि । पुनर्वसुशब्देनोद्धूतावयवस्य ज्योतिःसमुदायस्याभिधानाद्वयोर्द्विवचने प्राप्ते एकवचनं विधीयते तदाह—द्वयोरित्यादि ॥—वा स्यादिति । द्वयोरेकवचनं वा स्यादिति 'जात्याख्यायाम्—इत्यतोऽन्यतरस्यामित्यनुवर्तनात् ॥—लोकेत्विति । 'गां गताविव दिवः पुनर्वसू' इत्यादौ ॥

SK 3387 · A 1.2.61V

छन्दसि पुनर्वस्वोरेकवचनम् ॥ ३३८७ ॥

chandasi punarvasvorekavacanam

chandasi punarvasvor ekavacanam — In the Veda (chandas), the singular (ekavacana) [optionally (anyatarasyām) — carried forward (anuvṛtti) from SK 817] for Punarvasu [when it denotes two].

Rule. In the Veda, punarvasu denoting two stars may take the singular. The word "optionally" (anyatarasyām) is carried forward from SK 817 (chapter 18), the Subodhinī says. Ordinary usage has only the dual.

Example.

punarvasu, naming two stars → the dual is expected → punarvasū nakṣatram

→ this rule allows the singular → punarvasu nakṣatram

Applies when / blocked by. The Subodhinī explains why the dual is expected. Punarvasu is a cluster of stars whose members stand out. So for two stars the dual would come, and this rule gives the singular.

Siddhānta-kaumudī

द्वयोरेकवचनं वा स्यात् । पुनर्वसु नक्षत्रं पुनर्वसू वा । लोके तु द्विवचनमेव ॥

[First adhyāya.] For two, the singular is used optionally [anyatarasyām — carried forward (anuvṛtti) from SK 817]: punarvasu nakṣatram, or punarvasū [nakṣatram], "the asterism Punarvasu". But in ordinary usage (loka) only the dual.

translator notes

commentary Subodhinī, printed under sk.p70.intro-subodhini.s1 (the opening of the commentary, after its benedictory verses and its argument that the Vedic words need their own instruction): the word punarvasu denotes a cluster of stars whose members stand out (udbhūtāvayava jyotiḥsamudāya), so for the two the dual would obtain, and the singular is enjoined. On 'vā syāt': 'vā' comes by anuvṛtti of 'anyatarasyām' from jātyākhyāyām ekasmin bahuvacanam anyatarasyām (SK 817). On 'loke tu': as in 'gāṃ gatāv iva divaḥ punarvasū'. Followed: 'optionally' is bracketed as carried forward from SK 817, and 'for two' is read as the dual that would otherwise obtain.
textual Our OCR of the Subodhinī garbles the anuvṛtti clause ('ity ato 'nyatarasyābhilabuvatanāt'); the scan (NSP p. 586, page-0596, read) has 'ity ato 'nyatarasyām ity anuvartanāt'.
textual The 1915 print opens the Vedic section with the heading 'vaidikī prakriyā' and prints 'prathamo 'dhyāyaḥ' (first adhyāya) above SK 3387 (NSP p. 586, scan page-0596, read). Ours has no adhyāya heading; it is supplied in brackets at the head of the block. (Collation batch01, class M.)
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079 prints only the kaumudī for SK 3387–3393, with no BM.

SK 3388 · A 1.2.62V

विशाखयोश्च ॥ ३३८८ ॥

viśākhayośca

viśākhayoś ca — [In the Veda (chandasi), the singular (ekavacanam), optionally — carried forward (anuvṛtti) from SK 3387] also for Viśākhā [when it denotes two].

Rule. The same holds for viśākhā: denoting two stars, it may take the singular in the Veda. Bhaṭṭoji says only "as before".

Example.

viśākhe nakṣatram (dual) → or, by this rule → viśākhā nakṣatram (singular)

Watch out. The Subodhinī notes that the sūtra is neutral on ordinary usage. So Amara's singular viśākhā outside the Veda is not barred.

Siddhānta-kaumudī

प्राग्वत् । विशाखा नक्षत्रम् । विशाखे वा ॥

As before [: for two, the singular is optionally used]. viśākhā nakṣatram, or viśākhe [nakṣatram], "the asterism Viśākhā".

Subodhinī

NSP p. 596

— विशाख—॥—प्राग्वदिति । द्वयोरेकवचनं वा स्यादित्यर्थः ॥—विशाखेति । अमरस्तु विशाखेति प्रयुञ्जानो द्विवचननियमं नेच्छति सूत्रं तूदासीनम्

translator notes

commentary Subodhinī, sk.3388.s1: 'prāgvat' means 'for two, the singular is optionally used'. Followed in the bracket after 'As before' and in the anuvṛtti of sutra_en.
commentary Subodhinī, sk.3388.s1, on 'viśākhā': Amara, who uses viśākhā [in the singular, outside the Veda], does not accept a restriction to the dual; the sūtra is neutral [on ordinary usage]. Our OCR reads 'sūtraṃ tṛḍhāsīnam'; the scan (NSP p. 586, page-0596) reads 'sūtraṃ tūdāsīnam'. Recorded; the English of the kaumudī is not affected.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079 prints only the kaumudī here, with no BM.

SK 3389 · A 1.4.9घिसंज्ञा

षष्ठीयुक्तश्छन्दसि वा ॥ ३३८९ ॥

ṣaṣṭhīyuktaśchandasi vā

ṣaṣṭhīyuktaś chandasi vā — In the Veda, [pati (patiḥ) — carried forward (anuvṛtti) from SK 257], when connected with a sixth-case word (ṣaṣṭhyanta), optionally [has the name ghi].

Rule. In the Veda, pati construed with a sixth-case word is optionally a ghi. The word pati is carried forward from SK 257 (chapter 8), the Subodhinī says. SK 257 allows pati to be a ghi only in a compound. This rule relaxes that limit.

Example.

kṣetrasya pati + ṭā ("with the lord of the field")

→ pati is ghi by this rule

→ ṭā becomes nā (SK 244)

→ kṣetrasya patinā vayam

Applies when / blocked by. The Subodhinī gives two counter-examples. Without a sixth-case word: mayā patyā. Outside the Veda: grāmasya patye.

Watch out. Bhaṭṭoji splits this sūtra in two (yogavibhāga). The second part is just "vā", with chandasi carried into it. So every operation is optional in the Veda. The later bahulaṃ chandasi rules (such as SK 3401) are only an elaboration of this. (The 1915 print reads prapañcaḥ, "elaboration".)

Example (vārttika on SK 231). A vārttika on yaci bham (SK 231, chapter 8) makes nabhas, aṅgiras and manus bha before vat:

nabhasā tulyam "like the sky" → nabhas + vati (SK 1778, chapter 37)

→ nabhas is bha, not pada

→ no ru for the s (SK 162 needs a pada)

→ nabhasvat

Likewise aṅgirasvad aṅgiraḥ and manuṣvad agne. In manuṣvat, bha status lets s become ṣ (SK 212). manus itself takes the uṇādi usi by bāhulaka.

Example (second vārttika). vṛṣan is bha before vasu and aśva: vṛṣaṇvasuḥ, "whose wealth is raining", and vṛṣaṇaśvaḥ, "whose horse is virile".

If the stem were a pada, its n would be lost (SK 236). Bha status prevents that.
For the same reason SK 198 does not stop the n becoming ṇ.
The a is not lost by SK 234, because vṛṣan here is not an aṅga.

Ordinary usage has vṛṣavasuḥ and vṛṣāśvaḥ (Subodhinī).

Siddhānta-kaumudī

षष्ठ्यन्तेन युक्तः पतिशब्दश्छन्दसि घिसंज्ञो वा स्यात् । क्षेत्रस्य पतिना वयम् (क्षेत्र॑स्य पति॑ना व॒यम्) । इह वेति योगं विभज्य छन्दसीत्यनुवर्तते । सर्वे विधयश्छन्दसि वैकल्पिकाः । तेन बहुलं छन्दसि - SK 3401 इत्यादिरस्यैव प्रपज्ञः । यचि भम् SK 231 ॥

The word pati [— carried forward (anuvṛtti) from SK 257], when connected with a word ending in the sixth case-ending (ṣaṣṭhyanta), optionally has the name ghi in the Veda: kṣetrasya patinā vayam ["we, with the lord of the field"]. Here, by splitting the rule (yogavibhāga) at "vā", "chandasi" is carried forward (anuvṛtti) [into the separated rule "vā"]: [so] all operations (vidhi) are optional in the Veda. Therefore "bahulaṃ chandasi" (SK 3401) and the like are merely an elaboration (prapañca) of this very [rule]. [Next,] "yaci bham" (SK 231):

vārttika

नभोऽङ्गिरोमनुषां वत्युपसंख्यानम्

(vārttika) An additional statement (upasaṃkhyāna) [of the name bha] for nabhas, aṅgiras and manus when vat follows.

(वार्तिकम्) ॥ नभसा । तुल्यं नभस्वत् । भत्वाद्रुत्वाभावः अङ्गिरस्वदङ्गिरः (अ॒ङ्गि॒र॒स्वद॑ङ्गिरः) । मनुष्वदग्ने (म॒नु॒ष्वद॑ग्ने) । जनेरुसिः <{उ272}> इति विहित उसिप्रत्ययो मनेरपि बाहुलकात् ।

nabhasā tulyam, "like the sky": nabhasvat. Because it is bha, there is no ru. aṅgirasvad aṅgiraḥ ["O Aṅgiras, like Aṅgiras"]. manuṣvad agne ["O Agni, as [for] Manus"]. The affix usi, prescribed by "janer usiḥ" (uṇādi 272), [comes] after man too, by bāhulaka [the "variously" that governs the uṇādi affixes].

vārttika

वृषण्वस्वश्वयोः

(vārttika) [The name bha for vṛṣan] when vasu and aśva follow.

(वार्तिकम्) ॥ वृषन् वर्षुकं वसु यस्य स वृषण्वसुः । वृषा अश्वो यस्यासौ वृषणश्वः । इहान्तर्वर्तिनीं विभक्तिमाश्रित्य पदत्वे सति नलोपः प्राप्तो भत्वाद्वार्यते । अत एव पदान्तस्य SK 198 इति णत्वनिषेधोऽपि न । अल्लोपोनः SK 234 इत्यल्लोपो न । अनङ्गत्वात् ॥

vṛṣaṇvasuḥ, "he whose wealth (vasu) is vṛṣan, i.e. raining (varṣuka)". vṛṣaṇaśvaḥ, "he whose horse is vṛṣan [virile]". Here, if pada status were [assigned] by resorting to the internal case-ending (antarvartinī vibhakti) [the ending inside the compound], deletion of n (nalopa) would obtain; it is prevented by bha status. For this very reason the prohibition of ṇatva by "padāntasya" (SK 198) does not apply either. Deletion of a by "allopo 'naḥ" (SK 234) does not occur, because [vṛṣan here] is not an aṅga.

Subodhinī

NSP p. 596–597

—षष्ठीयुक्तश्छन्दसि वा । 'पतिः समास एव' इत्यतः पतिरिति वर्तते । 'पतिः समास एव' इति नियमादसमासे न प्राप्नोतीति वचनमारभ्यते—पतिनेति । घित्वात् 'आडो ना—' इति नाभावः । षष्ठीति किम् । 'मया पत्या जरदष्टिर्यथासः' । छन्दसीति किम् । ग्रामस्य पत्ये ॥—योगं विभज्येति । 'षष्ठीयुक्तश्छन्दसि' इति उक्त एवार्थः । ततो ‘वा छन्दसि’ इत्यनुवर्त्य यत्किंचिदिह शास्त्रे कार्यं तच्छन्दसि वा भवति । तदाह— तेनेत्यादिना ॥—नभोऽङ्गिरसिति—। नभस् अङ्गिरस् मनुष् एषां वति परे भत्वं वक्तव्यमित्यर्थः ॥—नभस्वदिति । ‘तेन तुल्यम्—’ इति वतिः । भत्वफलमाह—रुत्वाभाव इति । ‘ससजुषोः—’ इति प्राप्तस्य । तत्र हि पदस्येत्यनुवर्तते । अङ्गिरसा तुल्यमङ्गिरस्वत् । अत्रापि देहलीदीपकन्यायेन रुत्वाभाव इति संबध्यते ॥—मनुष्वदिति । मनुषा तुल्यम् । अत्र भत्वात् ‘आदेशप्रत्यययोः’ इति षः । पदसंज्ञायां तु रुत्वं स्यात् न षत्वम् । अपदान्तस्येति वचनात् ॥—वाहुलकादिति । वहूनर्थाँल्लातीति वहुलम् । ला आदाने अस्मात् ‘अतोऽनुपसर्गे’ इति कः । वहुलस्य भावो वाहुलकम् । मनोज्ञादित्वाद्वुञ् । वृषणित्येतद्वसु, अश्व, एतयोश्च परतो भं स्यात् । ‘निपातनान्येतानि छन्दोविषयाणी’ति कैयटः ॥—वृषण्वसुरिति । लोके वृषवसुः । वृषाश्वः ॥—नलोपः प्राप्त इति । ‘नलोपः प्रातिपदिकान्तस्य’ इत्यनेन ॥—अत एवेति । भत्वादेवेत्यर्थः ॥—अनङ्गत्वादिति । ‘अल्लोपोऽनः’ इत्यत्राङ्गस्येत्यधिकारात्

translator notes

commentary Subodhinī, sk.3389.s1: 'pati' is carried forward (vartate) from patiḥ samāsa eva (SK 257). The rule is begun because, by the restriction 'patiḥ samāsa eva', the name ghi would not obtain outside a compound. patinā: since pati is ghi, nā [replaces ṭā] by āṅo nā 'striyām (SK 244). Counter-examples: 'ṣaṣṭhī' — mayā patyā jaradaṣṭir yathāsaḥ; 'chandasi' — grāmasya patye. Followed: pati is bracketed as carried forward from SK 257.
commentary Subodhinī, sk.3389.s1, on 'yogaṃ vibhajya': 'ṣaṣṭhīyuktaś chandasi' gives the meaning already stated; then [as a second rule] 'vā chandasi', with chandasi carried forward: whatever operation [is taught] in this śāstra is optional in the Veda; hence Bhaṭṭoji says 'tena' etc. Our OCR of this passage is garbled (stray Roman letters); read from the scan (NSP p. 586, page-0596), where a library watermark overprints the last line and some words are uncertain. Followed: 'chandasi' carried into the separated 'vā', giving optionality for all Vedic operations.
commentary Subodhinī, sk.3389.s1: the vārttika means that nabhas, aṅgiras and manus are bha when vat follows. nabhasvat: vati by tena tulyaṃ kriyā ced vatiḥ (SK 1778). 'No ru': the ru that would come by sasajuṣo ruḥ (SK 162), where 'padasya' is carried forward. aṅgirasvat: 'no ru' applies here too, by the maxim of the lamp on the threshold (dehalīdīpaka). manuṣvat: being bha, it takes ṣ by ādeśapratyayayoḥ (SK 212); with the name pada there would be ru, not ṣ, because of the word 'apadāntasya'. On 'bāhulakāt': bahula = 'that which takes many senses' (from lā 'to take', with ka); bāhulaka = the property of being bahula. Followed for '[of the name bha]' in the vārttika.
commentary Subodhinī, sk.3389.s1: the vārttika means: vṛṣan is bha when vasu or aśva follows; Kaiyaṭa calls these 'nipātanas confined to the Veda'. In ordinary usage: vṛṣavasuḥ, vṛṣāśvaḥ. nalopa would come by nalopaḥ prātipadikāntasya (SK 236). 'ata eva' = 'because it is bha'. 'anaṅgatvāt': in allopo 'naḥ the heading 'aṅgasya' is in force. Followed for '[for vṛṣan]' in the vārttika and for the reading of 'ata eva'.
textual Ours reads 'asyaiva prapajñaḥ'; the 1915 print reads 'asyaiva prapañcaḥ' (NSP p. 586, scan page-0596, read), as does Wikisource. The English follows the print ('elaboration'). (Collation batch01, class A.) Wikisource orders the sentence differently: 'tena sarve vidhayaś chandasi vaikalpikāḥ, bahulaṃ chandasi … prapañcaḥ'; ours agrees with the print (collation V).
textual The tags '(vārttikam)' at the head of sk.3389.k3 and sk.3389.k5 in the digital source are editorial; the print marks each vārttika with a sign before it and has no tag (NSP p. 587, scan page-0597).
translator The name ghi is supplied in sutra_en from the kaumudī ('ghisaṃjño vā syāt'); its source rule (śeṣo ghy asakhi, SK 243) is the translator's identification, not named by the kaumudī or the Subodhinī.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079 prints only the kaumudī here, with no BM.

SK 3390 · A 1.4.20भसंज्ञा

अयस्मयादीनि च्छन्दसि ॥ ३३९० ॥

ayasmayādīni cchandasi

ayasmayādīni chandasi — ayasmaya and the rest are [correct forms] in the Veda [with both names, bha and pada, as each form requires].

Rule. ayasmaya and the words of its list are correct in the Veda. They take both names, bha and pada, as each form requires.

Example.

ṛc + an affix beginning with v → pada status gives kutva, c → k (SK 378)

→ bha status blocks jaśtva of that k (SK 84)

→ stem ṛkvat- → instrumental ṛkvatā (sa ṛkvatā gaṇena)

vāc + an affix ina → pada status gives jaśtva, c → j

→ bha status blocks kutva

→ vājina (nainaṃ hinvanty api vājineṣu)

Bhaṭṭoji and his commentators do not name the affixes; they are inferred from the finished forms.

Applies when / blocked by. By proximity only the nearer name, bha, would apply (the maxim anantarasya). The vārttika "they have both names as well" is the authority for giving both, the Subodhinī says.

Watch out. The unit ends by quoting te prāg dhātoḥ (SK 2230, chapter 44). That rule is the frame for the next two sūtras.

Siddhānta-kaumudī

एतानि छन्दसि साधूनि । भपदसंज्ञाधिकाराद्यथायोग्यं संज्ञाद्वयं बोध्यम् । तथा च वार्तिकम् ॥

These are correct (sādhu) in the Veda. Since the headings (adhikāra) of the names bha and pada are in force, the two names [bha and pada] are to be understood, as each form requires. And so the vārttika:

vārttika

उभयसंज्ञान्यपीति वक्तव्यमिति

(vārttika) It should be stated that [these have] both names as well.

(वार्तिकम्) ॥ स सुष्टुभा स ऋक्वता गणेन (स सु॒ष्टुभा॒ स ऋक्व॑ता ग॒णेन॑) । पदत्वात्कुत्वम् । भत्वाज्जश्त्वाभावः । जश्त्वविधानार्थायाः पदसंज्ञाया भत्वसामर्थ्येन बाधात् । नैनं हिन्वन्त्यपि वाजिनेषु (नैनं॑ हिन्व॒न्त्यपि॒ वाजि॑नेषु) । अत्र पदत्वाज्जश्त्वम् । भत्वात्कुत्वाभावः । ते प्राग्धातोः SK 2230 ॥

sa suṣṭubhā sa ṛkvatā gaṇena ["he, with the well-chanting, with the hymn-bearing troop"]. By pada status, kutva [c → k in ṛkvatā]; by bha status, no jaśtva [of that k]: because the pada name, whose purpose here is to prescribe jaśtva, is blocked by the force (sāmarthya) of bha status. nainaṃ hinvanty api vājineṣu ["even among the masters of speech (vājina) they do not go against him"]. Here by pada status, jaśtva [c → j in vājina]; by bha status, no kutva. "te prāg dhātoḥ" (SK 2230):

Subodhinī

NSP p. 597

—अयस्मयादीनि—आनन्तर्याङ्गसंज्ञाद्वारेणैव निपातनं प्राप्तमित्याह—संज्ञाद्वयमिति । ननु ‘अनन्तरस्य—’ इति न्यायं वाधित्वोभयसंज्ञाविधाने किं प्रमाणमित्याशङ्कयाह—तथा च वार्तिकमिति ॥—कुत्वमिति । ‘चोः कुः’ इत्यनेन ॥—जश्त्वाभाव इति । ‘झलां जशोऽन्ते’ इति प्राप्तस्य ॥—ऋक्कतेति । अयस्मयादिषु ऋक्कतेत्यादयः समुदाया एव बोध्याः । तेन जश्त्वमस्तु कुत्वं मा भूदिति वैपरीत्येन प्रसज्येतेति बोध्यम् ॥—नैनमिति । वाचामिनाः प्रभवस्तेष्वप्येनं विद्वांसं न हिन्वन्ति । विवदितुं न गच्छन्तीत्यर्थः ॥—ते प्रागिति—व्याख्यातम् ॥ अस्यापवादमाह—छन्दसीत्यादि । गत्युपसर्गसंज्ञकाश्छन्दसि परे प्रयोक्तव्याः । अपिशब्दात्पूर्वे ॥ व्यव—व्यवहिता अपि गत्युपसर्गसंज्ञकाः प्रयोक्तव्याः । सूत्रद्वयस्योदाहरणे आह—हरिभ्यामित्यादि । आयाहीति प्राप्तम् । ते प्रागित्यत्र संज्ञानियमपक्षो भाष्ये उक्तः ते इत्यनेन प्रादीनुपेत्येतत्पर्यन्तान्स्वरूपेण परामृश्य धातोः प्राक् प्रयुक्तानामेषां पूर्वसूत्रैकवाक्यतया संज्ञाविधानात् । अस्मिंश्च पक्षे ‘छन्दसि परेऽपि’ ‘व्यवहिताश्च’ इति सूत्रद्वयं न कर्तव्यम्

translator notes

commentary Subodhinī, sk.3390.s1: by proximity (ānantarya) the nipātana would obtain only through the [nearer] bha name, so Bhaṭṭoji says 'the two names'. Objection: what authority is there for prescribing both names, overriding the maxim 'anantarasya [vidhir vā pratiṣedho vā]'? Answer: 'and so the vārttika'. Followed: the two names are given together, and the vārttika is cited as the authority (pramāṇa) for giving both names against the anantarasya maxim.
commentary Subodhinī, sk.3390.s1: kutva by coḥ kuḥ (SK 378); 'no jaśtva': of the jaśtva that would come by jhalāṃ jaśo 'nte (SK 84). On ṛkvatā: in the ayasmayādi list the finished forms such as ṛkvatā are to be understood, so that the reverse outcome (jaśtva without kutva) does not arise [the OCR clause 'tena jaśtvam astu kutvaṃ mā bhūd iti vaiparītyena prasajyeteti bodhyam' is construed so by the translator]. On nainam: vācām ināḥ, 'the lords of speech'; even among them they do not go against this learned man, that is, they do not go to dispute with him. Followed for the rendering of the second mantra and of vājina.
commentary Subodhinī, sk.3390.s1, on 'te prāg iti': 'already explained'; it then introduces SK 3391 as the exception (apavāda) to this rule. Followed: the citation of SK 2230 is rendered as the heading for SK 3391–3392.
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 'ubhayasaṃjñāny api' (NSP p. 587, scan page-0597).
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079 prints only the kaumudī here, with no BM.

SK 3391 · A 1.4.81निपातसंज्ञा

छन्दसि परेऽपि ॥ ३३९१ ॥

chandasi pare'pi

chandasi pare 'pi — In the Veda, [those (te), the words named gati and upasarga — carried forward (anuvṛtti) from SK 2230] are [used] after [the dhātu] as well.

Rule. In the Veda, the gati and upasarga words may also stand after the root. By api "also", they may still stand before it. This is the exception to SK 2230 (chapter 44), which puts them before the root.

Example. Bhaṭṭoji gives no comment and no example here. The examples for this rule and the next stand under SK 3392.

translator notes

textual No kaumudī of its own, in ours, in the 1915 print (NSP p. 587, scan page-0597, read: '3391 chandasi pare 'pi 1.4.81' stands alone) or in Wikisource. The examples for this sūtra and the next are given under SK 3392 (sk.3392.k1).
commentary Subodhinī, printed under sk.3390.s1 ('asyāpavādam āha—chandasītyādi'): this rule is the exception (apavāda) to te prāg dhātoḥ (SK 2230): in the Veda the words named gati and upasarga are to be used after [the dhātu]; by the word 'api', before it as well. The examples for both sūtras are 'haribhyām' etc. (SK 3392). Followed in sutra_en.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079 prints only the sūtra here, with no BM.

SK 3392 · A 1.4.82निपातसंज्ञा

व्यवहिताश्च ॥ ३३९२ ॥

vyavahitāśca

vyavahitāś ca — [In the Veda (chandasi) — carried forward (anuvṛtti) from SK 3391 — those words named gati and upasarga (te, from SK 2230)] are [used] even when separated [from the dhātu].

Rule. The gati and upasarga words may also stand separated from the root.

Example.

haribhyāṃ yāhy oka ā "come with the two bay horses to our home": ā comes after yāhi, with okaḥ between.

ā mandrair indra haribhir yāhi "come, Indra, with the gladdening bay horses": ā comes before yāhi, separated from it.

Without these rules the form would be āyāhi (Subodhinī).

Applies when / blocked by. The Subodhinī says the two mantras illustrate both sūtras together. Which example serves which rule is not stated by Bhaṭṭoji or his commentators; it is inferred. That "in the Veda" continues from SK 3391 is also inferred.

Watch out. The Subodhinī reports that the Bhāṣya can do without both rules. It reads SK 2230 as limiting the names themselves to words placed before the root.

Siddhānta-kaumudī

हरिभ्यां याह्योक आ (हरि॑भ्यां या॒ह्योक॒ आ) । आ मन्द्रैरिन्द्र हरिभिर्याहि(आ म॒न्द्रैरि॑न्द्र॒ हरि॑भिर्या॒हि) ॥

haribhyāṃ yāhy oka ā ["come with the two bay horses to [our] home"]. ā mandrair indra haribhir yāhi ["come, Indra, with the gladdening bay horses"].

translator notes

commentary Subodhinī, printed under sk.3390.s1: 'vyava—': gati- and upasarga-named words are to be used even when separated. With 'haribhyām' etc. Bhaṭṭoji gives the examples of both sūtras (SK 3391 and 3392); the form that would otherwise obtain is āyāhi. Followed: the two mantras are rendered as examples for both rules.
commentary Subodhinī, sk.3390.s1: in the Bhāṣya, te prāg dhātoḥ (SK 2230) is also taken as a restriction of the names (saṃjñāniyama): 'te' refers to prādi … up to upa [the words of the preceding sūtras], and the names are given, in one sentence with the earlier sūtras, only to those used before the dhātu. On that view the two sūtras chandasi pare 'pi and vyavahitāś ca need not be made. Recorded.
translator The anuvṛtti of chandasi from SK 3391 is the translator's identification: the kaumudī gives examples only, and the Subodhinī's gloss ('vyavahitā api gatyupasargasaṃjñakāḥ prayoktavyāḥ') does not name the Veda. It rests on the Subodhinī's treating the two mantras as examples of both sūtras together (sūtradvayasyodāharaṇe), and on its naming the pair 'chandasi pare 'pi' and 'vyavahitāś ca' as one set of two sūtras. The gati/upasarga names (te) are the Subodhinī's gloss.
translator Which example illustrates which sūtra is the translator's reading: in the first mantra ā stands after yāhi, with okaḥ between (SK 3391, and SK 3392); in the second, ā stands before yāhi, separated by mandrair indra haribhir (SK 3392). The kaumudī and the Subodhinī do not assign them.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079 prints only the kaumudī here, with no BM. Wikisource reads 'mantraiḥ' for 'mandraiḥ'; ours agrees with the print (NSP p. 587, scan page-0597).

SK 3393 · A 1.2.6कित्त्वातिदेशः

इन्धिभवतिभ्यां च ॥ ३३९३ ॥

indhibhavatibhyāṃ ca

indhibhavatibhyāṃ ca — [liṭ is kit — carried forward (anuvṛtti) from SK 2242] also after indh and bhū (bhavati).

Rule. A liṭ after indh "to kindle" and bhū "to be" is kit, even a liṭ that is pit. "liṭ" and "kit" are carried forward from SK 2242 (chapter 44), the Subodhinī says.

Example.

sam + indh + liṭ (e) → kit

→ the nasal is lost (SK 415)

→ the root is doubled, as in every liṭ (not stated in this section)

→ samīdhe (samīdhe dasyuhantamam); likewise īdhe

bhū + ṇal → ṇal is pit, yet this rule makes it kit, so no vṛddhi

→ the augment vuk (SK 2174)

→ the root is doubled, as in every liṭ (not stated in this section)

→ babhūva

Applies when / blocked by. The Subodhinī says why the rule is needed. SK 2242 does not reach indh, which ends in a conjunct. Nor does it reach babhūva, because ṇal is pit.

Watch out. A vārttika then rejects the sūtra. indh is used only in the Veda. And the vuk of bhū is nitya, so it comes first anyway. The wording of Bhaṭṭoji's gloss here is doubtful; it is taken as "a liṭ … also", which fits his own example babhūva.

Siddhānta-kaumudī

आभ्यां परोऽपिल्लिट् कित् स्यात् । समीधे दस्युहन्तमम् (समी॑धे दस्यु॒हन्त॑मम्) । पुत्र ईधे अथर्वणः (पु॒त्र ई॑धे॒ अथ॑र्वणः) । बभूव । इदं प्रत्याख्यातम् । ।

A liṭ that follows these two is also kit [liṭ, kit — carried forward (anuvṛtti) from SK 2242]. samīdhe dasyuhantamam ["… kindled [him], the foremost slayer of the Dasyus"]. putra īdhe atharvaṇaḥ ["Atharvan's son kindled [him]"]. babhūva. This [sūtra] has been rejected (pratyākhyāta):

vārttika

इन्धेश्छन्दोविषयत्वाद्भुवो वुको नित्यत्वात्ताभ्यां लिटः किद्वचनानर्थक्यमिति

(vārttika) Because indh is confined to the Veda (chandoviṣaya), and because the vuk of bhū is nitya, the statement that liṭ after these two is kit is purposeless.

(वार्तिकम्) ॥

[Thus ends the first adhyāya.]

Subodhinī

NSP p. 597–598

—इन्धि—। इन्धीत्युच्चारणार्थेनेकारेण निर्देशः । ‘सुदतिथोः’ इतिवत् न तु ‘इक्श्तिपौ—’ इति इका नलोपापत्तेः । ‘असंयोगात्—’ इत्यतः लिट् किदित्यनुवर्तते । तदाह—लिट् किदिति । ञि इन्धी दीप्तौ, लिटः कित्त्वाद् ‘अनिदिताम्—’ इति नलोपः । संयोगात्परत्वात्पूर्वेणाप्राप्तौ वचनम् ॥—बभूवेति । कित्त्वाद्वृद्ध्यभावे ‘भुवो बुक्—’ इति बुक् । अत्र पित्त्वात्पूर्वेणाप्राप्तौ वचनम् ॥—इदमिति । इन्धीति सूत्रम् ॥—छन्दोविषयत्वादिति । अयमभिप्रायः । इन्धेर्भाषायां ‘इजादेश्च—’ इत्यमा भाव्यम् । छन्दसि तु अमन्त्रे इति प्रतिषेधाद् यद्यप्याम् नास्ति तथापि ‘छन्दस्युभयथा’ इति लिटः सार्वधातुकत्वे ङित्त्वात्समीधे इति नलोपः । श्नमभावस्त्वार्धधातुकत्वाच्छन्दसि दृष्टानुविधानात् ॥—बुको नित्यत्वादिति । ‘परनित्या—’ इति परिभाषया परान्नित्यस्य बलीयस्त्वात् । कृताकृतप्रसङ्गित्वेन नित्यत्वात् ॥ इति वैदिकीप्रकरणे प्रथमोऽध्यायः ॥ तृतीया—॥ ‘कर्मणि द्वितीया’ इत्यतः कर्मणीति वर्तते । द्वितीयायां प्राप्तायां तृतीया विधीयते चशब्दात्सापि भवति । तदाह—कर्मणीति ॥—यवाग्वेति । अत्र यवागूशब्दात्तृतीया अग्निहोत्रशब्दाच्च द्वितीया । अग्निहोत्रशब्दो हविर्वाचकः । जुहोतिश्च प्रक्षेपणार्थः । यवाग्वभिन्नं हविरग्नौ प्रक्षिपतीत्यर्थस्तदाह—यवाग्वाख्यमित्यादि । भिन्नविभक्त्यवरुद्धत्वेऽपि भिन्नार्थकविभक्त्यनवरुद्धत्वान्नामार्थयोरभेदान्वयः । भाष्ये चैतत्सूत्रं प्रत्याख्यातम् । अग्निहोत्रशब्दो ह्यग्नावपि वर्तते । यस्याग्निहोत्रं प्रज्वलितमिति दर्शनात् । हूयतेऽस्मिन्निति व्युत्पत्तेश्च । तद्यदा यवागूशब्दात्तृतीया तदाग्निहोत्रशब्दो ह्यग्नौ वर्तते । जुहोतिश्च प्रीणने । यवाग्वा अग्निं प्रीणयतीत्यर्थः । यदा यवागूशब्दाद् द्वितीया तदाग्निहोत्रशब्दो हविषि वर्तते । जुहोतिश्च प्रक्षेपणे । यवाग्वाख्यं हविर्द्रव्यं प्रक्षिपतीत्यर्थः

translator notes

commentary Subodhinī, sk.3393.s1: 'indhi' is named with an i added for pronunciation, as in 'sudatithoḥ' [so the OCR], not with the affix ik of ikśtipau, for then n would be lost. 'liṭ kit' is carried forward (anuvartate) from asaṃyogāl liṭ kit (SK 2242); hence Bhaṭṭoji says 'liṭ kit'. ñi indhī 'to kindle': since liṭ is kit, nalopa by aniditāṃ hala upadhāyāḥ kṅiti (SK 415); the statement is made because, indh ending in a conjunct, the preceding rule does not reach it. babhūva: being kit, there is no vṛddhi, and vuk comes by bhuvo vug luṅliṭoḥ (SK 2174); here the statement is made because, [ṇal] being pit, the preceding rule does not reach it. 'idam' = the sūtra indhi…. Followed: liṭ and kit are bracketed as carried forward from SK 2242; the rule is read as covering a pit liṭ too (babhūva); 'This' is rendered '[sūtra]'.
commentary Subodhinī, sk.3393.s1, on the vārttika: in ordinary language indh would take ām by ijādeś ca gurumato 'nṛcchaḥ (SK 2237); in the Veda there is no ām, because of the prohibition 'amantre' [in kāspratyayād ām amantre liṭi, SK 2306], but by chandasy ubhayathā (SK 3435) liṭ counts as sārvadhātuka and so is ṅit, which gives nalopa in samīdhe; the absence of śnam is because it also counts as ārdhadhātuka, the Veda being followed as it is seen. On vuk being nitya: by the paribhāṣā 'paranitya[antaraṅgāpavādānām uttarottaraṃ balīyaḥ]' the nitya [operation] is stronger, and vuk is nitya because it applies whether or not the other operation has applied (kṛtākṛtaprasaṅgin). Recorded; the vārttika is rendered as it stands.
textual Ours and the print (NSP p. 587, scan page-0597, read) both have 'ābhyāṃ paro 'pil liṭ kit syāt'; Wikisource has 'ābhyāṃ paro liṭ kit syāt' (collation batch01, class V). As transmitted, the doubled l parses as 'paraḥ apit liṭ', 'a liṭ that is not pit'. The English follows 'paro 'pi liṭ' ('a liṭ that follows … is also kit'); see the translator note. Query for the printed copy: Bhaṭṭoji's gloss as printed contradicts his own example babhūva.
translator Reading the transmitted 'pil liṭ' as 'api liṭ' is the translator's inference. 'apit liṭ' is the wording of Bhaṭṭoji's gloss on asaṃyogāl liṭ kit (SK 2242); read so here, it would exclude babhūva (ṇal is pit), the kaumudī's own example, and the Subodhinī says the rule is stated for babhūva precisely because ṇal is pit ('pitvāt pūrveṇāprāptau vacanam'). The English therefore takes 'api' as 'also' (rendering the sūtra's ca).
textual The block in the digital source is only the editorial tag '(vārttikam)'; the print marks the vārttika with a sign before 'indheś chandoviṣayatvāt' and has no tag. After the vārttika the print has the colophon 'iti prathamo 'dhyāyaḥ' (NSP p. 587, scan page-0597, read), which ours lacks; it is supplied in brackets. (Collation batch01, class M.)
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079 prints only the kaumudī here, with no BM.

SK 3394 · A 2.3.3V

तृतीया च होश्छन्दसि ॥ ३३९४ ॥

tṛtīyā ca hośchandasi

tṛtīyā ca hoś chandasi — In the Veda, the third case-ending (tṛtīyā) [for the object (karmaṇi) — carried forward (anuvṛtti) from SK 537] of hu, and [by 'ca', the second (dvitīyā) as well].

Rule. In the Veda the object of hu "to offer" takes the third case. By ca, it takes the second as well. "Object" (karmaṇi) is carried forward from SK 537 (chapter 16), the Subodhinī says. SK 537 alone would give only the second case.

Example.

object of juhoti: yavāgū "gruel" → third case → yavāgvā

object of juhoti: agnihotra → second case → agnihotram

→ yavāgvā 'gnihotraṃ juhoti

Here agnihotra means the oblation itself, "that which is offered to Agni". The two words stand in apposition. The sense is: "he casts the oblation, the gruel, into the fire, with the deity in view."

Watch out. The Subodhinī reports that the Bhāṣya rejects this sūtra.

Siddhānta-kaumudī

जुहोतेः कर्मणि तृतीया स्याद्द्वितीया च । यवाग्वाऽग्निहोत्रं जुहोति । अग्निहोत्रशब्दोऽत्र हविषि वर्तते । यस्याग्निहोत्रमधिश्रितममेध्यमापद्येतेत्यादिप्रयोगदर्शनात् । अग्नये हूयत इति व्युत्पत्तेश्च । यवाग्वाख्यं हविर्देवतोद्देशेन त्यक्त्वा प्रक्षिपतीत्यर्थः ॥

[Second adhyāya.] For the object (karman) of juhoti [in the Veda], the third case-ending is used, and [also] the second: yavāgvā 'gnihotraṃ juhoti ["he offers the agnihotra, [that is,] the gruel (yavāgū)"]. The word agnihotra here denotes the oblation (havis), because of usages such as yasyāgnihotram adhiśritam amedhyam āpadyeta ["he whose agnihotra, set on the fire, should become impure …"], and because of the derivation agnaye hūyate, "it is offered to Agni". The meaning is: having relinquished the oblation called yavāgū with the deity in view, he casts it [into the fire].

translator notes

commentary Subodhinī, printed under sk.3393.s1 (after the first adhyāya's colophon, from 'tṛtīyā—'): 'karmaṇi' is carried forward (vartate) from karmaṇi dvitīyā (SK 537); where the second obtains, the third is enjoined, and by the word ca the second also occurs. In the example the third is from yavāgū and the second from agnihotra; agnihotra denotes the oblation and juhoti means casting: 'he casts into the fire the oblation that is not different from the gruel'. Though the two words are held by different case-endings, those endings do not have different meanings, so the two nominal meanings construe as non-different (abhedānvaya). Followed: karmaṇi is bracketed as carried forward from SK 537, 'and the second' is read from ca, and the example is rendered with the two words in apposition.
commentary Subodhinī, sk.3393.s1: in the Bhāṣya this sūtra is rejected (pratyākhyāta). agnihotra also denotes the fire, as in 'yasyāgnihotraṃ prajvalitam' and by the derivation 'hūyate 'smin', 'that in which [an offering] is made'. When the third is from yavāgū, agnihotra denotes the fire and juhoti means 'to please' ('he pleases Agni with gruel'); when the second is from yavāgū, agnihotra denotes the oblation and juhoti means casting. Recorded; the kaumudī does not mention the rejection.
textual The print has the heading 'dvitīyo 'dhyāyaḥ' (second adhyāya) above SK 3394 (NSP p. 587, scan page-0597, read); ours lacks it, and it is supplied in brackets at the head of the block. (Collation batch01, class M.)
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0079–0080 prints only the kaumudī here, with no BM.

SK 3395 · A 2.3.60V

द्वितीया ब्राह्मणे ॥ ३३९५ ॥

dvitīyā brāhmaṇe

dvitīyā brāhmaṇe — In the Brāhmaṇa, the second case-ending [for the object of div in that sense (divas tadarthasya) — carried forward (anuvṛtti) from SK 619].

Rule. In Brāhmaṇa usage, the object of div "to stake" takes the second case. This is an exception to the sixth case, which SK 619 (chapter 16) gives for that object.

Example.

object of dīvyeyuḥ "they should stake": go "cow" → SK 619 would give the sixth → this rule gives the second → gām

→ gām asya tadahaḥ sabhāyāṃ dīvyeyuḥ "on that day they should play for his cow in the hall"

Applies when / blocked by. The Subodhinī says div with an upasarga is already covered by SK 620. So this rule is for div without one.

Siddhānta-kaumudī

ब्राह्मणविषये प्रयोगे दिवस्तदर्थस्य कर्मणि द्वितीया स्यात् । षष्ठ्यपवादः । गामस्य तदहः सभायां दीव्येयुः ॥

In usage belonging to the Brāhmaṇa, the second case-ending is used for the object (karman) of div having that sense [divas tadarthasya — carried forward (anuvṛtti) from SK 619]. It is an exception (apavāda) to the sixth case-ending. gām asya tadahaḥ sabhāyāṃ dīvyeyuḥ ["on that day they should play [at dice] for his cow in the assembly hall"].

Subodhinī

NSP p. 598

—द्वितीया— ‘दिवस्तदर्थस्य’ इति वर्तते तदाह—ब्राह्मणेत्यादि । सोपसर्गस्य च्छन्दसि ‘विभाषोपसर्गे’ इत्यनेन व्यवस्थितविभाषयापि सिद्धे निरपसर्गार्थ आरम्भः ॥—षष्ठ्यपवाद इति । ‘दिवस्तदर्थस्य’ इति प्राप्तायाः

translator notes

commentary Subodhinī, sk.3395.s1: 'divas tadarthasya' (SK 619) is carried forward (vartate); hence Bhaṭṭoji's 'brāhmaṇaviṣaye …'. With an upasarga, div in the Veda would already be covered by vibhāṣopasarge (SK 620) as a fixed option (vyavasthitavibhāṣā), so the rule is begun for div without an upasarga. 'ṣaṣṭhyapavādaḥ': an exception to the sixth that obtains by divas tadarthasya. Followed: the carried-forward phrase is bracketed with SK 619.
translator 'That sense' (tadartha) is the sense of transacting or staking named in vyavahṛpaṇoḥ samarthayoḥ (SK 618), which divas tadarthasya refers back to; this gloss is the translator's, and is not spelled out in the kaumudī or the Subodhinī.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0080 prints only the kaumudī here, with no BM.

SK 3396 · A 2.3.62V

चतुर्थ्यर्थे बहुलं छन्दसि ॥ ३३९६ ॥

caturthyarthe bahulaṃ chandasi

caturthyarthe bahulaṃ chandasi — In the Veda, in the sense of the fourth case-ending, [the sixth case-ending (ṣaṣṭhī) is used] variously (bahulam).

Rule. In the Veda the sixth case stands, variously, in the sense of the fourth. The fourth is the case of the recipient (chapter 16).

Example.

"for the Moon" → fourth expected → sixth → puruṣamṛgaś candramasaḥ

"for the trees" → fourth vanaspatibhyaḥ expected → sixth → te vanaspatīnām

Applies when / blocked by. A vārttika gives the reverse: the fourth in the sense of the sixth. yā kharveṇa pibati tasyai kharvaḥ: tasyai (fourth) stands for tasyāḥ (sixth).

Watch out. Because the rule says bahulam "variously", the fourth may also stand. The Subodhinī mentions candramase as such a case.

Siddhānta-kaumudī

षष्ठी स्यात् । पुरुषमृगश्चन्द्रमसः । गोधाकालकादार्वाघाटस्ते वनस्पतीनाम् । वनस्पतिभ्य इत्यर्थः ।

The sixth case-ending is used [in the sense of the fourth, variously, in the Veda]. puruṣamṛgaś candramasaḥ ["the man-beast (puruṣamṛga) is for the Moon"]. godhā kālakā dārvāghāṭas te vanaspatīnām ["the godhā (monitor lizard), the kālakā and the dārvāghāṭa (woodpecker): these are for the trees"]; the meaning is vanaspatibhyaḥ, "for the trees".

vārttika

षष्ठ्यर्थे चतुर्थीति वाच्यम्

(vārttika) It should be stated that the fourth [is used] in the sense of the sixth.

(वार्तिकम्) ॥ या खर्वेण पिबति तस्यै खर्वः ॥

yā kharveṇa pibati tasyai kharvaḥ ["she who drinks from a kharva — hers (tasyai) [is] a kharva"].

Subodhinī

alignment inferredNSP p. 598

—चतुर्थ्यर्थे— वहुलग्रहणात् चन्द्रमसेरुदमी रात्र्यै (?) इत्यादौ षष्ठ्यभावः ॥—यजेः—। यजेर्धातोः करणे कारके छन्दसि विषये वहुलं षष्ठी स्यात् ॥—वहुलम्—। ‘अदो जग्धिः—’ इत्यतः अद इति ‘लुङ्सनोः—’ इत्यतः घस्लृ इति च । अदो वहुलं घस्लादेशः स्याच्छन्दसि ॥—घस्तामिति । अदेर्लुङि रूपम् ॥—अडभाव इति । ‘वहुलं छन्दसि’ ‘न माङ्योगे’ इत्यनेन । नन्विदं ‘लुङ्सनोः—’ इत्यनेन सिद्धमित्याशङ्क्योदाहरणान्तरमाह—सग्धिरिति । अदनं ग्धिः । अदेः क्तिनि घस्लादेशे ‘घसिभसोर्हलि च’ इत्युपधालोपे ‘झलो झलि’ इति सलोपः । ‘झषस्तथोः—’ इति धत्वम् । धस्य जश्त्वम् । नच जश्त्वे कर्तव्येऽल्लोपस्य स्थानिवत्त्वम् । ‘न पदान्त—’ इति सूत्रेण जश्त्वे तन्निषेधात् । ततः समानशब्देन समासे कृते ‘समानस्य छन्दस्यमूर्धप्रभृत्युदकेषु’ इति सूत्रेण समानस्य सः ॥—हेमन्तशिशिरौ—। ‘परवल्लिङ्गं द्वन्द्वतत्पुरुषयोः’ इति प्राप्तम् ॥—अहोरात्रे इति । अहश्च रात्रिश्चेति द्वन्द्वे कृते ‘अहःसर्वैकदेश—’ इत्यनेन समासान्तोऽच् । ‘यस्येति च’ इतीकारलोपः । ‘रात्राह्वाहाः पुंसि’ इति प्राप्तं द्वित्वमतन्त्रम् । ‘अहोरात्राणि विदधत्’ । छन्दसि किम् । हेमन्तशिशिरे । अहोरात्रौ । यद्यपि पाठकमेणेदं ‘वहुलं छन्दसि’ इति घस्लादेशविधायकसूत्रात्पूर्वं व्याख्यातुं युक्तं तथापि ‘व्यत्ययो वहुलम्’ इति वक्ष्यमाणेन लिङ्गव्यत्ययविधायकेन गतार्थमिति ध्वनयितुं तथा न व्याख्यातम्

translator notes

commentary Subodhinī, sk.3396.s1 (lemma 'caturthyarthe', OCR 'aturdhvyarthe'): because the word bahula is used, in 'candramase …' and the like there is no sixth [the fourth stands]. The quoted words are uncertain in our OCR and in the print itself (NSP p. 588, scan page-0598, which reads 'candramase rudamī rātryai (?)', the query being the editor's). Recorded; it confirms 'variously' as permitting the fourth to stand.
translator The sixth case-ending is supplied in sutra_en from the kaumudī ('ṣaṣṭhī syāt'); that it runs from ṣaṣṭhī śeṣe (SK 606) is the translator's inference, not stated by the kaumudī or the Subodhinī.
translator The kaumudī does not gloss the vārttika's example. tasyai (fourth case) stands for tasyāḥ (sixth case), which is the point of the example; kharva is left untranslated.
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 'ṣaṣṭhyarthe' (NSP p. 588, scan page-0598).
textual Ours and the print (NSP p. 588, scan page-0598, read) have 'candramasaḥ', the sixth-case form the rule requires; Wikisource reads 'candramase'. Not in the collation report.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0080 prints only the kaumudī here, with no BM.

SK 3397 · A 2.3.63V

यजेश्च करणे ॥ ३३९७ ॥

yajeśca karaṇe

yajeś ca karaṇe — [In the Veda (chandasi), variously (bahulam), the sixth case-ending — carried forward (anuvṛtti) from SK 3396] also for the karaṇa (means) of yaj.

Rule. The same holds for the instrument (karaṇa) of yaj "to sacrifice". In the Veda it may take the sixth case, variously. Normally the instrument takes the third (chapter 16).

Example.

instrument of yajate: ghṛta "ghee" → third → ghṛtena yajate

→ or, by this rule, sixth → ghṛtasya yajate

Siddhānta-kaumudī

इह छन्दसि बहुलं षष्ठी । घृतस्य घृतेन वा यजते ॥

In this rule, [too,] the sixth case-ending is used variously in the Veda [chandasi, bahulam — carried forward (anuvṛtti) from SK 3396]. ghṛtasya or ghṛtena yajate ["he sacrifices with ghee"].

translator notes

commentary Subodhinī, printed under sk.3396.s1 ('yajeḥ—'): in the Veda, the sixth is used variously for the karaṇa kāraka of the root yaj. Followed: karaṇa is rendered as the kāraka, and 'in the Veda' and 'variously' are bracketed as carried forward.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0080 prints only the kaumudī here, with no BM.

SK 3398 · A 2.4.39V

बहुलं छन्दसि ॥ ३३९८ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda, [ghasḷ (carried forward (anuvṛtti) from luṅsanor ghasḷ, SK 2427) comes in place of ad (carried forward (anuvṛtti) from ado jagdhir lyap ti kiti, SK 3080)] variously (bahulam).

Rule. In the Veda ghasḷ replaces ad "to eat", variously. ghasḷ is carried forward from SK 2427 (chapter 45), which gives it only in luṅ and before san. ad is carried forward from SK 3080 (chapter 67).

Example.

ad + luṅ tām → ghasḷ for ad → ghas + cli + tām

→ cli lost by luk (SK 3402)

→ no augment aṭ (SK 3546, taught later in this chapter)

→ ghastām (ghastān nūnam)

Applies when / blocked by. The Subodhinī objects that ghastām is a luṅ form, already covered by SK 2427. So Bhaṭṭoji adds a second example, sagdhiḥ. The Subodhinī derives it:

ad + ktin → ghasḷ → ghas + ti

→ the penultimate a is lost (SK 3550)

→ the s is lost between consonants

→ t becomes dh; gh becomes g

→ gdhi "eating"

→ sa for samāna (SK 1012, chapter 25) → sagdhiḥ "eating together" (sagdhiś ca me)

Siddhānta-kaumudī

अदो घस्लादेशः स्यात् । घस्तान्नूनम् । लुङि मन्त्रे घस - SK 3402 इति च्लेर्लुक् । अडभावः । सग्धिश्च मे (सग्धि॑श्च मे) ॥

ghasḷ comes as the substitute for ad [variously, in the Veda].

ghastān nūnam ["[the two] have surely eaten"]. [This is] in luṅ: luk of cli by mantre ghasa… (SK 3402); absence of aṭ [by bahulaṃ chandasy amāṅyoge 'pi (SK 3546)].

sagdhiś ca me ["and eating together, for me"].

translator notes

commentary Subodhinī, printed under sk.3396.s1 ('—bahulam—'): 'ad' is carried forward from ado jagdhiḥ… and 'ghasḷ' from luṅsanoḥ…; the sense is 'in the Veda, ghasḷ variously replaces ad'. Followed for the bracketed anuvṛtti.
commentary Subodhinī, printed under sk.3396.s1: 'ghastām' is the luṅ form of ad; the absence of aṭ is by 'bahulaṃ chandasi' [with] 'na māṅyoge'. Followed for the bracketed rule after 'absence of aṭ' (the translator identifies the pair as bahulaṃ chandasy amāṅyoge 'pi, SK 3546, continuing na māṅyoge, SK 2228).
commentary Subodhinī, printed under sk.3396.s1: objection: ghastām is already obtained by luṅsanoḥ… (SK 2427); so a further example is given, sagdhiḥ. gdhi = adana ('eating'): ad + ktin, ghasḷ substituted; deletion of the penultimate by ghasibhasor hali ca (SK 3550); deletion of s by jhalo jhali (A 8.2.26); dh [for t] by jhaṣas tathor dho 'dhaḥ (A 8.2.40); jaśtva [of the gh]; the deletion of a is not treated as sthānivat when jaśtva is to be done, since na padānta… (A 1.1.58) forbids it for jaśtva; then, compounded with samāna, sa replaces samāna by samānasya chandasy amūrdhaprabhṛtyudarkeṣu (SK 1012). Followed for the gloss 'eating together'; the derivation itself is not in the kaumudī.
textual The Subodhinī's 'dhasya jaśtvam' (OCR and scan alike, NSP p. 588, scan page-0598) must mean the jaśtva of the gh, which yields the g of gdhi; recorded, not emended. Commentary layer only.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator 'ghastān nūnam' is ghastām before nūnam (the Subodhinī's pratīka is 'ghastām'); ghastām is taken as the third-person dual of luṅ, hence '[the two]' in the gloss, which is the translator's. The SK numbers in sutra_en are the translator's identifications; the Subodhinī names only the sūtra words.

SK 3399 · A 2.4.28V

हेमन्तशिशिरावहोरात्रे च च्छन्दसि ॥ ३३९९ ॥

hemantaśiśirāvahorātre ca cchandasi

hemantaśiśirāv ahorātre ca chandasi — In the Veda, hemantaśiśirau and ahorātre [are used, the dvandva taking the gender of its prior member].

Rule. In the Veda the dvandvas hemantaśiśirau and ahorātre take the gender of their prior member. This overrides paravalliṅgaṃ dvandvatatpuruṣayoḥ (SK 812, chapter 18), which gives the gender of the last member.

Example.

hemantaś ca śiśiraṃ ca → prior member masculine → hemantaśiśirau (ordinary usage: hemantaśiśire)

ahaś ca rātriś ca → the compound-final ac (SK 787) → the i of rātri is lost before ac (Subodhinī) → prior member ahan neuter → ahorātre (ordinary usage: ahorātrau, by SK 814)

The change of ahan to aho- is not stated in this section.

Applies when / blocked by. The Subodhinī says the dual of the sūtra is not binding. So the plural ahorātrāṇi is also correct.

Watch out. Bhaṭṭoji places this sūtra (A 2.4.28) after SK 3398 (A 2.4.39), against Aṣṭādhyāyī order. It is taken here with the other Book 2 gender and case rules. The Subodhinī says Bhaṭṭoji's reversal hints that SK 3433, the exchange of gender, already covers it. The unit ends by quoting adiprabhṛtibhyaḥ śapaḥ (SK 2423), the frame for SK 3400.

Siddhānta-kaumudī

द्वन्द्वः पूर्ववल्लिङ्गः । हेमन्तश्च शिशिरं च हेमन्तशिशिरौ । अहोरात्रे । अदिप्रभृतिभ्यः शपः SK 2423 ॥

The dvandva has the gender of the prior [member]. hemantaś ca śiśiraṃ ca = hemantaśiśirau ("the winter and the cool season"). ahorātre ("day and night").

adiprabhṛtibhyaḥ śapaḥ (SK 2423) — "After ad and the following [roots], [luk] of śap."

translator notes

commentary Subodhinī, printed under sk.3396.s1 ('—hemantaśiśirau—'): [the gender of the latter member] would apply by paravalliṅgaṃ dvandvatatpuruṣayoḥ (SK 812); this sūtra sets it aside. Recorded; it names the rule that the kaumudī's 'pūrvavalliṅgaḥ' overrides.
commentary Subodhinī, printed under sk.3396.s1 ('—ahorātre iti'): ahaś ca rātriś ca forms a dvandva; the samāsānta ac comes by ahaḥsarvaikadeśa… (SK 787); the i is deleted by yasyeti ca (A 6.4.148); the masculine would apply by rātrāhnāhāḥ puṃsi (SK 814). The dual [of the sūtra] is not binding (dvitvam atantram): ahorātrāṇi vidadhat. Why 'chandasi'? [In ordinary usage] hemantaśiśire, ahorātrau. Recorded; the kaumudī gives only the two Vedic forms.
commentary Subodhinī, printed under sk.3396.s1: by the order of the sūtra text this rule (A 2.4.28) should have been explained before bahulaṃ chandasi, the rule giving ghasḷ (SK 3398, A 2.4.39); it is not, to hint that it is already covered (gatārtha) by vyatyayo bahulam (SK 3433), which will teach the interchange of gender. Recorded.
textual The Subodhinī reads 'dvilam atantram' in the OCR; the scan (NSP p. 588, page-0598) supports dvitvam atantram, 'the dual is not binding', which the following plural example ahorātrāṇi bears out. Commentary layer only.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator The closing 'adiprabhṛtibhyaḥ śapaḥ (SK 2423)' is a quotation (the print sets it in quotation marks, NSP p. 588) of the rule whose matter the next sūtra, bahulaṃ chandasi (SK 3400, A 2.4.73), continues; the Subodhinī under sk.3400.s1 reads that sūtra as 'bahulaṃ śapo luk syāt'. '[luk]' in its rendering is supplied from adiprabhṛtibhyaḥ śapaḥ's own anuvṛtti, as the translator's addition.

SK 3400 · A 2.4.73V

बहुलं छन्दसि ॥ ३४०० ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda, [the luk of śap after ad and the following roots (carried forward (anuvṛtti) from adiprabhṛtibhyaḥ śapaḥ, SK 2423)] [takes place] variously (bahulam).

Rule. In the Veda the luk of śap after ad and the rest (SK 2423, chapter 45) applies variously. It may fail inside the class. It may apply outside it.

Example.

han + śap + ti → luk does not apply → vṛtraṃ hanati (ordinary usage: hanti)

śī + śap + te → luk does not apply → ahiḥ śayate (ordinary usage: śete); the guṇa of ī to e, and ay for that e, are not stated in this section

trai + śap + dhvam (not an ad-class root) → luk applies → trādhvaṃ no devāḥ (ordinary usage: trāyadhvam)

Watch out. For "here there is no luk" the 1915 print reads luṅ na. The unit ends by quoting juhotyādibhyaḥ śluḥ (SK 2489), the frame for SK 3401.

Siddhānta-kaumudī

वृत्रं हनति वृत्रहा । अहिः शयत उप पृक्पृथिव्याः (अहिः॑ शयत उप॒ पृक्पृ॑थि॒व्याः) । अत्र लुङ्ग । अदादिभिन्नेऽपि क्वचिल्लुक् । त्राध्वं नो देवाः (त्राध्वं॑ नो दे॒वाः) । जुहोत्यादिभ्यः श्लुः SK 2489 ॥

vṛtraṃ hanati vṛtrahā ["the slayer of Vṛtra slays Vṛtra"]. ahiḥ śayata upa pṛk pṛthivyāḥ ["the serpent lies close against the earth"]. Here there is no luk [of śap].

Even [after roots] other than ad and the rest, luk [of śap] sometimes [takes place]: trādhvaṃ no devāḥ ["protect us, O gods"].

juhotyādibhyaḥ śluḥ (SK 2489) — "After hu and the following [roots], ślu [in place of śap]."

Subodhinī

NSP p. 598

—वहुलं छन्दसि । वहुलं शपो लुक् स्यात् । ‘अदिप्रभृतिभ्यः’ इत्युक्तं ततो नभवति । तथैवोदाहरति—वृत्रं हनतीत्यादि । हन्ति शेते इति लोके ॥—त्राध्वमिति । त्रैङ् पालने ‘आदेच उपदेशेऽशिति’ इत्यात्वम् । त्रायध्वमिति लोके ॥—दातीति । ददातीति लोके

translator notes

commentary Subodhinī, sk.3400.s1: 'bahulaṃ śapo luk syāt': the [luk] taught after ad and the rest (adiprabhṛtibhyaḥ) does not take place there; this is what the examples show: hanati, śayate, where ordinary usage (loka) has hanti, śete. Followed for the bracketed anuvṛtti and for '[of śap]'.
commentary Subodhinī, sk.3400.s1: trādhvam is from traiṅ pālane, with ā [for ai] by ādeca upadeśe 'śiti (A 6.1.45); ordinary usage has trāyadhvam. Recorded; it confirms that trai, outside the adādi, here loses its śap.
textual Ours reads 'atra luṅga', which makes no sense. The 1915 print reads 'atra luṅ na' (NSP p. 588, scan page-0598), i.e. luk na, 'there is no luk here'; Wikisource has luṅ na. Rendered after the print (collation batch01, class A). Mūla, for the Print Check.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator The closing 'juhotyādibhyaḥ śluḥ (SK 2489)' is a quotation (in quotation marks in the print, NSP p. 588) of the rule whose matter the next sūtra, bahulaṃ chandasi (SK 3401, A 2.4.76), continues. The English glosses of the mantras are the translator's and serve only to identify them.

SK 3401 · A 2.4.76V

बहुलं छन्दसि ॥ ३४०१ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda, [ślu in place of śap after hu and the following roots (carried forward (anuvṛtti) from juhotyādibhyaḥ śluḥ, SK 2489)] [takes place] variously (bahulam).

Rule. In the Veda ślu after hu and the rest (SK 2489, chapter 46) applies variously. ślu is the loss of śap that brings doubling of the root.

Example.

dā + śap + ti (a hu-class root) → no ślu, so no doubling → dāti priyāṇi cid vasu (ordinary usage: dadāti)

vaś + ti (an ad-class root) → ślu applies "elsewhere too" → doubling

→ i for the vowel of the reduplicated syllable (SK 3598)

→ ś becomes ṣ, t becomes ṭ

→ pūrṇāṃ vivaṣṭi

The steps for vivaṣṭi are the Subodhinī's.

Siddhānta-kaumudī

दाति प्रियाणिचिद्वसु (दाति॑ प्रि॒याणि॑चि॒द्वसु॑) । अन्यत्रापि । पूर्णां विवष्टि ॥

dāti priyāṇi cid vasu ["he gives even dear goods"].

Elsewhere too [ślu takes place]: pūrṇāṃ vivaṣṭi ["he desires the full [one]"].

Subodhinī

alignment inferredNSP p. 598

—अन्यत्रापीति । जुहोत्यादिभिन्नेऽपि श्लुर्भवतीति शेषः ॥—विवष्टीति । वश कान्तौ अदादिः । ‘श्लौ’ इति द्वित्वम् । ‘भृञामित्’ । ‘वहुलं छन्दसि’ इति सूत्रेणाभ्यासस्येकारः । ‘व्रश्च—’ इति षत्वं ष्टुत्वम्

translator notes

commentary Subodhinī, printed under sk.3400.s1 ('—dātīti'): ordinary usage has dadāti. Recorded; dāti shows ślu absent after a juhotyādi root.
commentary Subodhinī, sk.3401.s1 ('—anyatrāpīti'): 'even outside the juhotyādi ślu takes place' is to be supplied (śeṣaḥ). Followed for '[ślu takes place]'.
commentary Subodhinī, sk.3401.s1 (pratīka OCR'd 'vivardhati', for vivaṣṭi): vaś kāntau is adādi; doubling by ślau (A 6.1.10); 'it' [being carried from] bhṛñām it (SK 2496), i for the abhyāsa by the sūtra bahulaṃ chandasi (SK 3598); ṣ by vraśca… (SK 294), and ṣṭutva. Recorded; the kaumudī gives the form only.
textual Ours writes 'priyāṇicidvasu' without a space; the print breaks 'priyāṇi | cidvasu' at a line end (NSP p. 588, scan page-0598). Spacing only; the English divides priyāṇi cid vasu. Not in the collation report.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator The bracketed anuvṛtti rests on the kaumudī's quotation of juhotyādibhyaḥ śluḥ (SK 2489) at the end of SK 3400 and on the Subodhinī's 'ślur bhavati' for this sūtra; neither says 'anuvartate' in so many words. The English glosses of the mantras are the translator's and serve only to identify them.

SK 3402 · A 2.4.80V

मन्त्रे घसह्वरणशवृदहाद्वृच्कृगमिजनिभ्यो लेः ॥ ३४०२ ॥

mantre ghasahvaraṇaśavṛdahādvṛckṛgamijanibhyo leḥ

mantre ghasahvaraṇaśavṛdahādvṛckṛgamijanibhyo leḥ — In a mantra, after ghas, hvṛ, ṇaś, vṛ, dah, [roots ending in] ā, vṛj, kṛ, gam and jan, [luk] of li (cli) [takes place] [optionally (vibhāṣā, carried forward (anuvṛtti), as the kaumudī states)].

Rule. In a mantra, li (that is, cli) is lost by luk after these roots: ghas, hvṛ, ṇaś, vṛ, dah, roots ending in ā, vṛj, kṛ, gam and jan. Normally cli stands in luṅ (SK 2221, chapter 44) and is not lost.

Example.

ghas + cli + jhi → cli lost → the penultimate a is lost (SK 2363) → s becomes ṣ (SK 2410) → akṣan (akṣann amīmadanta hi)

The augment a, the ending an, and k before ṣ are not stated in this section.

pra + naś + cli + t → cli lost → the t is lost → ś becomes k (SK 431) → n becomes ṇ after pra → praṇak (dhūrtiḥ praṇaṅ martyasya)

The loss of t and the ṇ are the Subodhinī's steps.

Other forms: mā hvar; āvaḥ (vṛ); mā na ādhak (dah); ā prāḥ (prā, an ā-final root); parāvark (vṛj); akran (kṛ); anu gman (gam).

Applies when / blocked by. The word "mantra" also stands for the Brāhmaṇa: ajñata vā asya dantāḥ (jan). And "optionally" (vibhāṣā) is carried forward. So the luk may fail: ajaniṣṭa hi ṣaḥ keeps its cli.

Watch out. Outside a mantra the Subodhinī gives the ordinary forms: aghasat, ahvārṣīt, anaśat, avārīt, adhākṣīt, aprāsīt, avarjīt, akārṣīt, agamat, ajani, ajaniṣṭa.

Siddhānta-kaumudī

एभ्यो लेर्लुक् स्यान्मन्त्रे । अक्षन्नमीमदन्त हि (अक्ष॒न्नमी॑मदन्त हि) । घस्लादेशस्य गमहन - SK 2363 इत्युपधालोपे शासिवसि - SK 2410 इति षः । माह्वर्मित्रस्य (माह्व॑र्मि॒त्रस्य॑) । धूर्तिः प्रणङ्मर्त्यस्य (धू॒र्तिः प्रण॒ङ्मर्त्य॑स्य) ।नशेर्वा - SK 431 इति कुत्वम् । सुरुचो वेन आवः (सु॒रुचो॑ वे॒न आ॑वः) । मा न आधक् (मा न॒ आध॑क्) । आदित्याकारान्तग्रहणम् । आ प्राद्यावापृथिवी (आ प्रा॒द्यावा॑पृथि॒वी) । परावर्ग्भारभृद्यथा (परा॒वर्ग्भार॒भृद्य॑था) । अक्रन्नुषासः (अक्र॑न्नु॒षासः॑) । त्वे रयिं जागृवांसो अनुग्मन् (त्वे र॒यिं जा॑गृ॒वांसो॒ अनु॑ग्मन्) । मन्त्रग्रहणं ब्राह्मणस्याप्युपलक्षणम् । अज्ञत वा अस्य दन्ताः । विभाषानुवृत्तेर्नेह । न ता अगृभ्भ्रन्नजनिष्ट हि षः (न ता अ॑गृभ्भ्र॒न्नज॑निष्ट॒ हि षः) ॥

After these [roots], luk of li [that is, cli] takes place in a mantra.

akṣann amīmadanta hi ["they have eaten, for they have become exhilarated"]. For the substitute ghasḷ, after the deletion of the penultimate by gamahana… (SK 2363), ṣ [comes] by śāsivasi… (SK 2410).

mā hvar mitrasya. dhūrtiḥ praṇaṅ martyasya ["the malice of the mortal has perished"]: kutva by naśer vā (SK 431). suruco vena āvaḥ ["Vena has uncovered the bright ones"]. mā na ādhak ["let him not burn us"].

"āt" is the mention of [roots] ending in long ā: ā prā dyāvāpṛthivī ["you have filled heaven and earth"]. parāvarg bhārabhṛd yathā. akrann uṣāsaḥ ["the dawns have made"]. tve rayiṃ jāgṛvāṃso anu gman.

The mention of "mantra" [in the sūtra] stands also for (upalakṣaṇa) the Brāhmaṇa: ajñata vā asya dantāḥ ["his teeth were indeed born"].

Because vibhāṣā ("optionally") is carried forward (anuvṛtti), [the luk does] not [take place] here: na tā agṛbhbhrann ajaniṣṭa hi ṣaḥ ["… for he was born"].

[Thus ends the second adhyāya.]

Subodhinī

NSP p. 598–599

—मन्त्रे घस—। घस अत्तेरादेशः । हर हृञ् कौटिल्ये । अस्य कृतगुणानुकरणं ह्वरेति । अकारस्तूच्चारणार्थः । णश अदर्शने । वृञ् वरणे । वृङ् संभक्तौ । दह भस्मीकरणे । आत् । आकारान्ताः प्रा पूरणे इत्यादयः । वृजी वर्जने । डुकृञ् करणे । गम्लृ गतौ । जनी प्रादुर्भावे ॥—अक्षन्निति । अत्तेर्लुङि झिः ॥—घस्लादेशस्येति । ‘लुङ्सनोः—’ इति विहितस्य ॥—माह्वरिति । माङि उपपदे ह्वरतेर्लुङि तिप् । ‘इतश्च’ इतीकारलोपः । च्लेर्लुकि कृते ‘सार्वधातुके—’ इति गुणे कृते रपरत्वे ‘हलङ्याप्—’ इति लोपः ॥—प्रणगिति । प्रपूर्वान्नशेर्लुङ् । ‘हलङ्याप्—’ इति लोपः । ‘उपसर्गादसमासेऽपि—’ इति णत्वम् ॥—मर्त्यस्येति । मकारेऽनुनासिके परे ‘यरोऽनुनासिके—’ इति ङः ॥—कुत्वमिति । पक्षे ‘व्रश्च’ इति षत्वेन नडिति रूपं वोध्यम् ॥—आव इति । वृञो रूपम् ॥—आधगिति । आङ्पूर्वाद्दहेर्लुङ् । ‘दादेर्धातोः—’ इति घः । ‘एकाचोवश—’ इति भष् भावः ॥—आप्रा इति । आङ्पूर्वात्प्राधातोः सिप् । रुत्वे यत्वे च यलोपः ॥—परावर्गिति । परापूर्वाद्वृजेर्लङ् । आङ्ग्राग्निमात्रोः कृते इति कुत्वम् ॥—अक्रन्निति । शौङित्त्वाद्गुणाभावे यण् ॥—अनुग्मन्निति । अनुपूर्वाद्गच्छतेर्झिः । ‘गमहन—’ इत्युपधालोपः । ननु मन्त्रशब्दः संहितायां रूढ इति अज्ञतेत्यादौ ब्राह्मणप्रयोगे लुक् न प्राप्नोतीत्याशङ्क्याह—मन्त्रग्रहणमित्यादि ॥—अज्ञतेति । ‘गमहन—’ इत्युपधालोपः । ब्राह्मणप्रयोगोऽयम् । मन्त्रेति किम् । अधसत् । अह्वार्षात् । अनशत् । अवारीत् । अधाक्षीत् । अप्रासीः । अवर्जीत् । अकार्षीत् । अगमत् । अजनि । अजनिष्ट ॥ इति वैदिकीप्रकरणे द्वितीयोऽध्यायः ॥ अभ्युत्सादयाम्—। अभ्युत्सादयामित्यादयद्छन्दसि विषयेऽन्यतरस्यां निपात्यन्ते । षद्लृ विशरणगत्यवसादनेषु । जनी प्रादुर्भावे । रमु क्रीडायाम् । ण्यन्तेभ्य एभ्यो लुङि आम्प्रत्ययो निपात्यते । चिञ् चयने । शुद्धादस्मादाम्प्रत्यये द्विर्वचनं कुत्वं च । अक इति प्रत्येकं संवध्यते तदाह—आद्येष्विति ॥—अक इति । कृञो लुङि तिपि च्लेः ‘मन्त्रे घस—’ इत्यादिना लुक् तिपो हल्ड्यादिलोपः

translator notes

commentary Subodhinī, sk.3402.s1, on the roots of the sūtra: ghas is the substitute of ad (atti); 'hvara' imitates hvṛ kauṭilye with guṇa already made, its a being for pronunciation; ṇaśa adarśane; vṛ is vṛñ varaṇe and vṛṅ sambhaktau; daha bhasmīkaraṇe; 'āt' means the ā-final roots, prā pūraṇe and the like; vṛc is vṛjī varjane; ḍukṛñ karaṇe; gamḷ gatau; janī prādurbhāve. Followed for the root names in sutra_en.
commentary Subodhinī, sk.3402.s1: akṣan is luṅ with jhi from ad; the ghasḷ meant is the one prescribed by luṅsanoḥ… (SK 2427). Followed for 'the substitute ghasḷ'.
commentary Subodhinī, sk.3402.s1: mā hvar: with māṅ as upapada, luṅ with tip from hvṛ; the i is deleted by itaś ca (A 3.4.100); after luk of cli, guṇa by sārvadhātuka… (A 7.3.84), with r added (raparatva), and deletion [of t] by halṅyāb… (A 6.1.68). praṇak: luṅ of naś preceded by pra; deletion by halṅyāb…; ṇ by upasargād asamāse 'pi… (A 8.4.14); before the nasal m of martyasya, ṅ by yaro 'nunāsike… (SK 116); in the other option of naśer vā, ṣ by vraśca… (SK 294) gives the form [-]naḍ. Recorded.
commentary Subodhinī, sk.3402.s1: āvaḥ is a form of vṛ; ādhak: luṅ of dah preceded by āṅ, gh by dāder dhātor ghaḥ (A 8.2.32), bhaṣ by ekāco baśo bhaṣ… (A 8.2.37); āprāḥ: sip from prā preceded by āṅ, with rutva, yatva and deletion of the y; akran: no guṇa, being ṅit, then yaṇ; anugman: jhi from gam preceded by anu, deletion of the penultimate by gamahana… (SK 2363). Recorded; the kaumudī quotes these forms without derivation. (The Subodhinī's note on parāvark is garbled in our OCR and is not used.)
commentary Subodhinī, sk.3402.s1: objection: the word mantra is conventionally restricted (rūḍha) to the Saṃhitā, so the luk would not reach a Brāhmaṇa usage such as ajñata; hence 'mantragrahaṇam…'. ajñata: deletion of the penultimate by gamahana…; this is a Brāhmaṇa usage. Followed for 'stands also for (upalakṣaṇa) the Brāhmaṇa'.
commentary Subodhinī, sk.3402.s1: why 'mantre'? [Outside a mantra:] aghasat, ahvārṣīt, anaśat, avārīt, adhākṣīt, aprāsīt, avarjīt, akārṣīt, agamat, ajani, ajaniṣṭa. The Subodhinī then closes 'iti vaidikīprakaraṇe dvitīyo 'dhyāyaḥ'. Recorded.
textual The 1915 print closes SK 3402 with the colophon 'iti dvitīyo 'dhyāyaḥ' (NSP p. 589, scan page-0599 read); ours lacks it. Supplied in brackets at the end of k1 (collation batch01, class M). Mūla, for the Print Check.
textual Ours 'agṛbhbhrann' (doubled bh) agrees with the print (collation batch01, read at 5×); Wikisource 'agṛbhṇan' is taken by the collation as OCR noise. Translated as transmitted: the English writes 'agṛbhbhrann'.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator 'li' is glossed '[that is, cli]' by the translator. Wikisource prefixes 'lir iti cleḥ prācāṃ saṃjñā' ('li is the eastern grammarians' name for cli'), which neither ours nor the print has (collation batch01, class V). The '[luk]' in sutra_en is supplied from the kaumudī's gloss 'ler luk'; the source sūtra of 'vibhāṣā' is not named by the kaumudī or the Subodhinī and is left unnamed. Mantra glosses are the translator's, given only where the sense is secure; mā hvar mitrasya, parāvarg bhārabhṛd yathā and tve rayiṃ jāgṛvāṃso anu gman are left unglossed.

SK 3403 · A 3.1.42V

अभ्युत्सादयांप्रजनयांचिकयांरमयामकः पावयांक्रियाद्विदामक्रन्निति च्छन्दसि ॥ ३४०३ ॥

abhyutsādayāṃprajanayāṃcikayāṃramayāmakaḥ pāvayāṃkriyādvidāmakranniti cchandasi

abhyutsādayāṃprajanayāṃcikayāṃramayāmakaḥ pāvayāṃkriyādvidāmakrann iti cchandasi — In the Veda, abhyutsādayām akaḥ, prajanayām akaḥ, cikayām akaḥ, ramayām akaḥ, pāvayāṃ kriyāt and vidām akran [are taught as ready-made forms (nipātana)] [optionally (anyatarasyām, carried forward (anuvṛtti) from vidāṃkurvantv ity anyatarasyām, SK 2465)].

Rule. Six forms are taught ready-made (nipātana) in the Veda. Each is optional: "optionally" is carried forward from SK 2465 (chapter 45), the Subodhinī says. So the ordinary forms also stand in the Veda. The first four add ām in luṅ, with akaḥ as the auxiliary verb (anuprayoga).

Example.

abhyut + sad + ṇic → ām in luṅ + akaḥ → abhyutsādayām akaḥ (ordinary usage: abhyudasīṣadat)

pra + jan + ṇic → prajanayām akaḥ (= prājījanat)

ci → ām, reduplication, and k for c → cikayām akaḥ (= acaiṣīt)

ram + ṇic → ramayām akaḥ (= arīramat)

The other two: pāvayāṃ kriyāt, an āśīrliṅ form (ordinary usage: pāvyāt), and vidām akran (= avediṣuḥ).

Applies when / blocked by. The Subodhinī explains akaḥ. It is kṛ in luṅ with tip. Its cli is lost by SK 3402, and the t of tip is lost.

Watch out. For "reduplication" the 1915 print reads dvirvacanam.

Siddhānta-kaumudī

आद्येषु चतुर्षु लुङि आमक इत्यनुप्रयोगश्च । अभ्युत्सादयामकः । अभ्युदसीषददिति लोके । प्रजनयामकः । प्राजीजनदित्यर्थः । चिकयामकः । अचैषीदित्यर्थे चिनोतेराम् द्विवचनं कुत्वं च । रमयामकः । अरीरमत् । पावयांक्रियात् । पाव्यादिति लोके । विदामक्रन् । अवेदिषुः ॥

[The third adhyāya.]

For the first four, in luṅ, ām [is added] and "akaḥ" is subjoined (anuprayoga).

abhyutsādayām akaḥ — in ordinary usage (loka), abhyudasīṣadat. prajanayām akaḥ — meaning prājījanat. cikayām akaḥ — in the sense of acaiṣīt, [there are] ām, reduplication and kutva after ci. ramayām akaḥ — arīramat.

pāvayāṃ kriyāt — in ordinary usage, pāvyāt. vidām akran — avediṣuḥ.

Subodhinī

alignment inferredNSP p. 599

—अभ्युत्सादयामक इति । ‘आमः’ इति लुङो लुक् ॥—अभ्युदसीषददिति । सदेर्ण्यन्ताल्लुङि चङि ‘णौ चङ्युपधायाः—’ इति ह्रस्वः । ‘चङि’ इति द्विर्वचनम् । हलादिःशेषः । ‘सन्वल्ल-घुनि—’ इति सन्वद्भावे ‘सन्यतः’ इतीत्वम् । लघोर्दीर्घः ॥—लोक इति । वेदेपि पाक्षिकमिदं वोध्यम् । ‘विदांकुर्वन्तु—’ इति सूत्रादन्यतरस्यांग्रहणानुवृत्तेः ॥—पावयामिति । पवतेः पुनातेर्वा ण्यन्तादाशीर्लिङ्याम् । क्रियादित्यनुप्रयोगश्च ॥—क्रियादिति । करोतेराशीर्लिङि रूपम् । ‘लिङाशिषि’ इत्यार्धधातुकत्वाद्विकरणाभावः । ‘रिङ्शयग्—’ इति रिङ् ॥—विदामक्रन्निति । विदेर्लुङि आम् गुणाभावः लुङन्तकरोत्यनुप्रयोगश्च ॥—गुपेः—। आयप्रत्ययाभावस्थल एवेदं, सूत्रे केवलस्योच्चारणात् ॥—अजूगुपतमिति । गुपू रक्षणे । ‘तस्यस्यमिपाम्—’ इति थसस्तम् । ‘तुजादीनां दीर्घोऽभ्यासस्य’ इत्यभ्यासस्य दीर्घः ॥—अगौप्तमिति । ऊदित्वादिडभावे ‘वदव्रज—’ इति वृद्धिः । ‘झलो झलि’ इति सिचो लोपः । इद्-पक्षे अगोपिष्टम् । आयप्रत्यये अगोपायिष्टम् । इत्थं चत्वारि च्छन्दसि । लोके तु चङं वर्जयित्वा त्रीण्येवेति विवेकः ॥—नोनयतीति—। ऊन परिहाणे । ध्वन शब्दे । इल प्रेरणे । अर्द गतौ याचने च । एभ्यो ण्यन्तेभ्यश्लेः ‘णिश्रि—’ इति प्राप्तश्च-ङादेशो नेत्यर्थः । तत्रोनयत्येलयती चुरादी ण्यन्तौ । ध्वनयतिरपि चुरादिरदन्तो घटादिर्नान्तश्च । अर्दयतिस्तु हेतुमण्यन्तः ॥—ऊनयीरिति । मध्यमपुरुषैकवचनम् । ‘न माङ्योगे’ इति आदप्रतिषेधः । इदमिन्द्रं प्रति सव्यस्य ऋषेर्वचनम् । त्वायतस्त्वामिच्छतः जरितुः स्तोतुः मम काममभिलाषं मा ऊनयीः । ऊनं मा कार्षीरित्यर्थः । औननदिति भाषायाम् ॥—ध्वनयीदिति । तिप् ‘न माङ्योगे’ इत्यदप्रतिषेधः । भाषायां तु घटादेरदिध्वनत् । चुरादेरदध्वनत् । ऐलयीत् । आर्द-यीत् । आर्दिदत् । ऐलिलदिति लोके ॥—कृमृदृ—। ‘च्लि लुङि’ इत्यतः च्लिरिति ‘अस्यतिवक्ति—’ इत्यतोऽङिति ‘इरितो वा’ इत्यतो वेत्यनुवर्तते तदाह—च्लेरित्यादि ॥—अकरमिति । डु कृञ्करणे मिप् अङि कृते ‘ऋदृशोऽङि—’ इति गुणः ॥—अमरदिति । मृङ् प्राणत्यागे । व्यत्ययेन परस्मैपदम् ॥—अदरदिति । दृ विदारणे ॥—अरुहदिति । रुह वीजजन्मनि प्रादुर्भावे च । लोके तु अकार्षीत् । अमृत । अदारीत् । अरुक्षत्

translator notes

commentary Subodhinī, printed at the end of sk.3402.s1 ('abhyutsādayām—'): abhyutsādayām and the rest are taught as ready-made forms (nipātyante) in the Veda, optionally (anyatarasyām). The roots are ṣadḷ viśaraṇagatyavasādaneṣu, janī prādurbhāve and ramu krīḍāyām; from these, made ṇic-final, the affix ām is taught as nipātana in luṅ; from ci (ciñ cayane), the bare root, ām with reduplication and kutva. Followed for '[nipātana]' in sutra_en.
commentary Subodhinī, sk.3403.s1 ('—loka iti'): this is to be understood as optional in the Veda too, because 'anyatarasyām' is carried forward (anuvṛtti) from the sūtra vidāṃkurvantu… (SK 2465). Followed for the bracketed anuvṛtti: the ordinary forms are therefore available in the Veda as well.
commentary Subodhinī, end of sk.3402.s1: 'akaḥ' is construed with each [of the first four] (pratyekaṃ saṃbadhyate), hence the kaumudī's 'ādyeṣu'. akaḥ: luṅ with tip from kṛ, luk of cli by mantre ghasa… (SK 3402), and deletion of the tip by halṅyādi… (A 6.1.68). Followed for 'for the first four'.
commentary Subodhinī, sk.3403.s1: in abhyutsādayām akaḥ the luṅ [after ām] is deleted by āmaḥ (A 2.4.81). abhyudasīṣadat: from causative sad in luṅ with caṅ, shortening by ṇau caṅy upadhāyā hrasvaḥ (A 7.4.1), reduplication by caṅi (A 6.1.11), hal-ādi-śeṣa, i by sanyataḥ (A 7.4.79) under the san-like treatment of sanvallaghuni… (A 7.4.93), lengthening of the light [vowel]. Recorded; the kaumudī gives only the form.
commentary Subodhinī, sk.3403.s1: pāvayām: āśīrliṅ from the causative of pū (pavate or punāti), with ām and the anuprayoga kriyāt; kriyāt is the āśīrliṅ of kṛ: no vikaraṇa, since liṅāśiṣi (A 3.4.116) makes it ārdhadhātuka, and riṅ by riṅśayagliṅkṣu (A 7.4.28). vidām akran: luṅ of vid, ām, no guṇa, and the anuprayoga of kṛ in luṅ. Recorded.
textual The 1915 print sets the heading 'tṛtīyo 'dhyāyaḥ' above SK 3403 (NSP p. 589, scan page-0599 read); ours has no heading. Supplied in brackets at the head of k1 (collation batch01, class M). Mūla, for the Print Check.
textual Ours reads 'cinoter ām dvivacanaṃ kutvaṃ ca'; the print reads 'dvirvacanaṃ' (NSP p. 589, scan page-0599), as does Wikisource. 'reduplication' follows the print (collation batch01, class A). Mūla, for the Print Check.
textual Ours writes 'luṅi āmaka ity anuprayogaś ca' in sandhi; the print separates 'ām aka' (NSP p. 589, scan page-0599) and Wikisource quotes them as two words ('ām' 'akaḥ'). Same reading; the English takes the two items apart.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.

SK 3404 · A 3.1.50V

गुपेश्छन्दसि ॥ ३४०४ ॥

gupeśchandasi

gupeś chandasi — After gup [as a bare root, without āya], in the Veda, [caṅ optionally comes in place of cli].

Rule. In the Veda, after bare gup "to guard", caṅ optionally replaces cli. "Bare" means without the affix āya, the Subodhinī says.

Example.

gup + cli + thas → tam replaces thas (Subodhinī) → caṅ for cli

→ the root is reduplicated, and the vowel of the reduplicated syllable is long

→ the augment a before the root (not stated in this section)

→ ajūgupatam (gṛhān ajūgupataṃ yuvam "you two have guarded the houses")

Bhaṭṭoji glosses it as agauptam.

Applies when / blocked by. The Subodhinī counts the forms. Ordinary usage has three: agauptam, agopiṣṭam and, with āya, agopāyiṣṭam. The Veda adds the caṅ form, so it has four.

Siddhānta-kaumudī

च्लेश्चङ्वा । गृहानजूगुपतं युवम् (गृहा॒नजू॑गुपतं यु॒वम्) । अगौप्तमित्यर्थः ॥

caṅ [comes] optionally in place of cli. gṛhān ajūgupataṃ yuvam ["you two have guarded the houses"]. The meaning is agauptam.

translator notes

commentary Subodhinī, printed under sk.3403.s1 ('—gupeḥ—'): this applies only where the affix āya is absent, because the sūtra pronounces the bare [root]. Followed for '[as a bare root, without āya]'.
commentary Subodhinī, printed under sk.3403.s1: ajūgupatam: gupū rakṣaṇe; tam for thas by tasthasthamipām… (A 3.4.101); lengthening of the abhyāsa by tujādīnāṃ dīrgho 'bhyāsasya (A 6.1.7). agauptam: the root being ū-marked, iṭ is absent, so vṛddhi by vadavraja… (A 7.2.3) and deletion of sic by jhalo jhali (A 8.2.26); with iṭ, agopiṣṭam; with āya, agopāyiṣṭam. Thus four [forms] in the Veda; in ordinary usage only three, leaving out the caṅ form. Recorded; it bears out 'optionally'.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator The bracketed 'caṅ optionally in place of cli' in sutra_en is taken from the kaumudī's gloss 'cleś caṅ vā'; neither the kaumudī nor the Subodhinī names the sūtras these words come from. The mantra gloss is the translator's.

SK 3405 · A 3.1.51V

नोनयतिध्वनयत्येलयत्यर्दयतिभ्यः ॥ ३४०५ ॥

nonayatidhvanayatyelayatyardayatibhyaḥ

nonayatidhvanayatyelayatyardayatibhyaḥ — After ūnayati, dhvanayati, elayati and ardayati, [caṅ does] not [come in place of cli] [in the Veda].

Rule. After ūnaya, dhvanaya, elaya and ardaya, caṅ does not replace cli. This blocks SK 2312 (chapter 44), which would give caṅ after these ṇic-final roots.

Example.

mā + ūnaya + cli + s → no caṅ → no augment aṭ after mā (SK 2228)

→ mā … kāmam ūnayīḥ "do not leave the desire unfulfilled", second person singular (ordinary usage: aunanat)

The steps that give the ending -īḥ are not stated in this section.

mā + dhvanaya + cli + t → no caṅ → mā tvāgnir dhvanayīt (ordinary usage: adidhvanat)

Applies when / blocked by. That the rule holds in the Veda is not stated by Bhaṭṭoji or his commentators; it is inferred. It rests on the Subodhinī's contrast with the ordinary forms aunanat, adidhvanat, ārdidat and aililat.

Siddhānta-kaumudī

च्लेश्चङ् न । मा त्वायतो जरितुः काममूनयीः (मा त्वा॑य॒तो ज॑रि॒तुः काम॑मूनयीः । मा त्वाग्निर्ध्वनयीत् (मा त्वा॒ग्निर्ध्व॑नयीत्) ॥

caṅ does not [come] in place of cli. mā tvāyato jarituḥ kāmam ūnayīḥ ["do not leave unfulfilled the desire of the praiser who longs for you"]. mā tvāgnir dhvanayīt ["let Agni not make you sound"].

translator notes

commentary Subodhinī, printed under sk.3403.s1 ('—nonayatīti—'): the roots are ūna parihāṇe, dhvana śabde, ila preraṇe and arda gatau yācane ca; after these, ṇic-final, the caṅ substitute for cli that would come by ṇiśri… (SK 2312) does not come. ūnayati and elayati are curādi ṇic-final roots; dhvanayati is also curādi, a-final, and ghaṭādi; ardayati is ṇic-final in the causative sense (hetumaṇṇyanta). Followed for 'caṅ does not [come]' as a blocking of SK 2312.
commentary Subodhinī, printed under sk.3403.s1: ūnayīḥ is second-person singular; āṭ is forbidden by na māṅyoge (SK 2228). These are the words of the ṛṣi Savya to Indra: 'do not diminish (mā ūnayīḥ) the desire (kāma, abhilāṣa) of me, the praiser (jarituḥ = stotuḥ) who longs for you (tvāyataḥ = tvām icchataḥ)', i.e. 'do not make it deficient'; in ordinary language (bhāṣā), aunanat. dhvanayīt: tip, aṭ forbidden by na māṅyoge; in ordinary language adidhvanat (ghaṭādi) or adadhvanat (curādi). ailayīt, ārdayīt; in ordinary usage ārdidat, aililat. Followed for the gloss of the first mantra.
textual Ours opens the accented copy of the first mantra with a parenthesis after kāmam ūnayīḥ and never closes it (collation batch01, class M: digital markup only). The mantra is translated once, as for all mantras in this edition.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator '[in the Veda]' in sutra_en is the translator's inference from the Subodhinī's contrast of the Vedic forms with the ordinary-language (bhāṣā) forms aunanat, adidhvanat, ārdidat, aililat; no commentator says 'chandasi' is carried forward. The gloss of the second mantra is the translator's.

SK 3406 · A 3.1.59V

कृमृदृरुहिभ्यश्छन्दसि ॥ ३४०६ ॥

kṛmṛdṛruhibhyaśchandasi

kṛmṛdṛruhibhyaś chandasi — After kṛ, mṛ, dṛ and ruh, in the Veda, [aṅ (carried forward (anuvṛtti) from asyativaktikhyātibhyo 'ṅ, SK 2438) optionally (vā, carried forward (anuvṛtti) from irito vā, SK 2269) comes in place of cli (carried forward (anuvṛtti) from cli luṅi, SK 2221)].

Rule. In the Veda, after kṛ, mṛ, dṛ and ruh, aṅ optionally replaces cli. The Subodhinī says "cli" comes from SK 2221, "aṅ" from SK 2438 and "optionally" from SK 2269.

Example.

kṛ + cli + mip → aṅ for cli → guṇa of ṛ before aṅ (SK 2406) → the augment a; mip becomes am (these two steps are not stated in this section) → akaram (idaṃ tebhyo 'karaṃ namaḥ "I have made this homage to them")

mṛ → amarat; dṛ → adarat; ruh → yat sānoḥ sānum āruhat

Applies when / blocked by. The ordinary forms are akārṣīt, amṛta, adārīt and arukṣat (Subodhinī). amarat is parasmaipada although mṛ is not. The Subodhinī puts this down to exchange (vyatyaya, SK 3433).

Siddhānta-kaumudī

च्लेरङ् वा । इदं तेभ्योऽकरं नमः (इ॒दं तेभ्यो॑ऽकरं॒ नमः॑) । अमरत् । अदरत् । यत्सानोः सानुमारुहत् (यत्सानोः॒ सानु॒मारु॑हत्) ॥

aṅ [comes] optionally in place of cli. idaṃ tebhyo 'karaṃ namaḥ ["I have made this homage to them"]. amarat. adarat. yat sānoḥ sānum āruhat ["when he climbed from ridge to ridge"].

translator notes

commentary Subodhinī, printed under sk.3403.s1 ('—kṛmṛdṛ—'): 'cli' is carried forward (anuvartate) from cli luṅi, 'aṅ' from asyativakti…, and 'vā' from irito vā; hence the kaumudī's 'cleḥ…'. Followed for the bracketed anuvṛtti.
commentary Subodhinī, printed under sk.3403.s1: akaram: ḍukṛñ karaṇe, mip; after aṅ, guṇa by ṛdṛśo 'ṅi guṇaḥ (A 7.4.16). amarat: mṛṅ prāṇatyāge, with parasmaipada by interchange (vyatyaya). adarat: dṛ vidāraṇe. aruhat: ruha bījajanmani prādurbhāve ca. In ordinary usage: akārṣīt, amṛta, adārīt, arukṣat. Recorded; it bears out 'optionally'.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator The SK numbers in sutra_en are the translator's identifications; the Subodhinī names only the sūtra words. The mantra glosses are the translator's.

SK 3407 · A 3.1.123V

छन्दसि निष्टर्क्यदेवहूयप्रणीयोन्नीयोच्छिष्यमर्यस्तर्याध्वर्यखन्यखान्यदेवयज्यापृच्छ्यप्रतिषीव्यब्रह्मवाद्यभाव्यस्ताव्योपचाय्यपृडानि ॥ ३४०७ ॥

chandasi niṣṭarkyadevahūyapraṇīyonnīyocchiṣyamaryastaryādhvaryakhanyakhānyadevayajyāpṛcchyapratiṣīvyabrahmavādyabhāvyastāvyopacāyyapṛḍāni

chandasi niṣṭarkyadevahūyapraṇīyonnīyocchiṣyamaryastaryādhvaryakhanyakhānyadevayajyāpṛcchyapratiṣīvyabrahmavādyabhāvyastāvyopacāyyapṛḍāni — In the Veda, niṣṭarkya, devahūya, praṇīya, unnīya, ucchiṣya, marya, staryā, dhvarya, khanya, khānya, devayajyā, āpṛcchya, pratiṣīvya, brahmavādya, bhāvya, stāvya and upacāyyapṛḍa [are taught as ready-made forms (nipātana)].

Rule. In the Veda seventeen kṛtya forms are taught ready-made (nipātana). Bhaṭṭoji names the root and affix of each.

Example.

nis + kṛt → kyap would come (SK 2859, chapter 66) → ṇyat comes instead

→ the first and last consonants of the root are swapped

→ ṣ for the s of nis

→ niṣṭarkya (niṣṭarkyaṃ cinvīta paśukāmaḥ)

The guṇa ar and the ṭ after ṣ are not stated by Bhaṭṭoji or his commentators; they are inferred.

The other sixteen.

devahūya: hve or hu with deva as upapada, kyap, and a long vowel (spardhante vā u devahūye).
praṇīya, unnīya: nī after pra and ut, with kyap. ucchiṣya: śiṣ after ut, with kyap.
marya, staryā, dhvarya: mṛ, stṛ and dhvṛ with yat. staryā occurs only in the feminine.
khanya and khānya: khan with yat and with ṇyat.
devayajyā: yaj with ya (devayajyāyai).
āpṛcchya: pṛcch after āṅ, with kyap. pratiṣīvya: siv with kyap and ṣ.
brahmavādya: vad with brahman, and ṇyat. Ordinary usage has kyap and yat here, by SK 2854 (chapter 66).
bhāvya, stāvya: bhū and stu with ṇyat.
upacāyyapṛḍam: ci after upa, with ṇyat and the substitute āy, when pṛḍa follows.

Applies when / blocked by. A vārttika limits upacāyyapṛḍam to gold (hiraṇya). Otherwise the form is upaceyapṛḍam. pṛḍa comes from the root pṛḍ with the affix ka. Bhaṭṭoji says the ka is the one taught for roots with an ik penultimate, that is, SK 2897 (chapter 67).

Watch out. A nipātana fixes the form. Bhaṭṭoji's notes say which affix and which special change are accepted; ordinary rules still do the rest. For example, the Subodhinī gives āpṛcchya its saṃprasāraṇa, and pratiṣīvya its long ī, by general rules.

Siddhānta-kaumudī

कृन्ततेर्निस्पूर्वात्क्यपि प्राप्ते ण्यत् । आद्यन्तयोर्विपर्यासो निसः षत्वं च । निष्टर्क्यं चिन्वीत पशुकामः । देवशब्दे उपपदे ह्वयतेर्जुहोतेर्वा क्यप् दीर्घश्च । स्पर्धन्ते वा उ देवहूये (स्पर्ध॑न्ते॒ वा उ॑ देव॒हूये॑) । प्र उत् आभ्यां नयतेः क्यप् । प्रणीयः । उन्नीयः । उत्पूर्वाच्छिषेः क्यप् । उच्छिष्यः । मृङ्स्तृञ्ध्वृभ्यो यत् । मर्यः । स्तर्या । स्त्रियामेवायम् । ध्वर्यः । खनेर्यण्ण्यतौ । खन्यः । खान्यः । यजेर्यः । शुन्धध्वं दैव्याय कर्मणे देवयज्यायै (शुन्ध॑ध्वं॒ दैव्या॑य॒ कर्म॑णे देवय॒ज्यायै॑) । आङ्पूर्वात्पृच्छेः क्यप् । आपृच्छ्यं धरुणं वाज्यर्षति (आ॒पृच्छ्यं॑ ध॒रुणं॑ वा॒ज्य॑र्षति) । सीव्यतेः क्यप् षत्वं च । प्रतिषीव्यः । ब्रह्मणि वदेर्ण्यत् । ब्रह्मवाद्यम् । लोके तु वदः सुपि क्यप् च-SK 2854 इति क्यब्यतौ । भवतेः स्तौतेश्च ण्यत् । भाव्यः । स्ताव्यः । उपपूर्वाच्चिनोतेर्ण्यत् आयादेशश्च पृडे उत्तरपदे । उपचाय्यपृडम् ।

From kṛt (kṛntati) preceded by nis, when kyap would apply, ṇyat [comes]; [there is] interchange of the initial and final [consonants] and ṣ for the s of nis: niṣṭarkyaṃ cinvīta paśukāmaḥ ["one who desires cattle should pile the niṣṭarkya [fire]"].

When the word deva is upapada, from hve (hvayati) or hu (juhoti), kyap and lengthening: spardhante vā u devahūye ["they indeed vie with one another at the invocation of the gods"].

From nī (nayati) after these two, pra and ut, kyap: praṇīyaḥ, unnīyaḥ.

From śiṣ preceded by ut, kyap: ucchiṣyaḥ.

From mṛṅ, stṛñ and dhvṛ, yat: maryaḥ; staryā — this is only in the feminine; dhvaryaḥ.

From khan, yat and ṇyat: khanyaḥ, khānyaḥ.

From yaj, ya: śundhadhvaṃ daivyāya karmaṇe devayajyāyai ["be purified for the divine rite, for the worship of the gods"].

From pṛcch preceded by āṅ, kyap: āpṛcchyaṃ dharuṇaṃ vājy arṣati.

From siv (sīvyati), kyap and ṣ: pratiṣīvyaḥ.

From vad with brahman [as upapada], ṇyat: brahmavādyam. But in ordinary usage (loka), kyap and yat by vadaḥ supi kyap ca (SK 2854).

From bhū (bhavati) and stu (stauti), ṇyat: bhāvyaḥ, stāvyaḥ.

From ci preceded by upa, ṇyat and the substitution of āy, when pṛḍa is the following member: upacāyyapṛḍam.

vārttika

हिरण्य इति वक्तव्यम्

(vārttika) It should be stated: "when gold (hiraṇya) [is meant]".

(वार्तिकम्) ॥ उपचेयपृडमन्यत् ॥ मृड सुखने पृड चेत्यस्मादि गुपधलक्षणः कः ॥

Otherwise, upaceyapṛḍam. [pṛḍa is formed] from this [root] — "mṛḍa sukhane, pṛḍa ca" — with ka by the rule for [roots] with an ik penultimate (igupadhalakṣaṇa).

Subodhinī

NSP p. 599–600

—छन्दसि—। निष्टर्क्यादयः शब्दाश्छन्द-सि निपात्यन्त इति सूत्रार्थः ॥—क्यपि प्राप्त इति । ‘ऋदुपधाच्च—’ इति सूत्रेण ॥—आपृच्छ्यमिति । प्रच्छ ज्ञीप्सायाम् । ‘ग्रहिज्या’—इति संप्रसारणम् ॥—प्रतिषीव्येति । षिवु तन्तुसंताने । ‘हलि च’ इति दीर्घः ॥—उपचाय्यपृडमिति । उपचाय्यं च तत्पृडं चेति कर्मधारयः ॥—हिरण्य इति । हिरण्येऽभिधेय इत्यर्थः

translator notes

commentary Subodhinī, sk.3407.s1: the sense of the sūtra is that niṣṭarkya and the other words are taught as ready-made forms (nipātyante) in the Veda. Followed for '[nipātana]' in sutra_en.
commentary Subodhinī, sk.3407.s1 ('—kyapi prāpta iti'): kyap would apply by the sūtra ṛdupadhāc cākḷpicṛteḥ (SK 2859). Recorded; it names the rule that the nipātana of ṇyat in niṣṭarkya overrides.
commentary Subodhinī, sk.3407.s1: āpṛcchya: praccha jñīpsāyām, with saṃprasāraṇa by grahijyā… (A 6.1.16); pratiṣīvya: ṣivu tantusaṃtāne, lengthening by hali ca (A 8.2.77); upacāyyapṛḍam is a karmadhāraya, 'upacāyya and that [is] pṛḍa'. Recorded.
commentary Subodhinī, sk.3407.s1 ('—hiraṇya iti'): the meaning is 'when gold is what is denoted' (hiraṇye 'bhidheye). Followed for '[is meant]'.
textual Ours reads 'iti kyabyatau' (kyap and yat); the 1915 print reads 'kyabṇyatau' (NSP p. 590, scan page-0600). Wikisource agrees with ours, and the grammar backs ours, since the ca of vadaḥ supi kyap ca brings in yat; the collation takes the print as a misprint (batch01, class V). Translated as ours.
textual Ours opens k3 with '(vārttikam)'. This tag is the digital source's editorial label for the preceding vārttika 'hiraṇya iti vaktavyam'; the 1915 print marks the vārttika with a sign before it instead (NSP p. 590, scan page-0600). The tag is not rendered; k2 carries the label.
textual Ours divides 'pṛḍa cety asmādi gupadhalakṣaṇaḥ kaḥ', which splits igupadha-. The print has no break: 'pṛḍa cetyasmādigupadhalakṣaṇaḥ kaḥ', i.e. asmād igupadhalakṣaṇaḥ (NSP p. 590, scan page-0600 read); Wikisource likewise 'ity asmād igupadhalakṣaṇa kaḥ'. Rendered after the print. Not in the collation report. Mūla, for the Print Check.
textual Wikisource reads 'upacayapṛḍam evānyat'; ours and the print read 'upaceyapṛḍam anyat' (collation batch01, class V). Translated as ours.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0080–0081 transcribe only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator 'igupadhalakṣaṇa' refers to igupadhajñāprīkiraḥ kaḥ (SK 2897); the identification is the translator's. The mantra glosses are the translator's; āpṛcchyaṃ dharuṇaṃ vājy arṣati is left unglossed.

SK 3408 · A 3.2.27V

छन्दसि वनसनरक्षिमथाम् ॥ ३४०८ ॥

chandasi vanasanarakṣimathām

chandasi vanasanarakṣimathām — In the Veda, after van, san, rakṣ and math, [in (carried forward (anuvṛtti) from stambaśakṛtor in, SK 2938) comes when an object word is upapada].

Rule. In the Veda, in comes after van, san, rakṣ and math when an object word is the upapada. in is carried forward from SK 2938 (chapter 67), the Subodhinī says.

Example.

brahma vanati → brahman + van + in → brahmavanim (brahmavaniṃ tvā kṣatravanim)

gāṃ sanoti → go + san + in → ṣ for s (SK 1022, chapter 25) → goṣaṇim (uta no goṣaṇiṃ dhiyam)

pathirakṣayaḥ, pathirakṣī "guardians of the path"; havirmathīnām "of the disturbers of the oblation"

The Subodhinī says brahmavanim and goṣaṇim are accusative singulars of the in-final stems. The ṇ of goṣaṇim and the loss of the n of brahman are not explained here.

Applies when / blocked by. The Subodhinī says the roots are van and san of the bhū class. The like-sounding roots of the tan class carry a marker and are not meant.

Siddhānta-kaumudī

एभ्यः कर्मण्युपपदे इन् स्यात् । ब्रह्मवनिं त्वा क्षत्रवनिम् (ब्रह्मवनिं॑ त्वा क्षत्र॒वनि॑म्) । उत नो गोषणिं धियम् (उ॒त नो॑ गो॒षणिं॒ धि॒य॑म्) । ये पथां पथिरक्षयः (ये प॒थां प॑थि॒रक्ष॑यः) । चतुरक्षौ पथिरक्षी (च॒तु॒र॒क्षौ प॑थि॒रक्षी॑) । हविर्मथीनामभि (हवि॒र्मथी॑नाम॒भि) ॥

After these, when an object word (karman) is upapada, in comes.

brahmavaniṃ tvā kṣatravanim ["you, the winner of brahman, the winner of kṣatra"]. uta no goṣaṇiṃ dhiyam ["and [give] us a cow-winning thought"]. ye pathāṃ pathirakṣayaḥ ["those who are the guardians of the paths"]. caturakṣau pathirakṣī ["the two four-eyed guardians of the path"]. havirmathīnām abhi ["against the disturbers of the oblation"].

Subodhinī

NSP p. 600

—छन्दसि—॥—एभ्य इति । वन षण संभक्तौ । रक्ष पालने । मन्थ विलोडने । एभ्य इत्यर्थः ॥ ‘स्तम्बशकृतोरिन्’ इत्यतः इन्निति वर्तते, तदाह—इन्स्यादिति । वन षण संभक्ताविति भ्वादिगणेन सह निर्दिष्टयोरेव ग्रहणं न तु वनु याचने, षणु दाने इति तानादिकयोः सानुबन्धकत्वात् ॥—ब्रह्मवनिमिति । ब्रह्म वनति क्षत्रं वनति गां सनतीति विवक्षायामिन् तदन्ताद्वितीयैकवचनम् । सुषामादित्वात्षत्वम् ॥—पथिरक्षय इति । पन्थानं रक्षयन्तीति विग्रहः ॥—पथिरक्षीति । पन्थानं रक्षतीति विग्रहः । हविर्मन्थतीति विग्रहः

translator notes

commentary Subodhinī, sk.3408.s1: 'in' is carried forward (vartate) from stambaśakṛtor in; hence the kaumudī's 'in syāt'. Followed for the bracketed anuvṛtti.
commentary Subodhinī, sk.3408.s1: the roots are vana and ṣaṇa sambhaktau, rakṣa pālane and mantha viloḍane. Only van and san as listed together in the bhvādi group are taken, not vanu yācane and ṣaṇu dāne of the tanādi group, since those carry an anubandha. Recorded; the English names the roots as the sūtra does.
commentary Subodhinī, sk.3408.s1: brahmavanim and the rest: in comes when the sense intended is brahma vanati, kṣatraṃ vanati, gāṃ sanoti, and the second-case singular (dvitīyaikavacana) is formed from the in-final; ṣ [in goṣaṇim] because it belongs to the suṣāmādi (suṣāmādiṣu ca, SK 1022). pathirakṣayaḥ: 'they guard the path'; pathirakṣī: 'he guards the path'; [havirmathī]: 'he churns the oblation'. Followed for the glosses.
textual No Bālamanoramā: our BM layer is empty here, and Wikisource uttara-4/0081 transcribes only the kaumudī for SK 3395–3422 (no BM text), so the printed SK+BM gives no Bālamanoramā for this unit.
translator 'when an object word is upapada' in sutra_en is taken from the kaumudī's gloss 'karmaṇy upapade'; no commentator names its source sūtra. The SK number for stambaśakṛtor in is the translator's identification.

SK 3409 · A 3.2.63V

छन्दसि सहः ॥ ३४०९ ॥

chandasi sahaḥ

chandasi sahaḥ — In the Veda (chandas), [ṇvi, carried forward (anuvṛtti) from SK 2976 (bhajo ṇviḥ), comes] after sah [when a sup-ending word is the upapada].

Rule. In the Veda, ṇvi comes after sah "to overpower" when a word with a case-ending is the upapada. ṇvi is carried forward from SK 2976 (chapter 67), the Subodhinī says.

Example.

pṛtanā + sah + ṇvi → ṣ for the s of sah (SK 335, chapter 11) → pṛtanāṣāṭ "overpowering hostile hosts"

The other steps to -ṣāṭ are not stated in this section: the vṛddhi of the a (the affix is ṇit), the loss of the affix, which leaves nothing, and ṭ for the final h.

Watch out. The Subodhinī asks about classical turāsāham, which this Vedic rule cannot give. It explains that word with vic after the ṇic-final root.

Siddhānta-kaumudī

सुप्युपपदे सहेर्ण्विः स्यात् । पृतनाषाट् ॥

When a sup-ending word is the upapada, ṇvi comes after sah [in the Veda]. pṛtanāṣāṭ ["overpowering hostile hosts"].

Subodhinī

NSP p. 600

—छन्दसि—षह मर्षणे ‘भजो ण्विः’ इति वर्तते तदाह—ण्विः स्यादिति । ननु ‘तुरासाहं पुरोधाय’ इति लोके प्रयोगा दृश्यन्ते तेषां का गतिरिति चेत् णिजन्ताद्विच् बोध्यः ॥—पृतनाषाडिति । ‘सहेः साडः सः’ इति षत्वम् ॥—वहः ॥—प्राग्वदिति । ण्विः स्यादित्यर्थः

translator notes

commentary Subodhinī, sk.3409.s1: sah is 'ṣaha marṣaṇe'; 'bhajo ṇviḥ' (SK 2976) is carried forward (iti vartate), and that is why Bhaṭṭoji says 'ṇviḥ syāt'. Objection: forms such as turāsāham (in 'turāsāhaṃ purodhāya') are seen in the classical language; how are they accounted for? Answer: take them as vic after the ṇic-ending root. On pṛtanāṣāṭ: the ṣ is by 'saheḥ sāḍaḥ saḥ' (SK 335). Followed: the English carries the anuvṛtti of ṇvi in sutra_en.
textual No Bālamanoramā. Our source has none. Wikisource uttara-4/0081 prints only the kaumudī for SK 3407–3421, with no Bālamanoramā commentary on these sūtras. There the kaumudī reads only 'ṇviḥ syāt'; ours agrees with the 1915 print (NSP p. 590, scan page-0600 read; collation batch01, class V).

SK 3410 · A 3.2.64V

वहश्च ॥ ३४१० ॥

vahaśca

vahaś ca — And after vah [ṇvi comes, carried forward (anuvṛtti) from SK 3409, in the Veda, when a sup-ending word is the upapada].

Rule. ṇvi also comes after vah "to carry", with an upapada, in the Veda. Bhaṭṭoji says "as before".

Example.

ditya + vah + ṇvi → dityavāṭ

As with pṛtanāṣāṭ, the vṛddhi of the a, the loss of the affix and ṭ for the final h are not stated in this section.

Applies when / blocked by. Bhaṭṭoji says the rule is split off "for the sake of what follows". That this lets vah alone run on into SK 3411 and SK 3412 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

प्राग्वत् । दित्यवाट् (दि॒त्य॒वाट्) । योगविभाग उत्तरार्थः ॥

As before [ṇvi comes, here after vah]. dityavāṭ. Splitting the rule [off from SK 3409] (yogavibhāga) is for the sake of the following [rule].

translator notes

commentary Subodhinī, printed under sk.3409.s1 (its tail, the lemmata 'vahaḥ' and 'prāgvad iti'): 'prāgvat' means 'ṇvi comes' (ṇviḥ syād ity arthaḥ). Followed for '[ṇvi comes]' in the block and in sutra_en.
translator The kaumudī and the Subodhinī say only 'uttarārthaḥ'. The translator infers that the split lets vah alone, without sah, continue into SK 3411 (kavyapurīṣapurīṣyeṣu ñyuṭ, where Bhaṭṭoji writes 'vaheḥ') and SK 3412.
textual No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone here. The 1915 print (NSP p. 590, scan page-0600) agrees with ours.

SK 3411 · A 3.2.65V

कव्यपुरीषपुरीष्येषु ञ्युट् ॥ ३४११ ॥

kavyapurīṣapurīṣyeṣu ñyuṭ

kavyapurīṣapurīṣyeṣu ñyuṭ — When kavya, purīṣa or purīṣya is the upapada, ñyuṭ [comes after vah, in the Veda].

Rule. When kavya, purīṣa or purīṣya is the upapada, ñyuṭ comes after vah in the Veda. Bhaṭṭoji's gloss supplies "after vah" and "in the Veda".

Example.

kavya + vah + ñyuṭ → kavyavāhanaḥ

Likewise purīṣavāhanaḥ and purīṣyavāhanaḥ.

The vṛddhi of vah and the ana of yu are not stated by Bhaṭṭoji here; they are inferred.

Applies when / blocked by. The Subodhinī has no note on this sūtra. That vah comes from SK 3410 and "in the Veda" from SK 3409 is inferred.

Siddhānta-kaumudī

एषु वहेर्ञ्युट् स्याच्छन्दसि । कव्यवाहनः । पुरीषवाहनः । पुरीष्यवाहनः ॥

When these are the upapada, ñyuṭ comes after vah in the Veda. kavyavāhanaḥ, purīṣavāhanaḥ, purīṣyavāhanaḥ.

translator notes

translator Bhaṭṭoji supplies 'vaheḥ' and 'chandasi' without naming their source. The translator takes vah to come from SK 3410 (whose split, 'yogavibhāga uttarārthaḥ', prepares for this rule) and chandasi from SK 3409. No commentator states this anuvṛtti, so sutra_en gives the words in brackets without an anuvṛtti label.
textual No Subodhinī on this sūtra. sk3411 has no s-block, and the neighbouring s-blocks pass over it: sk3409.s1 ends with SK 3410 ('prāgvad iti') and sk3412.s1 opens with SK 3412 ('—havye—'); the print (NSP p. 590, scan page-0600) agrees. No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone.

SK 3412 · A 3.2.66V

हव्येऽनन्तः पादम् ॥ ३४१२ ॥

havye'nantaḥ pādam

havye 'nantaḥpādam — When havya is the upapada, [ñyuṭ, carried forward (anuvṛtti) from SK 3411, comes after vah, in the Veda,] where [the word] does not stand inside (antaḥ) a pāda.

Rule. When havya is the upapada, ñyuṭ comes after vah, if the word does not stand inside a pāda. Inside a pāda only ṇvi comes, by SK 3410.

Example.

havya + vah + ñyuṭ (not mid-pāda) → havyavāhanaḥ (agniś ca havyavāhanaḥ)

havya + vah + ṇvi (mid-pāda) → havyavāḷ (havyavāḷ agnir ajaraḥ pitā naḥ)

Watch out. The Subodhinī explains the ḷ of havyavāḷ. By the Prātiśākhya, a ḍ between two vowels is pronounced ḷ. The 1915 print reads the sūtra's last word as one compound, anantaḥpādam.

Siddhānta-kaumudī

अग्निश्च हव्यवाहनः (अ॒ग्निश्च॑ हव्य॒वाह॑नः) । पादमध्ये तु वहश्च SK 3410 इति ण्विरेव । हव्यवाळग्निरजरः पिता नः (ह॒व्य॒वाळ॒ग्निर॒जरः॑ पि॒ता नः॑) ॥

agniś ca havyavāhanaḥ ["and Agni, the conveyor of oblations (havyavāhana)"]. But in the middle of a pāda it is ṇvi alone, by "vahaś ca" (SK 3410): havyavāḷ agnir ajaraḥ pitā naḥ ["Agni, the oblation-bearer (havyavāḷ), unageing, our father"].

Subodhinī

NSP p. 600

—हव्ये—अन्तः शब्दो मध्यमवाची । हव्यशब्दे उपपदे वहेर्ञ्युट् स्यात् पादमध्ये चेन्न पदान्ते इति फलितोऽर्थः ॥—हव्यवाळग्निरिति । अत्र डस्य ळः, द्वयोश्चास्य स्वरयोर्मध्यमेत्य संपद्यते स डकारो ळकार इति प्रातिशाख्ये विहितः ॥—जनसन—। जनादिभ्यो धातुभ्यश्छन्दसि विट् स्यात् ॥—अग्रेगा इति । ‘हलदन्तात्’—इति सप्तम्यलुक्

translator notes

commentary Subodhinī, sk.3412.s1: the word 'antaḥ' denotes the middle. The resulting sense (phalito 'rthaḥ) is: when havya is the upapada, ñyuṭ (OCR 'vyud') comes after vah, provided [the word] is not in the middle of a pāda but at its end (ours and the print both read 'padānte', for pādānte; NSP p. 590, scan page-0600). On havyavāḷ: ḍ is replaced by ḷ, as the Prātiśākhya prescribes: a ḍ that comes between two vowels becomes ḷ. Followed: sutra_en renders 'antaḥ' as 'inside' and carries ñyuṭ and vah in brackets, and the English reads the ḷ of havyavāḷ as standing for ḍ.
textual Ours writes the sūtra as two words, 'havye 'nantaḥ pādam'; the print sets 'havye 'nantaḥpādam' as one compound (NSP p. 590, scan page-0600). Spacing only; sutra_en follows the print. Not in the collation report.
textual No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone. Ours agrees with the 1915 print (NSP p. 590, scan page-0600 read), including 'havyavāḷ agnir ajaraḥ'.

SK 3413 · A 3.2.67V

जनसनखनक्रमगमो विट् ॥ ३४१३ ॥

janasanakhanakramagamo viṭ

janasanakhanakramagamo viṭ — After jan, san, khan, kram and gam, viṭ [comes, in the Veda (chandasi)].

Rule. In the Veda, viṭ comes after jan, san, khan, kram and gam. Then ā replaces the root's final nasal, by viḍvanor anunāsikasyāt (SK 2982, chapter 67).

Example.

ap + jan + viṭ → ā for the n → abjāḥ "born in the waters"; likewise gojāḥ

go + san + viṭ → ā for the n → ṣ for s (SK 3645, later in this chapter) → goṣāḥ (goṣā indo nṛṣā asi); likewise nṛṣāḥ

bisakhāḥ "digger of lotus-stalks"; dadhikrāḥ; agregāḥ "going in front"

Applies when / blocked by. Bhaṭṭoji does not match each form to its root. Taking them in the sūtra's order is not stated by Bhaṭṭoji or his commentators; it is inferred. In agregāḥ the seventh case of agre is kept, by SK 966 (chapter 24), the Subodhinī says.

Siddhānta-kaumudī

विड्वनोः - SK 2982 इत्यात्वम् । अब्जाः (अ॒ब्जाः) । गोजाः (गो॒जाः) । गोषा इन्दो नृषा असि (गो॒षा इ॑न्दो नृ॒षा अ॒सि) । सनोतेरनः - SK 3645 इति षत्वम् । इयं शुष्मेभिर्बिसखा इवारुजत् (इ॒यं शुष्मे॑भिर्बिस॒खा इ॑वारुजत्) । आ दधिक्राः शवसा पञ्च कृष्टीः (आ द॑धि॒क्राः शव॑सा॒ पञ्च॑ कृ॒ष्टीः) । अग्रेगाः (अग्रे॒गाः) ॥

ā [replaces the nasal] by "viḍvanor anunāsikasyāt" (SK 2982). abjāḥ ["born in the waters"]; gojāḥ. goṣā indo nṛṣā asi ["O Indu, you are a winner of cows (goṣāḥ), a winner of men (nṛṣāḥ)"]: ṣ [replaces s] by "sanoter anaḥ" (SK 3645). iyaṃ śuṣmebhir bisakhā ivārujat ["she, with her blasts, broke (them) like one who digs up lotus-stalks (bisakhāḥ)"]. ā dadhikrāḥ śavasā pañca kṛṣṭīḥ ["Dadhikrā (dadhikrāḥ), with his might, (has spread over) the five peoples"]. agregāḥ ["going in front"].

translator notes

commentary Subodhinī, printed under sk.3412.s1 (lemma '—janasana—'): viṭ comes after the roots jan etc. in the Veda (chandasi). On agregāḥ: the seventh-case ending is not elided, by 'haladantāt [saptamyāḥ saṃjñāyām]' (SK 966). Followed for '[in the Veda (chandasi)]' in sutra_en.
translator The kaumudī does not match the examples to their roots. Going by the order of the sūtra, the translator takes abjāḥ and gojāḥ to come from jan, goṣāḥ and nṛṣāḥ from san, bisakhāḥ from khan, dadhikrāḥ from kram and agregāḥ from gam. The ā of SK 2982 replaces the root-final nasal in each.
textual No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone. Ours agrees with the 1915 print (NSP p. 590, scan page-0600 read).

SK 3414 · A 3.2.71V

मन्त्रे श्वेतवहोक्थशस्पुरोडाशो ण्विन् ॥ ३४१४ ॥

mantre śvetavahokthaśaspuroḍāśo ṇvin

mantre śvetavahokthaśaspuroḍāśo ṇvin — In a mantra, ṇvin [comes] after śvetavah, ukthaśas and puroḍāś [that is, after vah with śveta, śaṃs with uktha and dāś with puras as upapada; the forms are nipātita (taught as ready-made)].

Rule. In a mantra, ṇvin comes in three ready-made compounds. They are vah with śveta, śaṃs with uktha, and dāś with puras. A vārttika adds: ḍas comes after these instead, where the stem is to be a pada. Bhaṭṭoji explains: "where the status of pada is going to come about, ḍas is an exception to ṇvin."

Example.

śveta + vah + ḍas + su (the stem will be a pada) → śvetavas → the vowel before s is lengthened (SK 425), with ru for the final s → śvetavāḥ

The loss of su is not shown step by step here.

śveta + vah + ṇvin + au → vṛddhi → śvetavāhau; likewise śvetavāhaḥ

uktha + śaṃs + ḍas → the n is lost → ukthaśāḥ "the sacrificer, who recites the hymns"

uktha + śaṃs + ṇvin + au → the n is lost → vṛddhi (SK 2282, chapter 44) → ukthaśāsau, ukthaśāsaḥ

puras + dāś + ḍas → ḍ for the d → puroḍāḥ "what is given in front"

Applies when / blocked by. Bhaṭṭoji gives the division but does not assign each form. Which forms have ḍas and which ṇvin is not stated by Bhaṭṭoji or his commentators; it is inferred. The Subodhinī's two derivations fit it. SK 425 needs an as-final stem, which ḍas gives. SK 2282 needs a ṇ-marked affix, which ṇvin is.

Siddhānta-kaumudī

।

—

vārttika

श्वेतवहादीनां डस्पदस्येति वक्तव्यम्

(vārttika) It should be stated that after śvetavah and the rest [the affix is] ḍas when [the stem is] a pada.

(वार्तिकम्) ॥ यत्र पदत्वं भावि तत्र ण्विनोऽपवादो डस् वक्तव्य इत्यर्थः । श्वेतवाः । श्वेतवाहौ । श्वेतवाहः । उक्थानि उक्थैर्वा शंसति उक्थशा यजमानः । उक्थशासौ । उक्थशासः । पुरो दाश्यते दीयते पुरोडाः ॥

The meaning is: where the status of pada is going to come about (bhāvi), there ḍas should be stated as an exception (apavāda) to ṇvin. śvetavāḥ ["Indra, whom the white (horses) carry"], śvetavāhau, śvetavāhaḥ. ukthāni ukthair vā śaṃsati, "he recites the hymns (ukthāni), or praises with hymns (ukthaiḥ)": ukthaśāḥ, the sacrificer; ukthaśāsau, ukthaśāsaḥ. puro dāśyate dīyate, "it is given (dāśyate, that is, dīyate) in front": puroḍāḥ.

Subodhinī

NSP p. 600

—मन्त्रे श्वेतवहो—श्वेतादिपूर्वेभ्यो वहादिभ्यो ण्विन्स्यात् । अलाक्षणिककार्यार्थं निपातनम् । श्वेतशब्दे कर्तृवाचिन्युपपदे वहेः कर्मणि कारके ण्विन्प्रत्ययः । उक्थे कर्मणि करणे चोपपदे शंसतेः प्रत्ययः नलोपश्च । पुरःपूर्वस्य दासृ दाने इत्यादेर्डत्वं कर्मणि च प्रत्ययः । डस्य दस्येति प्रत्येकमभिसंबध्यते । भाविपदत्वाश्रयणेन चेदमुच्यते तदाह—यत्र पदत्वं भावीति । डसन्तस्येत्यर्थः ॥—श्वेतवा इति । श्वेता एव तं वहन्ति श्वेतवा इन्द्रः । ‘अत्वसन्तस्य’—इति दीर्घः । उक्थशासाविति नलोपे कृते ‘अत उपधायाः’ इति वृद्धिः ॥—अवे—योगविभाग उत्तरार्थः । पुरोडाशावयजोर्ण्विम् इत्येकयोगे श्वेतवहादीनामप्युत्तरत्रानुवृत्तिः स्यात् । यजेश्चावपूर्वस्यैवानुवृत्तिः स्यात्केवलस्यैवेष्यत इति

translator notes

commentary Subodhinī, sk.3414.s1: ṇvin comes after vah etc. preceded by śveta etc., and the nipātana serves operations that no rule provides (alākṣaṇikakāryārtham). vah takes ṇvin in the object kāraka, with śveta as upapada denoting the agent. śaṃs takes the affix with uktha as upapada in the object or the instrument, and its n is elided. dāś preceded by puras (OCR 'dāsya dāne') takes the affix in the object sense, and its d is replaced by ḍ. Followed in sutra_en's bracket, which names the roots and the upapadas and calls the forms nipātita.
commentary Subodhinī, sk.3414.s1, on the vārttika: its terms attach to each of the three, though the OCR reading 'ḍasya dasyeti pratyekam abhisaṃbadhyate' is garbled. The vārttika is stated with reference to pada-status that is yet to come (bhāvipadatvāśrayeṇa), and that is what Bhaṭṭoji's 'yatra padatvaṃ bhāvi' says. On śvetavāḥ: 'it is the white ones that carry him: śvetavāḥ, Indra' (śvetā eva taṃ vahanti; so ours and the print, NSP p. 590, scan page-0600); the vowel is lengthened by 'atvasantasya [cādhātoḥ]' (SK 425). On ukthaśāsau: after n-elision, vṛddhi by 'ata upadhāyāḥ' (SK 2282). Followed for the gloss of śvetavāḥ, which takes the compound in the object sense.
translator Bhaṭṭoji's gloss states the division: ḍas wherever pada-status is coming (yatra padatvaṃ bhāvi), otherwise ṇvin. Applying it to the particular forms is the translator's: śvetavāḥ, ukthaśāḥ and puroḍāḥ (first-case singular, where the stem becomes a pada) have ḍas, and the forms before vowel endings (śvetavāhau, ukthaśāsau …) have ṇvin. The Subodhinī's two derivations agree: lengthening by SK 425 in śvetavāḥ needs an as-final stem, which ḍas gives, and vṛddhi by SK 2282 in ukthaśāsau needs the ṇ-marked ṇvin.
textual In ours, k1 is a daṇḍa only. The 1915 print (NSP p. 590, scan page-0600 read) runs straight from the sūtra number into the vārttika, which it marks with the vārttika sign.
textual The tag '(vārttikam)' at the head of k3 in the digital source is editorial; the print marks the vārttika with a sign before 'śvetavahādīnām' and has no tag. Ours otherwise agrees with the print, including 'puro dāśyate dīyate' (scan page-0600 read). No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone; it reads the sūtra as '…ukthaśās…'.

SK 3415 · A 3.2.72V

अवे यजः ॥ ३४१५ ॥

ave yajaḥ

ave yajaḥ — When ava is the upapada, [ṇvin, carried forward (anuvṛtti) from SK 3414, comes] after yaj [in a mantra (mantre, carried forward from SK 3414)].

Rule. When ava is the upapada, ṇvin comes after yaj, in a mantra.

Example.

ava + yaj → avayāḥ, avayājau, avayājaḥ

Bhaṭṭoji gives only the forms. That avayāḥ has the ḍas of SK 3414, and the others ṇvin with vṛddhi, is inferred.

Applies when / blocked by. The Subodhinī says this rule is split from SK 3414 for the sake of SK 3417. As one rule, only yaj with ava would have continued. SK 3417 wants plain yaj.

Siddhānta-kaumudī

अवयाः । अवयाजौ । अवयाजः ॥

avayāḥ, avayājau, avayājaḥ.

translator notes

commentary Subodhinī, printed under sk.3414.s1 (lemma '—ave—'): this rule is split off (yogavibhāga) for the sake of the following one. As a single rule, 'puroḍāś-avayajor ṇvin', it would have carried śvetavah etc. on into the next rule too, and only yaj preceded by ava would have continued, whereas plain yaj is wanted there (SK 3417, vij upe chandasi). Followed for ṇvin as the anuvṛtti, which the Subodhinī's single-rule paraphrase presupposes. The kaumudī makes no remark on the split.
commentary Subodhinī, sk.3417.s1: an objector takes 'mantre' as still carried forward at SK 3417, and the answer grants this ('satyam'). Followed: 'mantre' is carried forward in sutra_en here as well.
translator The kaumudī gives the forms only. Like śvetavāḥ (SK 3414), avayāḥ presumably has the ḍas of the vārttika under SK 3414, and avayājau and avayājaḥ have ṇvin with vṛddhi. SK 3416 lists avayāḥ among the nipātita forms. This reasoning is the translator's.
textual No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone. Ours agrees with the 1915 print (NSP p. 590, scan page-0600 read).

SK 3416 · A 8.2.67V

अवयाःश्वेतवाःपुरोडाश्च ॥ ३४१६ ॥

avayāḥśvetavāḥpuroḍāśca

avayāḥ śvetavāḥ puroḍāś ca — avayāḥ, śvetavāḥ and puroḍāḥ, and [by 'ca' ukthaśāḥ, are nipātita (taught as ready-made forms), with the lengthening made in the singular of address (sambuddhi) too].

Rule. avayāḥ, śvetavāḥ and puroḍāḥ are taught ready-made with the long vowel even in the vocative singular (sambuddhi). By ca, ukthaśāḥ too.

Example.

śvetavas + vocative su → SK 425 does not apply in address → this rule fixes the long vowel → śvetavāḥ "O Indra, whom white horses carry"

Applies when / blocked by. The Subodhinī raises an objection. Once ḍas is made, SK 425 already gives śvetavāḥ, so the rule seems useless. The answer: SK 425 carries the word asambuddhau, "not in address". So in address it does not lengthen, and this rule is needed.

Watch out. This is a rule of the Tripādī, the last three quarters of book 8. Bhaṭṭoji takes it up here, beside the forms of SK 3414–3415.

Siddhānta-kaumudī

एते संबुद्धौ कृतदीर्घा निपात्यन्ते । चादुक्थशाः ॥

These are nipātita (taught as ready-made forms) with the lengthening made in the singular of address (sambuddhi). By "ca": ukthaśāḥ [too].

Subodhinī

NSP p. 600

—अवयाः श्वेतवाः—। ननु मन्त्रे श्वेतवहेत्यादिना डसि कृते सौ ‘अत्वसन्तस्य’—इति दीर्घे रुत्वे च श्वेतवा इत्यादि सिद्धे नार्थोऽनेन योगेनेत्याशङ्क्याह—एते संबुद्धाविति । संबुद्धौ हि ‘अत्वसन्तस्य’—इति न प्राप्नोति तत्रासंबुद्धावित्यनुवर्तनात्

translator notes

commentary Subodhinī, sk.3416.s1: Objection: once ḍas has been made by [the vārttika under] 'mantre śvetavaha…' (SK 3414), lengthening by 'atvasantasya [cādhātoḥ]' (SK 425) before su, together with ru, already gives śvetavāḥ etc., so this rule serves no purpose. Answer, in Bhaṭṭoji's words 'ete sambuddhau': in the singular of address (sambuddhi) 'atvasantasya' does not apply, because 'asambuddhau' is carried forward there. Followed for 'in the singular of address (sambuddhi)' and for '(sambuddhi) too' in sutra_en.
translator This is a Tripādī rule (A 8.2.67), taken up here with the ṇvin/ḍas forms of SK 3414–3415.
textual No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone, its sūtra heading partly lost. Ours agrees with the 1915 print (NSP p. 590, scan page-0600 read).

SK 3417 · A 3.2.73V

विजुपे छन्दसि ॥ ३४१७ ॥

vijupe chandasi

vij upe chandasi — When upa is the upapada, vic [comes after yaj, carried forward (anuvṛtti) from SK 3415,] in the Veda (chandas) [taken to include the Brāhmaṇa, not the mantra alone].

Rule. When upa is the upapada, vic comes after yaj in the Veda. yaj continues from SK 3415.

Example.

upa + yaj + vic → upayaṭ

Applies when / blocked by. The Subodhinī asks why chandasi is stated, since mantre still continues. Its answer: chandas takes in the Brāhmaṇa too, which "mantra" alone would not. It quotes a line: "the name mantra for those that prompt the act; the word brāhmaṇa for the rest".

Siddhānta-kaumudī

उपे उपपदे यजेर्विच् । उपयट् ॥

When upa is the upapada, vic comes after yaj. upayaṭ.

Subodhinī

NSP p. 600–601

—विजुपे—। ननु छन्दसीति व्यर्थं मन्त्रे इत्यनुवृत्तेरेव भाषायां न भविष्यतीति चेत् । सत्यम् । ब्राह्मणसंग्रहार्थं छन्दोग्रहणम् । मन्त्रव्यतिरिक्तो वेदभागो ब्राह्मणम् । तदुक्तम् । तच्चोदकेषु मन्त्राख्या शेषे ब्राह्मणशब्दः ॥—सुधीवा । सुपीवेति । ‘घुमास्था’—इतीत्वम् ॥—कीलालपा इति । कीलालं जलम् । ‘पयः कीलालममृतं जीवनं भुवनं वनम्’ ॥ इत्यमरः ॥ सत्यं पिबतीति । पा पाने विच् ॥—उपपदान्तरेऽपीति । ब्रह्मभ्रूणवृत्रभिन्नेष्वपीत्यर्थः ॥—आततानेति । ‘णलुत्तमो वा’ इति णित्त्वपक्षे वृद्धिः ॥—अररिवानिति । रा दाने । लिटः क्रसुः । ‘वस्वेकाजाद्धसाम्’ इत्यादन्तत्वादिट् । ततो नञ्समासः । ‘दीर्घादटि—इति वक्ष्यमाणेन नस्य रुत्वम् ‘आतोऽटि नित्यम्’ इति रोः पूर्वस्यातो नित्यमनुनासिकः ॥ प्रसङ्गादधायुशब्दं व्युत्पादयितुमाह—छन्दसीति । ‘सुप आत्मनः—’ इत्यत्र आत्मन इति विशेषणात्परेच्छायां न प्राप्नोतीति वचनम् ॥—क्याच्छन्दसि । ‘सनाशंसभिक्ष उः’ इत्यत उरिति वर्तते क्यन्ताद्धातोरुः स्याच्छन्दसि ॥—अघायुरिति । परस्याघमिच्छतीत्यर्थे क्यच् ‘अश्वाघस्यात्’ इति वक्ष्यमाणेनाकारादेशः । तदन्तादुप्रत्ययः ॥—जवसवाविति । जु इति सौत्रो धातुः । षूङ् प्राणिगर्भविमोचने । षु प्रसवैश्वर्ययोरिति । आभ्यां ‘ऋदोरप्’ इति अपि प्राप्तेऽज्विधीयते । स्वरे भेदः

translator notes

commentary Subodhinī, sk.3417.s1: Objection: 'chandasi' is pointless, since through the anuvṛtti of 'mantre' [from SK 3414] the affix will not occur in the classical language anyway. Answer: true; 'chandas' is taken in order to include the Brāhmaṇa, the part of the Veda other than mantra, as it is said: 'taccodakeṣu mantrākhyā, śeṣe brāhmaṇaśabdaḥ' ['the name mantra for those that prompt (the act); the word brāhmaṇa for the rest']. Followed for the bracket after 'in the Veda' in sutra_en.
commentary Subodhinī, printed under sk.3414.s1 (on SK 3415): SK 3415 is split off so that plain yaj, not only yaj preceded by ava, continues into the following rule. Followed for 'yaj, carried forward from SK 3415'.
translator The translator identifies the quoted line as Mīmāṃsā-sūtra 2.1.32–33. The Subodhinī introduces it only with 'taduktam'.
textual sk3417.s1 also carries the Subodhinī on SK 3418 (from 'sudhīvā') and on SK 3419 (from 'upapadāntare 'pi' to 'svare bhedaḥ'). sk3418 and sk3419 have no s-blocks of their own. No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone. Ours agrees with the 1915 print (NSP p. 590, scan page-0600 read).

SK 3418 · A 3.2.74V

आतो मनिन्क्वनिब्वनिपश्च ॥ ३४१८ ॥

āto maninkvanibvanipaśca

āto maninkvanibvanipaś ca — After [roots] ending in ā, manin, kvanip and vanip [come, in the Veda, when a sup-ending word or an upasarga is the upapada], and [by 'ca'] vic [as well].

Rule. In the Veda, after roots ending in ā, three affixes come: manin, kvanip and vanip. A word with a case-ending, or an upasarga, must be the upapada. By ca, vic comes as well.

Example.

su + dā + manin → sudāmā

su + dhā + kvanip → ī for ā (SK 2462, chapter 45) → sudhīvā; likewise supīvā

bhūri + dā + vanip → bhūridāvā; likewise ghṛtapāvā

kīlāla + pā + vic → kīlālapāḥ "drinker of water"

Bhaṭṭoji does not match forms to affixes. The matching is inferred, from the ī that SK 2462 gives before a k-marked affix.

Watch out. The unit ends by recalling brahmabhrūṇavṛtreṣu kvip (SK 2998, chapter 67). That rule gives kvip after han only with brahman, bhrūṇa or vṛtra. SK 3419 relaxes it.

Siddhānta-kaumudī

सुप्युपसर्गे चोपपदे आदन्तेभ्यो धातुभ्यश्छन्दसि विषये मनिनादयस्त्रयः प्रत्ययाः स्युः । चाद्विच् । सुदामा । सुधीवा । सुपीवा । भूरिदावा । घृतपावा । विच् । कीलालपाः । ब्रह्मभ्रूणवृत्रेषु क्विप् - SK 2998 ॥

When a sup-ending word or an upasarga is the upapada, the three affixes manin and the rest come after roots ending in ā, in the domain of the Veda. By "ca", vic [comes too]. sudāmā, sudhīvā, supīvā, bhūridāvā, ghṛtapāvā. With vic: kīlālapāḥ ["drinker of kīlāla (water)"]. [Next, recall] "brahmabhrūṇavṛtreṣu kvip" (SK 2998) [: kvip after han only when brahman, bhrūṇa or vṛtra is the upapada].

translator notes

commentary Subodhinī, printed under sk.3417.s1: in sudhīvā and supīvā the ī is by 'ghumāsthā…' (SK 2462). On kīlālapāḥ: kīlāla means water, citing the Amarakośa (garbled in the OCR); vic after pā 'to drink'. Followed for the gloss of kīlālapāḥ.
translator The kaumudī does not match forms to affixes. sudāmā has manin. sudhīvā and supīvā show the ī that SK 2462 gives before a k-marked affix, that is, kvanip, as the Subodhinī's remark implies. bhūridāvā and ghṛtapāvā keep the ā, that is, vanip. The matching is the translator's.
translator The closing citation of 'brahmabhrūṇavṛtreṣu kvip' (SK 2998) leads into SK 3419. There 'upapadāntare 'pi' means, in the Subodhinī's gloss, 'with upapadas other than brahma, bhrūṇa and vṛtra'. The bracketed link words are the translator's. The 1915 print (NSP p. 590, scan page-0600 read) also ends 3418 with this citation.
textual No Bālamanoramā: our source has none, and Wikisource uttara-4/0081 prints the kaumudī alone.

SK 3419 · A 3.2.88V

बहुलं छन्दसि ॥ ३४१९ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda (chandas), variously (bahulam) [kvip comes after han even with an upapada other than those of SK 2998].

Rule. In the Veda, kvip comes after han variously, even with other upapadas. This extends SK 2998 (chapter 67), which allows only three upapadas.

Example.

mātṛ + han + kvip → mātṛhā "mother-slayer"; likewise pitṛhā

The recap of the Vedic kṛt rules. Bhaṭṭoji then runs through Vedic rules already taught in chapter 67, with their Vedic examples:

chandasi liṭ (SK 3093): liṭ in the general past. ahaṃ dyāvāpṛthivī ā tatāna "I have spread out heaven and earth". Its vṛddhi comes by SK 2283 (Subodhinī).
liṭaḥ kānaj vā and kvasuś ca (SK 3094–3095): kānac and kvasu optionally replace liṭ. cakrāṇā vṛṣṇi.
rā + kvasu → doubling, as in liṭ (not stated in this section) → iṭ (SK 3096) → with nañ "not" → ararivān "ungenerous". Before aghāyuḥ, the n becomes ru (SK 3631, later in this chapter) and the ā before it is nasalized (SK 3632) → ararivāṁ aghāyuḥ (yo no agne ararivāṁ aghāyuḥ). The derivation is the Subodhinī's.
ṇeś chandasi (SK 3117): iṣṇuc after a ṇi-final root, "having that as one's habit". vīrudhaḥ pārayiṣṇavaḥ. bhuvaś ca (SK 3118): the same after bare bhū, bhaviṣṇuḥ.
Vārttika: in the Veda kyac also comes for wishing something on another. Normally kyac is for a wish for oneself (SK 2657, chapter 58), the Subodhinī says.
agha + kyac "wishes harm" → final a becomes ā (SK 3590) → aghāya → the affix u by kyāc chandasi (SK 3150) → aghāyuḥ.
Vārttika in the section on ac (SK 3231, chapter 69): java and sava take ac in the Veda, where ap (SK 3232) was due. jave yābhir yūnaḥ, ūrvor me javaḥ, devasya savituḥ save.

Watch out. The Subodhinī says ac and ap differ only in accent (svare bhedaḥ). Bhaṭṭoji marks no accent here, so none is shown.

Siddhānta-kaumudī

उपपदान्तरेऽपि हन्तेर्बहुलं क्विप् स्यात् । मातृहा । पितृहा । छन्दसि लिट् - SK 3093 । भूतसामान्ये । अहं द्यावापृथिवी आ ततान (अ॒हं द्यावा॑पृथि॒वी आ त॑तान) । लिटः कानज्वा - SK 3094 । क्वसुश्च SK 3095 । छन्दसि लिटः कानच्क्वसू वा स्तः । चक्राणा वृष्णि (च॒क्रा॒णा वृष्णि॑) । यो नो अग्ने अररिवाँ अघायुः (यो नो॑ अग्ने॒ अर॑रिवाँ अघा॒युः) । णेश्छन्दसि - SK 3117 । ण्यन्ताद्धातोश्छन्दसि इष्णुच् स्यात्तच्छीलादौ । वीरुधः पारयिष्णवः (वी॒रुध॑ पारयि॒ष्णवः॑) । भुवश्च - SK 3118 । अस्मात्केवलात्प्राग्वत् । भविष्णुः ।

Even when the upapada is another [than brahman, bhrūṇa or vṛtra], kvip comes variously (bahulam) after han. mātṛhā ["mother-slayer"], pitṛhā ["father-slayer"]. "chandasi liṭ" (SK 3093): in the sense of the past in general (bhūtasāmānya). ahaṃ dyāvāpṛthivī ā tatāna ["I have spread out heaven and earth"]. "liṭaḥ kānaj vā" (SK 3094); "kvasuś ca" (SK 3095): in the Veda, kānac and kvasu optionally replace liṭ. cakrāṇā vṛṣṇi [cakrāṇā, "having made", with kānac]. yo no agne ararivāṁ aghāyuḥ ["who, O Agni, being ungenerous (ararivān), wishes us harm (aghāyuḥ)"]. "ṇeś chandasi" (SK 3117): after a root ending in ṇi, in the Veda, iṣṇuc comes in the sense "having that as one's habit (tacchīla)" and the rest. vīrudhaḥ pārayiṣṇavaḥ ["plants that carry (one) across"]. "bhuvaś ca" (SK 3118): after this [root bhū] by itself [without ṇi], as before [iṣṇuc comes in the Veda]. bhaviṣṇuḥ.

vārttika

छन्दसि परेच्छायां क्यच उपसंख्यानम्

(vārttika) In the Veda, kyac should be additionally stated (upasaṃkhyāna) in the sense of wishing [something] for another (parecchā).

(वार्तिकम्) ॥ क्याच्छन्दसि - SK 3150 । उप्रत्ययः स्यात् । अघायुः ।

"kyāc chandasi" (SK 3150): the affix u comes [after a root ending in kya, in the Veda]. aghāyuḥ.

vārttika

एरजधिकारे जवसवौ छन्दसि वाच्यौ

(vārttika) In the section on ac after [roots ending in] i ("er ac", SK 3231), java and sava should be stated for the Veda.

(वार्तिकम्) ॥ जवे याभिर्यूनः (ज॒वे याभि॒र्यूनः॑) । ऊर्वोर्मे जवः । देवस्य सवितुः सवे (दे॒वस्य॑ सवि॒तुः॒ स॒वे) ॥

jave yābhir yūnaḥ [jave, "in swiftness"]; ūrvor me javaḥ ["swiftness (javaḥ) in my thighs"]; devasya savituḥ save ["at the impulsion (save) of the god Savitṛ"].

translator notes

commentary Subodhinī, printed under sk.3417.s1: 'upapadāntare 'pi' means 'with upapadas other than brahma, bhrūṇa and vṛtra'. On ā tatāna: vṛddhi in the option where ṇal is ṇ-marked, by 'ṇal uttamo vā' (SK 2283). On ararivān: rā 'to give', liṭ replaced by kvasu, iṭ by 'vasvekājādghasām' (SK 3096) because the base ends in ā; then compounding with nañ. The n becomes ru by 'dīrghād aṭi [samānapāde]' (SK 3631), which is taught later, and by 'āto 'ṭi nityam' (SK 3632) the ā before that ru is always nasalized. Followed for '[than brahman, bhrūṇa or vṛtra]', for the first person 'I have spread out', and for 'ungenerous' (a-rarivān, 'not having given').
commentary Subodhinī, printed under sk.3417.s1: Bhaṭṭoji brings in the vārttika in passing, to derive the word aghāyu. It is needed because in 'supa ātmanaḥ kyac' (SK 2657) the qualifier ātmanaḥ keeps kyac from applying when the wish is for another. On 'kyāc chandasi': u is carried forward from 'sanāśaṃsabhikṣa uḥ' (SK 3148), so u comes after a kya-ending root in the Veda. On aghāyuḥ: kyac in the sense 'wishes harm (agha) for another', then a for the final by 'aśvāghasyāt' (SK 3590), which is taught later, then the affix u. Followed for the bracket in k3 and for the gloss 'wishes us harm'.
commentary Subodhinī, printed under sk.3417.s1: ju is a sautra root. sava comes from the root sū (OCR 'pūṅ prāṇigarbhavimocane', 'pu prasavaiśvaryayoḥ'). After these, where ap would come by 'ṝdor ap' (SK 3232), ac is prescribed instead, and the difference shows in the accent (svare bhedaḥ). Recorded; the kaumudī says nothing about accent here, so the English marks none.
translator Bhaṭṭoji supplies kvip and han from 'brahmabhrūṇavṛtreṣu kvip' (SK 2998), which he cites at the end of sk3418. No commentator states this as an anuvṛtti, so sutra_en gives the words in brackets without an anuvṛtti label.
textual In 'vīrudhaḥ pārayiṣṇavaḥ' our plain copy has the visarga of vīrudhaḥ, but the accented copy in parentheses drops it (vī-rudha). The 1915 print has vīrudhaḥ (NSP p. 591, scan page-0601 read), and the English follows the plain copy (collation batch02, class A). Ours also agrees with the print in 'cakrāṇā vṛṣṇi'; the raw OCR's 'ghṛṇi' is noise.
textual In 'devasya savituḥ save' the print reads save, as ours does (NSP p. 591, scan page-0601, read zoomed): the mark under sa is the anudātta bar, as under ja of jave just above, and the raw OCR's 'suve' is noise. Collation batch02's class-C row (save/suve) should be closed as '= ours'. Wikisource also has save. Wikisource reads 'ūrvor astu me javaḥ', but ours agrees with the print, 'ūrvor me javaḥ' (collation batch02, class V).
textual Wikisource uttara-4/0081 words this vārttika 'chandasy aghaśabdāt parecchāyāṃ kyaj vaktavyaḥ'. Ours agrees with the 1915 print, 'chandasi parecchāyāṃ kyaca upasaṃkhyānam' (NSP p. 591, scan page-0601 read). Not in the collation report. Wikisource prints the kaumudī alone here, so there is no Bālamanoramā, and our source has none.
textual The tags '(vārttikam)' at the heads of k3 and k5 in the digital source are editorial. The print marks the two vārttikas with a sign before 'chandasi parecchāyām' and before 'er ajadhikāre' and has no tags (scan page-0601 read).

SK 3420 · A 3.3.96V

मन्त्रे वृषेषपचमनविदभूवीरा उदात्तः ॥ ३४२० ॥

mantre vṛṣeṣapacamanavidabhūvīrā udāttaḥ

mantre vṛṣeṣapacamanavidabhūvīrā udāttaḥ — In a mantra, after vṛṣ, iṣ, pac, man, vid, bhū, vī and rā [the affix ktin, carried forward (anuvṛtti) from striyāṃ ktin, SK 3272, occurs], and it is udātta.

Rule. In a mantra, ktin comes after vṛṣ, iṣ, pac, man, vid, bhū, vī and rā, and it is udātta. ktin is carried forward from SK 3272 (chapter 69), the Subodhinī says. So the high tone falls on the syllable of the affix, ti or its inflected form.

Example.

vṛṣ + ktin → affix udātta → vṛṣṭí → vṛṣṭíṃ diváḥ "the rain of heaven": udātta on ṭí.

iṣ + ktin → iṣṭí → sumnám iṣṭáye: udātta on ṭá of the dative iṣṭáye.

pac + ktin → paktí → pácāt paktī́r utá: udātta on tī́.

man + ktin → the nasal is lost (SK 2428, chapter 45) → matí → iyáṃ te návyasī matíḥ: udātta on tí.

bhū + ktin → bhūtíḥ: udātta on tí.

vī + ktin → vītí → ágna ā́ yāhi vītáye "Agni, come for the meal": udātta on tá.

rā + ktin → rātí → rātaú syāmobháyāsaḥ "may we both be in your giving": udātta on taú.

vid + ktin → vittiḥ "being". vittiḥ is cited without accent marks, so it is left unmarked.

Applies when / blocked by. The Subodhinī glosses the roots. vṛṣ is "to sprinkle", iṣ "to wish", man "to know", vid "to be", rā "to give". ktin is k-marked, so vid takes no guṇa.

Watch out. Other accents in these phrases, such as on diváḥ, belong to the other words. The rule concerns only the ktin syllable. The word udāttaḥ of this sūtra still reaches ūtiyūti… (A 3.3.97) and the next sūtras in Aṣṭādhyāyī order. Bhaṭṭoji taught those earlier, as SK 3274–3276 (chapter 69). For syāmobháyāsaḥ (syāma + ubhayāsaḥ) the 1915 print reads the words run together.

Siddhānta-kaumudī

वृषादिभ्यः क्तिन्स्यात्स चोदात्तः । वृष्टिं दिवः (वृ॒ष्टिं दि॒वः) । सुम्नमिष्टये (सु॒म्नमि॒ष्टये॑) । पचात्पक्तीरुत (पचा॑त्प॒क्तीरु॒त) । इयं ते नव्यसी मतिः (इ॒यं ते॒ नव्य॑सी म॒तिः) । वित्तिः । भूतिः (भू॒तिः) । अग्न आ याहि वीतये (अग्न॒ आ या॑हि वी॒तये॑) । रातौ स्यामो भयासः (रा॒तौ स्या॑मो॒ भया॑सः) ॥

After vṛṣ and the rest, ktin occurs, and it is udātta.

vṛṣṭíṃ diváḥ ["the rain of heaven"; vṛṣṭi, from vṛṣ]. sumnám iṣṭáye ["favour, for the seeking"; iṣṭi, from iṣ]. pácāt paktī́r utá ["and may he cook the cooked dishes"; pakti, from pac]. iyáṃ te návyasī matíḥ ["this newer thought for you"; mati, from man]. vittiḥ [from vid, "being"]. bhūtíḥ [from bhū]. ágna ā́ yāhi vītáye ["Agni, come for the meal"; vīti, from vī]. rātaú syāmobháyāsaḥ [syāma + ubháyāsaḥ: "may we both be in [your] giving"; rāti, from rā].

Subodhinī

NSP p. 601

—मन्त्रे वृषेष—‘स्त्रियां क्तिन्’ इत्यत क्तिन्निति वर्तते । वीरा इति पञ्चम्यर्थं प्रथमा तदाह—वृषादिभ्य इति ॥—वृष्टिमिति । वृषु सेचने ॥—इष्टये इति । इषु इच्छायाम् । चतुर्थ्येकवचनम् ॥—मतिरिति । मन ज्ञाने क्तिन् । ‘अनुदात्तोपदेश—’ इत्यनुनासिकलोपः ॥—वित्तिरिति । विद सत्तायाम् । कित्त्वान्न लघूपधगुणः ॥—वीतये इति । वी गतिव्याप्तिप्रजनकान्त्यसनखादनेषु ॥—राताविति । रा दाने

translator notes

commentary Subodhinī, sk.3420.s1: 'striyāṃ ktin' ity ataḥ ktin iti vartate — ktin is carried forward from striyāṃ ktin (SK 3272); and vīrāḥ is a first-case word (prathamānta) in the sense of a fifth-case word (pañcamyanta), hence the kaumudī's 'vṛṣādibhyaḥ' ('after vṛṣ and the rest'). Followed in sutra_en and k1.
commentary Subodhinī, sk.3420.s1, on the examples: vṛṣu secane ('to sprinkle'); iṣu icchāyām ('to wish'), iṣṭaye being the fourth-case singular; man jñāne + ktin, with loss of the nasal by anudāttopadeśa… (SK 2428); on vitti (pratīka in our OCR 'vicir iti'): vid sattāyām ('to be'), and since ktin is kit there is no guṇa of the light penultimate (laghūpadhaguṇa); vī in the senses gati, vyāpti, prajana, kānti, asana, khādana; rā dāne ('to give'). Followed for the root identifications and the gloss 'being' for vitti.
textual No BM on this sūtra in our source or in the printed SK+BM: Wikisource uttara-4/0081 gives only the kaumudī for SK 3420.
textual Our text splits the last example as 'rātau syāmo bhayāsaḥ' (plain and accented copies), which leaves a non-word bhayāsaḥ; the 1915 print runs it together, 'syāmo-bhayāsaḥ' (NSP p. 591, scan page-0601 read), i.e. syāma + ubhayāsaḥ, and Wikisource also has 'syāmobhayāsaḥ'. The English follows the print (collation batch02, class B).
textual Each mantra is given once, with the accents of our parenthetical accented copy (udātta = acute; dependent svarita and anudātta unmarked). The plain and accented copies agree in letters here. vittiḥ has no accented copy in our text or in the print and is left unmarked.
translator The accent the sūtra prescribes is visible in every accented example: the udātta falls on the syllable of the affix ktin (ti, or its inflected form): vṛṣ-ṭím, iṣ-ṭá-ye, pak-tī́ḥ, ma-tíḥ, bhū-tíḥ, vī-tá-ye, rā-taú. The bracketed English glosses of the mantras are the translator's, given only to show the sense of each ktin-form.

SK 3421 · A 3.3.129V

छन्दसि गत्यर्थेभ्यः ॥ ३४२१ ॥

chandasi gatyarthebhyaḥ

chandasi gatyarthebhyaḥ — In the Veda (chandas), after [dhātus] meaning motion [the affix yuc occurs, when īṣat and the rest stand as upapada].

Rule. In the Veda, after roots meaning motion, yuc comes when īṣat, dus or su is the upapada. It is an exception to khal (SK 3305, chapter 69).

Example.

su + upa + sad + yuc (ana) → sūpasadanaḥ → sūpasadano 'gniḥ "Agni, easy to approach"

This analysis is not given by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. Bhaṭṭoji names the upapadas only as "īṣat and the rest". That they are those of SK 3305, and that yuc is the affix of SK 3309, is inferred. The Subodhinī has no note on this sūtra.

Siddhānta-kaumudī

ईषदादिषूपपदेषु गत्यर्थेभ्यो धातुभ्यश्छन्दसि युच् स्यात् । खलोऽपवादः । सूपसदनोऽग्निः ॥

When īṣat and the rest [īṣat, dus, su: īṣadduḥsuṣu…, SK 3305] stand as upapada, yuc occurs in the Veda after dhātus meaning motion. It is an exception (apavāda) to khal.

sūpasadano 'gniḥ ["Agni, easy to approach"].

translator notes

textual No Subodhinī on this sūtra: sk.3420.s1 ends with Subodhinī on rāti (SK 3420), and the next pratīka is on SK 3423 (sk.3423.s1); the print's lower block on NSP p. 591 (scan page-0601 read) runs straight from '—rātāv iti' to '—chandasi luṅlaṅliṭaḥ'. No BM: Wikisource uttara-4/0081 gives only the kaumudī for SK 3421.
translator The bracketed yuc and the upapada condition are what the kaumudī states; no commentator says where they come from. The translator takes yuc to be carried forward from āto yuc (SK 3309) and the upapadas from īṣadduḥsuṣu kṛcchrākṛcchrārtheṣu khal (SK 3305), whose khal this yuc displaces.
translator sūpasadana = su + upa-sad 'to approach' + yuc (ana). The kaumudī gives only the form; the analysis is the translator's.

SK 3422 · A 3.3.130V

अन्येभ्योऽपि दृश्यते ॥ ३४२२ ॥

anyebhyo'pi dṛśyate

anyebhyo 'pi dṛśyate — [yuc] is seen after other [dhātus] too [in the Veda].

Rule. yuc is seen in the Veda after other roots too, not only those meaning motion.

Example.

su + vid + yuc (ana) → feminine → suvedanā → suvedanām akṛṇor brahmaṇe gām "you made the cow easy to find for the brahman"

This analysis is inferred; Bhaṭṭoji gives only the mantra.

Applies when / blocked by. The Subodhinī has no note on this sūtra.

Siddhānta-kaumudī

गत्यर्थेभ्यो येऽन्ये धातवस्तेभ्योऽपि छन्दसि युच् स्यात् । सुवेदनामकृणोर्ब्रह्मणे गाम् (सु॒वे॒द॒नाम॑कृणो॒र्ब्रह्म॑णे॒ गाम्) ॥

After the dhātus that are other than those meaning motion, too, yuc occurs in the Veda.

suvedanām akṛṇor brahmaṇe gām ["you made the cow easy to find for the brahman"].

translator notes

textual No Subodhinī on this sūtra (see the note on sk3421: the Subodhinī passes from SK 3420 to SK 3423). No BM: Wikisource uttara-4/0081–0082 give only the kaumudī for SK 3422.
translator The bracketed yuc and 'in the Veda' are supplied from the kaumudī's paraphrase, which continues SK 3421 ('other than those meaning motion'); no commentator states the anuvṛtti.
translator suvedanā = su + vid 'to find' + yuc (ana), feminine; the kaumudī gives the mantra without analysis. The mantra is given once; the plain and accented copies agree in letters.

SK 3423 · A 3.4.6V

छन्दसि लुङ्लङ्लिटः ॥ ३४२३ ॥

chandasi luṅlaṅliṭaḥ

chandasi luṅlaṅliṭaḥ — In the Veda, luṅ, laṅ and liṭ [optionally occur in all times, when the senses of dhātus are related].

Rule. In the Veda, when the senses of verbs are related, luṅ, laṅ and liṭ optionally come in any time. In the other option, each time takes its own lakāra, as taught in chapters 44 and 65.

Example.

luṅ: devo devebhir āgamat (gam takes aṅ by SK 2343).

luṅ in the sense of loṭ: idaṃ tebhyo 'karaṃ namaḥ "let me make this homage to them" (akaram by SK 3406).

laṅ: agnim adya hotāram avṛṇītāyaṃ yajamānaḥ "today this sacrificer … Agni as hotṛ".

liṭ: adyā mamāra, which means adya mriyate "today he dies".

Applies when / blocked by. The condition "when the senses of verbs are related" echoes the heading dhātusambandhe pratyayāḥ (SK 2824, chapter 65). That link is not stated by Bhaṭṭoji or his commentators; it is inferred. The Subodhinī admits the relation in these examples "is to be looked for".

Watch out. The verbs āgamat and avṛṇīta are left untranslated on purpose. The point of the rule is that their form does not fix their time.

Siddhānta-kaumudī

धात्वर्थानां संबन्धे सर्वकालेष्वेते वा स्युः । पक्षे यथास्वं प्रत्ययाः । देवो देवेभिरागमत् (दे॒वो दे॒वेभि॒राग॑मत्) । लोडर्थे लुङ् । इदं तेभ्योकरं नमः (इ॒दं तेभ्यो॑करं॒ नमः॑) । लङ् । अग्निमद्य होतारमवृणीतायं यजमानः । लिट् । अद्या ममार (अ॒द्या म॒मार॑) । अद्य म्रियत इत्यर्थः ॥

When the senses of dhātus are related [to one another] (dhātvarthānāṃ sambandhe), these [luṅ, laṅ and liṭ] optionally occur in the Veda in all times. In the alternative, the affixes [proper] to each [time] occur.

devo devebhir āgamat ["the god with the gods āgamat"]. luṅ in the sense of loṭ: idaṃ tebhyo 'karaṃ namaḥ ["let me make this homage to them"]. laṅ: agnim adya hotāram avṛṇītāyaṃ yajamānaḥ ["today this sacrificer avṛṇīta Agni as hotṛ"]. liṭ: adyā mamāra — the meaning is "today he dies" (adya mriyate).

Subodhinī

NSP p. 601

—छन्दसि लुङ्लङ्लिटः । उदाहरणेषु धातुसंवन्धो मृग्यः ॥—आगमदिति । गम्लृ गतौ ‘पुषादि—’ इति लृदित्त्वादङ् ॥—अकरमिति । ‘कृमृदृरुहिभ्यश्छन्दसि’ इति च्लेरङ् । ‘ऋदृशोऽङि—’ इति गुणः ॥—अवृणीतेति । वॄञ् वरणे । लङ् । ‘क्र्यादिभ्यः श्ना’ ‘ई हल्यघोः’ इतीत्वम्

translator notes

commentary Subodhinī, sk.3423.s1: udāharaṇeṣu dhātusaṃbandho mṛgyaḥ — 'in the examples the relation of dhātu[-senses] is to be looked for', i.e. the Subodhinī does not find the condition plainly shown in them. Recorded; the English leaves the examples as given.
commentary Subodhinī, sk.3423.s1, on the forms: āgamat — gamḷ gatau, aṅ by puṣādi… (SK 2343) since the root is ḷdit; akaram — aṅ in place of cli by kṛmṛdṛruhibhyaś chandasi (SK 3406; our OCR 'kṛmṛdṛśahibhyaś'), guṇa by ṛdṛśo 'ṅi guṇaḥ (SK 2406); avṛṇīta — vṝñ varaṇe (so the print, NSP p. 591, scan page-0601; our OCR 'vṛṣ'), laṅ, śnā by kryādibhyaḥ śnā (SK 2554), ī by ī halyaghoḥ (SK 2497). Followed for reading tebhyo 'karam as tebhyaḥ + akaram (a luṅ form); the forms are left unglossed where the label leaves their time open.
textual No BM: Wikisource uttara-4/0082 gives only the kaumudī for SK 3423.
textual Wikisource inserts 'luṅi' before the first example (devo devebhir āgamat); the 1915 print agrees with ours and has no such label (NSP p. 591, scan page-0601; collation batch02, class V).
textual Ours reads 'tebhyokaraṃ' with no avagraha in both copies; the print breaks the line after 'tebhyo-' with no avagraha visible (NSP p. 591, scan page-0601 read). SK 3406 quotes the same mantra as 'tebhyo 'karaṃ'. The English reads tebhyo 'karam.
translator Labels here precede their examples ('laṅ:', 'liṭ:'), so 'loḍarthe luṅ' is taken as introducing idaṃ tebhyo 'karaṃ namaḥ, and the first example (āgamat, a luṅ form by the Subodhinī's derivation) stands without a label, as in the print. The syntax would also allow 'loḍarthe luṅ' to close the first example. 'dhātvarthānāṃ sambandhe' echoes dhātusambandhe pratyayāḥ (SK 2824), the heading of this section of the Aṣṭādhyāyī; the cross-reference is the translator's. The bracketed glosses of āgamat and avṛṇīta keep the verb untranslated because the kaumudī's point is that its time is not fixed by its form.

SK 3424 · A 3.4.7V

लिङर्थे लेट् ॥ ३४२४ ॥

liṅarthe leṭ

liṅarthe leṭ — In the sense of liṅ, leṭ [occurs after a dhātu, in the Veda].

Rule. In the Veda leṭ comes after a root in the senses of liṅ. These are injunction (vidhi) and the rest, and the relation of cause and effect and the rest.

Example. Bhaṭṭoji gives no example here. The forms of leṭ come under SK 3426–3431.

Applies when / blocked by. "Injunction and the rest" points to SK 2208 (chapter 44). "Cause and effect" points to SK 2813 (chapter 65). These links are inferred. The Subodhinī has no note on this sūtra.

Siddhānta-kaumudī

विध्यादौ हेतुहेतुमद्भावादौ च धातोर्लेट् स्याच्छन्दसि ॥

In [the senses of liṅ, namely] injunction (vidhi) and the rest, and the relation of cause and effect (hetuhetumadbhāva) and the rest, leṭ occurs after a dhātu in the Veda.

translator notes

textual No Subodhinī on this sūtra: sk.3423.s1 ends with avṛṇīta (SK 3423) and the next pratīka is '—itaś ca—' (SK 3426, sk.3426.s1); the print's lower block on NSP p. 591 (scan page-0601 read) confirms. No BM: Wikisource uttara-4/0082 gives only the kaumudī.
translator 'vidhyādau' refers to the senses of liṅ listed in vidhinimantraṇāmantraṇādhīṣṭasaṃpraśnaprārthaneṣu liṅ (SK 2208), and 'hetuhetumadbhāvādau' to hetuhetumator liṅ (SK 2813) and the other liṅ-senses; these identifications are the translator's. 'In the Veda' is stated by the kaumudī (chandasi, as in SK 3423); no commentator states the anuvṛtti.

SK 3425 · A 3.1.34V

सिब्बहुलं लेटि ॥ ३४२५ ॥

sibbahulaṃ leṭi

sibbahulaṃ leṭi — When leṭ follows, sip [occurs] variously (bahulam).

Rule. Before leṭ, the vikaraṇa sip comes variously.

Example. The sūtra stands alone, with no comment by Bhaṭṭoji and no note in the Subodhinī. Its forms, tāriṣat, joṣiṣat and sāviṣat, come under SK 3427.

translator notes

textual The sūtra stands alone, without kaumudī, in ours, in the 1915 print (NSP p. 591, scan page-0601 read; collation batch02: 'sūtra only, as in print') and in Wikisource uttara-4/0082. The print numbers it '3.4.34', a misprint for 3.1.34 (ours has the correct reference). No Subodhinī and no BM on it.
translator The forms with sip (tāriṣat, joṣiṣat, sāviṣat) and the vārttika making sip variously (bahulam) ṇit are given under SK 3427.

SK 3426 · A 3.4.97V

इतश्च लोपः परस्मैपदेषु ॥ ३४२६ ॥

itaśca lopaḥ parasmaipadeṣu

itaś ca lopaḥ parasmaipadeṣu — And deletion (lopa) of i [of the endings of leṭ (leṭaḥ, carried forward (anuvṛtti) from leṭo 'ḍāṭau, SK 3427), optionally (vā, carried forward (anuvṛtti) from vaito 'nyatra, SK 3430)] in parasmaipada.

Rule. The i of the parasmaipada endings of leṭ is optionally lost (lopa). The Subodhinī says "of leṭ" comes from SK 3427 and "optionally" from SK 3430.

Example.

tip (ti) of leṭ → i lost → t → as in tāriṣat (SK 3427)

Watch out. Bhaṭṭoji places this rule before the two rules it borrows from. So its words come up from below, in the order of the Aṣṭādhyāyī. Being optional, the i may also stay: patāti (SK 3427).

Siddhānta-kaumudī

लेटस्तिङामितो लोपो वा स्यात्परस्मैपदेषु ॥

Deletion (lopa) of the i of the tiṅ [endings] of leṭ [leṭaḥ, carried forward (anuvṛtti) from SK 3427] optionally [vā, carried forward (anuvṛtti) from SK 3430] occurs in parasmaipada.

Subodhinī

NSP p. 601

—इतश्च—‘लेटोऽडाटौ’ इत्यतः लेट इति ‘वैतोऽन्यत्र’ इत्यतो वेति चानुवर्तते तदाह—लेट इत्यादि

translator notes

commentary Subodhinī, sk.3426.s1: 'leṭo 'ḍāṭau' ity ataḥ leṭa iti 'vaito 'nyatra' ity ato veti cānuvartate, tad āha — leṭa ityādi: leṭaḥ is carried forward from leṭo 'ḍāṭau (SK 3427) and vā from vaito 'nyatra (SK 3430); hence the kaumudī's 'leṭaḥ … vā'. Followed in sutra_en and k1.
textual No BM: Wikisource uttara-4/0082 gives only the kaumudī for SK 3426. The anuvṛtti runs in Aṣṭādhyāyī order (3.4.94, 3.4.96 → 3.4.97), though the SK places this sūtra before SK 3427 and SK 3430.

SK 3427 · A 3.4.94V

लेटोऽडाटौ ॥ ३४२७ ॥

leṭo'ḍāṭau

leṭo 'ḍāṭau — leṭ receives the augments aṭ and āṭ [alternately; and they are pit (pit, carried forward (anuvṛtti) by frog's leap (maṇḍūkapluti) from āḍ uttamasya pic ca, SK 2204)].

Rule. leṭ takes the augment aṭ or āṭ. They come by turns, not together, the Subodhinī says. Both are pit: "pit" is carried forward by a "frog's leap" (maṇḍūkapluti) from SK 2204 (chapter 44), skipping the rules between.

Example.

tṛ + sip + tip → i of tip lost (SK 3426)

→ sip is ṇit by the vārttika below → vṛddhi of ṛ (SK 254) → tār

→ the augment iṭ; the s of sip becomes ṣ after i (not stated in this section) → tār-i-ṣ

→ the augment aṭ → tāriṣat (pra ṇa āyūṃṣi tāriṣat "may he lengthen our life-spans")

Likewise joṣiṣad dhi and ā sāviṣat.

pat + āṭ + ti → no sip, and the i kept → patāti (patāti didyut "let the missile fall"); likewise bhavāti.

Applies when / blocked by. A vārttika says sip is variously ṇit. That is what brings vṛddhi in tāriṣat. The Subodhinī gives the steps for tṛ: loss of the i of tip, sip, iṭ. The rule for iṭ is not named.

Watch out. For the vārttika the 1915 print reads sibbahulaṃ ṇit, and for the mantra patāti, with a short first a.

Siddhānta-kaumudī

लेटः अट् आट् एतावागमौ स्तस्तौ च पितौ ॥

aṭ and āṭ, these two, are augments (āgama) of leṭ [occurring alternately], and they are pit [pit, carried forward (anuvṛtti) from SK 2204].

vārttika

ब्बिहुलं णिद्वक्तव्यः

(vārttika) It should be stated that sip is variously (bahulam) ṇit.

(वार्तिकम्) ॥ वृद्धिः । प्रण आयूंषि तारिषत् (प्रण॒ आयूं॑षि तारिषत्) । सुपेशसस्करति जोषिषद्धि (सु॒पेश॑सस्करति॒ जोषि॑ष॒द्धि) । आ साविषदर्शसानाय (आ सा॑विषदर्शसा॒नाय॒) । सिप इलोपस्य चाभावे । पाताति दिद्युत् (पाता॑ति दि॒द्युत्) । प्रियः सूर्ये प्रियो अग्ना भवाति (प्रि॒यः सूर्ये॑ प्रि॒यो अ॒ग्ना भ॑वाति) ॥

[Hence] vṛddhi [by aco ñṇiti (SK 254)]: pra ṇa āyūṃṣi tāriṣat ["may he lengthen our life-spans"]. supeśasas karati joṣiṣad dhi ["he will make [them] well-adorned, for he will take delight"]. ā sāviṣad arśasānāya ["may he impel [it] at the injurer"].

When sip and the deletion of i are absent: patāti didyut ["let the missile fall"]. priyaḥ sūrye priyo agnā bhavāti ["he will be dear with Sūrya, dear with Agni"].

Subodhinī

NSP p. 601–602

—लेटो—आगमौ स्त इति । तौ च पर्यायेण न तु यौगपद्येन अड्विधिसामर्थ्यात् । अन्यथा सवर्णदीर्घे कृते विशेषाभावात् ‘आडुत्तमस्य—’ इति सूत्रान्मण्डूकप्लुत्या पिच्चेत्यनुवर्तत इत्याशयेनाह—तौ च पिताविति । तत्फलं तु ‘विक्रन्दसी उर्वरासु व्रतैते’ इत्यादिषु गुणः ॥—वृद्धिरिति । ‘अचोऽञ्णिति’ इत्यनेन ॥—तारिषदिति । तृ प्लवनतरणयोः । तिप इकारलोपः । सिप् इट् ॥—जोषिषदिति । जुषी प्रीतिसेवनयोः । अनुदात्तेत् । व्यत्ययेन परस्मैपदम् ॥—आसाविषदिति । आङ्पूर्वात्षु प्रसवैश्वर्ययोरित्यस्माल्लेट् ॥—पतातीति । पत्ल पतने तिप् । आडागमः ॥—करवावेति । कृञो लेटो वस् ‘तनादिकृञ्भ्यः—’ इति उः । गुणः रपरः । ‘लेटोऽडाटौ’ इत्याट् । तस्य पित्त्वेनाङित्त्वाद्विकरणस्य गुणः । ‘अत उत्सार्वधातुके’ इत्युत्वाभावश्च । मदी हर्षे णिच् तदन्ताल्लेट् । आतामि कृते आह—टेरेत्वमिति । ‘टित आत्मनेपदानाम्—’ इत्यनेन ॥—आकारस्येति । प्रथमस्येत्यर्थः । द्वितीयस्य ‘टित आत्मनेपदानाम्—’ इत्यने- नैत्वमेव नित्यत्वात् । न च शब्दान्तरप्राप्त्याऽनित्यत्वं कृताकृतप्रसङ्गित्वमात्रेण क्वचिन्नित्यताश्रयणात् । उत्तरसूत्रेऽन्यत्रेति लिङ्गाच्च । आट एत्वं नेत्युक्तं तस्य फलमाह—यजाति यजात इति । यज देवपूजादौ । लेट आडागमः

translator notes

commentary Subodhinī, sk.3427.s1: the two augments come by turns (paryāyeṇa), not together, because of the capacity of the injunction of aṭ (aḍvidhisāmarthya); otherwise, once the long vowel by savarṇadīrgha had applied, there would be no difference [between a + ā and ā]. Followed for '[alternately]'.
commentary Subodhinī, sk.3427.s1: 'tau ca pitau' is said on the view that 'pit' (picca) is carried forward from āḍ uttamasya pic ca (SK 2204) by frog's leap (maṇḍūkapluti); its result is guṇa in forms such as the one cited (our OCR 'vikrandasī urvarāsu vrataite'). Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary Subodhinī, sk.3427.s1: vṛddhi is by aco ñṇiti (SK 254). tāriṣat — tṛ plavanataraṇayoḥ (so printed; the root tṝ); deletion of the i of tip; sip, iṭ. joṣiṣat — juṣī prītisevanayoḥ, an anudāttet root, with parasmaipada by vyatyaya. ā sāviṣat — leṭ after ṣu prasavaiśvaryayoḥ with ā. patāti — patḷ patane, tip, the augment āṭ. Followed for 'by aco ñṇiti'; the derivations themselves are not in the kaumudī and are not added to the English.
textual Ours reads the vārttika as 'bbihulaṃ ṇid vaktavyaḥ', which is garbled: the 1915 print has 'sibbahulaṃ ṇidvaktavyaḥ' (NSP p. 591, scan page-0601 read), as does Wikisource. The English follows the print (collation batch02, class A).
textual The tag '(vārttikam)' at the head of k3 is editorial in the digital source and is not translated; the print marks the vārttika with its sign before it and has no tag.
textual Ours reads 'pātāti didyut' in both copies; the print has 'patāti' (NSP p. 591, scan page-0601 read), as do Wikisource and the Subodhinī's pratīka ('patātīti … patḷ patane'). The English follows the print (collation batch02, class A). Wikisource also adds 'śarum' after 'arśasānāya'; the print agrees with ours and lacks it (class V).
textual sk.3427.s1 also carries the Subodhinī on SK 3428 (from '—karavāveti' to '—ṭer etvam iti') and on SK 3429 (from '—ākārasyeti' to '—yajāti yajāta iti'); see those units. No BM: Wikisource uttara-4/0082 gives only the kaumudī for SK 3427.
translator The mantras are given once, as in the plain copy, which agrees in letters with the accented copy except for the pātāti/patāti slip, present in both. The bracketed glosses are the translator's, as is '[Hence]' before vṛddhi, which links the bare 'vṛddhiḥ' to the vārttika's ṇit. 'When sip and the deletion of i are absent' introduces patāti and bhavāti, which keep the i of tip and have no sip, only the augment āṭ.

SK 3428 · A 3.4.98V

स उत्तमस्य ॥ ३४२८ ॥

sa uttamasya

sa uttamasya — [Deletion (lopa)] of the s of the uttama [endings of leṭ, optionally].

Rule. The s of the uttama endings of leṭ is optionally lost. The uttama endings are those used for "I" and "we".

Example.

kṛ + u + āṭ + vas → kṛ takes guṇa with r, kar

→ āṭ is pit, so not ṅit, and u takes guṇa, o

→ that o becomes av before ā (not stated in this section) → karavā + vas

→ s lost → karavāva; or kept → karavāvaḥ

The steps are the Subodhinī's. u comes by SK 2466 (chapter 45).

Watch out. Bhaṭṭoji ends with "ṭer etvam", ṭi becomes e (SK 2233). This is the first step of the next example, mādayaite.

Siddhānta-kaumudī

लेडुत्तमसकारस्य वा लोपः स्यात् । करवाव । करवावः । टेरेत्वम् ॥

Of the s of the uttama [endings] of leṭ, deletion (lopa) optionally occurs: karavāva, karavāvaḥ.

The ṭi becomes e (ṭer etvam) [by ṭita ātmanepadānāṃ ṭere (SK 2233) — the first step for mādayaite under SK 3429].

translator notes

commentary Subodhinī, printed under sk.3427.s1 ('—karavāveti'): kṛ, leṭ, vas; u by tanādikṛñbhya uḥ (SK 2466); guṇa with r (raparaḥ); āṭ by leṭo 'ḍāṭau (SK 3427); since that is pit and so not ṅit, the vikaraṇa [u] takes guṇa, and there is no ut by ata ut sārvadhātuke (SK 2467; our OCR 'ity utpādyāvaśva', the print 'ity utvābhāvaś ca'). Recorded; the kaumudī gives only the two forms (with and without s), and the English adds no derivation.
commentary Subodhinī, printed under sk.3427.s1: madī harṣe, ṇic, leṭ after the ṇic-ending stem; when ātām has come, [the kaumudī] says 'ṭer etvam', i.e. by ṭita ātmanepadānām… (SK 2233). So 'ṭer etvam' opens the derivation of mādayaite, the example of SK 3429. Followed in the bracket.
textual No BM: Wikisource uttara-4/0082 gives only the kaumudī for SK 3428. The print (NSP p. 591, scan page-0601 read) has 'karavāva. karavāvaḥ. ṭer etvam.' as ours; the raw OCR page-0601.txt skips SK 3428.
translator The bracketed lopa, leṭ and 'optionally' are supplied from the kaumudī's paraphrase; no commentator states the anuvṛtti. The translator takes lopa from itaś ca lopaḥ parasmaipadeṣu (SK 3426), and leṭaḥ and vā as there.

SK 3429 · A 3.4.95V

आत ऐ ॥ ३४२९ ॥

āta ai

āta ai — In place of ā [of leṭ], ai.

Rule. The ā of the endings of leṭ becomes ai.

Example.

mad + ṇic → mādaya + ātām

→ the ṭi, the last vowel with what follows, becomes e (SK 2233) → mādaya + āte

→ the first ā becomes ai → mādayaite (sutebhiḥ suprayasā mādayaite)

Applies when / blocked by. The Subodhinī says only the first ā of ātām is meant. The second has already become e by SK 2233.

Watch out. The augment āṭ does not become ai. If it did, Pāṇini would have taught aiṭ directly. The rule's very wording rules it out (vidhisāmarthya). So: yo yajāti yajāta it, with ā kept.

Siddhānta-kaumudī

लेट आकारस्य ऐ स्यात् । सुतेभिः सुप्रयसा मादयैते (सु॒तेभिः॑ सुप्र॒यसा॑ मा॒दयै॑ते) । आतामित्याकारस्य ऐकारः । विधिसामार्थ्यादाट ऐत्वं न । अन्यथा हि ऐटमेव विदध्यात् । यो यजाति यजात इत् (यो यजा॑ति॒ यजा॑त॒ इत्) ॥

In place of the ā of leṭ, ai occurs. sutebhiḥ suprayasā mādayaite ["with the pressed [drinks] the two, well refreshed, shall delight"]. [Here] the ā of ātām becomes ai.

Because of the capacity of the injunction (vidhisāmarthya), āṭ does not become ai; for otherwise [Pāṇini] would have prescribed aiṭ itself. yo yajāti yajāta it ["he who sacrifices, sacrifices indeed"].

translator notes

commentary Subodhinī, printed under sk.3427.s1 ('—ākārasyeti'): 'of the ā' means 'of the first [ā of ātām]'; the second gets e by ṭita ātmanepadānām… (SK 2233), that rule being nitya. It is not made anitya by the coming of another word-form, since nityatva is sometimes assumed merely on the ground of applying whether or not the other rule has applied (kṛtākṛtaprasaṅgitva); and the word 'anyatra' in the next sūtra (SK 3430) is an indication (liṅga) too. Followed for 'the ā of ātām'.
commentary Subodhinī, printed under sk.3427.s1: the result of 'āṭ does not become ai' is shown by yajāti yajāte: yaj devapūjādau, with the augment āṭ of leṭ [which stays ā]. Followed.
textual Ours reads 'vidhisāmārthyād' with an extra ā; the 1915 print has 'vidhisāmarthyād' (NSP p. 592, scan page-0602 read), as does Wikisource. The English follows the print (collation batch02, class A).
textual No BM: Wikisource uttara-4/0082 gives only the kaumudī for SK 3429.
translator The bracketed 'of leṭ' in sutra_en is the kaumudī's; no commentator states the anuvṛtti (the Subodhinī on SK 3426 says leṭaḥ runs from SK 3427 to SK 3426). The mantras are given once; the plain and accented copies agree in letters. The glosses are the translator's.

SK 3430 · A 3.4.96V

वैतोऽन्यत्र ॥ ३४३० ॥

vaito'nyatra

vaito 'nyatra — Optionally (vā), [ai — carried forward (anuvṛtti) from āta ai, SK 3429 —] in place of e [of leṭ — carried forward (anuvṛtti) from liṅarthe leṭ, SK 3424], elsewhere [than the domain of āta ai, SK 3429].

Rule. Elsewhere, the e of leṭ optionally becomes ai. "Elsewhere" means outside the domain of SK 3429, the Subodhinī says.

Example.

īś + iṭ (ātmanepada, "I") → no loss of i, since SK 3426 is for parasmaipada

→ ṭi becomes e (SK 2233) → īśe

→ e becomes ai → īśai (paśūnām īśai "I shall be lord of the animals")

Likewise grahā gṛhyāntai "the cups shall be taken".

These steps are the Subodhinī's.

Applies when / blocked by. Bhaṭṭoji asks: why "elsewhere"? His answer is mādayaite. There the ā has become ai by SK 3429. The final e stays e, because it falls in the domain of SK 3429. This explanation is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The sūtra itself says only "optionally, of e, elsewhere". That "ai" and "leṭ" are carried in from SK 3429 and SK 3424 is inferred.

Siddhānta-kaumudī

लेट एकारस्य ऐस्याद्वा आत ऐ - SK 3429 इत्यस्य विषयं विना । पशूनामीशै । ग्रहा गृह्यान्तै । अन्यत्र किम् । सुप्रयसा मादयैते (सुप्र॒यसा॑ मा॒दयै॑ते) ॥

In place of the e of leṭ, ai optionally occurs, except in the domain of āta ai (SK 3429). paśūnām īśai ["I shall be lord of the animals"]. grahā gṛhyāntai ["the cups shall be taken"].

Why "elsewhere"? suprayasā mādayaite.

Subodhinī

NSP p. 602

—वैतो—अन्यत्र किमपेक्षयेत्याकाङ्क्षायां पूर्वसूत्रविषयादिति लभ्यते सन्निधानात् । तदाह—आत इत्यादि ॥—ईशै इति । ईश ऐश्वर्ये । उत्तमैकवचनमिट् । ‘इतश्च—’ इति लोपो नास्ति परस्मैपदेषु इत्युक्तेः । टेरेत्वे तस्य ऐः ॥—गृह्यान्ता इति । ग्रहेः कर्मणि लेट् क्षिः । तस्याडागमः । यक् ‘ग्रहिज्या—’ इति संप्रसारणं टेरेत्वं पूर्ववदैत्वम् ॥—पणवन्ध इति । यदि मे भवानिदं कुर्यात्तर्हीदमहं दास्यामीति समयकरणं पणवन्धः । आशङ्का संभावना ॥—अहमेवेति । त्रिपुरविजये देवैः प्रार्थितस्य रुद्रस्येदं वचनम् । पशवः संसारिणः ॥—नेदिति । इच्छब्द आशङ्कां द्योतयति । जिह्मा जरणेन नरकपातः स माभूदित्यर्थः ॥—पतामेति । स उत्तमस्येति सलोपः

translator notes

commentary Subodhinī, sk.3430.s1: when one asks 'elsewhere than what?', 'than the domain of the preceding sūtra' is obtained from proximity (sannidhāna); hence the kaumudī's 'āta ai ityasya viṣayaṃ vinā'. Followed in sutra_en.
commentary Subodhinī, sk.3430.s1: īśai — īśa aiśvarye, uttama singular iṭ; there is no deletion by itaś ca… (SK 3426), since that is stated for parasmaipada; [the ṭi] becomes e by ṭer etvam, and ai replaces it. gṛhyāntai — grah in the sense of the object (karman), leṭ, jha, the augment āṭ, yak, saṃprasāraṇa by grahijyā… (SK 2412), ṭer etvam, and ai as before. Recorded; the kaumudī gives the forms without derivation.
textual No BM: Wikisource uttara-4/0082 gives only the kaumudī for SK 3430. The print (NSP p. 592, scan page-0602 read) agrees with ours ('grahā gṛhyāntai'; collation batch02: clean). sk.3430.s1 also carries the Subodhinī on SK 3431 (from '—paṇabandha iti' to '—patāmeti').
translator The sūtra has only vā, etaḥ and anyatra. ai and leṭ are supplied by the kaumudī's gloss ('leṭa ekārasya ai syād vā'); naming āta ai (SK 3429) and liṅarthe leṭ (SK 3424) as the rules they are carried from is the translator's identification, which no commentator states.
translator The counter-example is left bare, as in the kaumudī. In mādayaite the ā of ātām has become ai by SK 3429; the final e (from ṭer etvam) does not become ai, because that is the domain of SK 3429. This explanation is the translator's.

SK 3431 · A 3.4.8V

उपसंवादाशङ्कयोश्च ॥ ३४३१ ॥

upasaṃvādāśaṅkayośca

upasaṃvādāśaṅkayoś ca — Also in [the senses of] upasaṃvāda (a bargain) and āśaṅkā (apprehension) [leṭ comes — carried forward (anuvṛtti) from SK 3424, as Bhaṭṭoji's gloss 'leṭ syāt' supplies].

Rule. leṭ also comes in the sense of a bargain (paṇabandha) and of apprehension (āśaṅkā). The Subodhinī defines the bargain: "if you do this for me, I will give you this".

Example.

bargain: aham eva paśūnām īśai "I alone shall be lord of the creatures"

apprehension: nej jihmā yantau narakaṃ patāma "lest, going crookedly, we fall into hell"

In patāma the s of mas is lost by SK 3428, the Subodhinī says.

Watch out. The dual yantau stands beside the plural patāma; the sense is plural. The unit ends by quoting halaḥ śnaḥ śānaj jhau (SK 2557, chapter 52), the frame for SK 3432.

Siddhānta-kaumudī

पणबन्धे आशङ्कायां च लेट् स्यात् । अहमेव पशूनामीशै । नेज्जिह्मा यन्तौ नरकं पताम (नेज्जि॑ह्मा य॒न्तौ नरकं॒ प॑ताम) । हलः श्नः शानज्झौ - SK 2557 ॥

Leṭ is to come in [the sense of] a bargain (paṇabandha) and in [the sense of] apprehension (āśaṅkā). [Bargain:] aham eva paśūnām īśai, "I alone shall be lord of the creatures." [Apprehension:] nej jihmā yantau narakaṃ patāma, "lest, going crookedly, we fall into hell." halaḥ śnaḥ śānaj jhau (SK 2557) ["after a consonant, śānac replaces śnā when hi follows"].

translator notes

commentary Subodhinī, printed under sk.3430.s1 (lemma 'paṇabandha iti'): paṇabandha is the making of an agreement of the form 'if you do this for me, then I will give you this'; āśaṅkā means saṃbhāvanā (supposition). Followed: 'a bargain' and 'apprehension'.
commentary Subodhinī, printed under sk.3430.s1 (lemmas 'ahameveti', 'ned iti', 'patāmeti'): aham eva … is Rudra's word when the gods petitioned him at the conquest of Tripura, and the paśus are the beings in saṃsāra; in 'ned' the word 'it' conveys apprehension, the sense being 'may that fall into hell not happen' (print: 'jihmā jaraṇena narakapātaḥ sa mā bhūt', NSP p. 592, scan page-0602 read; our OCR has 'jihvā jaraṇena'); in patāma the s is dropped by sa uttamasya (SK 3428). Followed: 'lest' renders 'ned'.
commentary Subodhinī, printed under sk.3430.s1 (lemma 'īśai iti', given for SK 3430 but the same form recurs here): īś aiśvarye, first-person singular iṭ; i is not dropped by itaś ca because that rule is restricted to parasmaipada; the e that replaces the ṭi becomes ai [by vaito 'nyatra, SK 3430]. Recorded.
textual Commentary filing: sk3431 has no subodhini block of its own; its Subodhinī stands at the end of sk.3430.s1. No BM: the printed SK+BM (Wikisource uttara-4/0082) gives only the mūla for this sūtra; our balamanorama layer is empty.
textual Ours reads 'nejjihmā yantau' (dual yantau beside the plural patāma); the print has the same (NSP p. 592, scan page-0602 read: 'nejji-hmā yantau', the line breaking after ji). Wikisource uttara-4/0082 reads 'najihmāyanto' [sic, for nej jihmāyantaḥ] (one participle, plural), which agrees with patāma. The English renders the plural sense ('we, going crookedly'). Accent: the print's anudātta stands under ra of naraka, not under kaṃ as in our accented copy (collation batch02, ACCENT row). Print = ours; listed for the Print Check as a variant (class V).
translator halaḥ śnaḥ śānaj jhau (A 3.1.83) is quoted at the end of this unit, as in the print, to prepare the next sūtra chandasi śāyaj api (SK 3432), which depends on it; the gloss in brackets is the translator's. The Subodhinī's 'jihmā jaraṇena' (print) is probably to be read jihmācaraṇena, 'through crooked conduct'; this is the translator's conjecture and does not affect the English. Leṭ, like the whole section, falls under chandasi (SK 3423); Bhaṭṭoji does not repeat the word here.

SK 3432 · A 3.1.84V

छन्दसि शायजपि ॥ ३४३२ ॥

chandasi śāyajapi

chandasi śāyaj api — In chandas, śāyac too [is the substitute for śnā when hi follows — carried forward (anuvṛtti) from halaḥ śnaḥ śānaj jhau, SK 2557, as the Subodhinī supplies].

Rule. In the Veda śāyac also replaces śnā before hi. This extends SK 2557 (chapter 52), which gives śānac there after a consonant. By api "also", śānac comes too.

Example.

grah + śnā + hi → śāyac (āya) for śnā

→ r becomes ṛ (saṃprasāraṇa) → bh for h

→ hi is lost, as in badhāna → gṛbhāya (gṛbhāya jihvayā madhu "seize the honey with the tongue")

bandh + śnā + hi → śānac (āna) → the nasal lost (SK 415) → hi lost → badhāna (badhāna deva savitaḥ "bind, O god Savitṛ")

Applies when / blocked by. A vārttika, hṛgrahor bhaś chandasi, gives bh for the h of hṛ and grah in the Veda. Its examples are gṛbhṇāmi te "I take" and madhvā jabhāra "he carried".

Watch out. Bhaṭṭoji does not label gṛbhāya and badhāna. That the first shows śāyac and the second śānac is inferred. The saṃprasāraṇa in gṛbhāya and the loss of hi in badhāna are the Subodhinī's steps.

Siddhānta-kaumudī

अपिशब्दाच्छानच् ।

By the word api ("too"), śānac [also comes].

vārttika

हृग्रहोर्भश्छन्दसि इति हस्य भः

(vārttika) hṛgrahor bhaś chandasi — "In chandas, bh [replaces the h] of hṛ and grah." Thus bh replaces h.

(वार्तिकम्) । गृभाय जिह्वया मधु (गृ॒भा॒य जि॒ह्वया॒ मधु॑) । बधान देव सवितः (ब॒धान॑ देव सवितः) । अनिदितां - SK 415 इति बध्नातेर्नलोपः । गृभ्णामि ते (गृ॒भ्णामि॑ ते) । मध्वा जभार (मध्वा॑ ज॒भार॑) ॥

gṛbhāya jihvayā madhu, "seize the honey with the tongue." badhāna deva savitaḥ, "bind, O god Savitṛ" — the loss of the n of badhnāti (bandh) is by aniditām (SK 415). gṛbhṇāmi te (gṛbhṇāmi, "I take"). madhvā jabhāra (jabhāra, "he carried").

Subodhinī

NSP p. 602

—छन्दसि शाय—छन्दसि श्नः शायजप्यादेशः स्याद्धौ परे ॥—गृभायेति । ग्रह उपादाने । लोटः सेर्हिः ‘क्र्यादिभ्यः श्ना’ ‘ग्रहिज्या—’ इति संप्रसारणम् ॥—वधानेति । वन्ध वन्धने । ‘अतो हेः’ इति लुक् । प्रसङ्गात् ‘हृग्रहोर्भश्छन्दसि’ इत्यस्योदाहरणमाह—गृभ्णामि त इति ॥—जभारेति । हृञ् हरणे । लिटो णलि वृद्धौ हृस्य भः । गृह्णामि जहारेत्यर्थः ॥—भेदतीति । भिदिर् विदारणे रौधादिकः । श्रमि प्राप्ते शप् ॥—घ्रियत इति । मृङ् प्राणत्यागे । ‘तुदादिभ्यः—’ इति शे कृते ‘रिङ् शयग्लिङ्क्षु’ इति रिङादेशः इयङ् ॥—नेषत्विति । नयत्वित्यर्थः ॥—द्वौ विकरणाविति । तत्र शप् न्याय्यः सिप्तु वाहुलकात् । एतेन ‘सैमामविड्ढि—’ इत्यादि व्याख्यातम् । अव रक्षणे । अस्माल्लोटि शपि प्राप्ते वाहुलकात्सिप् । ‘हुझल्भ्यो हेर्धिः’ षत्वं ष्टुत्वम् जश्त्वम् ॥—तरुषेमेति । तरुष मसिति जाते यासुट् ‘लिङः सलोपोऽनन्त्यस्य’ । ‘नित्यं ङितः’ । ‘अतो येयः’ । ‘लोपो व्योर्वलि’ । ‘आद्गुणः । अत्रोप्रत्ययान्तस्य सिपं प्रत्यङ्गत्वात् ‘सार्वधातुक—’ इति गुणः प्राप्तः । सिवन्तस्य शपि लघूपधगुणश्च प्राप्तो वाहुलकान्न भवति ॥—सुप्तिङिति । शास्त्रकृत्पाणिनिराचार्य एषां सुप्रभृतीनां व्यत्ययमिच्छति । सोऽपि तथाविधो व्यत्ययो वाहुलकेन सिध्यति । वहुलस्य भावो वाहुलकम् । मनोज्ञादित्वाद्वुञ् । तत्पुनर्वहुलशब्दस्य प्रवृत्तिनिमित्तं वह्वर्थादानत्वं, चशब्दो हेतौ । यस्मादेवमुक्तप्रकारो व्यत्ययो वहुलग्रहणेनैव सिध्यति तस्माद्वहुलग्रहणं कृतमित्यर्थः ॥ वियूया इति । यु मिश्रणे विपूर्वः । आशिषि लिङ् ॥—आधास्यमानेनेति । आङ्पूर्वाद्दधातेः ‘लृटः सद्वा’ इत्यनेन शानजादेशः । ‘स्यतासी—’ इति स्यः । ‘आने मुक्’ इति मुक् ॥—मित्र वयमिति । दीर्घस्य ह्रस्वव्यत्ययः ॥—स्वरव्यत्ययस्त्विति । गवामिव श्रियसे इत्यत्र ‘तुमर्थे—’ इत्यनेन क्सेनि कृते ‘ञ्नित्यादिः—’ इत्याद्युदात्ते प्राप्ते व्यत्ययेन मध्योदात्तता

translator notes

commentary Subodhinī (sk.3432.s1, lemma 'chandasi śāya—'): in chandas śāyac too is the substitute (ādeśa) for śnā when hi follows (chandasi śnaḥ śāyaj apy ādeśaḥ syād dhau pare). Followed: the bracketed śnā and hi in sutra_en, carried forward from SK 2557.
commentary Subodhinī (sk.3432.s1): gṛbhāya — grah upādāne; sip of loṭ is replaced by hi; śnā by kryādibhyaḥ śnā; saṃprasāraṇa by grahijyā…; badhāna — bandha bandhane, [hi] dropped (luk) by ato heḥ. Recorded; the kaumudī itself gives only the nasal loss by aniditām.
commentary Subodhinī (sk.3432.s1): incidentally (prasaṅgāt) Bhaṭṭoji gives the example of hṛgrahor bhaś chandasi, namely gṛbhṇāmi te; jabhāra is from hṛñ haraṇe, with vṛddhi before ṇal of liṭ and bh for the h of hṛ; the sense is gṛhṇāmi and jahāra. Followed: gṛbhṇāmi te and madhvā jabhāra are treated as examples of the vārttika (k2), not of śāyac; glosses 'I take', 'he carried'.
textual The tag '(vārttikam)' at the head of k3 is editorial; the print marks the vārttika hṛgrahor bhaś chandasi with a sign before it and has no such word (NSP p. 592, scan page-0602 read). Not rendered. The print's v for b ('vadhāna', 'vadhnāteḥ') is the NSP type's usual b/v, not a variant.
textual No BM: the printed SK+BM (Wikisource uttara-4/0082) gives only the mūla here; our balamanorama layer is empty. sk.3432.s1 also carries the Subodhinī on SK 3433 (lemmas bhedati … svaravyatyayas tu). Collation batch02: clean.
translator Only the verb forms of the fragments gṛbhṇāmi te and madhvā jabhāra are glossed, since the kaumudī quotes them for gṛbhṇāmi and jabhāra alone; the glosses follow the Subodhinī's gṛhṇāmi and jahāra. That gṛbhāya shows śāyac and badhāna the śānac taught by 'api' is the translator's identification; the kaumudī does not label them.

SK 3433 · A 3.1.85V

व्यत्ययो बहुलम् ॥ ३४३३ ॥

vyatyayo bahulam

vyatyayo bahulam — Exchange (vyatyaya) [of the vikaraṇas, in chandas — both supplied in Bhaṭṭoji's gloss; 'chandasi' carried forward (anuvṛtti) from SK 3432] occurs variously (bahulam).

Rule. In the Veda the vikaraṇas are exchanged (vyatyaya) variously. One vikaraṇa comes where another was due, or two or three come together. The vikaraṇas were taught in chapters 44–52, such as śap (SK 2167).

Example.

bhid (rudh class) → śap where śnam was due → bhedati (āṇḍā śuṣṇasya bhedati), for bhinatti

mṛ → jarasā marate patiḥ, for mriyate. The Subodhinī derives mriyate with the tud-class vikaraṇa śa; that marate has śap in its place is inferred.

nī + loṭ → two vikaraṇas, śap and sip → indro vastena neṣatu

tṝ + liṅ → three vikaraṇas, u, śap and sip → taruṣema, meaning tarema

The verse. Bhaṭṭoji quotes a verse. Pāṇini wants exchange of eleven things, and bahulam achieves it:

sup (a case-ending): dhuri dakṣiṇāyāḥ, for dakṣiṇasyām.
tiṅ (a verb-ending): ye … takṣati, for takṣanti.
upagraha (parasmaipada and ātmanepada): icchate for icchati; yudhyati for yudhyate.
liṅga (gender): madhos tṛptāḥ, for madhunaḥ.
nara (person): viyūyāḥ, for viyūyāt.
kāla (an affix of time): śvo 'gnīn ādhāsyamānena, lṛṭ where luṭ was due.
hal (a consonant): adukṣat, for adhukṣat.
ac (a vowel): mitra vayaṃ ca sūrayaḥ, for mitrā.
svara (accent): Bhaṭṭoji says it "will be stated". The Subodhinī's case is śriyáse (SK 3436).
kartṛ: any kāraka, so the kṛt and taddhita affixes that express one. annādāya has ac where aṇ was due.
yaṅ: the vikaraṇas themselves, as above.

Applies when / blocked by. In annādāya the difference shows in the word-division (avagraha) of the pada-text. With aṇ it would be anna-ādāya; with ac it is anna-adāya (Subodhinī). yaṅ is a pratyāhāra made with the ṅ of SK 3434, beginning from the syllable ya (Bhaṭṭoji does not say which).

Watch out. Bhaṭṭoji himself names only upagraha, nara, kāla, kartṛ and yaṅ. Assigning the other examples by the order of the verse is inferred; the Subodhinī confirms ac for mitra. For viyūyāt the 1915 print reads viyūyād.

Siddhānta-kaumudī

विकरणानां बहुलं व्यत्ययः स्यात् छन्दसि । आण्डा शुष्णस्य भेदति (आ॒ण्डा शुष्ण॑स्य॒ भेद॑ति) । भिनत्तीति प्राप्ते । जरसा मरते पतिः (ज॒रसा॒ मर॑ते॒ पतिः॑) । म्रियत इति प्राप्ते । इन्द्रो वस्तेन नेषतु (इन्द्रो॑ व॒स्तेन॑ नेषतु) । नयतेर्लोट् शप्सिपौ द्वौ विकरणौ । इन्द्रेण युजा तरुषेम वृत्रम् (इन्द्रे॑ण यु॒जा त॑रुषेम वृ॒त्रम्) । तरेमेत्यर्थः । तरतेर्विध्यादौ लिङ् । उः शप् सिप् चेति त्रयो विकरणाः ॥ सुप्तिङुपग्रहलिङ्गनराणां कालहलच्स्वरकर्तृयङां च । व्यत्ययमिच्छति शास्त्रकृदेषां सोऽपि च सिध्यति बाहुलकेन ॥ 1 ॥ धुरि दक्षिणायाः (धु॒रि दक्षि॑णायाः) । दक्षिणस्यामिति प्राप्ते । चषालं ये अश्वयूपाय तक्षति (च॒षालं॒ ये अ॑श्वयूपाय॒ तक्ष॑ति) । तक्षन्तीति प्राप्ते । उपग्रहः परस्मैपदात्मनेपदे । ब्रह्मचारिणमिच्छते । इच्छतीति प्राप्ते । प्रतीपमन्य ऊर्मिर्युध्यति । युध्यत इति प्राप्ते । मधोस्तृप्ता इवासते (मधो॑स्तृ॒प्ता इ॑वासते) । मधुन इति प्राप्ते । नरः पुरुषः । अधा स वीरैर्दशभिर्वियूयाः (अधा॒ स वी॒रैर्द॒शभि॒र्वियू॑याः) । वियूयीदिति प्राप्ते । कालः कालवाची प्रत्ययः । श्वोऽग्नीनाधास्यमानेन । लुटो विषये लृट् । तमसो गा अदुक्षत् (तम॑सो॒ गा अ॑दुक्षत्) । अधुक्षदिति प्राप्ते । मित्र वयं च सूरयः (मित्र॑ व॒यं च॑ सू॒रयः॑) । मित्रा वयमिति प्राप्ते । स्वरव्यत्ययस्तु वक्ष्यते । कर्तृशब्दः कारकमात्रपरः । तथा च तद्वाचिनां कृत्तद्धितानां व्यत्ययः । अन्नादाय । अण्विषये अच् । अवग्रहे विशेषः । यङो यशब्दादारभ्य लिङ्याशिष्यङ् - SK 3434 इति ङकारेण प्रत्याहारः । तेषां व्यत्ययो भेदतीत्यादिरुक्त एव ॥

In chandas, exchange (vyatyaya) of the vikaraṇas occurs variously. āṇḍā śuṣṇasya bhedati, "he splits the eggs of Śuṣṇa" — where bhinatti would be expected. jarasā marate patiḥ, "the husband dies of old age" — where mriyate would be expected. indro vastena neṣatu, "may Indra lead with the goat" — loṭ of nī, [with] two vikaraṇas, śap and sip. indreṇa yujā taruṣema vṛtram, "with Indra as ally may we overcome Vṛtra" — the meaning is tarema; liṅ of tṝ in [the sense of] injunction etc.; u, śap and sip: three vikaraṇas.

[Verse:] suptiṅupagrahaliṅganarāṇāṃ kālahalacsvarakartṛyaṅāṃ ca | vyatyayam icchati śāstrakṛd eṣāṃ so 'pi ca sidhyati bāhulakena || 1 || "The author of the śāstra [Pāṇini] wants exchange (vyatyaya) of sup, tiṅ, upagraha, liṅga (gender), nara (person), kāla (time), hal, ac, svara (accent), kartṛ and yaṅ; and that too is accomplished by bāhulaka (the word bahulam)."

[sup:] dhuri dakṣiṇāyāḥ, "at the right-hand pole" — where dakṣiṇasyām would be expected. [tiṅ:] caṣālaṃ ye aśvayūpāya takṣati, "those who hew the top-ring (caṣāla) for the horse-post" — where takṣanti would be expected. upagraha [means] parasmaipada and ātmanepada: brahmacāriṇam icchate, "he desires a brahmacārin" — where icchati would be expected; pratīpam anya ūrmir yudhyati, "another wave fights against [the stream]" — where yudhyate would be expected. [liṅga:] madhos tṛptā ivāsate, "they sit as if sated with honey" — where madhunaḥ would be expected. nara [means] person (puruṣa): adhā sa vīrair daśabhir viyūyāḥ, "then may he be parted from ten heroes" — where viyūyāt would be expected. kāla [means] an affix denoting time: śvo 'gnīn ādhāsyamānena, "by one who will set up the fires tomorrow" — lṛṭ in the domain of luṭ. [hal:] tamaso gā adukṣat, "he milked the cows out of darkness" — where adhukṣat would be expected. [ac:] mitra vayaṃ ca sūrayaḥ — where mitrā vayam would be expected. Exchange of accent (svaravyatyaya) will be stated [later]. The word kartṛ refers to any kāraka; accordingly [what is meant is] exchange of the kṛt and taddhita affixes that denote them: annādāya — ac in the domain of aṇ. A difference shows in the avagraha (the division of the word in the pada-text). yaṅ is a pratyāhāra made with the ṅ of liṅyāśiṣy aṅ (SK 3434), beginning from the syllable ya; their exchange has already been stated with bhedati etc.

Subodhinī

alignment inferredNSP p. 602–603

—कृत्तद्धितानामिति । ‘तेन दीव्यति—’ इत्यादौ विधीयमानानां ठगादीनां देवनादिकर्तृत्वादेवमुक्तम् । न त्विह कारकवाचित्वेऽप्याग्रहः कृत्तद्धितमात्रे तात्पर्यात् । तथा च किमो विहितोऽतिर्यच्छब्दादपि भवति । ‘त्वं वेत्थ यति ते जातवेदः’ । ‘विश्वेदेवासो मरुतोयतिष्ठन’ ॥—अन्नादायेति । अन्नमत्तीत्यन्नादस्तस्मै अन्ने कर्मण्युपपदेऽत्तेः कर्मण्यणि प्राप्तेऽच् ॥—अवग्रह इति । अणि कृते अन्न आदा येति, अचि तु अन्नअदायेति भावः ॥—वोचेमेति । वचेराशीर्लिङो मस् अङ् । वच उम् यासुट्

translator notes

commentary Subodhinī, printed under sk.3432.s1 (lemmas 'bhedatīti', 'mriyata iti', 'neṣatv iti'): bhedati — bhidir vidāraṇe, of the rudh class; where śnam was due, śap [came]; mriyate — mṛṅ prāṇatyāge, after śa by tudādibhyaḥ…, riṅ by riṅ śayagliṅkṣu, then iyaṅ; neṣatu means nayatu. Recorded; the kaumudī names only the expected forms.
commentary Subodhinī, printed under sk.3432.s1 (lemma 'dvau vikaraṇāv iti'): of the two, śap is the regular one (nyāyya) and sip comes by bāhulaka; the same accounts for 'saimām aviḍḍhi' (av rakṣaṇe, loṭ: sip by bāhulaka where śap was due; hi → dhi by hujhalbhyo her dhiḥ, then ṣatva, ṣṭutva and jaśtva). Recorded.
commentary Subodhinī, printed under sk.3432.s1 (lemma 'taruṣemeti'): when taruṣa + mas has arisen: yāsuṭ; liṅaḥ salopo 'nantyasya; nityaṃ ṅitaḥ; ato yeyaḥ; lopo vyor vali; ād guṇaḥ. Here the guṇa of the u-final [stem] before sip by sārvadhātuka… and the laghūpadha guṇa of the sip-final [stem] before śap would both be due, and by bāhulaka do not occur. Recorded (the kaumudī names only the three vikaraṇas u, śap and sip).
commentary Subodhinī, printed under sk.3432.s1 (lemma 'suptiṅ iti'): the śāstrakṛt is the ācārya Pāṇini, who wants exchange of these, sup and the rest; such exchange is accomplished by bāhulaka; bāhulaka is the state of being bahula (vuñ by the manojñādi class), i.e. the pravṛttinimitta of the word bahula, 'taking many senses'; 'ca' is used in the sense of reason: since the exchange described is accomplished just by the mention of bahula, bahula has been stated. Followed: '[Pāṇini]'. Recorded: the English keeps 'and' for ca, without the causal reading.
commentary Subodhinī, printed under sk.3432.s1 (lemmas 'viyūyā iti', 'ādhāsyamāneneti', 'mitra vayam iti'): viyūyāḥ — yu miśraṇe with vi, āśīrliṅ; ādhāsyamānena — from dhā with āṅ, śānac by lṛṭaḥ sad vā, sya by syatāsī…, muk by āne muk; mitra vayam — exchange of a short for a long vowel. Followed: the gloss 'may he be parted' and the bracketed label [ac].
commentary Subodhinī, printed under sk.3432.s1 (lemma 'svaravyatyayas tv iti'): in gavām iva śriyase, after kasen by tumarthe… (SK 3436), ādyudātta would be due by ñnity ādir nityam, but by exchange it is madhyodātta. Recorded: the kaumudī here says only that accent-exchange will be stated.
commentary Subodhinī (sk.3433.s1, lemma 'kṛttaddhitānām iti'): this is said because ṭhak etc., enjoined under tena dīvyati… and the like, denote the agent of playing etc.; but there is no insistence here on their denoting a kāraka, since all kṛt and taddhita affixes are meant; so the ati enjoined after kim comes after yad too: 'tvaṃ vettha yati te jātavedaḥ', 'viśvedevāso maruto yatiṣṭhana' (print, NSP p. 592, scan page-0602 read). Recorded; the English renders Bhaṭṭoji's 'tadvācinām' (that denote them) as it stands.
commentary Subodhinī (sk.3433.s1, lemmas 'annādāyeti', 'avagraha iti'): annāda is 'one who eats food' (annam atti); with anna as upapada in the object sense aṇ was due [and ac came]; with aṇ the avagraha is anna-ādāya, but with ac it is anna-adāya. Followed: the bracketed gloss of avagraha. (Our OCR garbles the annāda lemma; read from the print, NSP p. 592, scan page-0602.)
textual Ours reads 'viyūyīd iti prāpte'; the print reads 'viyūyād iti' (NSP p. 592, scan page-0602 read; collation batch02, class A), as does Wikisource. The English follows the print (viyūyāt). Mūla, for the Print Check (already in the collation report).
textual Ours and the print read 'aṇviṣaye ac' (collation batch02, class V); Wikisource uttara-4/0082 reads 'aṇviṣaye 'ñ'. The English follows ours and the print. Wikisource tags the verse '[bhāṣyam]'; neither ours nor the print attributes it, so the English labels it only '[Verse:]'. The NSP print's verse reading 'kālahalacsvara' agrees with ours.
textual Commentary filing: the Subodhinī on this sūtra is split between the tail of sk.3432.s1 (lemmas bhedati … svaravyatyayas tu) and sk.3433.s1 (kṛttaddhita, annāda, avagraha); sk.3433.s1 ends with the lemma vocema, which belongs to SK 3434. No BM: Wikisource uttara-4/0082–0083 gives only the mūla; our balamanorama layer is empty.
translator The bracketed labels [sup], [tiṅ], [liṅga], [hal] and [ac] are the translator's, assigned by the order of the verse; Bhaṭṭoji himself names only upagraha, nara, kāla, kartṛ and yaṅ, and the Subodhinī confirms [ac] for mitra. 'chandasi' as anuvṛtti from SK 3432 (chandasi śāyaj api) is the translator's identification; Bhaṭṭoji's gloss simply includes the word. The ya with which the pratyāhāra yaṅ begins is presumably that of yak (sārvadhātuke yak, A 3.1.67); the kaumudī does not name it. The glosses of the quotations are minimal and serve only to show the exchanged form.

SK 3434 · A 3.1.86V

लिङ्याशिष्यङ् ॥ ३४३४ ॥

liṅyāśiṣyaṅ

liṅyāśiṣy aṅ — When liṅ in the sense of benediction (āśis) follows, aṅ [comes after a dhātu, in chandas — both supplied in Bhaṭṭoji's gloss].

Rule. In the Veda aṅ comes after a root before the benedictive liṅ (āśīrliṅ). Normally no vikaraṇa comes there, since SK 2215 (chapter 44) makes āśīrliṅ ārdhadhātuka.

Example.

vac + aṅ + mas (āśīrliṅ) → u by vaca um (SK 2454, chapter 45) → voc- → vocema (mantraṃ vocema agnaye "may we speak a hymn to Agni")

Applies when / blocked by. A vārttika gives ak after dṛś instead. With aṅ, dṛś would take guṇa by SK 2406 (chapter 44). That rule is conditioned by aṅ only, so ak leaves the ṛ: pitaraṃ ca dṛśeyaṃ mātaraṃ ca "may I see father and mother".

Watch out. The endings of vocema and dṛśeyam need yās to become iy. The Subodhinī explains this under SK 3435: liṅ counts as sārvadhātuka too. Connecting that remark with these forms is inferred.

Siddhānta-kaumudī

आशीर्लिङि परे धातोरङ् स्याच्छन्दसि । वच उम् - SK 2454 । मन्त्रं वोचेमाग्नये (मन्त्रं॑ वोचेमा॒ग्नये॑) ।

When liṅ of benediction (āśīrliṅ) follows, aṅ is to come after a dhātu in chandas. [Then] vaca um (SK 2454) [applies]: mantraṃ vocema agnaye, "may we speak a hymn to Agni."

vārttika

दृशेरग्वक्तव्यः

(vārttika) dṛśer ag vaktavyaḥ — "After dṛś, ak should be stated."

(वार्तिकम्) ॥ पितरं च दृशेयं मातरं च (पि॒तरं॑ च दृ॒शेयं॑ मा॒तरं॑ च) । अङि तु ऋदृशोऽङि - SK 2406 इति गुणः स्यात् ॥

pitaraṃ ca dṛśeyaṃ mātaraṃ ca, "may I see both father and mother." With aṅ, by contrast, guṇa would come by ṛdṛśo 'ṅi [guṇaḥ] (SK 2406).

translator notes

commentary Subodhinī, printed at the end of sk.3433.s1 (lemma 'vocemeti'): vac, āśīrliṅ, mas; aṅ; [u by] vaca um; yāsuṭ. Recorded; the kaumudī cites only vaca um.
commentary Subodhinī, printed at the head of sk.3435.s1 under the lemma 'chandasy ubhayatheti': [by that rule] liṅ also has the sārvadhātuka designation, hence the substitute iy [for the yā of] yāsuṭ, and [y is] dropped before val. Recorded; see the translator note.
textual Ours reads 'dṛśer ag vaktavyaḥ'; the print clearly has 'dṛśor' (NSP p. 593, scan page-0603 read; collation batch02, class V), probably a misprint. The English follows the grammatical form 'dṛśeḥ'. The tag '(vārttikam)' at the head of k3 is editorial: the print marks the vārttika with a sign before it. Not rendered.
textual Commentary filing: sk3434 has no subodhini block of its own; its Subodhinī is the last lemma of sk.3433.s1 (vocema), and the first lemma of sk.3435.s1 bears on its forms. No BM: Wikisource uttara-4/0083 gives only the mūla; our balamanorama layer is empty.
translator The point of 'ak' rather than aṅ, as Bhaṭṭoji's last sentence implies, is that ṛdṛśo 'ṅi guṇaḥ (A 7.4.16) is conditioned by aṅ only, so dṛś + ak keeps its ṛ (dṛśeyam). The Subodhinī's remark under SK 3435 (liṅ is also sārvadhātuka in chandas, so yās becomes iy and y is dropped before val) explains the endings of vocema and dṛśeyam; connecting it with these forms is the translator's inference. 'vaca um' (A 7.4.20) gives um (u) to vac when aṅ follows; the kaumudī cites it without the rest of the derivation.

SK 3435 · A 3.4.117आर्धधातुकसंज्ञा

छन्दस्युभयथा ॥ ३४३५ ॥

chandasyubhayathā

chandasy ubhayathā — In chandas, [an affix taught under the heading of dhātu is named] in both ways [sārvadhātuka and ārdhadhātuka — supplied in Bhaṭṭoji's gloss].

Rule. In the Veda an affix taught under the heading "after a root" bears both names, sārvadhātuka and ārdhadhātuka. Normally tiṅ and ś-marked affixes are sārvadhātuka (SK 2166) and the rest ārdhadhātuka (SK 2187, chapter 44).

Example.

vardhaya + antu → the ending counts as ārdhadhātuka → ṇi is lost → vardhantu tvā suṣṭutayaḥ, meaning vardhayantu "may the praises make you grow"

vi + śru + ire → the ending counts as sārvadhātuka → śnu and śṛ for śru → yaṇ (SK 2387) → viśṛṇvire

Bhaṭṭoji names neither the root śru nor the rules for ṇi-loss and for śnu and śṛ; they are inferred.

The quotation of SK 3151. Bhaṭṭoji here quotes ādṛgamahanajanaḥ kikinau liṭ ca (SK 3151, chapter 67). After ā-final roots, roots ending in ṛ or ṝ, gam, han and jan, ki and kin come, treated like liṭ:

bhṛ + ki → doubling, as in liṭ (the reduplicated syllable is ba) → babhrir vajram "bearer of the thunderbolt"

Likewise papiḥ somam, dadir gāḥ, jagmir yuvā, jaghnir vṛtram, jajñiḥ.

tṝ + ki → doubling → u for the ṛ (SK 3578, later in this chapter) → taturiḥ; likewise jaguriḥ.

Watch out. Being treated like liṭ already makes ki and kin kit. The k-marker is still added, Bhaṭṭoji says, to block the guṇa of SK 2383. The Subodhinī adds that liṅ, too, is sārvadhātuka under this rule. So yās becomes iy, and y is lost before a consonant.

Siddhānta-kaumudī

धात्वधिकारे उक्तः प्रत्ययः सार्वधातुकार्धधातुकोभयसंज्ञः स्यात् । वर्धन्तु त्वा सुष्टुतयः (वर्ध॑न्तु त्वा सुष्टु॒तयः॑) । वर्धयन्त्वित्यर्थः । आर्धधातुकत्वाण्णिलोपः । विशृण्विरे (विशृ॑ण्विरे) । सार्वधातुकत्वात् श्नुः शृभावश्च । हुश्नुवोः - SK 2387 इति यण् । आदृगमहनजनः किकिनौ लिट् च - SK 3151 । आदन्तादृवर्णान्ताद्गमादेश्च किकिनौ स्तस्तौ च लिड्वत् । बभ्रिर्वज्रम् (ब॒भ्रिर्वज्र॑म्) । पपिः सोमम् (प॒पिः सोम॑म्) । ददिर्गाः (द॒दिर्गाः) । जग्मिर्युवा (ज॒ग्मि॒र्युवा॑) । जघ्निर्वृत्रममित्रियम् (जघ्नि॑र्वृ॒त्रम॑मि॒त्रिय॑म्) । जज्ञिः । लिड्वद्भावादेव सिद्धे ऋच्छत्यॄताम् - SK 2383 इति गुणबाधनार्थं कित्त्वम् । बहुलं छन्दसि - SK 3578 इत्युत्वम् । ततुरिः । जगुरिः ॥

An affix taught in the heading of dhātu (dhātvadhikāra) is to bear both designations, sārvadhātuka and ārdhadhātuka. vardhantu tvā suṣṭutayaḥ, "may the fine praises make you grow" — the meaning is vardhayantu; because [the affix] is ārdhadhātuka, ṇi is dropped. viśṛṇvire — because [the affix] is sārvadhātuka, śnu and the substitute śṛ [come], and yaṇ by huśnuvoḥ [sārvadhātuke] (SK 2387).

ādṛgamahanajanaḥ kikinau liṭ ca (SK 3151): after [a root] ending in ā, after [a root] ending in [any] ṛ-vowel (ṛvarṇa), and after gam etc., ki and kin come, and they are treated like liṭ (liḍvat). babhrir vajram, "bearer of the thunderbolt"; papiḥ somam, "drinker of soma"; dadir gāḥ, "giver of cows"; jagmir yuvā, "the young one, ever going"; jaghnir vṛtram amitriyam, "slayer of the hostile Vṛtra"; jajñiḥ. Although [kit-ness] would already be established by the liṭ-like treatment itself, the k-marking (kittva) serves to block the guṇa of ṛcchatyṝtām (SK 2383). The u [replacing the ṛ-vowel] is by bahulaṃ chandasi (SK 3578): taturiḥ, jaguriḥ.

Subodhinī

NSP p. 603

—छन्दस्युभयथेति । लिङः सार्वधातुकसंज्ञाप्यस्ति तेन यासुट इत्यादेशः । वलिलोपः ॥—आदृ— परार्थं प्रयुज्यमानाः शब्दा वतिमन्तरेणापि वत्यर्थं गमयन्ति गौर्वाहीक इतिवदित्याशयेनाह—लिड्वदिति । किकिनौ भवतः लिट् प्रत्ययस्य भवतीत्ययमर्थस्तु न भवति । तथा हि सति लिट् किकिन इत्येव ब्रूयात् ॥—वभ्रिरिति । भृञ् अस्मात् किः लिड्वद्भावाद्द्वित्वम् । किकिनोस्थनि तिवादयस्तु न । लिड्वदित्यतिदेशेन स्वरूपावाधेनैव कार्यातिदेशात् । ‘न लोकाव्यय—’ इति षष्ठीनिषेधे वज्रशब्दाद्वितीया ॥—जग्मिरिति । ‘गमहन—’इत्युपधालोपः ॥—जघ्निरिति । ‘हो हन्तेः—’ इति कुत्वम् ॥—जज्ञिरिति । श्चुत्वम् । जञोर्ज्ञः । ननु लिड्वद्भावे सति ‘असंयोगाल्लिट् कित्’ इत्येव सिद्धे कित्त्वकरणमनर्थकमित्याशयेनाह—लिड्वद्भावादिति । ‘असंयोगाल्लिट् कित्’ इति कित्त्वं सिद्धमिति भावः । आदिति मुखसुखार्थो दकारो न तु तकारः तेन तात्परत्वाभावाद्दीर्घस्यापि ऋकारस्य ग्रहणं तदाह—ततुरिर्जगुरिरिति । तॄ प्लवनतरणयोः । गृ निगरणे । आभ्यां किः । द्वित्वात्परत्वात् ‘वहुलं छन्दसि’ इत्युत्त्वे प्राप्ते ‘द्विर्वचने—’ इति निषेधादुत्वाभावे द्वित्वम् । उरदत्वम् उत्तरस्योत्वम्

translator notes

commentary Subodhinī (sk.3435.s1, lemma 'chandasy ubhayatheti'), on this sūtra: by it [in the Veda] liṅ also has the sārvadhātuka designation; hence iy replaces yāsuṭ, and [y] is lost before val. Recorded; the commentator applies Bhaṭṭoji's gloss (both designations for any affix under the dhātu heading) to liṅ, which the kaumudī's examples here do not show.
commentary Subodhinī (sk.3435.s1, lemma 'ādṛ—' (so the print, NSP p. 593, scan page-0603; our OCR garbled), on 'liḍvat'): words used for something else convey the sense of 'vat' even without the affix vati, as in 'gaur vāhīkaḥ'; with that in mind Bhaṭṭoji glosses 'liṭ' as 'liḍvat'. The meaning is not 'ki and kin come, and liṭ comes after the affix'; in that case the wording would have been simply 'liṭ kikin…' (print 'liṭ kikina ity eva brūyāt'). Followed: 'treated like liṭ (liḍvat)'.
commentary Subodhinī (sk.3435.s1, lemmas 'babhrir iti', 'jagmir iti', 'jaghnir iti', 'jajñir iti'): babhri — bhṛ + ki, doubling by the liṭ-like treatment; but tip etc. do not replace ki and kin, since the transfer 'liḍvat' transfers operations without displacing the affix's own form; the sixth case being barred by na lokāvyaya…, vajra takes the second case; jagmi — loss of the penultimate by gamahana…; jaghni — ku-substitution by ho hanteḥ…; jajñi — ścutva, then jñ from j + ñ. Recorded.
commentary Subodhinī (sk.3435.s1, lemma 'liḍvadbhāvād iti'): the objection is that, with the liṭ-like treatment, kit-ness is already established by asaṃyogāl liṭ kit, so making [ki, kin] kit would be pointless; Bhaṭṭoji answers it. Followed: the bracketed 'kit-ness' as the subject of 'already established'.
commentary Subodhinī (sk.3435.s1, lemma 'taturir jagurir iti'): the d in 'ād' is for ease of utterance (mukhasukhārtha), not a t; there being no taparakaraṇa, long ṝ too is included: tṝ plavanataraṇayoḥ and gṝ nigaraṇe take ki; uttva by bahulaṃ chandasi, being the later rule, would precede doubling, but by the prohibition dvirvacane 'ci… doubling comes first, with no uttva; then ur-at, and uttva of the second [syllable]. Followed: Bhaṭṭoji's 'ṛvarṇāntāt' rendered 'ending in [any] ṛ-vowel', and 'the ṛ-vowel' in the last sentence.
textual Ours reads 'ṛcchatyṝtām' with long ṝ, matching the sūtra (A 7.4.11); the print seems to show a short ṛ, at the limit of the scan (NSP p. 593, scan page-0603; collation batch02, class C). The English uses the sūtra's form.
textual Commentary filing: the first lemma of sk.3435.s1 ('chandasy ubhayatheti') is the Subodhinī on this sūtra and is recorded above; its point (liṅ also sārvadhātuka, so yāsuṭ → iy, and loss before val) also bears on the forms of SK 3434 and is recorded there too. No BM: Wikisource uttara-4/0083 gives only the mūla; our balamanorama layer is empty.
translator viśṛṇvire carries the liṭ ending ire; the kaumudī does not name the lakāra, nor the rules for ṇi-loss (presumably ṇer aniṭi, A 6.4.51) and for śnu and śṛ (presumably śruvaḥ śṛ ca, A 3.1.74). These identifications are the translator's. Bhaṭṭoji quotes ādṛgamahanajanaḥ kikinau liṭ ca (A 3.2.171, SK 3151) here without stating its link with the present sūtra. The glosses of the ki/kin examples follow those of SK 3151.

SK 3436 · A 3.4.9V

तुमर्थे सेसेनसेऽसेन्क्सेकसेनध्यैअध्यैन्कध्यैकध्यैन्शध्यैशध्यैन्तवैतवेङ्तवेनः ॥ ३४३६ ॥

tumarthe sesenase'senksekasenadhyaiadhyainkadhyaikadhyainśadhyaiśadhyaintavaitaveṅtavenaḥ

tumarthe sesenase'senksekasenadhyaiadhyainkadhyaikadhyainśadhyaiśadhyaintavaitaveṅtavenaḥ — In the sense of tumun (tumartha), se, sen, ase, asen, kse, kasen, adhyai, adhyain, kadhyai, kadhyain, śadhyai, śadhyain, tavai, taveṅ and taven [come].

Rule. In the sense of tumun, fifteen affixes come in the Veda. They are se, sen, ase, asen, kse, kasen, adhyai, adhyain, kadhyai, kadhyain, śadhyai, śadhyain, tavai, taveṅ and taven. The Subodhinī says the sense of tumun is the bare action (bhāva).

Example.

se: vac + se → k for c, ṣ for s → vakṣe rāyaḥ "to speak of riches".
sen: i + sen → guṇa → tā vām eṣe "to go to you two".
kse: pra + i + kse → kse is kit, so no guṇa → preṣe "to go forth".
ase: jīv + ase → śarádo jīváse dhāḥ "grant us to live many autumns". The udātta is on va, the first syllable of the affix.
asen: it is n-marked (nit), so the word is ādyudātta, with the udātta on its first syllable.
kasen: gávām iva śriyáse "to shine like the cows". The udātta is on ya.
adhyai and adhyain: jaṭháram pṛṇádhyai "to fill the belly". With adhyai the udātta is on ṇa. With adhyain the word is ādyudātta instead.
kadhyai and kadhyain: āhuvádhyai "to invoke". With kadhyai the udātta is on va. With kadhyain the word takes the accent of a nit affix. Taking the one example for both affixes of each pair is inferred.
śadhyai: rādhasaḥ saha mādayadhyai "to delight together with bounty". śadhyain: vāyave pibadhyai "for Vāyu, to drink".
tavai: dātavā u (dātavai + u) "to give". taveṅ: sūtave "to bring forth", with no guṇa because the affix is ṅit. taven: kartave, meaning kartum "to do".

Applies when / blocked by. The Subodhinī says the n of sen is there to make the word ādyudātta. By the n of kasen, śriyáse too should be ādyudātta. The mantra recites it with the udātta on the middle syllable instead. The Subodhinī calls this the exchange of accent "by bāhulaka", which SK 3433 promised.

Watch out. In mādayadhyai and pibadhyai, śap comes by exchange where yak was due (Subodhinī). The first ā of āhuvádhyai is unmarked. From the quotation alone it may be udātta, or the unmarked level that follows a svarita earlier in the mantra; this is left open. Bhaṭṭoji's remark concerns only the affix.

Siddhānta-kaumudī

से । वक्षे रायः । सेन् । ता वामेषे (ता वा॒मेषे॑) । असे । शरदो जीवसे धाः (श॒रदो॑ जी॒वसे॑ धाः) । असेन्नित्त्वादाद्युदात्तः । क्से । प्रेषे । कसेन् । गवामिव श्रियसे (गवा॑मिव श्रि॒यसे॑) । अध्यै । अध्यैन् । जठरं पृणध्यै (ज॒ठरं॑ पृ॒णध्यै॑) । पक्षे आद्युदात्तम् । कध्यै । कध्यैन् । आहुवध्यै (आहु॒वध्यै॑) । पक्षे नित्स्वरः । शध्यै । राधसः सह मादयध्यै (राध॑सः स॒ह मा॑द॒यध्यै॑) । शध्यैन् । वायवे पिबध्यै (वा॒यवे॒ पिब॑ध्यै) । तवै । दातवाउ (दात॒वाउ॑) । तवेङ् । सूतवे (सूत॑वे) । तवेन् । कर्तवे (कर्त॑वे) ॥

se: vakṣe rāyaḥ, "to speak of riches." sen: tā vām eṣe, "to go to you two." ase: śarádo jīváse dhāḥ, "grant [us] to live [many] autumns" (udātta on the va of jīváse). asen, because it is n-marked (nit), is ādyudātta. kse: preṣe, "to go forth." kasen: gávām iva śriyáse, "to shine like the cows" (udātta on the ya of śriyáse). adhyai; adhyain: jaṭháram pṛṇádhyai, "to fill the belly" (udātta on the ṇa of pṛṇádhyai); in the alternative, [the word is] ādyudātta. kadhyai; kadhyain: āhuvádhyai, "to invoke" (udātta on va); in the alternative, the nit accent. śadhyai: rādhasaḥ saha mādayadhyai, "to delight together with bounty." śadhyain: vāyave pibadhyai, "for Vāyu, to drink." tavai: dātavā u, "to give." taveṅ: sūtave, "to bring forth." taven: kartave, "to do."

Subodhinī

NSP p. 603

—तुमर्थे—। तुमुनोऽर्थस्तुमर्थो भावः । ननु ‘कर्तरि कृत्’ इति वचनात्कर्तरि तुमुनो विधानात्कथं भावोऽर्थ इति चेच्छृणु । ‘अव्ययकृतो भावे’ इति वचनात्तुमुनो भावे विधानात् । तुमर्थे पञ्चदश प्रत्यया भवन्ति ॥—वक्षे इति । वचः से कुत्वं षत्वम् । कषसंयोगे क्षः ॥—एषे इति । इणो गुणः । नकारो ‘ञ्नित्यादिर्नित्यम्’ इत्याद्युदात्तार्थः ॥—प्रेषे इति । इणः से कित्त्वादगुणे आद्गुणः ॥—श्रियसे इति । इयङ् नित्त्वादाद्युदात्तः । इह मन्त्रे मध्योदात्तः पठ्यते । तत्र वाहुलकात्प्रत्ययस्वरो वोध्यः ॥—आहुवध्यै इति । जुहोतेरुवङ् ॥—मादयध्यै इति । मदी हर्षे ण्यन्ताच्छध्यैप्रत्ययः । तस्य भाववाचिसार्वधातुकत्वात्सार्वधातुके यकि प्राप्ते व्यत्ययेन शप् गुणायादेशौ ॥—पिवध्यै इति । अत्रापि यक्प्रसङ्गे व्यत्ययेन शप् । ‘पाघ्रा—’ इति पिवादेः ॥—दातवाउ इति । ददातेस्तवै आयादेशे ‘लोपः शाकल्यस्य’ इति यलोपः ॥ —सूतवे इति । ङित्त्वान्न गुणः ॥—कर्तव इति । कृञो गुणः । कर्तुमित्यर्थः

translator notes

commentary Subodhinī (sk.3436.s1, lemma 'tumarthe—'): the sense of tumun, tumartha, is bhāva (the bare action). Objection: since kṛt affixes are enjoined in the agent by kartari kṛt, how can bhāva be its sense? Answer: tumun is enjoined in bhāva by avyayakṛto bhāve. Fifteen affixes come in the sense of tumun. Recorded; sutra_en keeps 'in the sense of tumun'.
commentary Subodhinī (sk.3436.s1, lemmas 'vakṣe', 'eṣe', 'preṣe'): vakṣe — vac + se, ku-substitution, ṣatva, and k + ṣ gives kṣ; eṣe — guṇa of iṇ; the n [of sen] is for ādyudātta by ñnity ādir nityam; preṣe — iṇ + kse, no guṇa because [kse] is kit, then ād guṇaḥ [with pra]. Recorded.
commentary Subodhinī (sk.3436.s1, lemma 'śriyasa iti'): iyaṅ; by the n-marking [of kasen] it would be ādyudātta, but in this mantra it is recited madhyodātta; there the affix accent is to be understood, by bāhulaka. (Under SK 3433 the Subodhinī treats the same case as the 'exchange of accent' that Bhaṭṭoji says will be stated.) Followed: the accent marked on śriyáse is the recited madhyodātta of the quotation.
commentary Subodhinī (sk.3436.s1, lemmas 'āhuvadhyai', 'mādayadhyai', 'pibadhyai'): āhuvadhyai — uvaṅ of juhoti (hu); mādayadhyai — śadhyai after mad hṛṣe with ṇic; since that affix is sārvadhātuka denoting bhāva, yak would come before it, but by exchange (vyatyaya) śap comes, with guṇa and ay; pibadhyai — here too śap by exchange where yak was due, and piba by pāghrā…. Recorded.
commentary Subodhinī (sk.3436.s1, lemmas 'dātavā u', 'sūtave', 'kartave'): dātavā u — dā + tavai, āy-substitution [before u], then y dropped by lopaḥ śākalyasya; sūtave — no guṇa because [taveṅ] is ṅit; kartave — guṇa of kṛñ; it means kartum. Followed: the English writes 'dātavā u' (dātavai + u) where ours and the print run it together as 'dātavāu'; and the gloss of kartave.
textual Ours and the print read 'pakṣe ādyudāttam' (NSP p. 593, scan page-0603 read); Wikisource uttara-4/0083 reads 'ādyudāttaḥ'. Same sense. No BM: Wikisource gives only the mūla; our balamanorama layer is empty.
translator Accents are marked only where the kaumudī's own remarks concern accent (ase/asen, kasen, adhyai/adhyain, kadhyai/kadhyain), taken from our accented copies; the initial ā of āhuvádhyai is left unmarked in the English, but that is not a claim that it is anudātta: ours and the print (NSP p. 593, scan page-0603) leave the ā without a mark and put the anudātta bar under hu, and in this notation an unmarked syllable is udātta (which on the fragment alone gives ā́ huvádhyai) unless it is pracaya following a svarita earlier in the full mantra, which the quotation does not show. The mantra has not been checked, so the ā is ambiguous between udātta and pracaya; the kaumudī's remark concerns only the affix (udātta on va; with kadhyain the nit accent). The pairing 'adhyai; adhyain: jaṭháram pṛṇádhyai … in the alternative, ādyudātta' is read, by the translator, as one example for both affixes: with adhyai the affix accent, with adhyain (nit) ādyudātta; likewise for kadhyai/kadhyain. The section runs under chandasi (SK 3423); Bhaṭṭoji does not repeat the word. The English glosses of the quotations are minimal and give the tumun sense.

SK 3437 · A 3.4.10V

प्रयै रोहिष्यै अव्यथिष्यै ॥ ३४३७ ॥

prayai rohiṣyai avyathiṣyai

prayai rohiṣyai avyathiṣyai — prayai, rohiṣyai and avyathiṣyai [are nipātita (taught as ready-made forms) in the sense of tumun (tumarthe) — carried forward (anuvṛtti) from SK 3436, as Bhaṭṭoji's gloss supplies].

Rule. prayai, rohiṣyai and avyathiṣyai are taught ready-made in the sense of tumun.

Example.

pra + yā + kai → prayai = prayātum "to set forth"

ruh + iṣyai → rohiṣyai = roḍhum "to climb"

nañ + vyath + iṣyai → avyathiṣyai = avyathitum "to be unshaken"

The affixes are the Subodhinī's; Bhaṭṭoji gives only the meanings.

Siddhānta-kaumudī

एते तुमर्थे निपात्यन्ते । प्रयातुं रोढुमव्यथितुमित्यर्थः ॥

These are nipātita in the sense of tumun; the meaning is prayātum ("to set forth"), roḍhum ("to climb"), avyathitum ("to be unshaken").

Subodhinī

NSP p. 603

—प्रयै—। प्रपूर्वाद्यातेः कैप्रत्ययः । रुहेरिष्यै । नञ्पूर्वाद्व्यथेश्च ॥—दृशे—। योगविभागश्चिन्त्यप्रयोजनः । दृशेः ख्यातेश्च के प्रत्ययः । कित्त्वाद्दृशेर्न गुणः । ख्यातेरालोपश्च ॥—विभाजमिति । विपूर्वाद्भजतेर्णमुल् । णित्त्वात् ‘अत उपधायाः’ इति वृद्धिः ॥—अपलुपन्निति । लुप्लृ छेदने कित्त्वाद्गुणाभावः

translator notes

commentary Subodhinī (sk.3437.s1, lemma 'prayai—'): [prayai is] the affix kai after yā with pra; [rohiṣyai is] iṣyai after ruh; and [avyathiṣyai is iṣyai] after vyath preceded by nañ. Recorded; the kaumudī gives only the sense.
textual sk.3437.s1 also carries the Subodhinī on SK 3438 (lemma 'dṛśe—') and SK 3439 ('vibhājam', 'apalupam'). No BM: Wikisource uttara-4/0083 gives only the mūla; our balamanorama layer is empty.

SK 3438 · A 3.4.11V

दृशे विख्ये च ॥ ३४३८ ॥

dṛśe vikhye ca

dṛśe vikhye ca — dṛśe and vikhye also [are nipātita in the sense of tumun (tumarthe) — carried forward (anuvṛtti) from SK 3437 and SK 3436]; see the translator note.

Rule. dṛśe and vikhye are also taught ready-made in the sense of tumun. Bhaṭṭoji glosses them as draṣṭum "to see" and vikhyātum "to look out upon".

Example.

dṛś + ke → ke is kit, so no guṇa → dṛśe

vi + khyā + ke → the ā of khyā is lost → vikhye

These steps are the Subodhinī's.

Applies when / blocked by. That "taught ready-made in the sense of tumun" continues from SK 3437 and SK 3436 is inferred. The Subodhinī finds the purpose of making this a separate sūtra "open to question".

Watch out. Part I ends here. The next sūtra, śaki ṇamulkamulau (SK 3439), continues both tumarthe and chandasi.

Siddhānta-kaumudī

द्रष्टुं विख्यातुमित्यर्थः ॥

The meaning is draṣṭum ("to see") and vikhyātum ("to look out upon").

translator notes

commentary Subodhinī, printed under sk.3437.s1 (lemma 'dṛśe—'): the purpose of making this a separate rule (yogavibhāga) is open to question (cintyaprayojana); [the forms have] the affix ke after dṛś and after khyā; dṛś takes no guṇa because [ke] is kit, and khyā loses its ā. Followed: the sūtra is read as continuing SK 3437's nipātana in the sense of tumun.
translator The bracketed anuvṛtti (nipātana in the sense of tumun, from SK 3437 and SK 3436) is the translator's identification; no commentator states it as an anuvṛtti. It rests on the Subodhinī's 'yogavibhāgaś cintyaprayojanaḥ' (printed under sk.3437.s1), which treats this sūtra as split off from the preceding rule, and on the kaumudī's gloss draṣṭum, vikhyātum, which gives the tumun sense.
textual The block formerly filed here as sk.3438.b1, labelled with the pratīka 'dṛśe vikhye ca', is the BM on liṅāśiṣi (A 3.4.116, SK 2215): 'liṅ' with the sixth-case ending dropped, tiṅ carried forward from tiṅśit sārvadhātukam, an exception to the sārvadhātuka designation, so śap etc. do not occur. It was re-filed to sk.2215.b1 on 2026-10-05 and the misleading label dropped; sk3438 now has no BM block. The printed SK+BM (Wikisource uttara-4/0083) has no BM on this sūtra, only the mūla. The Subodhinī on this sūtra is filed under sk.3437.s1.

SK 3439 · A 3.4.12V

शकि णमुल्कमुलौ ॥ ३४३९ ॥

śaki ṇamulkamulau

śaki ṇamulkamulau — When śak is the upapada, ṇamul and kamul [come in the sense of tumun (tumarthe) — carried forward (anuvṛtti) from SK 3436, as Bhaṭṭoji's gloss supplies — in the Veda (chandasi, carried forward (anuvṛtti) from SK 3423)].

Rule. When śak "to be able" is the upapada, ṇamul and kamul come after a root, in the sense of tumun, in the Veda.

Example.

vi + bhaj + ṇamul → vṛddhi of the penultimate a, because ṇamul is ṇ-marked (SK 2282) → vibhājam.

vibhājaṃ nāśakat "he could not divide". Bhaṭṭoji glosses it with the ordinary infinitive vibhaktum.

apa + lup + kamul → no guṇa, because kamul is k-marked → apalupam.

apalupaṃ nāśakat "he could not cut off" = apaloptum.

The vṛddhi and the absence of guṇa are explained by the Subodhinī. The Subodhinī glosses lup as "to cut".

Applies when / blocked by. The sense tumarthe comes from SK 3436, as Bhaṭṭoji's own gloss shows. As a cross-reference only, not cited by Bhaṭṭoji here: compare the ordinary tumun beside śak (SK 3177, chapter 69).

Watch out. Both affixes leave am. They differ only in their markers: ṇ of ṇamul brings vṛddhi, k of kamul blocks guṇa.

Siddhānta-kaumudī

शक्नोतावुपपदे तुमर्थे एतौ स्तः । विभाजं नाशकत् । अपलुपं नाशकत् । विभक्तुमपलोप्तुमित्यर्थः ॥

When śaknoti (śak) is the upapada, these two come in the sense of tumun. vibhājaṃ nāśakat, "he could not divide"; apalupaṃ nāśakat, "he could not cut off." The meaning is vibhaktum, apaloptum.

translator notes

commentary Subodhinī, printed under sk.3437.s1 (lemmas 'vibhājam iti', 'apalupam iti'): vibhājam — ṇamul after bhaj with vi; vṛddhi by ata upadhāyāḥ because [ṇamul] is ṇit; apalupam — lupḷ chedane, no guṇa because [kamul] is kit. Recorded; followed for the gloss 'cut off'.
textual Commentary filing: sk3439 has no subodhini block of its own; its Subodhinī is the end of sk.3437.s1. No BM: Wikisource uttara-4/0083 gives only the mūla; our balamanorama layer is empty.
translator chandasi: neither the kaumudī nor the Subodhinī states it for this sūtra, but the Subodhinī supplies 'chandasi' throughout this stretch (e.g. sk.3440.s1 'staś chandasi', sk.3443.s1 'syāc chandasi') without naming its source; SK 3423 (chandasi luṅlaṅliṭaḥ) is the translator's identification of the nearest preceding sūtra of this section that contains the word (as in sk3442).

SK 3440 · A 3.4.13V

ईश्वरे तोसुन्कसुनौ ॥ ३४४० ॥

īśvare tosunkasunau

īśvare tosunkasunau — When īśvara is the upapada, tosun and kasun [come after a dhātu, in chandas, as the Subodhinī supplies; in the sense of tumun (tumarthe) — carried forward (anuvṛtti) from SK 3436, as Bhaṭṭoji's gloss shows].

Rule. When īśvara "able" is the upapada, tosun and kasun come after a root, in the sense of tumun, in the Veda. The Subodhinī supplies "after a root, in the Veda".

Example.

vi + car + tosun → the augment iṭ (the Subodhinī: "with iṭ") → vicaritoḥ.

īśvaro vicaritoḥ "able to range about" = vicaritum.

vi + likh + kasun → no guṇa, because kasun is k-marked → vilikhaḥ.

īśvaro vilikhaḥ "able to scratch" = vilekhitum.

Applies when / blocked by. The Subodhinī adds the word class. Forms in tosun and kasun are avyayas, indeclinable words, by ktvātosunkasunaḥ (SK 450, chapter 14). So their case ending is lost by luk (avyayād āpsupaḥ, SK 452). luk is the loss of an affix without trace.

Watch out. The Subodhinī notes one more consequence of that luk. The a before the final s of vilikhas is not lengthened, as it would be in an ordinary as-stem. The prohibition na lumatā… stops it.

Siddhānta-kaumudī

ईश्वरो विचरितोः । ईश्वरो विलिखः । विचरितुं विलेखितुमित्यर्थः ॥

īśvaro vicaritoḥ, "able to range about"; īśvaro vilikhaḥ, "able to scratch." The meaning is vicaritum, vilekhitum.

Subodhinī

NSP p. 603

—ईश्वरे—। ईश्वरशब्दे उपपदे धातोस्तोसुन्कसुनौ स्तश्छन्दसि ॥—विचारितोरिति । चर गताविद्र ॥—विलिख इति । लिख विलेखने कित्वान्न गुणः । ‘क्त्वातोऽसुन्कसुनः’ इत्यव्ययत्वात् ‘अव्ययादाप्सुपः’ इति विभक्तेर्लुक् ‘न लुमता—’ इति निषेधाद् ‘अत्वसन्तस्य’ इति दीर्घो न

translator notes

commentary Subodhinī (sk.3440.s1, lemma 'īśvare—'): when the word īśvara is upapada, tosun and kasun come after a dhātu in chandas. Followed: 'after a dhātu, in chandas' in sutra_en.
commentary Subodhinī (sk.3440.s1, lemmas 'vicaritor iti', 'vilikha iti'): vicaritoḥ — car gatau, with iṭ; vilikhaḥ — likha vilekhane, no guṇa because [kasun] is kit; being an avyaya by ktvātosunkasunaḥ, its vibhakti is dropped (luk) by avyayād āpsupaḥ, and because of the prohibition na lumatā…, the lengthening by atvasantasya [cādhātoḥ] does not take place. Recorded.
textual No BM: Wikisource uttara-4/0083 gives only the mūla; our balamanorama layer is empty. Ours and the print agree (NSP p. 593, scan page-0603 read; collation batch02: clean).

SK 3441 · A 3.4.14V

कृत्यार्थे तवैकेन्केन्यत्वनः ॥ ३४४१ ॥

kṛtyārthe tavaikenkenyatvanaḥ

kṛtyārthe tavaikenkenyatvanaḥ — In the sense of the kṛtya affixes [— bhāva and karman, as the Subodhinī explains], tavai, ken, kenya and tvan [come].

Rule. In the sense of the kṛtya affixes, the Veda uses tavai, ken, kenya and tvan. The Subodhinī explains the sense: the kṛtyas stand for the bare action (bhāva) and the object (karman), by tayor eva… (SK 2833, chapter 66). These four affixes come there.

Example. Bhaṭṭoji does not label the examples. They match the affixes in the sūtra's order, and the Subodhinī's analyses agree.

mlecch + iṭ + tavai → na mlecchitavai "one is not to speak barbarously" = na mlecchitavyam.

ava + gāh + ken → avagāhe "to be plunged into".

didṛkṣa + kenya → the final a of the desiderative stem is lost → didṛkṣeṇyaḥ "to be desired to be seen".

kṛ + tvan → kartvam "to be done" = kṛtyam, in bhūry aspaṣṭa kartvam.

Applies when / blocked by. tavai was already taught in the sense of tumun (SK 3436). The Subodhinī says it is taught again so that it may also stand for the object, which differs from the bare action.

Watch out. The 1915 print marks a svarita on the final syllable of didṛkṣeṇyaḥ. The rule itself says nothing about accent.

Siddhānta-kaumudī

नम्लेच्छितवै । अवगाहे । दिदृक्षेण्यः (दि॒दृ॒क्षेण्यः) । भूर्यस्पष्ट कर्त्वम् (भूर्यस्प॑ष्ट॒ कर्त्व॑म्) ॥

na mlecchitavai, "one is not to speak barbarously." avagāhe, "to be plunged into." didṛkṣeṇyaḥ, "to be desired to be seen." bhūry aspaṣṭa kartvam (kartvam, "to be done").

Subodhinī

NSP p. 603–604

—कृत्यार्थे—। कृत्यानामर्थो भावकर्मणी तयोरेवेति कृत्यानां भावकर्मणोर्विधानात् तत्र एते प्रत्ययाः स्युः । यद्यपि कृत्यानामर्थो ‘भव्यगेय—’ इत्यादौ कर्तापि वह्यं स्नानीयमित्यादौ करणादिरपि, तथापि न तत्र कृत्यत्वेन कर्त्रादिषु विधानं किं तर्हि स्वरूपेण । कृत्यतया विधानं तु भाव- कर्मणोरेवेति भावः ॥—न म्लेच्छितवै इति । न म्लेच्छितव्यमित्यर्थः ॥—अवगाहे इति । गाहू विलोडने ॥—दिदृक्षेण्य इति । दृशेः सन्नन्तात्केन्यः । अतो लोपः ॥—कर्त्वमिति । कृञः त्वन् । कृत्यमित्यर्थः । यद्यपि ‘तुमर्थे सेसेनन्—’ इत्यनेन तुमर्थे तवै विहितस्तथापि भावभिन्नेऽपि कर्मकारके तवै यथा स्यादित्येवमर्थम्

translator notes

commentary Subodhinī (sk.3441.s1, lemma 'kṛtyārthe—'): the sense of the kṛtyas is bhāva and karman, since the kṛtyas are enjoined in bhāva and karman by tayor eva…; these affixes come there. Although in bhavyageya… the agent, and in snānīya etc. the instrument etc., are also senses of kṛtya affixes, there they are enjoined not as kṛtyas but by their own form; enjoinment as kṛtya is in bhāva and karman only. Followed: the bracket in sutra_en.
commentary Subodhinī (sk.3441.s1): na mlecchitavai means na mlecchitavyam; avagāhe — gāhū viloḍane; didṛkṣeṇya — kenya after dṛś with the desiderative san, and loss of a; kartvam — tvan after kṛñ, meaning kṛtyam. Followed in the glosses.
commentary Subodhinī (sk.3441.s1, end): although tavai has already been enjoined in the sense of tumun by tumarthe se… (SK 3436), [it is taught again] so that tavai may come also in the karman kāraka, which differs from bhāva. Recorded (rule interaction with SK 3436).
textual Accent: the print has a svarita on the final syllable of didṛkṣeṇyaḥ, which our accented copy lacks (NSP p. 594, scan page-0604; collation batch02, ACCENT row). No BM: Wikisource uttara-4/0083 gives only the mūla (it reads 'bhūyaspaṣṭa', an OCR slip; ours and the print have 'bhūryaspaṣṭa'); our balamanorama layer is empty.
translator Only kartvam is glossed in the last quotation, since it alone illustrates the rule. The assignment of the examples to the affixes follows the sūtra's order (tavai: mlecchitavai; ken: avagāhe; kenya: didṛkṣeṇyaḥ; tvan: kartvam); the kaumudī does not label them, but the Subodhinī's analyses agree.

SK 3442 · A 3.4.15V

अवचक्षे च ॥ ३४४२ ॥

avacakṣe ca

avacakṣe ca — And avacakṣe [is irregularly formed (nipātana), in the sense of a kṛtya affix (kṛtyārthe, carried forward (anuvṛtti) from SK 3441), in the Veda (chandasi, carried forward (anuvṛtti) from SK 3423)].

Rule. The form avacakṣe is a nipātana: a finished form stated in the sūtra, whose irregular steps are simply accepted. It stands in the kṛtya sense, in the Veda.

Example. ripuṇā nāvacakṣe "not to be looked down upon by the enemy". Bhaṭṭoji glosses it as avakhyātavyam, a kṛtya form.

Applies when / blocked by. The Subodhinī analyses the form as ava + cakṣ + eś. The affix eś is marked with ś, so it counts as sārvadhātuka, a "full-verb" affix. The substitute khyāñ replaces cakṣ only before an ārdhadhātuka affix. So khyāñ does not come, and the root keeps its form cakṣ.

Watch out. kṛtyārthe from SK 3441 still holds here. The Subodhinī says it ceases at the next sūtra.

Siddhānta-kaumudī

रिपुणा नावचक्षे (रि॒पुणा॒ नाव॒चक्षे॑) । अवख्यातव्यमित्यर्थः ॥

ripuṇā nāvacakṣe ["not to be looked down upon by the enemy"]. The meaning is avakhyātavyam, "to be looked down upon".

Subodhinī

NSP p. 604

—अवचक्षे—अवपूर्वाच्चक्षिङ एश् प्रत्ययो निपात्यते । शित्त्वात्सार्वधातुकत्वं तेन ख्याञादेशो न

translator notes

commentary Subodhinī (sk.3442.s1): avacakṣe is the affix eś after cakṣiṅ preceded by ava, irregularly formed (nipātyate); since eś is śit it counts as sārvadhātuka, so the substitute khyāñ (which replaces cakṣiṅ only before an ārdhadhātuka affix) does not apply. Followed: 'is irregularly formed (nipātana)' in sutra_en.
commentary Subodhinī, printed under sk.3443.s1: 'kṛtyārthe iti nivṛttam' — kṛtyārthe stops at SK 3443, so it is still in force here. Followed: kṛtyārthe is carried in the bracket of sutra_en, matching the kaumudī's gloss avakhyātavyam (a kṛtya form).
translator chandasi: the Subodhinī supplies 'chandasi' throughout this stretch (e.g. sk.3440.s1 'staś chandasi', sk.3443.s1 'syāc chandasi') without naming its source; SK 3423 (chandasi luṅlaṅliṭaḥ) is the translator's identification of the nearest preceding sūtra of this section that contains the word.
textual No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0083 prints only the mūla at this point. Mantra translated once; the parenthetical accented copy is our edition's presentation. Kaumudī = NSP p. 594 (scan page-0604).

SK 3443 · A 3.4.16V

भावलक्षणे स्थेण्कृञ्वदिचरिहुतमिजनिभ्यस्तोसुन् ॥ ३४४३ ॥

bhāvalakṣaṇe stheṇkṛñvadicarihutamijanibhyastosun

bhāvalakṣaṇe stheṇkṛñvadicarihutamijanibhyas tosun — After sthā, iṇ, kṛñ, vad, car, hu, tam and jan, [roots] used in the sense of that by which an action (bhāva) is marked (lakṣaṇa), [the affix] tosun [occurs in the sense of the infinitive (tumarthe, carried forward (anuvṛtti) from SK 3436), in the Veda (chandasi)].

Rule. tosun comes after eight roots: sthā, iṇ, kṛñ, vad, car, hu, tam and jan. The root must denote the point that marks off another action (bhāvalakṣaṇa). The sense is that of tumun, in the Veda.

Example.

ā + sam + sthā + tosun → āsaṃsthātoḥ.

āsaṃsthātoḥ sīdanti "they sit until the completion" = āsamāpteḥ sīdanti.

ud + i + tosun → udetoḥ "(of) the rising".

apa + kṛ + tosun → apakartoḥ.

The 1915 print adds four more: pravaditoḥ, pracaritoḥ, hotoḥ, ātamitoḥ.

kāmam ā vijanitoḥ saṃbhavāmaḥ "we come together at will until the giving birth".

Bhaṭṭoji closes: "so the Veda (śruti)".

Applies when / blocked by. The Subodhinī says kṛtyārthe has ceased here, and tumarthe continues. The completion, the rising and the rest mark the main action by being its limit (avadhi). The Subodhinī adds that sthā with sam is fixed in the sense "completion".

Watch out. udetoḥ stands bare, without the ā of āsaṃsthātoḥ. So it means only "(of) the rising", not "until the rising". Neither Bhaṭṭoji nor the Subodhinī supplies a governing word.

Siddhānta-kaumudī

आसंस्थातोः सीदन्ति । आसमाप्तेः सीदन्तीत्यर्थः । उदेतोः । अपकर्तोः । काममाविजनितोः संभवामः । इति श्रुतिः ॥

āsaṃsthātoḥ sīdanti — the meaning is āsamāpteḥ sīdanti, "they sit until the completion". udetoḥ ["(of) the rising"]. apakartoḥ. [pravaditoḥ. pracaritoḥ. hotoḥ. ātamitoḥ.] kāmam ā vijanitoḥ saṃbhavāmaḥ ["we come together at will until the giving birth"]. So the Veda (śruti).

Subodhinī

NSP p. 604

—भावलक्षणे—कृत्यार्थे इति निवृत्तम् । तुमर्थे इति वर्तते प्रकृत्यर्थविशेषणं भावलक्षणग्रहणम् । भावो लक्ष्यते येन तस्मिन्नर्थे वर्तमानेभ्यः स्यादिभ्यो धातुभ्यस्तुमर्थे तोसुन् स्याच्छन्दसि । संस्थानादीनामवधित्वेन लक्षणं भावः ॥—आ समाप्तेरिति । संपूर्वो हि तिष्ठतिः समाप्तौ रूढः । संतिष्ठते पिण्डपितृयज्ञ इत्यादौ तथा दर्शनात् ॥—आतमितोरिति । तमु ग्लानौ

translator notes

commentary Subodhinī (sk.3443.s1): kṛtyārthe (SK 3441) is discontinued; tumarthe continues. 'bhāvalakṣaṇe' qualifies the sense of the base: tosun comes after sthā etc. when they denote that by which an action is marked, in the infinitive sense, in the Veda; saṃsthāna and the rest mark the action as its limit (avadhi). Followed: tumarthe is carried in sutra_en and 'bhāvalakṣaṇe' is construed with the roots.
commentary Subodhinī (sk.3443.s1): on āsamāpteḥ — sthā with sam is conventionally fixed (rūḍha) in the sense 'completion', as seen in 'saṃtiṣṭhate piṇḍapitṛyajñaḥ'; on ātamitoḥ — tamu in the sense of exhaustion (glāni). Followed: 'until the completion'. Its lemma ātamitoḥ confirms the print's fuller list of examples (see the textual note).
textual Our text lacks four examples that the print has between apakartoḥ and kāmam: pravaditoḥ, pracaritoḥ, hotoḥ, ātamitoḥ (NSP p. 594, scan page-0604; Wikisource uttara-4/0083 has them too). They are supplied in square brackets. Already in the collation report (batch03, SK 3443 K0).
translator chandasi is supplied from the Subodhinī ('tosun syāc chandasi'); the kaumudī's examples are all Vedic ('iti śrutiḥ'). The commentator does not name the sūtra it comes from.
textual No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0083 prints only the mūla at this point.
translator udetoḥ is cited bare, without the ā- of āsaṃsthātoḥ and ā vijanitoḥ, and neither the kaumudī nor the Subodhinī supplies a governing word; so the gloss gives only '(of) the rising', not 'until'. In Vedic use the form typically stands with purā ('before the rising [of the sun]'); that context is the translator's, not the text's.

SK 3444 · A 3.4.17V

सृपितृदोः कसुन् ॥ ३४४४ ॥

sṛpitṛdoḥ kasun

sṛpitṛdoḥ kasun — After sṛp and tṛd [used in the sense of that by which an action is marked (bhāvalakṣaṇe, carried forward (anuvṛtti) from SK 3443)], [the affix] kasun [occurs in the sense of the infinitive (tumarthe), in the Veda].

Rule. After sṛp "to go (creep)" and tṛd "to injure (pierce)", kasun comes in the sense of tumun, in the Veda. The root must again denote the point that marks off another action. Bhaṭṭoji says bhāvalakṣaṇe holds "all the same" (ity eva).

Example.

vi + sṛp + kasun → visṛpaḥ.

purā krūrasya visṛpo virapśin "before the creeping-forth of the cruel one, O mighty one".

ā + tṛd + kasun → ātṛdaḥ.

purā jatrubhya ātṛdaḥ "before the piercing of the collarbones".

The Subodhinī glosses visṛpaḥ as "from going": it is construed with purā, "before".

Applies when / blocked by. kasun is k-marked, as in SK 3440, so the root takes no guṇa. That this explains visṛpaḥ is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The third book of the Aṣṭādhyāyī ends here. Bhaṭṭoji marks it: "Here ends the third adhyāya."

Siddhānta-kaumudī

भावलक्षणे इत्येव । पुरा क्रूरस्य विसृपो विरप्शिन् (पु॒रा क्रू॒रस्य॑ वि॒सृपो॑ विर॒प्शिन्) । पुरा जत्रुभ्य आतृदः (पु॒रा ज॒त्रुभ्य॑ आ॒तृदः॑) ॥ इति तृतीयोऽध्यायः ॥

"bhāvalakṣaṇe" [is carried forward from SK 3443] all the same (ity eva). purā krūrasya visṛpo virapśin ["before the creeping-forth of the cruel one, O mighty one"]. purā jatrubhya ātṛdaḥ ["before the piercing of the collarbones"]. Here ends the third adhyāya.

Subodhinī

NSP p. 604

—सृपितृदोः—सृप्लृ गतौ । उतृदिर् हिंसानादरयोः । भावलक्षणेऽर्थे वर्तमानयोः सृपिदोस्तुमर्थे कसुन् ॥—विसृप इति । गमनादित्यर्थः ॥ इति तृतीयोऽध्यायः ॥ रात्रेश्चाजसौ । न जसिः अजसिस्तस्मिन् । इकार उच्चारणार्थः । ‘आहौ प्रभूतादिभ्यः’ इतिवत् ॥—छन्दसीति । ननु ‘तिमिरपटैरवगुण्डिता रात्र्यः’ इति प्रयोगो न स्यात् छन्दसीत्युच्यते । न चेदं छन्दः अजसाविति निषेधाच्च । किं च वेदेऽपि रात्र्य इति प्रयोगो न स्यात् इत्याशङ्क्याह—लोके त्विति । तुशब्दोऽनुक्तसमुच्चयार्थः । लोके जसि वेदे चेत्यर्थः

translator notes

commentary Subodhinī (sk.3444.s1): sṛpḷ 'to go', utṛdir 'to injure, to disregard'; kasun comes after sṛp and tṛd used in the sense of bhāvalakṣaṇa, in the infinitive sense (tumarthe). Followed: tumarthe is carried in sutra_en.
commentary Subodhinī (sk.3444.s1): visṛpaḥ means gamanāt, 'from going', i.e. purā construed with it: 'before the going'. Followed in the bracketed rendering 'before the creeping-forth'.
translator chandasi ('in the Veda') is supplied as in SK 3443; the Subodhinī does not repeat it here.
textual No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0083 prints only the mūla. The adhyāya colophon 'iti tṛtīyo 'dhyāyaḥ' is printed both in the mūla and at the close of the Subodhinī on this sūtra (NSP p. 594, scan page-0604). Mantras translated once; the parenthetical accented copies are our edition's presentation (the print's anudātta bar under ra of virapśin can look like a u-sign on the scan; ours reads virapśin).

SK 3445 · A 4.1.31V

रात्रेश्चाजसौ ॥ ३४४५ ॥

rātreścājasau

rātreś cājasau — And after rātri [the affix ṅīp occurs, in the Veda], when [the ending] jas does not [follow].

Rule. After rātri, ṅīp comes in the Veda, except before the plural ending jas.

Example.

rātri + ṅīp → rā́trī, with the udātta on rā.

rā́trī vy àkhyad āyatī́ "Night, approaching, has looked forth".

In this line rā of rā́trī is udātta, vy à carries an independent svarita, and the final tī of āyatī́ is udātta.

Applies when / blocked by. Bhaṭṭoji: "in ordinary language, however," the gaṇasūtra kṛdikārāt gives ṅīṣ. Then the word is antodātta, with the udātta on its final syllable: rātrī́. A gaṇasūtra is a rule inside a word-list. The Subodhinī explains ajasau as a seventh-case form, "when not jas". The i in it is only for pronunciation.

Watch out. The Subodhinī explains Bhaṭṭoji's words loke tu, "in ordinary language, however". Without them the classical rātryaḥ would be impossible, and so would rātryaḥ in the Veda. loke gives ṅīṣ in ordinary language. tu, which gathers what the sūtra leaves out, adds ṅīṣ in the Veda before jas: rātryaḥ.

Siddhānta-kaumudī

रात्रिशब्दान्ङीप्स्यात् अजस्विषये छन्दसि । रात्री व्यख्यदायती (रात्री॒ व्य॑ख्यदाय॒ती) । लोके तु (ग.)कृदिकारादिति ङीष्यन्तोदात्तः ॥

[Chapter Four (caturtho 'dhyāyaḥ).] After the word rātri, ṅīp occurs in the Veda, in a context other than jas. rā́trī vy àkhyad āyatī́ ["Night, approaching, has looked forth"]. In ordinary language (loke), however, by [the gaṇasūtra] kṛdikārāt, ṅīṣ [applies, and the word is] antodātta.

Subodhinī

alignment inferredNSP p. 604

—कृदिकारादिति । राशदिभ्यां त्रिरिति व्युत्पत्तिपक्षे कृदिकारान्तः । अव्युत्पत्तिपक्षे तु ‘सर्वतोऽक्तिन्नर्थात्’ इति ङीष् बोध्यः ॥—नित्यम्—। ‘बह्वादिभ्यश्च’ इति वर्तते ‘अन्यतो ङीष्’ इत्यतो ङीषिति च तदाह—बह्वादिभ्य इति । नन्वारम्भसामर्थ्यादेव नित्यत्वे सिद्धे नित्यग्रहणं व्यर्थमित्याशङ्क्याह—नित्यग्रहणमुत्तरार्थमिति ॥—भुवः—विभ्वीति । ‘विप्रसंभ्यो ड्वसंज्ञायाम्’ इत्यतो डुप्रत्ययान्तात् ङीष् । ननु स्वयंभूरत्रापि स्यादित्याशङ्क्याह—डुप्रत्ययान्तमिति । ननु डुप्रत्ययान्तानुकरणे प्रमाणं किमत आह—उत इत्यनुवृत्तेरिति । ‘वोतो गुणवचनात्’ इति सूत्रात् । ननु तर्हि डुप्रत्ययान्तस्य ‘घेर्डिति’ इति गुणे कृते भोः इति निर्देशः प्राप्नोति तदाह—उवङादेशस्तु सौत्र इति ॥—मुद्गला—‘इन्द्रवरुण—’ इति सूत्रस्थं वार्तिकमिदम् ॥—लित्स्वर इति । लितीत्यानुगाकारस्योदात्तत्वम्

translator notes

commentary Subodhinī, printed under sk.3444.s1: ajasau = 'na jasiḥ ajasiḥ, tasmin' — a seventh-case word (saptamyanta) of ajasi, 'when not jas'; the i is only for pronunciation, as in 'āhau prabhūtādibhyaḥ'. Followed: 'when [the ending] jas does not [follow]'.
commentary Subodhinī, printed under sk.3444.s1: objection — since 'chandasi' is said, and also because of the prohibition 'ajasau', the classical usage 'timirapaṭair avaguṇṭhitā rātryaḥ' would be impossible, and so would rātryaḥ in the Veda; to meet this he says 'loke tu', where tu gathers what is unstated: [ṅīṣ applies] in ordinary language, and in the Veda before jas. Recorded; the English keeps the kaumudī's plain 'in ordinary language, however'.
commentary Subodhinī (sk.3445.s1): on kṛdikārāt — on the view that rātri is derived (with the affix tri after rā or śad) it ends in a kṛt i; on the view that it is underived, ṅīṣ comes by 'sarvato 'ktinnarthāt'. Recorded.
translator Accent: the accented copy marks the udātta on the first syllable rā of rā́trī (taken with ṅīp, which is unaccented), an independent svarita on vy àkhyat, and the udātta on the final tī of āyatī́. The kaumudī's point is the contrast with the ordinary-language form with ṅīṣ, which is antodātta (udātta on the final ī). ṅīp and 'in the Veda' in sutra_en come from the kaumudī's own gloss.
textual The print has the heading 'caturtho 'dhyāyaḥ' before SK 3445 (NSP p. 594, scan page-0604); our text lacks it (it has the preceding colophon 'iti tṛtīyo 'dhyāyaḥ' at the end of sk.3444.k1). Supplied in square brackets. '(ga.)' before kṛdikārāt is in the print too, marking a gaṇasūtra; rendered '[the gaṇasūtra]'.
textual No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0083 prints only the mūla. Mantra translated once; the parenthetical accented copy is our edition's presentation.

SK 3446 · A 4.1.46V

नित्यं छन्दसि ॥ ३४४६ ॥

nityaṃ chandasi

nityaṃ chandasi — In the Veda, [after bahu and the rest (bahvādibhyaḥ, carried forward (anuvṛtti) from SK 503), ṅīṣ (carried forward (anuvṛtti) from SK 497) occurs] obligatorily (nityam).

Rule. In the Veda, after bahu and the rest, ṅīṣ is obligatory. bahvādibhyaś ca (SK 503, chapter 15) gives the list, and anyato ṅīṣ (SK 497) gives the affix, as the Subodhinī says.

Example.

bahu + ṅīṣ → u becomes v before the vowel (SK 47) → bahvī.

bahvīṣu hi tvā "for … you among many".

Applies when / blocked by. Bhaṭṭoji: "the word nitya is stated for the sake of the following rule". The Subodhinī explains. The rule would be obligatory merely by being taught (ārambhasāmarthya). So nitya "obligatorily" adds nothing here, and it is meant to carry into SK 3447.

Siddhānta-kaumudī

बह्वादिभ्यश्छन्दसि विषये नित्यं ङीष् । बह्वीषु हि त्वा (ब॒ह्वीषु॒ हि त्वा) । नित्यग्रहणमुत्तरार्थम् ॥

After bahu and the rest, in the domain of the Veda, ṅīṣ [occurs] obligatorily. bahvīṣu hi tvā ["for … you among many"]. The word nitya is stated for the sake of the following [rule].

translator notes

commentary Subodhinī, printed under sk.3445.s1: 'bahvādibhyaś ca' (SK 503) continues, and ṅīṣ from 'anyato ṅīṣ' (SK 497). Followed in sutra_en.
commentary Subodhinī, printed under sk.3445.s1: objection — since obligatoriness is already established by the very fact that the rule is enunciated (ārambhasāmarthya), the word nitya is pointless; to this he says 'nityagrahaṇam uttarārtham'. Followed: 'for the sake of the following [rule]'.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is printed under sk.3445.s1. No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0083 prints only the mūla. Mantra translated once; the parenthetical accented copy is our edition's presentation.

SK 3447 · A 4.1.47V

भुवश्च ॥ ३४४७ ॥

bhuvaśca

bhuvaś ca — And after bhu [ending in short u (utaḥ, carried forward (anuvṛtti) from SK 502), i.e. bhu formed with the affix ḍu, ṅīṣ occurs obligatorily (nityam, carried forward (anuvṛtti) from SK 3446, as Bhaṭṭoji says there: nityagrahaṇam uttarārtham) in the Veda].

Rule. After bhu, ṅīṣ comes obligatorily in the Veda. The bhu meant is the one formed with the affix ḍu by viprasaṃbhyo ḍv asaṃjñāyām (SK 3160, chapter 67).

Example.

vi + bhu + ṅīṣ → u becomes v (SK 47) → vibhvī.

Likewise prabhvī.

Applies when / blocked by. Bhaṭṭoji gives the reason: utaḥ "after a short u" is carried forward. The Subodhinī names its source, voto guṇavacanāt (SK 502). It notes that svayaṃbhū is therefore excluded. nityam is carried from SK 3446. Without it, the ṅīṣ here could be read as optional, like that of SK 502.

Watch out. The sūtra writes bhuvaḥ, with uv. For a ḍu stem one would expect bhoḥ, by guṇa before the ending (gher ṅiti, SK 245). Bhaṭṭoji calls the uv a licence of the sūtra (sautra).

Vārttika. mudgalāc chandasi lic ca: after mudgala, in the Veda, ṅīṣ comes and it is l-marked (lit). Bhaṭṭoji: the ṅīṣ is lit, and the augment ānuk comes before it. The Subodhinī says the vārttika is read under indravaruṇa… (SK 505, chapter 15).

mudgala + ānuk + ṅīṣ → mudgalānī.

By liti (SK 3676, chapter 71), the syllable before a lit affix is udātta. That syllable is the ā of ānuk: mudgalā́nī, with the udātta on lā.

rathī́r abhūn mudgalā́nī "Mudgala's wife became the charioteer". Here thī of rathī́r and lā of mudgalā́nī are udātta.

The 1915 print reads littvam ānuk, "lit-hood, and ānuk".

Siddhānta-kaumudī

ङीष् स्यात् छन्दसि । विभ्वी । प्रभ्वी । विप्रसंभ्य SK 3160 इति डुप्रत्ययान्तं सूत्रेऽनुक्रियते । उत इत्यनुवृत्तेः । उवङादेशस्तु सौत्रः ।

ṅīṣ occurs in the Veda. vibhvī. prabhvī. What is reproduced (anukriyate) in the sūtra is [bhu] ending in the affix ḍu [taught by] viprasaṃbhyaḥ … (SK 3160), because "utaḥ" is carried forward (anuvṛtti). The substitute uvaṅ [in "bhuvaḥ"], however, is a licence of the sūtra (sautra).

vārttika

मुद्गलाच्छन्दसि लिच्च

(vārttika) After mudgala, in the Veda, [ṅīṣ occurs,] and it is lit.

(वार्तिकम्) ॥ ङीषो लित्त्वामानुक् चागमः । लित्स्वरः । रथीरभून्मुद्गलानी (र॒थीर॑भून्मुद्ग॒लानी॑) ॥

ṅīṣ is lit, and [there is] the augment ānuk. [The accent is] the lit-accent. rathī́r abhūn mudgalā́nī ["Mudgala's wife became the charioteer"].

translator notes

commentary Subodhinī, printed under sk.3445.s1: vibhvī is ṅīṣ after [vibhu] ending in ḍu by 'viprasaṃbhyo ḍv asaṃjñāyām'. Objection: then svayaṃbhū would get it too — answer: [the sūtra reproduces bhu] ending in ḍu. Objection: what proves that the ḍu-form is reproduced? — answer: the anuvṛtti of 'utaḥ', from 'voto guṇavacanāt' (SK 502). Objection: then, for bhu ending in ḍu, guṇa by 'gheḥ ṅiti' would make the sūtra read 'bhoḥ' — answer: the uvaṅ substitute is sautra. Followed: sutra_en carries 'utaḥ' from SK 502, and k1 is construed as this sequence of answers.
commentary Subodhinī, printed under sk.3445.s1: this vārttika belongs to (is read under) the sūtra 'indravaruṇa…' (SK 505). Recorded.
commentary Subodhinī, printed under sk.3445.s1: the lit-accent means that by 'liti' the ā of ānuk is udātta. Followed in the accent marking of mudgalā́nī.
translator Accent: the accented copy marks the udātta on lā of mudgalā́nī (the ā of ānuk, the syllable before the lit ṅīṣ) and on thī of rathī́r.
textual Our text reads 'littvāmānuk' with an extra ā; the print has 'littvam ānuk' (NSP p. 594, scan page-0604; Wikisource 'litvamānuk'). The English follows the print. Already in the collation report (batch03, SK 3447 K2).
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source; the print marks the vārttika in k2 with a sign before it. The tag is not rendered.
textual No Subodhinī block of its own: the Subodhinī on this sūtra and its vārttika is printed under sk.3445.s1. No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0083 prints only the mūla. Mantra translated once; the parenthetical accented copy is our edition's presentation.
commentary Subodhinī on SK 3446, printed under sk.3445.s1: since the obligatoriness of SK 3446 already follows from its being enunciated (ārambhasāmarthya), the word nitya there is stated for the following rule — i.e. for this one. Followed: 'obligatorily (nityam)' is carried in sutra_en, so that the ṅīṣ here is not read as optional like that of SK 502, from which only 'utaḥ' is carried.

SK 3448 · A 4.1.59V

दीर्घजिह्वी च च्छन्दसि ॥ ३४४८ ॥

dīrghajihvī ca cchandasi

dīrghajihvī ca cchandasi — And in the Veda, dīrghajihvī [is irregularly formed (nipātana)].

Rule. In the Veda the form dīrghajihvī is a nipātana.

Example.

dīrgha-jihvā + ṅīṣ → dīrghajihvī.

āsurī vai dīrghajihvī devānāṃ yajñavāṭ "Dīrghajihvī, an asura woman, truly [was] the carrier-off of the gods' sacrifice".

Here dīrghajihvī is the name, and āsurī "an asura woman" is the common noun.

Applies when / blocked by. Bhaṭṭoji: ṅīṣ is not otherwise obtained, because the word has a conjunct consonant before its final (hv before ā). The Subodhinī names the blocking rule. svāṅgāc copasarjanād asaṃyogopadhāt (SK 510, chapter 15) gives ṅīṣ to body-part compounds only without such a conjunct. The 1915 print reads aprāpto ṅīṣ, "ṅīṣ, not obtained".

Siddhānta-kaumudī

संयोगोपधत्वादप्राप्ते ङीष् विधीयते । आसुरी वै दीर्घजिह्वी देवानां यज्ञवाट् ॥

ṅīṣ, which is not [otherwise] obtained because [the word] has a conjunct consonant before its final (saṃyogopadha), is enjoined. āsurī vai dīrghajihvī devānāṃ yajñavāṭ ["Dīrghajihvī, an asura woman, truly [was] the carrier-off of the gods' sacrifice"].

Subodhinī

NSP p. 604

—दीर्घजिह्वी—दीर्घजिह्वीति निपात्यते छन्दसि ॥—अप्राप्तो ङीषिति । ‘स्वाङ्गाच्चोपसर्जनात्’ इति न प्राप्नोति तत्र ह्यसंयोगोपधादिति प्रतिषेधात् ॥—कद्रु—। ‘ऊङुतः’ इत्यत ऊङिति वर्तते कद्रुशब्दात्कमण्डलुशब्दाच्च स्त्रियामूङ् स्याच्छन्दसि ॥—गुग्गुलुमधु—। एषां व्यत्ययेन छन्दसि स्त्रीत्वम् । पतयालुशब्दः ‘स्पृहिगृहि—’ इत्यादिना आलुजन्तः ॥—अव्यया—व्याख्यातमपि त्यबनुवृत्तिप्रदर्शनार्थं स्मारितम्

translator notes

commentary Subodhinī (sk.3448.s1): dīrghajihvī is irregularly formed (nipātyate) in the Veda. Followed: '[is irregularly formed (nipātana)]' in sutra_en.
commentary Subodhinī (sk.3448.s1): on 'aprāpto ṅīṣ' — ṅīṣ is not obtained by 'svāṅgāc copasarjanāt…' (SK 510), because that rule prohibits it with 'asaṃyogopadhāt'. Followed: 'not [otherwise] obtained'.
textual Our text reads 'aprāpte ṅīṣ vidhīyate'; the print has 'aprāpto ṅīṣ vidhīyate' (NSP p. 594, scan page-0604, clear o-sign), as do the Subodhinī's pratīka ('aprāpto ṅīṣ iti') and Wikisource uttara-4/0083. The English follows the print; the sense is the same. Not in the collation report.
textual sk.3448.s1 continues with the Subodhinī on SK 3449 (kadru…, guggulumadhu…, avyayāt…). No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0083–0084 prints only the mūla.
translator Construal: dīrghajihvī, the word the rule forms, is taken as the name (the asura woman Dīrghajihvī of the Brāhmaṇa story) and āsurī as the common noun 'an asura woman'; 'was' is bracketed because no verb (āsīt) is in the text.

SK 3449 · A 4.1.71V

कद्रुकमण्डल्वोश्छन्दसि ॥ ३४४९ ॥

kadrukamaṇḍalvośchandasi

kadrukamaṇḍalvoś chandasi — In the Veda, after kadru and kamaṇḍalu [the affix ūṅ (carried forward (anuvṛtti) from SK 521) occurs, in the feminine].

Rule. In the Veda, after kadru and kamaṇḍalu, the feminine affix ūṅ comes. ūṅ is carried from ūṅ utaḥ (SK 521, chapter 15).

Example. kadru + ūṅ → kadrū; kamaṇḍalu + ūṅ → kamaṇḍalū: kadrūś ca vai kamaṇḍalūḥ.

Vārttika. ūṅ is also to be stated for guggulu, madhu, jatu and patayālu: guggulūḥ, madhūḥ, jatūḥ, patayālūḥ. The Subodhinī says their feminine gender is a Vedic interchange (vyatyaya, see SK 3433).

Vārttika. Bhaṭṭoji then recalls avyayāt tyap (SK 1324, chapter 29), which gives tyap after an indeclinable. A second vārttika adds: in the Veda, āviṣṭya too.

āvis + tyap → s becomes ṣ (hrasvāt tādau taddhite, SK 1325) → t after ṣ becomes ṭ (ṣṭutva, SK 113) → āviṣṭya.

āviṣṭyo vardhate "the manifest one grows".

Watch out. The Subodhinī explains why the vārttika is needed. Under SK 1324 tyap is restricted by amehakvatasitrebhyaḥ to a short list of indeclinables. So āvis would not get it.

Siddhānta-kaumudī

उङ् स्यात् । कद्रूश्च वै कमण्डलूः ।

ūṅ occurs. kadrūś ca vai kamaṇḍalūḥ.

vārttika

गुग्गुलुमधुजतुपतयालूनामिति वक्तव्यम्

(vārttika) It should be stated [that ūṅ occurs in the Veda] for guggulu, madhu, jatu and patayālu.

(वार्तिकम्) ॥ गुग्गुलूः । मधूः । जतूः । पतयालूः । अव्ययात्त्यप् SK 1324 ।

guggulūḥ. madhūḥ. jatūḥ. patayālūḥ. avyayāt tyap (SK 1324) [is recalled here].

vārttika

आविष्ट्यस्योपसंख्यानं छन्दसि

(vārttika) In the Veda, āviṣṭya is to be added [to the scope of avyayāt tyap].

(वार्तिकम्) ॥ आविष्ट्यो वर्धते (आ॒विष्ट्यो॑ वर्धते) ॥

āviṣṭyo vardhate ["the manifest one grows"].

Subodhinī

alignment inferredNSP p. 604

—आविष्ट्यस्येति । ‘अव्ययात्त्यप्’ इत्यत्र ‘अमेहक्कतसित्रेभ्यः’ इति नियमादप्राप्तः शैषिकस्त्यब् विधीयते ।—आविष्ट्य इति । आविर्भूतमाविष्ट्यम् । ‘ह्रस्वात्तादौ—’ इति षत्वं तकारस्य ष्टुत्वम्

translator notes

commentary Subodhinī, printed under sk.3448.s1: ūṅ continues from 'ūṅ utaḥ' (SK 521); after the words kadru and kamaṇḍalu ūṅ occurs in the feminine (striyām) in the Veda. Followed in sutra_en.
commentary Subodhinī, printed under sk.3448.s1: for guggulu and the rest the feminine gender is by interchange (vyatyaya) in the Veda; patayālu ends in ālu by 'spṛhigṛhi…'. On 'avyayāt': though already explained, it is recalled to show the anuvṛtti of tyap [into the following vārttika]. Followed: '[is recalled here]'.
commentary Subodhinī (sk.3449.s1): under 'avyayāt tyap' the śaiṣika tyap would not be obtained, because of the restriction 'amehakvatasitrebhyaḥ', so it is enjoined here; āviṣṭya = āvirbhūta, 'manifest', with ṣ by 'hrasvāt tādau…' and ṣṭutva of the t. Followed: 'to be added [to the scope of avyayāt tyap]' and the gloss 'the manifest one'.
textual The '(vārttikam)' tags at the head of k3 and k5 are editorial in the digital source; the print marks the vārttikas in k2 and k4 with a sign before them (NSP p. 594, scan page-0604). The tags are not rendered.
textual No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0084 prints only the mūla. Mantra translated once; the parenthetical accented copy is our edition's presentation.

SK 3450 · A 4.3.19V

छन्दसि ठञ् ॥ ३४५० ॥

chandasi ṭhañ

chandasi ṭhañ — In the Veda, [after varṣā, in place of the ṭhak of varṣābhyaṣ ṭhak (SK 1389),] ṭhañ [occurs].

Rule. In the Veda, ṭhañ comes after varṣā. It is an exception (apavāda) to the ṭhak of varṣābhyaṣ ṭhak (SK 1389, chapter 29). An apavāda is a special rule that sets aside a general one.

Example.

varṣā + ṭhañ → ṭha becomes ika (SK 1170) → vā́rṣikam, with the udātta on vā.

Applies when / blocked by. Bhaṭṭoji says only: "the difference is in the accent". The Subodhinī explains. With ṭhañ the word is ādyudātta by ñnity ādir nityam (SK 3686, chapter 71): vā́rṣikam. With ṭhak it would be antodātta by kitaḥ (SK 3712, chapter 71), with the udātta on the final syllable: vārṣikám.

Watch out. The two affixes give the same letters, vārṣikam. Only the place of the udātta shows which one was used.

Siddhānta-kaumudī

वर्षाभ्यष्ठकोऽपवादः । स्वरे भेदः । वार्षिकम् ॥

[This ṭhañ] is an apavāda of the ṭhak [taught] after varṣā [by varṣābhyaṣ ṭhak (SK 1389)]. The difference is in the accent. vā́rṣikam [with the udātta on the first syllable, vā].

Subodhinī

alignment inferredNSP p. 604–605

—ठकोऽपवाद इति । ‘वर्षाभ्यष्ठक्’ इति प्राप्तस्य । ननु ठक्ठञोः को विशेषस्तत्राह—स्वरे भेद इति । ठञि कृते ‘ञ्नित्यादिर्नित्यम्’ इत्याद्युदात्तत्वं, ठकि तु सति ‘कितः’ इत्यनेनान्तोदात्तत्वं स्यादिति भावः ॥—वार्षिकमिति । ठस्येकः ॥—उत्तरार्थ इति । ‘सर्वत्राण् च तलोपश्च’ इत्येतदर्थः । तत्र ह्यस्यैवानुवृत्तिर्यथा स्यात् वसन्तस्य माभूत् ॥—शौनक—। ‘काश्यपकौशिकाभ्यामृषिभ्यां णिनिः’ इति वर्तते तदाह— णिनिरिति ॥—प्रोक्ते इति । ‘तेन प्रोक्तम्’ इत्येतस्मिन्नर्थे ॥—शौनकीयेति । वृद्धाच्छः ॥—द्व्यचः—। ‘मयड्वैतयोर्भाषायाम्—’ इत्युक्तेर्वेदेऽप्राप्तो विधीयते ॥—नोत्वत्—। उकारवतः प्रातिपदिकाद्वर्ध्रबिल्वशब्दाभ्यां च मयण्न स्यात् । ‘द्व्यचश्छन्दसि’ इति प्राप्तः प्रतिषिध्यते ॥—मौञ्जमिति । मुञ्जशब्दादौत्सर्गिकोऽण् ॥—वार्ध्रीति । वर्ध्रशब्दादौत्सर्गिकोऽण् । ‘टिड्ढाणञ्—’ इति ङीप्

translator notes

commentary Subodhinī (sk.3450.s1): an apavāda of the ṭhak obtained by 'varṣābhyaṣ ṭhak'. What is the difference between ṭhañ and ṭhak? — 'svare bhedaḥ': with ṭhañ the word is ādyudātta by 'ñnityādir nityam' (SK 3686); with ṭhak it would be antodātta by 'kitaḥ' (SK 3712). On vārṣikam: 'ṭhasyekaḥ' (SK 1170) [gives ika]. Followed: 'the difference is in the accent' (i.e. vārṣikam with ṭhañ has the udātta on its first syllable).
translator The base varṣā is supplied in sutra_en from the kaumudī's 'varṣābhyaṣ ṭhako 'pavādaḥ' and the Subodhinī's 'varṣābhyaṣ ṭhak iti prāptasya'; neither commentator uses the word anuvṛtti here.
textual No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0084 prints only the mūla. sk.3450.s1 also carries the Subodhinī on SK 3452 (yogavibhāga, śaunakādibhyaś chandasi) and on SK 3453–3454; its OCR line '—vārṣikam iti …' is garbled — the scan (NSP p. 594, scan page-0604, last line) reads 'ṭhasyekaḥ' there.
translator Accent: our text prints vārṣikam unaccented; the marking vā́rṣikam (udātta on the first syllable vā, ādyudātta by 'ñnityādir nityam', SK 3686) follows the Subodhinī's 'svare bhedaḥ' explanation. With ṭhak the word would be antodātta, udātta on the final syllable kam, by 'kitaḥ' (SK 3712). The kaumudī itself says only 'svare bhedaḥ'.

SK 3451 · A 4.3.20V

वसन्ताच्च ॥ ३४५१ ॥

vasantācca

vasantāc ca — And after vasanta [ṭhañ (carried forward (anuvṛtti) from SK 3450) occurs, in the Veda].

Rule. After vasanta "spring" also, ṭhañ comes in the Veda. ṭhañ is carried from SK 3450.

Example. vasanta + ṭhañ → ika, vṛddhi of the first vowel (SK 1075) → vāsantikam.

Siddhānta-kaumudī

ठञ् स्यात् छन्दसि । वासन्तिकम् ॥

ṭhañ occurs in the Veda. vāsantikam.

translator notes

translator The bracketed ṭhañ and 'in the Veda' follow the kaumudī's own gloss 'ṭhañ syāt chandasi'; SK 3450 as their source is the translator's identification.
textual No Subodhinī lemma on this sūtra: sk.3450.s1 passes from vārṣikam (SK 3450) to the yogavibhāga of SK 3452, where it mentions vasanta (see the note on sk3452). No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0084 prints only the mūla. Kaumudī = NSP p. 595 (scan page-0605).

SK 3452 · A 4.3.21V

हेमन्ताच्च ॥ ३४५२ ॥

hemantācca

hemantāc ca — And after hemanta [ṭhañ (carried forward (anuvṛtti) from SK 3450) occurs, in the Veda].

Rule. After hemanta "winter" also, ṭhañ comes in the Veda.

Example. hemanta + ṭhañ → ika, vṛddhi e → ai (SK 1075) → haimantikam.

Applies when / blocked by. Why not one sūtra for vasanta and hemanta together? Bhaṭṭoji: the split (yogavibhāga) is for the sake of the following rule. The Subodhinī names it: sarvatrāṇ ca talopaś ca (SK 1390, chapter 29). Only hemanta, not vasanta, is to run on into that rule.

Watch out. Bhaṭṭoji next recalls another Vedic rule from chapter 29, śaunakādibhyaś chandasi (SK 1486). After śaunaka and the rest, ṇini comes in the sense "promulgated by". It is an exception to cha and aṇ. The Subodhinī says ṇini is carried from SK 1483.

śaunakinaḥ "those who study what Śaunaka promulgated"; likewise vājasaneyinaḥ.

Why "in the Veda"? Outside it, śaunakīyā śikṣā "the Śikṣā promulgated by Śaunaka", with cha (vṛddhāc chaḥ, SK 1337).

The print gives that sūtra as śaunakādibhyachandasi, a misprint for śaunakādibhyaś chandasi.

Siddhānta-kaumudī

छन्दसि ठञ् । हैमन्तिकम् । योगविभाग उत्तरार्थः । शौनकादिभ्यछन्दसि SK 1486 णिनिः प्रोक्तेऽर्थे । छाणोरपवादः । शौनकेन प्रोक्तमधीयते शौनकिनः । वाजसनेयिनः । छन्दसि किम् । शौनकीया शिक्षा ॥

In the Veda, ṭhañ: haimantikam. The splitting of the rule (yogavibhāga) [from vasantāc ca] is for the sake of the following [rule]. śaunakādibhyaś chandasi (SK 1486): ṇini [occurs] in the sense "promulgated [by him]" (prokte). It is an apavāda of cha and aṇ. Those who study what was promulgated by Śaunaka are śaunakinaḥ; [likewise] vājasaneyinaḥ. Why "in the Veda"? [Consider] śaunakīyā śikṣā ["the Śikṣā promulgated by Śaunaka"].

translator notes

commentary Subodhinī, printed under sk.3450.s1 (read from the scan, NSP p. 594 last line, the OCR being garbled): 'uttarārtha' means it is for the sake of 'sarvatrāṇ ca talopaś ca' (SK 1390), so that only this [hemanta] is carried forward there, not vasanta. Recorded; the English keeps the kaumudī's 'for the sake of the following [rule]'.
commentary Subodhinī, printed under sk.3450.s1: in śaunakādibhyaś chandasi, 'kāśyapakauśikābhyām ṛṣibhyāṃ ṇiniḥ' (SK 1483) continues, hence ṇini; prokte = in the sense 'tena proktam'; śaunakīyā has cha by 'vṛddhāc chaḥ'. Followed: 'ṇini … in the sense "promulgated [by him]"'.
textual Our text, like the print (NSP p. 595, scan page-0605), reads 'śaunakādibhyachandasi', a misprint for 'śaunakādibhyaś chandasi' (the sūtra 4.3.106, SK 1486; Wikisource uttara-4/0084 has the correct form). The English gives the sūtra's form. Already in the collation report (batch03, SK 3452, class V).
textual No Subodhinī block of its own: its Subodhinī is printed under sk.3450.s1. No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0084 prints only the mūla.
translator The bracketed ṭhañ and 'in the Veda' follow the kaumudī's own gloss 'chandasi ṭhañ'; SK 3450 as their source is the translator's identification.

SK 3453 · A 4.3.150V

द्व्यचश्छन्दसि ॥ ३४५३ ॥

dvyacaśchandasi

dvyacaś chandasi — In the Veda, [mayaṭ, carried forward (anuvṛtti) from SK 1523, comes in the sense of a product (vikāra)] after [a stem] of two vowels (dvyac).

Rule. In the Veda, after a stem of two vowels, mayaṭ comes in the sense of a product (vikāra), "made of".

Example.

śara + mayaṭ → śaramayam: śaramayaṃ barhiḥ "the barhis made of śara reed".

parṇa + mayaṭ → with the feminine ī → parṇamayī: yasya parṇamayī juhūḥ "he whose juhū ladle is made of parṇa wood".

śa-ra and par-ṇa have two vowels each. Bhaṭṭoji does not say so; it is inferred.

Applies when / blocked by. The Subodhinī explains why the rule is needed. mayaḍ vaitayor bhāṣāyām… (SK 1523, chapter 30) gave mayaṭ only for ordinary language (bhāṣā). So it was not available in the Veda, and this sūtra enjoins it there.

Siddhānta-kaumudī

विकारे मयट् स्यात् । शरमयं बर्हिः । यस्य पर्णमयी जुहूः ॥

In the sense of a product (vikāra), mayaṭ occurs. śaramayaṃ barhiḥ ['the barhis made of śara reed']. yasya parṇamayī juhūḥ ['he whose juhū ladle is made of parṇa wood'].

translator notes

commentary Subodhinī, printed under sk.3450.s1 ('—dvyacaḥ—'; the OCR has 'dyācaḥ'): because mayaṭ was taught by 'mayaḍ vaitayor bhāṣāyām …' (SK 1523) for ordinary language (bhāṣā), it was not available in the Veda, and this rule enjoins it there. Followed: sutra_en carries mayaṭ forward from SK 1523 as a fresh injunction for the Veda.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras.
translator Bhaṭṭoji names only vikāra; SK 1523 has two senses (vikāra and avayava), and the gloss is followed in giving only vikāra. śara (śa-ra) and parṇa (par-ṇa) are the two-vowel stems the rule requires; the kaumudī does not say so.

SK 3454 · A 4.3.151V

नोत्वद्वर्ध्रबिल्वात् ॥ ३४५४ ॥

notvadvardhrabilvāt

notvadvardhrabilvāt — [mayaṭ in the sense of a product (vikāra), carried forward (anuvṛtti) from SK 3453,] does not occur after [a stem] containing u (utvat), or after vardhra and bilva.

Rule. The mayaṭ of SK 3453 does not come after a stem containing u, nor after vardhra and bilva. Bhaṭṭoji: utvat means "having the vowel u".

Example. The Subodhinī says the general affix aṇ comes instead.

muñja + aṇ → vṛddhi of the first vowel (SK 1075) → mauñjaṃ śikyam "a carrying-sling of muñja grass".

vardhra + aṇ → vārdhra → ṅīp (ṭiḍḍhāṇañ…, SK 470) → vārdhrī rajjuḥ "a rope of hide". Bhaṭṭoji: vardhra is a hide, and its product is vārdhrī.

bilva + aṇ → bailvo yūpaḥ "a sacrificial post of bilva wood".

That muñja is the u-stem of the rule is not stated by Bhaṭṭoji; it is inferred.

Watch out. Bhaṭṭoji ends by citing sabhāyā yaḥ (SK 1657, chapter 32) with no comment. It is the rule that the next sūtra presupposes.

Siddhānta-kaumudī

उत्वान् उकारवान् । मौञ्जं शिक्यम् । वर्ध्रं चर्म तस्य विकारो वार्ध्री रज्जुः । बैल्वो यूपः । सभाया यः - SK 1657 ॥

utvān = ukāravān, 'having the vowel u'. mauñjaṃ śikyam ['a carrying-sling made of muñja grass']. vardhraṃ carma, 'vardhra is a hide'; tasya vikāraḥ, 'its product', is vārdhrī rajjuḥ ['a rope of hide']. bailvo yūpaḥ ['a sacrificial post of bilva wood']. 'sabhāyā yaḥ' (SK 1657).

translator notes

commentary Subodhinī, printed under sk.3450.s1 ('—notvat—'): mayaṭ does not occur after a prātipadika that has the vowel u, nor after the words vardhra and bilva; the mayaṭ obtained by 'dvyacaś chandasi' (SK 3453; the OCR has 'bracaś chandasi') is what is prohibited. Followed for the anuvṛtti in sutra_en.
commentary Subodhinī, printed under sk.3450.s1: mauñjam has the general (autsargika) aṇ after muñja; vārdhrī has the general aṇ after vardhra, and then ṅīp by 'ṭiḍḍhāṇañ …' (OCR 'vārdhvānti' for the pratīka vārdhrīti, and 'vardhva' for vardhra throughout). Recorded; the kaumudī names no affix for these forms.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras.
translator The closing 'sabhāyā yaḥ' (SK 1657 = A 4.4.105, '[after] sabhā, ya [in the sense good at / fit for]') is Bhaṭṭoji's lead-in to the next sūtra, SK 3455 (A 4.4.106 ḍhaś chandasi), which presupposes it; the Subodhinī on SK 3455 supplies sabhā and the sense sādhu from there. It is rendered as a bare citation, as in the source. muñja is the u-stem illustrating utvat; this is not stated in the kaumudī.

SK 3455 · A 4.4.106V

ढश्छन्दसि ॥ ३४५५ ॥

ḍhaśchandasi

ḍhaś chandasi — In the Veda, ḍha [comes after sabhā (from SK 1657) ending in the seventh case (saptamyanta), in the sense 'good at / fit for' (sādhu, under the heading (adhikāra) 'tatra sādhuḥ', SK 1650)].

Rule. In the Veda, ḍha comes after sabhā "assembly", as a seventh-case word, in the sense sādhu "good at, fit for".

Example.

sabhā + ḍha → ḍha becomes eya (SK 475) → the final ā is lost (yasyeti ca, SK 311) → sabheya.

sabheyo yuvā "a young man fit for the assembly".

Applies when / blocked by. The general rule sabhāyā yaḥ (SK 1657, chapter 32) gives ya after sabhā in this sense. The Subodhinī supplies the stem, the seventh case and the sense. That sabhā comes from SK 1657, and the case and sense from tatra sādhuḥ (SK 1650), is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

सभेयो युवा ॥

sabheyo yuvā ['a young man fit for the assembly (sabhā)'].

Subodhinī

NSP p. 605

—ढश्छन्दसि । सप्तम्यन्तात्सभाशब्दात् ढः साध्वर्थे ॥—अणादीनां चेति । ‘तत्र भवः’ इति प्राप्तानाम्

translator notes

commentary Subodhinī (sk.3455.s1, '—ḍhaś chandasi'; the OCR has 'ḍhaṅchandasi'): after the word sabhā ending in the seventh case (saptamyanta), ḍha in the sense sādhu. Followed for the bracketed stem, case and sense in sutra_en and the gloss of sabheyaḥ.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras. The second pratīka in sk.3455.s1 ('aṇādīnāṃ ceti …') is Subodhinī on SK 3456, filed here.
translator The Subodhinī supplies stem, case and sense ('saptamyantāt sabhāśabdāt ḍhaḥ sādhvarthe') but names no source rule. That sabhā comes from 'sabhāyā yaḥ' (SK 1657, the sūtra this one follows in the Aṣṭādhyāyī) and that the seventh case and the sense sādhu come from the adhikāra 'tatra sādhuḥ' (SK 1650) is the translator's identification.

SK 3456 · A 4.4.110V

भवे छन्दसि ॥ ३४५६ ॥

bhave chandasi

bhave chandasi — In the Veda, [yat, under the heading (adhikāra) 'prāg ghitād yat' (SK 1626), comes after a seventh-case word (saptamyanta)] in the sense 'being there (bhava)'.

Rule. In the Veda, after a seventh-case word, yat comes in the sense bhava, "being there".

Example.

megha + yat → the final a is lost (SK 311) → meghya.

vidyut + yat → vidyutya.

meghyāya ca vidyutyāya ca "to the one in the cloud and to the one in the lightning".

Applies when / blocked by. Bhaṭṭoji: this yat is an exception, as the case may be, to two sets of affixes. One is aṇ and the rest, given by tatra bhavaḥ (SK 1428, chapter 29). The other is gha and the rest. The Subodhinī names SK 1428.

Bhaṭṭoji adds: "In the alternative those too occur, because in the Veda all rules are optional." His instance: Muñjavat is a mountain, and what is there is mauñjavataḥ, with aṇ. The mantra reads somasyeva maujavatasya bhakṣaḥ "like the draught of Soma from Muñjavat". The text keeps maujavata there, without the nasal.

Watch out. Bhaṭṭoji closes: "The heading 'in the Veda' runs to the end of the fourth adhyāya." The yat itself belongs to the heading prāg ghitād yat (SK 1626, chapter 32). Bhaṭṭoji says so only at SK 3465; here it is inferred.

Siddhānta-kaumudī

सप्तम्यन्ताद्भवार्थे यत् । मेघ्याय च विद्युत्याय च (मे॒घ्या॑य च विद्यु॒त्या॑य च) । यथायथं शैषिकाणामणादीनां घादीनां चापवादोऽयं यत् । पक्षे तेऽपि भवन्ति । सर्वविधीनां छन्दसि वैकल्पिकत्वात् । तद्यथा । मुञ्जवान्नाम पर्वतः । तत्र भवो मौञ्जवतः । सोमस्येव मौजवतस्य भक्षः (सोम॑स्येव मौजव॒तस्य॑ भ॒क्षः) । आ चतुर्थसमाप्तेश्छन्दोऽधिकारः ॥

After a seventh-case word (saptamyanta), yat occurs in the sense 'being there (bhava)'. meghyāya ca vidyutyāya ca ['to the one in the cloud and to the one in the lightning']. This yat is the exception (apavāda), as the case may be (yathāyatham), to the śaiṣika affixes aṇ and the rest [obtained by 'tatra bhavaḥ', SK 1428] and gha and the rest. In the alternative those too occur, because in the Veda all rules are optional. For instance: muñjavān nāma parvataḥ, 'there is a mountain named Muñjavat'; tatra bhavaḥ, 'what is there', is mauñjavataḥ [with aṇ]: somasyeva maujavatasya bhakṣaḥ ['like the draught of Soma from Muñjavat']. The heading (adhikāra) 'chandasi' ('in the Veda') runs to the end of the fourth [adhyāya].

translator notes

commentary Subodhinī, printed under sk.3455.s1 ('—aṇādīnāṃ ceti'): [aṇ and the rest] 'obtained by tatra bhavaḥ' (SK 1428). Followed for the bracket after 'aṇ and the rest'. The Subodhinī has no further remark on this sūtra.
textual In the mantra our text reads 'maujavatasya' (without the nasal), as the 1915 print does (NSP p. 595, scan 0605; collation batch03, class V); Bhaṭṭoji's own prose just before has mauñjavataḥ, and the Wikisource text reads mauñjavatasya in the mantra too. The English keeps the mantra as transmitted.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras.
translator The mantras are given once in plain IAST; our text's accented parenthetical copies are not rendered separately, since the unit makes no accent remark. '[with aṇ]' is the translator's: mauñjavata illustrates 'in the alternative those too occur', i.e. a śaiṣika aṇ (with vṛddhi) instead of yat. 'śaiṣika' is taken to qualify both 'aṇ and the rest' and 'gha and the rest'; the Sanskrit permits limiting it to the first.
translator The kaumudī states yat ('bhavārthe yat') but names no source for it here. Its placement under the heading 'prāg ghitād yat' (SK 1626) is the translator's identification; Bhaṭṭoji himself says 'prāg ghitād yat ity eva' only later, at SK 3465.

SK 3457 · A 4.4.111V

पाथोनदीभ्यां ड्यण् ॥ ३४५७ ॥

pāthonadībhyāṃ ḍyaṇ

pāthonadībhyāṃ ḍyaṇ — [In the Veda (chandasi, the adhikāra stated at SK 3456),] after pāthas and nadī [ending in the seventh case (saptamyanta), in the sense 'being there (bhava)', carried forward (anuvṛtti) from SK 3456], ḍyaṇ [comes].

Rule. After pāthas and nadī "river", as seventh-case words, ḍyaṇ comes in the sense bhava, in the Veda.

Example. ḍyaṇ leaves ya. Its ḍ removes the ṭi, the last vowel of the stem with what follows (ṭeḥ, SK 316, chapter 10). Its ṇ brings vṛddhi of the first vowel (SK 1075).

pāthas + ḍyaṇ → the ṭi as is lost → pāthya.

pāthasi bhavaḥ → pāthyaḥ: tam u tvā pāthyo vṛṣā.

nadī + ḍyaṇ → the ṭi ī is lost → vṛddhi → nādya.

nadyāṃ bhavaḥ → nādyaḥ: cano dadhīta nādyo giro me "may the one in the river take delight in my songs".

Applies when / blocked by. The seventh case and the sense bhava are stated by the Subodhinī. It gives pāthas as "water", citing the Amarakośa, and adds that the Kāśikā takes it as "sky".

Siddhānta-kaumudī

तमुत्वा पाथ्यो वृषा (तमु॑त्वा पा॒थ्यो वृषा॑) । चनो दधीत नाद्यो गिरो मे (चनो॑ दधीत ना॒द्यो गिरो॑ मे) । पाथसि भवः पाथ्यः । नद्यां भवो नाद्यः ॥

tam u tvā pāthyo vṛṣā ['you, whom the bull pāthya …']. cano dadhīta nādyo giro me ['may the one in the river (nādya) take delight in my songs']. pāthasi bhavaḥ, 'what is in pāthas', is pāthyaḥ. nadyāṃ bhavaḥ, 'what is in the river', is nādyaḥ.

Subodhinī

NSP p. 605

—पाथोनदीभ्याम्—। सप्तम्यन्ताभ्यामाभ्यां भावार्थे ड्यण् स्यात् ॥—पाथसीति । पाथो जलम् । ‘कवन्धमुदकं पाथः’ इत्यमरात् । ‘पाथोऽन्तरिक्षं’ इति वृत्तिः ॥—वैशन्तीभ्य इति । विशेर्झच् । वेशन्तः पल्वलम् । तत्र भवा आपः वैशन्त्यः

translator notes

commentary Subodhinī (sk.3457.s1, '—pāthonadībhyām—'): after these two [words] ending in the seventh case (saptamyanta), ḍyaṇ occurs in the sense bhava (our OCR has 'bhāvārthe jjñānaṃ'; the print reads 'bhāvārthe ḍyaṇ syāt' (NSP p. 595, scan page-0605, Subodhinī line 6), 'jjñānaṃ' being our OCR's error and the print's own bhāva- a slip for bhava-, as the sūtra context requires). Followed for the bracket in sutra_en.
commentary Subodhinī (sk.3457.s1, '—pāthasīti'): pāthas is water, citing Amara ('kabandham udakaṃ pāthaḥ'), and adds that the Vṛtti (Kāśikā) says 'pātho 'ntarikṣam', 'pāthas is the sky'. The two meanings differ; the English leaves pāthas untranslated.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras. The third pratīka in sk.3457.s1 ('vaiśāntībhya iti …') is Subodhinī on SK 3458, filed here.
translator The mantra fragments are given once in plain IAST; the accented copies in parentheses are not rendered separately. The bracketed renderings of the fragments are partial, since the verbs or objects lie outside the quoted words.
translator chandasi in sutra_en is the adhikāra Bhaṭṭoji states at SK 3456 ('ā caturthasamāpteś chandodhikāraḥ'); the seventh case and the sense bhava are stated by the Subodhinī here (see the commentary note).

SK 3458 · A 4.4.112V

वेशन्तहिमवद्भ्यामण् ॥ ३४५८ ॥

veśantahimavadbhyāmaṇ

veśantahimavadbhyām aṇ — [In the Veda (chandasi, the adhikāra stated at SK 3456),] after veśanta and himavat [ending in the seventh case (saptamyanta), in the sense 'being there (bhava)', carried forward (anuvṛtti) from SK 3456], aṇ [comes].

Rule. After veśanta and himavat, as seventh-case words, aṇ comes in the sense bhava, in the Veda. Bhaṭṭoji: "bhave" is carried.

Example. The Subodhinī: veśanta is a pond, formed from the root viś with an affix (jhac). The waters that are there are vaiśantyaḥ.

veśanta + aṇ → vṛddhi of the first vowel (SK 1075) → vaiśanta → ṅīp (SK 470) → vaiśantī.

vaiśantībhyaḥ svāhā "svāhā to the waters that are in ponds".

himavat + aṇ → haimavata → ṅīp → haimavatī.

haimavatībhyaḥ svāhā "svāhā to the waters that are on the Himālaya".

The feminine ṅīp step is not stated by Bhaṭṭoji here; it is inferred (compare vārdhrī, SK 3454).

Siddhānta-kaumudī

भवे । वैशन्तीभ्यः स्वाहा (वै॒श॒न्तीभ्यः॒ स्वाहा॑) । हैमवतीभ्यः स्वाहा (है॒म॒व॒तीभ्यः॒ स्वाहा॑) ॥

[In the sense] 'being there (bhava)' [, carried forward (anuvṛtti) from SK 3456]. vaiśantībhyaḥ svāhā ['svāhā to those (waters) that are in ponds']. haimavatībhyaḥ svāhā ['svāhā to those (waters) that are on the Himālaya (himavat)'].

translator notes

commentary Subodhinī, printed under sk.3457.s1 ('—vaiśantībhya iti'; the OCR has 'vaiśāntībhya' and 'viśer dvāc' for viśer jhac): veśanta is formed from viś with jhac; veśanta means a pond (palvala); the waters that are there are vaiśantyaḥ. Followed for 'pond' and for supplying '(waters)' with the feminine forms.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras.
translator The mantras are given once in plain IAST; the accented copies are not rendered separately. '(waters)' with haimavatībhyaḥ follows the Subodhinī's 'āpaḥ' given for vaiśantībhyaḥ.
translator chandasi in sutra_en is the adhikāra Bhaṭṭoji states at SK 3456 ('ā caturthasamāpteś chandodhikāraḥ'). 'Ending in the seventh case' goes with the sense bhava: Bhaṭṭoji states the two together at SK 3456 ('saptamyantād bhavārthe yat'), and the Subodhinī marks 'tatra bhava' as stopping only at SK 3465 ('tatra bhava iti nivṛttam', printed under sk.3465.s1). Carrying the seventh case into this sūtra with bhava is the translator's application of those statements (as in sk3464).

SK 3459 · A 4.4.113V

स्रोतसो विभाषा ड्यड्ड्यौ ॥ ३४५९ ॥

srotaso vibhāṣā ḍyaḍḍyau

srotaso vibhāṣā ḍyaḍḍyau — [In the Veda (chandasi, the adhikāra stated at SK 3456),] after srotas [ending in the seventh case (saptamyanta), in the sense 'being there (bhava)', carried forward (anuvṛtti) from SK 3456], ḍyat and ḍya optionally (vibhāṣā) [come].

Rule. After srotas "stream", as a seventh-case word, ḍyat and ḍya come optionally, in the sense bhava, in the Veda. Bhaṭṭoji: in the alternative, yat.

Example.

srotas + ḍyat or ḍya → the ṭi as is lost (SK 316) → srotya.

srotasi bhavaḥ "what is in a stream" → srotyaḥ.

srotas + yat → srotasyaḥ.

Applies when / blocked by. Bhaṭṭoji: "between ḍyat and ḍya, however, the difference is in the accent". He does not say what it is. The following is not stated by Bhaṭṭoji or his commentators; it is inferred from the accent rules of chapter 71. With ḍya, the affix is udātta on its first syllable (ādyudāttaś ca, SK 3708): srotyá, udātta on ya. With ḍyat, a t-marked affix is svarita (tit svaritam, SK 3729): srotyà, independent svarita on ya.

Watch out. Some copies print the plural-looking srotyāḥ. The singular srotyaḥ is required beside srotasi bhavaḥ and srotasyaḥ.

Siddhānta-kaumudī

पक्षे यत् । ड्यड्ड्ययोस्तु स्वरे भेदः । स्रोतसि भवः स्रोत्याः । स्रोतस्यः ॥

In the alternative, yat. Between ḍyat and ḍya, however, the difference is in accent (svara). srotasi bhavaḥ, 'what is in a stream', is srotyaḥ [with ḍyat or ḍya]; srotasyaḥ [with yat].

translator notes

textual Our text reads 'srotyāḥ' with a long ā (plural in form). The 1915 print (NSP p. 595, scan 0605) cannot be read with certainty on the ā-bar (collation batch03, class C); the singular srotyaḥ is required beside 'srotasi bhavaḥ' and 'srotasyaḥ', and Wikisource has srotya. The English gives srotyaḥ.
textual No Subodhinī on this sūtra: the print's Subodhinī passes from 'vaiśantībhya iti' (SK 3458, under sk.3457.s1) to 'sagarbhasayūthasa—' (SK 3460) (NSP p. 595, scan 0605). No BM in our source; the Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471.
translator The bracketed affix labels are the translator's: ḍyat and ḍya both give srotya (the ṭi 'as' being dropped before the ḍ-marked affix), which is why Bhaṭṭoji says the two differ only in accent, while yat gives srotasya. The kaumudī itself states only 'svare bhedaḥ' and does not say what the accent difference is; the following is the translator's explanation from the general accent rules. With ḍya, the affix is ādyudātta by 'ādyudāttaś ca' (SK 3708), so srotyá has the udātta on its final syllable, ya. With ḍyat, the affix is t-marked, so by 'tit svaritam' (SK 3729) its syllable is independent svarita: srotyà, with the final syllable ya svarita. The sense bhava in sutra_en is supplied from the kaumudī's analysis 'srotasi bhavaḥ'; no commentator states it here.
translator chandasi in sutra_en is the adhikāra Bhaṭṭoji states at SK 3456 ('ā caturthasamāpteś chandodhikāraḥ'). 'Ending in the seventh case' goes with the sense bhava: Bhaṭṭoji states the two together at SK 3456 ('saptamyantād bhavārthe yat'), and the Subodhinī marks 'tatra bhava' as stopping only at SK 3465 ('tatra bhava iti nivṛttam', printed under sk.3465.s1). Carrying the seventh case into this sūtra with bhava is the translator's application of those statements (as in sk3464).

SK 3460 · A 4.4.114V

सगर्भसयूथसनुताद्यन् ॥ ३४६० ॥

sagarbhasayūthasanutādyan

sagarbhasayūthasanutād yan — [In the Veda (chandasi, the adhikāra stated at SK 3456),] after sagarbha, sayūtha and sanuta [ending in the seventh case (saptamyanta), in the sense 'being there (bhava)', carried forward (anuvṛtti) from SK 3456], yan [comes].

Rule. After sagarbha, sayūtha and sanuta, as seventh-case words, yan comes in the sense bhava, in the Veda. It is an exception to the yat of SK 3456, as the Subodhinī says.

Example. Bhaṭṭoji derives the stems. All three are karmadhāraya compounds with samāna "same". A karmadhāraya is a compound whose members refer to the same thing. samāna becomes sa by samānasya chandasi… (SK 1012, chapter 25).

samāna + garbha → sagarbha → + yan → sagarbhya: anubhrātā sagarbhyaḥ "the brother of the same womb".

samāna + yūtha → sayūtha → + yan → sayūthya: anusakhā sayūthyaḥ "the companion of the same herd".

samāna + nuta → sanuta → + yan → sanutya: yo naḥ sanutya uta vā jighatnuḥ.

nuta is nuti, "praise": kta in the neuter, in the sense of the bare action (napuṃsake bhāve ktaḥ, SK 3090, chapter 67).

Watch out. The 1915 print reads jighatnuḥ in the mantra.

Siddhānta-kaumudī

अनुभ्राता सगर्भ्यः । अनुसखा सयूथ्यः । यो नः सनुत्य उत वा जघत्नुः (यो नः॒ सनु॑त्य उ॒त वा॑ जघ॒त्नुः) । नुतिर्नुतम् । नपुंसके भावे क्तः -SK 3090 । सगर्भादयस्त्रयोऽपि कर्मधारयाः । समानस्य छन्दसि SK 1012 इति सः । ततो भवार्थे यन् । यतोऽपवादः ॥

anubhrātā sagarbhyaḥ ['the brother of the same womb']. anusakhā sayūthyaḥ ['the companion of the same herd']. yo naḥ sanutya uta vā jighatnuḥ ['whoever is sanutya to us, or else seeks to strike us']. nuti is nutam: kta in the neuter in the sense of the bare action (bhāva), by 'napuṃsake bhāve ktaḥ' (SK 3090). sagarbha and the others, all three, are karmadhāraya compounds [samāna + garbha, samāna + yūtha, samāna + nuta]; by 'samānasya chandasi …' (SK 1012) [samāna is replaced by] sa [→ sagarbha, sayūtha, sanuta]. Then yan in the sense 'being there (bhava)' [→ sagarbhya, sayūthya, sanutya]. This is an exception (apavāda) to yat [of 'bhave chandasi', SK 3456].

Subodhinī

NSP p. 605

—सगर्भसयूथस—। अर्तिगृभ्यां भन् । गिरति गीर्यते वा गर्भः । युता भवन्त्यस्मिन्निति यूथम् । ‘तिथपृष्ठयूथगूथप्रोथाः’ इति थक्प्रत्ययान्तो निपातितः । दीर्घोऽपि निपातनादेव ॥—कर्मधारया इति । समानश्चासौ गर्भश्च तत्र भवः सगर्भ्य इति विग्रहः ॥—यतोऽपवाद इति । ‘भवे छन्दसि’ इति प्राप्तस्य

translator notes

commentary Subodhinī (sk.3460.s1): garbha is from gṝ with the uṇādi affix bhan ('artigṛbhyāṃ bhan'), 'what swallows or is swallowed'; yūtha is 'that in which [beings] are joined', nipātita with thak by 'tithapṛṣṭhayūthagūthaprothāḥ', its long ū also by nipātana. On 'karmadhārayāḥ' it gives the analysis samānaś cāsau garbhaś ca, tatra bhavaḥ sagarbhyaḥ. Followed for the bracketed members samāna + garbha etc.
commentary Subodhinī (sk.3460.s1, '—yato 'pavāda iti'): [an exception] to the yat obtained by 'bhave chandasi' (SK 3456). Followed for the bracket after 'yat'.
textual In the mantra both our copies read 'jaghatnuḥ'; the 1915 print has jighatnuḥ (NSP p. 595, scan 0605; collation batch03, class A, with RV 2.30.9 and Wikisource 'jigatnuḥ' as an OCR slip for jighatnuḥ). The English follows the print.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras.
translator The bracketed forms are the translator's, spelling out the steps the kaumudī states in words (karmadhāraya; sa for samāna by SK 1012; yan for bhava). The mantra is given once in plain IAST; the accented copy is not rendered separately. 'anubhrātā sagarbhyaḥ' and 'anusakhā sayūthyaḥ' read like mantra fragments with anu as a separate word (anu bhrātā …, anu sakhā …); our text and the print join anu, and the renderings leave anu aside. sanutya is left untranslated, since the kaumudī's analysis (samāna + nuta, 'the same praise') is the point.
translator chandasi in sutra_en is the adhikāra Bhaṭṭoji states at SK 3456 ('ā caturthasamāpteś chandodhikāraḥ'). 'Ending in the seventh case' goes with the sense bhava: Bhaṭṭoji states the two together at SK 3456 ('saptamyantād bhavārthe yat'), and the Subodhinī marks 'tatra bhava' as stopping only at SK 3465 ('tatra bhava iti nivṛttam', printed under sk.3465.s1). Carrying the seventh case into this sūtra with bhava is the translator's application of those statements (as in sk3464).

SK 3461 · A 4.4.115V

तुग्राद्घन् ॥ ३४६१ ॥

tugrādghan

tugrād ghan — [In the Veda (chandasi, the adhikāra stated at SK 3456),] after tugra [ending in the seventh case (saptamyanta), in the sense 'being there (bhava)', carried forward (anuvṛtti) from SK 3456], ghan [comes].

Rule. After tugra, as a seventh-case word, ghan comes in the sense bhava, in the Veda. Bhaṭṭoji: "in the alternative, yat as well."

Example.

tugra + ghan → gha becomes iya (SK 475) → tugriya.

tugra + yat → tugrya.

The Bahvṛcas, the Ṛgvedins, read ā vaḥ śamaṃ vṛṣabhaṃ tugryāsu "(you) helped Śama, the bull, among the tugryās". Another śākhā, a Vedic recension, reads tugriyāsu.

Bhaṭṭoji cites the Kāśikā: tugra means wealth, sky, sacrifice or "best".

That tugryāsu shows yat and tugriyāsu shows ghan is not stated by Bhaṭṭoji; it is inferred.

Watch out. The text spaces the mantra ā vaḥ. In the Ṛgveda it is the single verb āvaḥ, "you helped", and it is read so here.

Siddhānta-kaumudī

भवेर्थे । पक्षे यदपि । आ वः शमं वृषभं तुग्र्यासु (आ वः॒ शमं॑ वृष॒भं तुग्र्या॑सु) । इति बह्वृचाः । तुग्रियास्विति शाखान्तरे । धनाकाशयज्ञवरिष्ठेषु तुग्रशब्द इति वृत्तिः ॥

In the sense 'being there (bhava)'. In the alternative, yat as well. 'ā vaḥ śamaṃ vṛṣabhaṃ tugryāsu' ['you helped Śama, the bull, among the tugryās'] — so the Bahvṛcas [read]; 'tugriyāsu' in another śākhā. 'The word tugra [is used] in the senses wealth, sky, sacrifice and best' — so the Vṛtti.

translator notes

textual No Subodhinī on this sūtra: the print's Subodhinī passes from 'yato 'pavāda iti' (SK 3460) to 'agrād yat' (SK 3462) (NSP p. 595, scan 0605). No BM in our source; the Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471.
translator Our text writes 'bhaverthe' for bhave 'rthe. The point of the two readings is left implicit by Bhaṭṭoji: tugryāsu shows yat (tugra + yat → tugrya), the Bahvṛca (Ṛgvedic) reading; tugriyāsu shows ghan (gha → iya), the reading of another śākhā. 'The Vṛtti' is the Kāśikā. The mantra is given once in plain IAST; the accented copy is not rendered separately, and its rendering is partial.
translator chandasi in sutra_en is the adhikāra Bhaṭṭoji states at SK 3456 ('ā caturthasamāpteś chandodhikāraḥ'). 'Ending in the seventh case' goes with the sense bhava: Bhaṭṭoji states the two together at SK 3456 ('saptamyantād bhavārthe yat'), and the Subodhinī marks 'tatra bhava' as stopping only at SK 3465 ('tatra bhava iti nivṛttam', printed under sk.3465.s1). Carrying the seventh case into this sūtra with bhava is the translator's application of those statements (as in sk3464).
translator Mantra: our text and the print (NSP p. 595, scan page-0605) space it 'ā vaḥ', but the line is Ṛgveda 1.33.15, where it is the single verb āvaḥ ('you helped', Indra addressed), and Śama is a proper name; the accented copy agrees with āvaḥ (ā unmarked = udātta on the augment, vaḥ anudātta). The enclitic vaḥ ('you', plural) could not stand in apposition to the singular śamaṃ vṛṣabham, so the gloss follows āvaḥ; the IAST keeps the transmitted spacing. tugryāsu is left untranslated, since the Vṛtti's senses of tugra are the point.

SK 3462 · A 4.4.116V

अग्राद्यत् ॥ ३४६२ ॥

agrādyat

agrād yat — [In the Veda (chandasi, the adhikāra stated at SK 3456),] after agra [ending in the seventh case (saptamyanta), in the sense 'being there (bhava)', carried forward (anuvṛtti) from SK 3456], yat [comes].

Rule. After agra "front", as a seventh-case word, yat comes in the sense bhava, in the Veda.

Example. agra + yat → the final a is lost (SK 311) → agrya: agryaḥ "what is at the front".

Applies when / blocked by. yat already comes by SK 3456. The Subodhinī says it is taught again so that gha and the rest should not block it.

Watch out. The 1915 print gives this sūtra bare, with no explanation. The forms agryaḥ, agriyaḥ, agrīyaḥ belong to SK 3463.

Siddhānta-kaumudī

अग्रे भवोऽग्र्यः । अग्रियः । अग्रीयः ॥

[agre bhavaḥ, 'what is at the front (agra)', is agryaḥ. agriyaḥ. agrīyaḥ.]

Subodhinī

NSP p. 605

—अग्राद्यत् । ‘भवे छन्दसि’ इत्येव सिद्धे घादिभिर्बाधा माभूदिति यद्विधीयते

translator notes

textual The 1915 print has no kaumudī here: the sūtra stands bare (NSP p. 595, scan 0605; collation batch03, class A), and Wikisource likewise has none. Our text repeats the examples of SK 3463 ('agre bhavo 'gryaḥ | agriyaḥ | agrīyaḥ'). The English follows the print by giving these words only in brackets, as absent from the print; agriyaḥ and agrīyaḥ show the gha and cha of SK 3463, not this rule's yat.
commentary Subodhinī (sk.3462.s1): although [yat] would be established by 'bhave chandasi' (SK 3456) alone, yat is enjoined [again] so that it should not be blocked by gha and the rest. Followed for the sense bhava in sutra_en; the purpose is recorded.
textual No BM in our source. The Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471 and no BM on these sūtras.
translator chandasi in sutra_en is the adhikāra Bhaṭṭoji states at SK 3456 ('ā caturthasamāpteś chandodhikāraḥ'). 'Ending in the seventh case' goes with the sense bhava: Bhaṭṭoji states the two together at SK 3456 ('saptamyantād bhavārthe yat'), and the Subodhinī marks 'tatra bhava' as stopping only at SK 3465 ('tatra bhava iti nivṛttam', printed under sk.3465.s1). Carrying the seventh case into this sūtra with bhava is the translator's application of those statements (as in sk3464).

SK 3463 · A 4.4.117V

घच्छौ च ॥ ३४६३ ॥

ghacchau ca

ghacchau ca — gha and cha too [come, in the Veda (chandasi, the adhikāra stated at SK 3456), after agra (SK 3462) ending in the seventh case (saptamyanta), in the sense 'being there (bhava)', carried forward (anuvṛtti) from SK 3456].

Rule. After agra, gha and cha also come, in the sense bhava, in the Veda. Bhaṭṭoji: by ca "too", yat as well.

Example. agre bhavaḥ "what is at the front":

agra + yat → agryaḥ.

agra + gha → gha becomes iya (SK 475) → agriyaḥ.

agra + cha → cha becomes īya (SK 475) → agrīyaḥ.

Bhaṭṭoji gives the three forms without labels. Matching them to the affixes is inferred.

Siddhānta-kaumudī

चाद्यत् । अग्रे भवोऽग्र्यः । अग्रियः । अग्रीयः ॥

By 'ca' ('too'), yat [also]. agre bhavaḥ, 'what is at the front (agra)', is agryaḥ [with yat]; agriyaḥ [with gha]; agrīyaḥ [with cha].

translator notes

textual No Subodhinī on this sūtra: the print's Subodhinī passes from 'agrād yat' (SK 3462) to 'samudrā—' (SK 3464) (NSP p. 595, scan 0605). No BM in our source; the Wikisource SK with BM (uttara-4/0084) prints only the kaumudī text for SK 3449–3471.
translator The bracketed affix labels are the translator's, matching the three forms to yat (by ca), gha (→ iya) and cha (→ īya). agra (from SK 3462) and bhava (from SK 3456) in sutra_en are supplied from the kaumudī's own example 'agre bhavaḥ'; no commentator states them here.
translator chandasi in sutra_en is the adhikāra Bhaṭṭoji states at SK 3456 ('ā caturthasamāpteś chandodhikāraḥ'). 'Ending in the seventh case' goes with the sense bhava: Bhaṭṭoji states the two together at SK 3456 ('saptamyantād bhavārthe yat'), and the Subodhinī marks 'tatra bhava' as stopping only at SK 3465 ('tatra bhava iti nivṛttam', printed under sk.3465.s1). Carrying the seventh case into this sūtra with bhava is the translator's application of those statements (as in sk3464).

SK 3464 · A 4.4.118V

समुद्राभ्राद्घः ॥ ३४६४ ॥

samudrābhrādghaḥ

samudrābhrād ghaḥ — [In the Veda (chandasi), an adhikāra running from SK 3456 to the end of adhyāya 4, and in the sense 'occurring there' (bhava) after a seventh-case word (saptamyanta), carried forward (anuvṛtti) from SK 3456,] the affix gha comes after samudra 'sea' and abhra 'cloud'.

Rule. After samudra "sea" and abhra "cloud", as seventh-case words, gha comes in the sense bhava, in the Veda.

Example.

samudra + gha → gha becomes iya (SK 475) → samudriya: samudriyā apsaraso manīṣiṇam "the apsarases of the sea … the wise one".

abhra + gha → abhriya: nānadato abhriyasyeva ghoṣāḥ "like the roars of the thundering one in the cloud".

The step gha → iya is not stated by Bhaṭṭoji here; it is inferred.

Applies when / blocked by. This is the last rule with the sense bhava. The Subodhinī says at SK 3465: "tatra bhava has ceased".

Watch out. The Subodhinī notes the order of the compound samudrābhra. Pāṇini did not write abhrasamudra. This shows that the rule fixing which member of a compound stands first is not invariable. The 1915 print reads apsaraso in the mantra.

Siddhānta-kaumudī

समुद्रिया अप्सुरसो मनीषिणम् (स॒मु॒द्रिया॑ अप्सु॒रसो॑ मनी॒षिण॑म्) । नानदतो अभ्रियस्येव (नान॑दतो अ॒भ्रिय॑स्येव॒) । घोषाः॑ ॥

samudriyā apsaraso manīṣiṇam ["the apsarases of the sea (samudriya) … the wise one"]. nānadato abhriyasyeva ghoṣāḥ ["like the roars of the thundering one in the cloud (abhriya)"].

Subodhinī

NSP p. 605

—समुद्रा—। समुन्दतीति समुद्रः । ‘स्फायितञ्चि—’ इति रक् । अपो बिभर्ति इत्यभ्रम् । मूलविभुजादित्वात्कः । अभ्रसमुद्रादिति वक्तव्ये समुद्राभ्रादित्युक्तिः पूर्वनिपातस्यानित्यत्वज्ञापनार्था

translator notes

textual Ours gives each mantra twice, plain and then accented in parentheses; it is translated once. Ours reads 'apsuraso' in both copies; the 1915 print has 'apsaraso' (NSP p. 595, scan page-0605 read: the anudātta bar under 'sa' was taken for the vowel-sign u), as do the Wikisource edition and the Ṛgveda (9.78.3). The English follows the print.
textual Ours cuts 'ghoṣāḥ' off from its pāda with a daṇḍa and places it outside both copies (the plain copy also carries a stray svarita mark on it). The print runs 'nānadato abhriyasyeva ghoṣāḥ' as one pāda (NSP p. 595, scan page-0605 read); the English follows the print.
commentary Subodhinī, printed under sk.3465.s1: 'tatra bhava iti nivṛttam' (the sense 'occurring there' stops at SK 3465), so it is still in force in this rule; followed for the bracketed 'bhava'. Its note on this sūtra (sk.3464.s1) derives samudra and abhra and says that saying samudrābhrāt rather than abhrasamudrāt shows that the rule of prior placement (pūrvanipāta) is not invariable. Recorded.
translator The bracketed adhikāras are Bhaṭṭoji's own statements at SK 3456 ('saptamyantād bhavārthe yat' and 'ā caturthasamāpteś chandodhikāraḥ'). The kaumudī gives only the mantras; the forms samudriya and abhriya show gha replaced by iya (SK 475), a step it does not state.

SK 3465 · A 4.4.119V

बर्हिषि दत्तम् ॥ ३४६५ ॥

barhiṣi dattam

barhiṣi dattam — [In the Veda (chandasi), adhikāra from SK 3456, the affix yat, carried forward (anuvṛtti) under the adhikāra of SK 1626,] comes after barhis 'sacrificial grass' in the sense 'given on the barhis'.

Rule. After barhis "sacrificial grass", as a seventh-case word, yat comes in the sense "given on it", in the Veda.

Example.

barhis + yat → barhiṣya.

barhiṣyeṣu nidhiṣu priyeṣu "among the dear treasures given on the barhis".

Applies when / blocked by. Bhaṭṭoji: "prāg ghitād yat (SK 1626) all the same (ity eva)". So the affix is yat. The Subodhinī: "tatra bhava has ceased". The sense is now "given", not "being there".

Watch out. The s of barhis becomes ṣ in barhiṣya. Bhaṭṭoji does not explain this step.

Siddhānta-kaumudī

प्राग्घिताद्यत् SK 1626 इत्येव । बर्हिष्येषु निधिषु प्रियेषु (ब॒र्हि॒ष्येषु॑ नि॒धिषु॑ प्रि॒येषु॑) ॥

[The rule] prāg ghitād yat (SK 1626) still holds (ity eva) [so the affix is yat]. barhiṣyeṣu nidhiṣu priyeṣu ["among the dear treasures given on the barhis (barhiṣya)"].

Subodhinī

NSP p. 605

—वर्हिषि—। तत्र भव इति निवृत्तम् । वर्हिःशब्दाद्दत्तमित्यर्थे यत्प्रत्ययो भवति ॥— वर्हिष्येति । ‘वृंहतेर्नलोपश्चे’तीस्प्रत्ययान्तो वर्हिस्तस्माद्यत्

translator notes

textual Ours gives the mantra twice, plain and then accented in parentheses; it is translated once.
commentary Subodhinī (sk.3465.s1): 'tatra bhava iti nivṛttam' — the sense 'occurring there' carried from SK 3456 stops here; yat comes after barhis in the sense 'given'. barhis is formed with the affix is (uṇādi 'bṛṃhater nalopaś ca'), and yat follows it. Followed: the bracket does not carry 'bhava' into this rule.

SK 3466 · A 4.4.120V

दूतस्य भागकर्मणी ॥ ३४६६ ॥

dūtasya bhāgakarmaṇī

dūtasya bhāgakarmaṇī — [In the Veda (chandasi), adhikāra from SK 3456, the affix yat (adhikāra of SK 1626)] comes after dūta 'envoy' [as a sixth-case word (ṣaṣṭhyanta)] when [his] share (bhāga) or task (karman) is denoted.

Rule. After dūta "envoy", as a sixth-case word, yat comes when his share (bhāga) or his task (karman) is meant, in the Veda. Bhaṭṭoji: bhāga means a share (aṃśa).

Example. dūta + yat → the final a is lost (SK 311) → dūtyam.

Applies when / blocked by. The Subodhinī explains what the rule sets aside. For "share", it is a special statement against the aṇ of tasyedam (SK 1500, chapter 29). For "task", it is a statement against the affix ya (not yat) of the vārttika dūtavaṇigbhyāṃ ca. That vārttika is read under sakhyur yaḥ (SK 1791, chapter 37). The Subodhinī distinguishes dūtyaḥ "the envoy's share" from dūtyam "the envoy's task".

Watch out. The 1915 print reads bhāgo 'ṃśaḥ, "bhāga is a share".

Siddhānta-kaumudī

भार्गोऽशः । दूत्यम् ॥

bhāga means a share (aṃśa). dūtyam.

Subodhinī

NSP p. 605

—दूतस्य—। दूतशब्दात्षष्ठीसमर्थाद्भागे कर्मणि चाभिधेये यत्प्रत्ययः स्यात् । भागे ‘तस्येदम्’ इत्यणि प्राप्ते वचनम् । कर्मणि तु ‘दूतवणिग्भ्यां च’ इत्यौपसंख्यानिके ये दूत्यमित्यादि । दूतस्य भागो दूत्यः, कर्म दूत्यम्

translator notes

textual Ours reads 'bhārgo 'ṃśaḥ'; the 1915 print has 'bhāgo 'ṃśaḥ' (NSP p. 595, scan page-0605 read: a mark stands over the o but there is no repha), as does the Wikisource edition and the sūtra word itself. The English follows the print.
commentary Subodhinī (sk.3466.s1): yat comes after dūta as a sixth-case word when share or task is denoted. For bhāga the rule is a specific statement (vacana) against the aṇ that 'tasyedam' would give; for karman, it is a specific statement against the affix ya (not yat) that the upasaṃkhyāna 'dūtavaṇigbhyāṃ ca' (read under 'sakhyur yaḥ') would give, as in dūtyam etc. It distinguishes dūtyaḥ 'the envoy's share' from dūtyam 'the envoy's task'. Followed for the bracketed sixth-case word; the rest recorded, and the kaumudī's single form dūtyam is left unglossed.

SK 3467 · A 4.4.121V

रक्षोयातूनां हननी ॥ ३४६७ ॥

rakṣoyātūnāṃ hananī

rakṣoyātūnāṃ hananī — [In the Veda (chandasi), adhikāra from SK 3456, the affix yat (adhikāra of SK 1626)] comes after rakṣas and yātu [as sixth-case words in the plural] in the sense 'that which slays [them]' (hananī).

Rule. After rakṣas and yātu, as sixth-case words in the plural, yat comes in the sense "that which slays them" (hananī), in the Veda.

Example.

rakṣas + yat → rakṣasya → feminine → rakṣasyā.

yā te agne rakṣasyā tanūḥ "that body of yours, O Agni, which slays the rakṣases".

The Subodhinī adds: likewise yātavyā.

Applies when / blocked by. The Subodhinī explains the plural. It shows the kind of praise meant: the praise lies in slaying many rakṣases. It also says the two synonyms are not reduced to one (ekaśeṣa), because the sūtra names the words themselves.

Siddhānta-kaumudī

या ते अग्ने रक्षस्या तनूः (या ते॑ अग्ने रक्ष॒स्या॑ त॒नूः) ॥

yā te agne rakṣasyā tanūḥ ["that body of yours, O Agni, which slays the rakṣases (rakṣasyā)"].

Subodhinī

NSP p. 605–606

—रक्षोयातूनाम्—। षष्ठीबहुवचनान्ताभ्यां रक्षसूयातुशब्दाभ्यां हननीत्यस्मिन्नर्थे यत्स्यात् । रक्षेरसुनि रक्षः । ‘कमितनिमनि—’ इत्यादिना यातेस्तुन् । यातुशब्दो रक्षःशब्दपर्यायः । न च ‘विरूपाणामपि समानार्थानाम्’ इत्येकशेषः स्यादिति वाच्यम् । बह्वर्थाभिधायिस्वरूपवचनेन सूत्रस्य भिन्नार्थत्वात् ॥—रक्षस्येति । हन्यतेऽनया सा हननी रक्षसाम् । एवं यातव्या । बहुवचनं स्तुतिवैशिष्ट्यज्ञापनाय । बहूनां रक्षसां हनने हि स्तुतिः प्रतीयते

translator notes

textual Ours gives the mantra twice, plain and then accented in parentheses; it is translated once. Ours and the 1915 print (NSP pp. 595–596, scan page-0605 read) end the example at 'tanūḥ'; the Wikisource edition adds 'yātavyā'. Nothing is supplied.
commentary Subodhinī (sk.3467.s1): yat comes after rakṣas and yātu, ending in the sixth case plural, in the sense hananī; hananī is 'that by which [they] are slain'; 'evaṃ yātavyā' (likewise yātavyā). The plural shows the distinction of the praise, since praise lies in slaying many rakṣases. There is no ekaśeṣa of the two synonyms ('virūpāṇām api samānārthānām'), because the sūtra names the words' own forms. Followed for the bracketed case, number and sense.

SK 3468 · A 4.4.122V

रेवतीजगतीहविष्याभ्यः प्रशस्ये ॥ ३४६८ ॥

revatījagatīhaviṣyābhyaḥ praśasye

revatījagatīhaviṣyābhyaḥ praśasye — [In the Veda (chandasi), adhikāra from SK 3456, the affix yat (adhikāra of SK 1626)] comes after revatī, jagatī and haviṣyā in the sense of praising (praśasya) [them].

Rule. After revatī, jagatī and haviṣyā, yat comes in the sense of praising them, in the Veda. Bhaṭṭoji glosses praśasya as praśaṃsana, "praising".

Example.

revatī + yat → revatyam "the praising of the revatīs".

jagatī + yat → jagatyam.

haviṣyā + yat → the final ā is lost (yasyeti ca, SK 311) → haviṣy + ya → one y is dropped (halo yamāṃ yami lopaḥ, SK 60) → haviṣyam.

The steps for haviṣyam are the Subodhinī's.

Applies when / blocked by. The Subodhinī: praśasya is kyap in the sense of the bare action, from pra + śaṃs. So it means "praising", not "praiseworthy". That is why Bhaṭṭoji writes praśaṃsane.

Siddhānta-kaumudī

प्रशंसने यत्स्यात् । रेवत्यादीनां प्रशंसनं रेवत्यम् । जगत्यम् । हविष्यम् ॥

yat comes in the sense of praising (praśaṃsana). The praising of revatī and the others is revatyam; jagatyam; haviṣyam.

Subodhinī

NSP p. 606

—रेवतीजगती—। प्रशंसनं प्रशस्यम् । प्रपूर्वाच्छंसु स्तुतावित्यस्माद्भावे क्यप् तदाह—प्रशंसने इति । रयिरस्यास्तीति रेवती । रयिशब्दान्मतुप् ‘छन्दसीरः’ इति वत्वम्, ‘रयेर्मतौ बहुलम्’ इति संप्रसारणम् । उगित्त्वान्ङीप् । नक्षत्रे गौरादित्वान्ङीष् । जगच्छब्दात् ‘वर्तमाने—’ इत्यनेन शतृवद्भावात् ‘उगितश्च’ इति ङीप् । हविषे हिता हविष्या । उगवादित्वाद्यत् तासां प्रशंसनं हविष्यं, ‘यस्ये’ति लोपे कृते ‘हलो यमां यमि—’ इति यलोपः

translator notes

commentary Subodhinī (sk.3468.s1): praśasya means praśaṃsana, kyap in the sense of the action (bhāva) from pra + śaṃs, 'that is why he says praśaṃsane'. Followed: praśasye is rendered 'in the sense of praising', not 'praiseworthy'. It also derives revatī (rayi + matup, v by 'chandasīraḥ', saṃprasāraṇa by 'rayer matau bahulam', ṅīp as an ugit; for the nakṣatra, ṅīṣ as gaurādi), jagatī (ṅīp by 'ugitaś ca', jagat being treated like a śatṛ form) and haviṣyā 'good for (hita) the oblation', with yat because havis belongs to the ugavādi list ('ugavāditvād yat'); in haviṣyam, after the final ā of haviṣyā is deleted by 'yasyeti ca', [one] y is dropped by 'halo yamāṃ yami…'. Recorded.

SK 3469 · A 4.4.123V

असुरस्य स्वम् ॥ ३४६९ ॥

asurasya svam

asurasya svam — [In the Veda (chandasi), adhikāra from SK 3456, the affix yat (adhikāra of SK 1626)] comes after asura [as a sixth-case word (ṣaṣṭhyanta)] in the sense 'its own' (sva).

Rule. After asura, as a sixth-case word, yat comes in the sense "its own" (sva), in the Veda.

Example.

asura + yat → the final a is lost (SK 311) → asurya.

asuryaṃ devebhir dhāyi viśvam "all that is the asura's own has been set in place by the gods".

The 1915 print reads devebhir.

Applies when / blocked by. The Subodhinī gives two derivations of asura. It is "not a sura", the opponent of the suras. Or it is from the root as with an affix (urac): "one who throws or is thrown".

Siddhānta-kaumudī

असुर्यं देवोभिर्धायि विश्वम् ॥

asuryaṃ devebhir dhāyi viśvam ["all that is the asura's own (asurya) has been set in place by the gods"].

Subodhinī

NSP p. 606

—असुरस्य स्वम् । असुरशब्दात्षष्ठीसमर्थात्स्वमित्येतस्मिन्नर्थे यत्स्यात् ॥—असुर्यमिति । न सुरोऽसुरः सुरप्रतिपक्षी । अथ वा असेरुरच् । अस्यति अस्यते वा असुरः । तस्य स्वमसुर्यम्

translator notes

textual Ours reads 'devobhir'; the 1915 print has 'devebhir' (NSP p. 596, scan page-0606 read), as does the Wikisource edition. The English follows the print. Ours gives no accented copy of this mantra, although the print accents it.
commentary Subodhinī (sk.3469.s1): yat comes after asura as a sixth-case word in the sense 'own'. asura is 'not a sura', the opponent of the suras, or else from as + urac ('one who throws or is thrown'); 'tasya svam asuryam'. Followed for the bracketed sixth-case word.

SK 3470 · A 4.4.124V

मायायामण् ॥ ३४७० ॥

māyāyāmaṇ

māyāyām aṇ — [In the Veda (chandasi), adhikāra from SK 3456; after asura, as a sixth-case word (ṣaṣṭhyanta), in the sense 'its own', carried forward (anuvṛtti) from SK 3469,] the affix aṇ comes when māyā is denoted.

Rule. When māyā is meant, aṇ comes after asura, in the Veda. The Subodhinī calls it an exception to the previous sūtra.

Example.

asura + aṇ → vṛddhi of the first vowel (SK 1075) → āsura → ṅīp (ṭiḍḍhāṇañ…, SK 470) → āsurī.

āsurī māyā "the māyā of the asura".

Applies when / blocked by. The Subodhinī says only that aṇ comes after asura, against SK 3469. That the sixth case and the sense "its own" carry over from SK 3469 is not stated by Bhaṭṭoji or his commentators; it is inferred. An exception presupposes the same case and sense.

Watch out. The Subodhinī glosses māyā as "that by which one measures out": the power to make the unreal appear.

Siddhānta-kaumudī

आसुरी माया ॥

āsurī māyā ["the māyā of the asura"].

Subodhinī

NSP p. 606

—मायायामण् । मीयतेऽनयेति माया असदर्थप्रकाशनशक्तिः । माङः औणादिको यः । तस्यां वाच्यायामसुरशब्दादण् स्यात्पूर्वसूत्रापवादः ॥—आसुरीति । ‘टिड्ढाणञ्—’ इति ङीप्

translator notes

commentary Subodhinī (sk.3470.s1): māyā is 'that by which one measures out' (mīyate 'nayā), the power of making the unreal appear, from mā with the uṇādi affix ya; when it is denoted, aṇ comes after asura; this is an exception (apavāda) to the previous sūtra (yat, SK 3469). āsurī takes ṅīp by 'ṭiḍḍhāṇañ…'. Followed for the stem asura in sutra_en; the sixth case and the sense 'its own' (svam) are not stated by the Subodhinī but inferred from its 'pūrvasūtrāpavādaḥ' (see the translator note). The apavāda is recorded.
translator 'as a sixth-case word (ṣaṣṭhyanta), in the sense "its own"' in sutra_en is the translator's inference: the Subodhinī says only 'asuraśabdād aṇ syāt pūrvasūtrāpavādaḥ', and an apavāda of SK 3469 (which gives yat after asura as a sixth-case word in the sense svam) presupposes the same case and sense.

SK 3471 · A 4.4.125V

तद्वानासामुपधानो मन्त्र इतीष्टकासु लुक् च मतोः ॥ ३४७१ ॥

tadvānāsāmupadhāno mantra itīṣṭakāsu luk ca matoḥ

tadvān āsām upadhāno mantra itīṣṭakāsu luk ca matoḥ — [In the Veda (chandasi), adhikāra from SK 3456, the affix yat (adhikāra of SK 1626) comes after a first-case word (prathamānta) ending in matup] meaning 'containing that [word]' (tadvat), in the sense '[such] a mantra is the means of laying (upadhāna) of these (āsām)', when bricks (iṣṭakā) [are meant by 'these']; and there is luk of matup.

Rule. Take a first-case word ending in matup, "containing that word". Suppose it names the mantra by which "these" are laid, and "these" are bricks. Then yat comes after it, and the matup takes luk. This holds in the Veda.

Example.

varcasvān upadhāno mantra āsām iṣṭakānām "a mantra containing varcas is the laying mantra of these bricks".

→ varcasvat + yat → luk of matup → varcasyāḥ.

Likewise a mantra containing ṛtu is ṛtumat: → ṛtavyāḥ.

Bhaṭṭoji gives only the phrase and the forms. The steps are implicit.

Applies when / blocked by. The Subodhinī explains iti. It is restrictive: a mantra with many words is named after one of them only. The Subodhinī also says matoḥ "of matup" serves SK 3472. There only matup is elided, not the ini of aśvin.

Watch out. All three conditions are needed. The Subodhinī gives counter-examples. A varcasvat mantra used to consecrate, not to lay, gets no yat. Nor does a hand that has fingers, though it lays bricks. Nor does gravel, which is laid but is not brick.

Siddhānta-kaumudī

वर्चस्वानुपधानो मन्त्र आसामिष्टकानां वर्चस्याः । ऋतव्याः ॥

"A mantra containing [the word] varcas (varcasvat) is the mantra for laying these bricks": varcasyāḥ [bricks]. [Likewise] ṛtavyāḥ.

Subodhinī

NSP p. 606

—तद्वानासा—। मत्वन्तात्प्रथमासमर्थादासामिति षष्ठ्यर्थे यत्स्यात् तत्प्रथमासमर्थं मुपधानो मन्त्रश्चेत्स भवति, यत्तदासामिति निर्दिष्टमिष्टकाश्चेत्ता भवन्ति । मतोश्च लुक् ॥—वर्चस्वानिति । वर्चःशब्दो यस्मिन्मन्त्रेऽस्ति स वर्चस्वान् । कुम्भेष्टकोपधानमन्त्रः ‘भूतं च स्थ भव्यं च स्थ देवस्य वः सवितुः प्रसवे’ इत्यादिकः । उपधीयतेऽनेनेत्युपधानम् । चयनं रचनमित्यर्थः ॥—ऋतव्या इति । ऋतुशब्दो यस्मिन्मन्त्रेऽस्ति स ऋतुमान् स च मधुश्च माधवश्चेत्यादिकः । ऋतुमानुपधानो मन्त्र आसामिष्टकानामृतव्याः । तद्वानिति किम् । मन्त्रादेव समुदायान्माभूदिति काशिका । अत्र हरदत्तः । ननु तद्वानित्यस्मिन्नसति ‘समर्थानां प्रथमाद्वा’ इति वचनादासामिति प्रथमानिर्दिष्टत्वात्षष्ठ्यन्तादिष्टकाभिधायिनः उपधानमन्त्रे प्रत्ययः स्यादिति वाक्यार्थः स्यात् । तथा च समुदायान्न प्राप्नोतीति चेत्सत्यम् । आसामिति प्रथमं न करिष्यत इति मत्वा प्रश्नप्रतिवचने ततश्चोपधानो मन्त्र आसामिष्टकासु लुक् च मतोरिति योगः करिष्यते । तथा च तद्वानित्यस्याभावे भूतं च स्थ भव्यं च स्थेत्ययमुपधानो मन्त्र आसामिष्टकानामिति वाक्यं स्यात् । तथा चेतिना परामृष्टान्मन्त्रसमुदायादेव प्रत्ययः प्राप्नोतीति भावः । उपधान इति किम् । वर्चस्वदभिमन्त्रणमासामित्यत्र माभूत् । ‘शिवेन मा चक्षुषा’ इत्यनुवाकः कुम्भेष्टकाभिमन्त्रणे विनियुक्तः । मन्त्र इति किम् । अङ्गुलिमानुपधानो हस्त आसामित्यत्र माभूत् । इष्टकास्विति किम् । वर्चस्वानुपधान आसां शर्कराणामित्यत्र माभूत् । इतिकरणं नियमार्थम् । अनेकपदसंभवे केनचिदेव पदेन तद्वान्मन्त्रो गृह्यते न सर्वेण । मतुब्ग्रहणमुत्तरार्थम् । अश्विमानित्यत्र मतुप एव लुक् यथा स्यात् इनेर्माभूत् । इह तु मत्वन्तात्प्रत्ययविधानात्तस्यैव लुक् भविष्यति

translator notes

commentary Subodhinī (sk.3471.s1): after a first-case word ending in matup, yat comes in the sense of the sixth-case word 'āsām', if the first-case word is a mantra for laying and what 'āsām' refers to is bricks; and luk of matup. varcasvat is a mantra in which the word varcas occurs (the kumbheṣṭakā mantra 'bhūtaṃ ca stha bhavyaṃ ca stha devasya vaḥ savituḥ prasave…'); upadhāna is 'that by which [they] are laid', i.e. the arrangement (cayana); a ṛtumat mantra contains ṛtu ('madhuś ca mādhavaś ca…'). 'iti' is restrictive: a mantra with many words is named after one of them only. 'matoḥ' serves the next rules: at SK 3472 only matup, not ini, is elided. Followed for the bracketed first-case word, the matup ending and the senses.
commentary Subodhinī (sk.3471.s1) also reports the Kāśikā (without 'tadvān' the affix would come after the mantra-text itself) and Haradatta's discussion of why; and the counter-examples for upadhāna (varcasvad abhimantraṇam), mantra (aṅgulimān upadhāno hastaḥ) and iṣṭakā (śarkarā). Recorded.
translator The kaumudī gives the analytic phrase and the forms only; the formation varcas(vat) + yat with luk of matup → varcasya is implicit.

SK 3472 · A 4.4.126V

अश्विमानण् ॥ ३४७२ ॥

aśvimānaṇ

aśvimān aṇ — [In the Veda (chandasi), adhikāra from SK 3456; under the conditions of SK 3471, carried forward (anuvṛtti): a laying mantra and bricks, the sense 'of these', and luk of matup,] the affix aṇ comes after aśvimat ['containing the word aśvin'].

Rule. Under the conditions of SK 3471, aṇ comes after aśvimat, "containing the word aśvin", in the Veda. The matup again takes luk.

Example. The Subodhinī gives the steps.

aśva + ini (ata iniṭhanau, SK 1922, chapter 39) → aśvin → + matup → aśvimat.

aśvimat + aṇ → luk of matup → aśvin + a.

The in stays before aṇ (inaṇy anapatye, SK 1245, chapter 28) → vṛddhi of the first vowel → āśvina → feminine → āśvinī.

āśvinīr upadadhāti "he lays the āśvinī bricks".

Siddhānta-kaumudī

आश्विनीरुप दधाति ॥

āśvinīr upadadhāti ["he lays the āśvinī bricks"].

Subodhinī

NSP p. 606

—अश्विमान् । अश्विशब्दो यस्मिन्मन्त्रेऽस्ति सोऽश्विमान्मन्त्रः स च ध्रुवक्षितिरित्यादिकः । प्रथमान्तादश्विमच्छब्दादासामिति षष्ठ्यर्थे अण् स्यात् यत्प्रथमानिर्दिष्टमुपधानो मन्त्रश्चेत्स भवति । यत्तदासामिति निर्दिष्टमिष्टकाश्चेत्ता भवन्ति मतोश्च लुक् ॥—आश्विनीरुपदधातीति । अश्वशब्दात् । ‘अत इनिठनौ’ इत्यस्त्यर्थे इनिः । तदन्तान्मतुप् अश्विमान्स उपधानो मन्त्र आसामिष्टकानामिति विगृह्याणि विहिते मतोश्च लुकि कृते ‘इनण्यनपत्ये’ इति प्रकृतिभावः

translator notes

textual Ours prints 'upa dadhāti' as two words; the 1915 print breaks the word across a line ('upa-|dadhāti', NSP p. 596, scan page-0606 read), and the Subodhinī lemma is 'āśvinīr upadadhātīti'. Read as one word.
commentary Subodhinī (sk.3472.s1): an aśvimat mantra is one containing the word aśvin ('dhruvakṣitiḥ…'); after the first-case word aśvimat, aṇ comes in the sense 'āsām', when the first-case word is a laying mantra and 'āsām' refers to bricks, with luk of matup. āśvinīḥ: aśva + ini by 'ata iniṭhanau' (aśvin), + matup (aśvimat); analysed 'aśvimān sa upadhāno mantra āsām iṣṭakānām'; aṇ; luk of matup; the in stays by 'inaṇy anapatye' (prakṛtibhāva). Followed for the bracketed anuvṛtti.

SK 3473 · A 4.4.127V

वयस्यासु मूर्ध्नो मतुप् ॥ ३४७३ ॥

vayasyāsu mūrdhno matup

vayasyāsu mūrdhno matup — [In the Veda (chandasi), adhikāra from SK 3456; the whole of SK 3471 carried forward (anuvṛtti), with matoḥ repeated as a fifth-case word (pañcamyanta):] when vayasyā bricks are meant, the affix matup comes after mūrdhan [ending in matup, and there is luk of the first matup].

Rule. Bhaṭṭoji: the whole of SK 3471 is carried forward. The word matoḥ is repeated and read the second time as a fifth-case word, "after matup". So: for vayasyā bricks, matup comes after mūrdhan that already ends in matup. The first matup takes luk.

Example. The vayasyā bricks are laid with a mantra containing vayas. The mantra meant has both words: mūrdhā vayaḥ… (the Subodhinī). So it is both mūrdhavat and vayasvat.

mūrdhavat + matup → luk of the first matup → mūrdhan + vat → the augment nuṭ (ano nuṭ, SK 3601) → mūrdhanvat → feminine → mūrdhanvatī.

mūrdhanvatīr upadadhāti "he lays the mūrdhanvatī bricks".

The 1915 print supplies the clause about the mantra with both words, and the Subodhinī's comment supports it.

Applies when / blocked by. The Subodhinī explains the rule's purpose. By SK 3471, vayasvat gives yat. So mūrdhavat would give yat too. This sūtra teaches matup against that yat. ano nuṭ is taught later in this chapter (Part V).

Watch out. The sūtra writes mūrdhnaḥ "after mūrdhan", where mūrdhavataḥ was due. The Subodhinī says Pāṇini wrote it with the coming luk of matup in view. The text reads mātoḥ for matoḥ; matoḥ is meant.

Siddhānta-kaumudī

तद्वानासामिति सूत्रं सर्वमनुवर्तते । मातोरिति पदमावर्त्य पञ्चम्यन्तं बोध्यम् । मतुबन्तो यो मूर्धशब्दस्ततो मतुप्स्यात्प्रथमस्य मतोर्लुक्च वयः शब्दवन्मन्त्रोपधेयासु मूर्धन्वतीरुपदधातीति प्रयोगः ॥

The whole sūtra tadvān āsām… (SK 3471) is carried forward (anuvṛtti). The word matoḥ is to be repeated and understood [the second time] as a fifth-case word (pañcamyanta). [So:] after the word mūrdhan ending in matup the affix matup comes, and there is luk of the first matup, with reference to [bricks] to be laid with a mantra containing the word vayas. [With reference to bricks to be laid with a mantra in which both the words mūrdhan and vayas occur,] the usage is mūrdhanvatīr upadadhāti ["he lays the mūrdhanvatī bricks"].

Subodhinī

NSP p. 606

—वयस्यासु—। वयस्वानुपधानो मन्त्र आसामिष्टकानां ता वयस्यास्तास्वभिधेयासु प्रथमासमर्थान्मतुवन्तमूर्धशब्दादासामिति षष्ठ्यर्थे मतुप्स्यात् । यत्प्रथमानिर्दिष्टमुपधानो मन्त्रश्चेत्स भवति, यदासामिति निर्दिष्टमिष्टकाश्चेत्ता भवन्ति । यस्मिन्मन्त्रे मूर्धशब्दो वयःशब्दश्च विद्यते स मूर्धवान् वयस्वान् यथा मूर्धा वयः प्रजापतिश्छन्द इति तत्र वयस्वच्छब्दादिव मूर्धवच्छब्दादपि पूर्वेण यति प्राप्ते मतुव्विधीयेतेत्याशयेनाह—यस्मिन्मन्त्रे इति ॥—मूर्धन्वतीरिति । ‘अनो नुट्’ इति नुडागमः । मूर्धवत इति वक्तव्ये भाविनं मतुव्लुकं चेतसि कृत्वा मूर्ध इत्युक्तम्

translator notes

textual Ours reads '…vayaḥśabdavanmantropadheyāsu mūrdhanvatīr upadadhātīti prayogaḥ'. The 1915 print has '…mantropadheyāsv iṣṭakāsu. yasmin mantre mūrdhavayaḥśabdau stas tenopadheyāsu mūrdhanvatīr upadadhātīti prayogaḥ' (NSP p. 596, scan page-0606 read): ours has skipped from one 'upadheyāsu' to the next. The English supplies the missing words in brackets ('bricks' in the first sentence and the whole bracketed clause).
textual Ours and the print read 'mātoḥ'; the sūtra word (SK 3471 '…luk ca matoḥ') is matoḥ, as the Wikisource edition reads. Translated as matoḥ.
commentary Subodhinī (sk.3473.s1): vayasyā bricks are those whose laying mantra is vayasvat; when they are denoted, matup comes after mūrdhan ending in matup, as a first-case word, in the sense 'āsām', under the conditions of SK 3471. A mantra with both mūrdhan and vayas ('mūrdhā vayaḥ prajāpatiś chandaḥ') is both mūrdhavat and vayasvat; as yat comes after vayasvat by the previous rule, it would come after mūrdhavat too, and matup is enjoined against it: 'with that intent he says yasmin mantre'. That lemma supports the print's sentence supplied in brackets (followed); the interaction is recorded. In mūrdhanvatīḥ the augment nuṭ comes by 'ano nuṭ'; Pāṇini says mūrdhnaḥ where mūrdhavataḥ was due, with the coming luk of matup in mind. Recorded.

SK 3474 · A 4.4.128V

मत्वर्थे मासतन्वोः ॥ ३४७४ ॥

matvarthe māsatanvoḥ

matvarthe māsatanvoḥ — [In the Veda (chandasi), adhikāra from SK 3456, the affix yat (adhikāra of SK 1626) comes after a first-case word (prathamānta)] in the sense of matup, when a month (māsa) or a body (tanū) is denoted.

Rule. After a first-case word, yat comes in the sense of matup, when a month (māsa) or a body (tanū) is meant. This holds in the Veda.

Example. Bhaṭṭoji: nabhas means cloud.

nabhas + yat → nabhasyaḥ "the month that has clouds in it" (tad asminn asti).

ojas + yat → ojasyā tanūḥ "a body possessed of vigour".

Applies when / blocked by. The Subodhinī says the first case follows from the mention of the matup sense.

Watch out. The sūtra's tanū has a long ū. The Subodhinī gives the reason. A short-u tanu would be a ghi stem. A ghi stem stands first in a dvandva, a compound of co-ordinate members (dvandve ghi, SK 903, chapter 20). Since māsa stands first, tanu cannot be meant.

Siddhānta-kaumudī

नभोऽभ्रम् । तदस्मिन्नस्तीति नभस्यो मासः । ओजस्या तनूः ॥

nabhas means cloud (abhra). "That is in it" (tad asminn asti): nabhasyaḥ, the month. ojasyā tanūḥ ["a body possessed of vigour (ojas)"].

Subodhinī

NSP p. 606–607

—मत्वर्थे—। यस्मिन्नर्थे मतुव्विहितस्तस्मिन्नर्थे प्रथमान्ताद्यत्स्यात् मासतन्वोरभिधेययोः । ननु प्रथमासमर्थमिति कस्मादागतमिति चेन्मत्वर्थग्रहणादित्यवेहि । ‘कृषिचमितनिधनिसर्जिखर्जिभ्य ऊः’ इति ऊकारान्तस्तनूशब्दः सूत्रे निर्दिष्टः । न तु ‘भृमृशीङ्तृचरित्सरित्तनिधनिमिमस्जिभ्य ऊः’ इत्युकारान्तः । ‘द्वन्द्वे धि’ इति पूर्वनिपातप्रसङ्गात् ॥—ओजस्या इति । ओजो यस्या यस्यां वा अस्तीत्योजस्या ॥—मधोः—। मधुशब्दान्मत्वर्थे ञः स्याच्चाद्यत् ॥—मधव्य इति । ओर्गुणः । ‘वान्तो यि—’ इति अवादेशः

Footnotes (NSP 1915 ed.)

NSP p. 607 १ यथेति—वृत्तिकारस्तु ‘यल्, ख च’ इति सूत्रं व्यभजदिति मनोरमा । वृत्तिकारस्त्वित्यत्रारुचिबीजं तु ‘यथासंख्य’ सूत्रस्थ-भाष्यविरोध इति शब्दरत्नम् ।

translator notes

commentary Subodhinī (sk.3474.s1): yat comes after a first-case word in the sense in which matup is enjoined, when māsa or tanū is denoted; the first case comes from the mention of 'matvartha'. The sūtra's tanū is the word in long ū (uṇādi 'kṛṣicamitani… ūḥ'), not tanu in short u, since that would be ghi and be placed first in the dvandva by 'dvandve ghi'. ojasyā is 'she in whom, or of whom, there is ojas'. Followed for the bracketed first-case word and for 'tanū'.
textual Two items filed under this unit belong to neighbours: the tail of sk.3474.s1 (from '…madhoḥ…' on, badly OCR'd) is the Subodhinī on SK 3475 (madhor ña ca), and the NSP footnote printed under sk.3474.n1 ('yatheti…', p. 597) is on 'yathāsaṃkhyaṃ neṣyate' in SK 3477.

SK 3475 · A 4.4.129V

मधोर्ञ च ॥ ३४७५ ॥

madhorña ca

madhor ña ca — After madhu, ña [occurs], and [by 'ca', yat (carried forward (anuvṛtti) from SK 3474), in the sense of matup (matvarthe, carried forward (anuvṛtti) from SK 3474), in the Veda (chandas adhikāra, SK 3456)].

Rule. After madhu, ña comes in the sense of matup, and by ca yat as well, in the Veda. The Subodhinī supplies the sense and the yat.

Example.

madhu + ña → vṛddhi of the first vowel (SK 1075) → guṇa of the final u (or guṇaḥ, SK 847, chapter 19) → o becomes av before the vowel a (eco 'yavāyāvaḥ, SK 61, chapter 3) → mādhavaḥ.

madhu + yat → guṇa of the final u (SK 847) → o becomes av before y (vānto yi, SK 63, chapter 3) → madhavyaḥ.

The guṇa and av steps for madhavyaḥ are the Subodhinī's. For mādhavaḥ the same two steps are not stated by Bhaṭṭoji or his commentators; they are inferred.

Watch out. The words "by ca, yat" are not in the 1915 print. The sense rests on the Subodhinī.

Siddhānta-kaumudī

माधवः । मधव्यः ॥

mādhavaḥ [with ña]; madhavyaḥ [with yat, which 'ca' brings in].

translator notes

commentary Subodhinī, printed under sk.3474.s1 (NSP p. 596, last line, scan page-0606): '—madhoḥ—' after the word madhu, ña comes in the sense of matup (matvarthe), and by 'ca' yat; '—madhavya iti', guṇa by 'or guṇaḥ', then the av substitute by 'vānto yi—'. Followed: the bracketed matvarthe and the yat brought in by 'ca', in sutra_en and k1.
textual Wikisource (the SK printed with BM, uttara-4/0085) reads 'cād yat' ('by ca, yat') before 'mādhavaḥ'; ours and the NSP print (p. 596, scan page-0606) lack it (collation batch04, class V). The English supplies the sense in brackets on the Subodhinī's authority, not as mūla.
textual Our sk.3474.s1 OCR garbles this Subodhinī passage (it reads 'madhyoḥ madhyaśabdān matvarthe ūḥ syāt tyāk … madhye iti, ojuṇaḥ anto yi'). The print line (scan page-0606, partly overprinted by the scanner's watermark) reads madhoḥ, ñaḥ, cād yat, madhavya iti, 'or guṇaḥ', 'vānto yi—'. Commentary layer only. No BM: Wikisource uttara-4/0085 prints this sūtra with no Bālamanoramā comment.

SK 3476 · A 4.4.130V

ओजसोऽहनि यत्खौ ॥ ३४७६ ॥

ojaso'hani yatkhau

ojaso 'hani yatkhau — After ojas, yat and kha [occur] [in the sense of matup (matvarthe, carried forward (anuvṛtti) from SK 3474), in the Veda (chandas adhikāra, SK 3456)] when a day (ahan) is to be denoted.

Rule. After ojas "vigour", yat and kha come in the sense of matup, when a day (ahan) is meant, in the Veda.

Example.

ojas + yat → ojasyam ahaḥ "a day possessing vigour".

ojas + kha → kha becomes īna (SK 475) → ojasīnam.

Applies when / blocked by. The Subodhinī meets an objection. Why name yat? Why not just say "kha too" (khaś ca)? Because ca would then add kha only to the ña of SK 3475, the rule just before. So yat is named.

Siddhānta-kaumudī

ओजस्यमहः । ओजसीनं वा ॥

ojasyam ahaḥ, "a day possessing vigour (ojas)" [with yat]; or ojasīnam [with kha].

Subodhinī

NSP p. 607

—ओजसोऽह—। ओजःशब्दान्मत्वर्थे यत्खौ स्तोऽहन्यभिधेये । ननु यद्ग्रहणं व्यर्थं खश्चेत्येवास्त्विति चेन्मैवम् । खश्चेत्युच्यमानेऽनन्तरसूत्रविहितस्य ञमात्रस्य समुच्चयो विज्ञायेत तस्माद्यद्ग्रहणम् ॥—वेशोयशः—। वेशश्च यशश्च वेशोयशसी ते आदौ यस्य तस्माद्वेशोयशआदेर्भगात्प्रातिपदिकाद्यल्खौ स्तो मत्वर्थे । लकारः स्वरार्थः ॥—पूर्विणेभिरिति । पूर्वैः कृताः पूर्विणाः तैः । एवं पूर्व्यासः पूर्विणाः ॥—अद्भिः—। तृतीयान्तादप्शब्दात्संस्कृतमित्यर्थे यत्स्यात्

translator notes

commentary Subodhinī (own sk.3476.s1, '—ojaso 'ha—'): after the word ojas, yat and kha come in the sense of matup (matvarthe) when a day is denoted. Objection: the mention of yat is pointless; let the rule say 'khaś ca'. Not so: were 'khaś ca' said, ña alone, enjoined by the immediately preceding sūtra (SK 3475), would be understood as added by the 'ca'; hence yat is named. Followed: the bracketed matvarthe.

SK 3477 · A 4.4.131V

वेशोयशआदेर्भगाद्यल् ॥ ३४७७ ॥

veśoyaśaāderbhagādyal

veśoyaśaāder bhagād yal — After the nominal stem bhaga that has veśas or yaśas at its beginning, yal [occurs] [in the sense of matup (matvarthe, carried forward (anuvṛtti) from SK 3474), in the Veda (chandas adhikāra, SK 3456)].

Rule. After bhaga preceded by veśas or yaśas, yal comes in the sense of matup, in the Veda.

Example. Bhaṭṭoji: veśas is strength, and that itself is bhaga.

veśobhaga + yal → veśobhagyaḥ; with kha (SK 3478) → veśobhagīnaḥ.

yaśobhaga + yal → yaśobhagyaḥ; with kha → yaśobhagīnaḥ.

Applies when / blocked by. Bhaṭṭoji: "respective correspondence (yathāsaṃkhya) is not intended". So the first base is not tied to yal and the second to kha. Both affixes come after both bases. The Subodhinī states yal and kha together here.

Watch out. The Subodhinī says the l of yal is "for the accent". By liti (SK 3676), the syllable before an l-marked affix is udātta. That would give veśobhágyaḥ, with the udātta on bha. The form is not stated by Bhaṭṭoji or his commentators; it is inferred. A footnote in the 1915 print, citing the Manoramā, says the Vṛttikāra split off "kha ca" as a separate sūtra. The Bhāṣya is said to read yal and kha in one sūtra. Scholars discuss this.

Siddhānta-kaumudī

यथासंख्यं नेष्यते । वेशो बलं तदेव भगः । वेशोभग्यः । वेशोभगीनः । यशोभग्यः । यशोभगीनः ॥

Respective correspondence (yathāsaṃkhya) is not intended. veśas is strength (bala); that itself is bhaga. veśobhagyaḥ [with yal], veśobhagīnaḥ [with kha, SK 3478]; yaśobhagyaḥ, yaśobhagīnaḥ.

translator notes

commentary Subodhinī, printed under sk.3476.s1 ('—veśoyaśaḥ—'): veśas and yaśas form the dvandva veśoyaśasī; after the prātipadika bhaga that has these at its beginning, yal and kha come in the sense of matup (matvarthe); the l [of yal] is for the accent (svarārtha). Followed: the bracketed matvarthe and the analysis 'that has veśas or yaśas at its beginning'. The Subodhinī's 'yal and kha' taken together matches the kaumudī's kha forms here, marked in brackets.
textual NSP footnote 1, printed under sk.3474.n1 (NSP p. 597, scan page-0607), keyed to 'yathāsaṃkhyam': 'The Vṛttikāra, however, divided the sūtra as …yal and kha ca' — Manoramā; 'the ground of dissatisfaction implied by vṛttikāras tu is conflict with the Bhāṣya under the yathāsaṃkhya sūtra' — Śabdaratna. Wikisource (uttara-4/0085) prints the same footnote and adds: 'immediately afterwards the Manoramā [says] in the Bhāṣya's reading yalkhau'.
textual Wikisource (uttara-4/0085) reads this sūtra with a dual suffix pair at the end (OCR 'bhagādyatkhai', i.e. yalkhau or yatkhau, not yal alone), prints SK 3478 'kha ca' with its kaumudī inside parentheses, and adds 'iti karmadhārayaḥ' after 'tad eva bhagaḥ' (the last in collation batch04, class V). Ours = the NSP print (p. 597, scan page-0607): '…bhagād yal', 3478 a separate sūtra, no 'iti karmadhārayaḥ'. No Bālamanoramā comment on this sūtra in Wikisource.
translator 'yathāsaṃkhyaṃ neṣyate' presupposes two bases against two suffixes, i.e. the single-sūtra reading with yal and kha that the footnote ascribes to the Bhāṣya; the examples accordingly give both suffixes after both bases. The bracketed suffix labels on the forms are the translator's.

SK 3478 · A 4.4.132V

ख च ॥ ३४७८ ॥

kha ca

kha ca — kha also [occurs] [under the same conditions as yal in SK 3477: after bhaga with veśas or yaśas at its beginning, in the sense of matup, in the Veda (chandas adhikāra, SK 3456)].

Rule. kha also comes, under the same conditions as yal in SK 3477.

Example. veśobhaga + kha → kha becomes īna (SK 475) → veśobhagīnaḥ; likewise yaśobhagīnaḥ.

Applies when / blocked by. Bhaṭṭoji: the split of the rule (yogavibhāga) is "for the sake of what follows, and for excluding respective order". Which following rule is meant is not said. The ca of SK 3479 is the nearest candidate; this is inferred.

Siddhānta-kaumudī

योगविभाग उत्तरार्थः क्रमनिरासार्थश्च ॥

The splitting of the rule (yogavibhāga) is for the sake of what follows (uttarārtha) and for excluding [respective] order (krama).

translator notes

textual No Subodhinī on this sūtra: in the print (p. 597, scan page-0607) the Subodhinī passes from '—veśoyaśaḥ—' (SK 3477) directly to '—pūrviṇebhir iti' (SK 3479), and our neighbours' s-blocks agree. No Bālamanoramā comment in Wikisource (uttara-4/0085), which prints this sūtra and its kaumudī inside parentheses. On the split itself see the NSP footnote recorded under SK 3477 (printed under sk.3474.n1).
commentary Subodhinī on SK 3477, printed under sk.3476.s1 ('—veśoyaśaḥ—'; scan page-0607): 'veśoyaśaādeḥ bhagāt prātipadikād yalkhau sto matvarthe' — yal and kha both come after bhaga with veśas or yaśas at its beginning, in the sense of matup. Followed for the bracket in sutra_en.
translator Which following rule 'uttarārthaḥ' has in view is not said; the 'ca' of pūrvaiḥ kṛtam inayau ca (SK 3479) is the nearest candidate for drawing in kha alone. 'krama' is taken as the respective order (yathāsaṃkhya) excluded under SK 3477.

SK 3479 · A 4.4.133V

पूर्वैः कृतमिनयौ च ॥ ३४७९ ॥

pūrvaiḥ kṛtaminayau ca

pūrvaiḥ kṛtam inayau ca — After pūrva, in the sense 'made by those of old (pūrvaiḥ kṛtam)', ina and ya also [occur] [in the Veda (chandas adhikāra, SK 3456)].

Rule. After pūrva, in the sense "made by those of old" (pūrvaiḥ kṛtam), ina and ya come, in the Veda.

Example.

pūrva + ina → pūrviṇa: gambhīrebhiḥ pathibhiḥ pūrviṇebhiḥ "by deep paths made by those of old".

pūrva + ya → pūrvya: ye te panthāḥ savitaḥ pūrvyāsaḥ "your paths, O Savitṛ, that were made by those of old".

The Subodhinī glosses both: pūrviṇāḥ = "made by those of old", and pūrvyāsaḥ = pūrviṇāḥ.

Applies when / blocked by. The sūtra's dual inayau names two affixes, ina and ya. What its ca adds is not stated by Bhaṭṭoji or the Subodhinī.

Watch out. The n of ina becomes ṇ after the r of pūrva. Bhaṭṭoji does not state this step.

Siddhānta-kaumudī

गम्भीरेभिः पथिभिः पूर्विणेभिः (ग॒म्भी॒रेभिः॑ प॒थिभिः॑ पूर्वि॒णेभिः) । ये ते पन्थाः सवितः पूर्व्यासः (ये ते॒ पन्थाः॑ सवितः पूर्व्यासः॑) ॥

gambhīrebhiḥ pathibhiḥ pūrviṇebhiḥ ["by deep paths made by those of old"]. ye te panthāḥ savitaḥ pūrvyāsaḥ ["your paths, O Savitṛ, that were made by those of old"].

translator notes

commentary Subodhinī, printed under sk.3476.s1 ('—pūrviṇebhir iti', OCR 'pūrviṇemir iti'): pūrviṇāḥ = made by those of old (pūrvaiḥ kṛtāḥ); [pūrviṇebhiḥ] = by them. Likewise pūrvyāsaḥ = pūrviṇāḥ. Followed: both forms rendered 'made by those of old'.
translator What the sūtra's 'ca' adds is not stated by the kaumudī or the Subodhinī; see SK 3478 ('the splitting of the rule is for the sake of what follows'). The mantras are given once, in plain IAST; our text's accented parenthetical copies are not rendered separately.

SK 3480 · A 4.4.134V

अद्भिः संस्कृतम् ॥ ३४८० ॥

adbhiḥ saṃskṛtam

adbhiḥ saṃskṛtam — After ap ('water') [as a third-case word (tṛtīyānta)], [yat, as the Subodhinī supplies, occurs] in the sense 'prepared with water' [in the Veda (chandas adhikāra, SK 3456)].

Rule. After ap "water", as a third-case word, yat comes in the sense "prepared with it", in the Veda. The Subodhinī supplies the third case and yat.

Example.

ap + yat → apya.

yasyedam apyaṃ haviḥ "whose is this oblation prepared with water".

Siddhānta-kaumudī

यस्येदमप्यं हविः (यस्ये॒दमप्यं॑ ह॒विः) ॥

yasyedam apyaṃ haviḥ ["whose is this oblation prepared with water"].

translator notes

commentary Subodhinī, printed under sk.3476.s1 (lemma OCR'd 'agniḥ'; the print, scan page-0607, reads '—adbhiḥ—'): after the word ap, a third-case word (tṛtīyānta), yat comes in the sense 'saṃskṛta'. Followed: the bracketed tṛtīyānta and yat.
textual No Bālamanoramā comment in Wikisource (uttara-4/0085).

SK 3481 · A 4.4.135V

सहस्रेण संमितौ घः ॥ ३४८१ ॥

sahasreṇa saṃmitau ghaḥ

sahasreṇa saṃmitau ghaḥ — After sahasra [as a third-case word (tṛtīyānta)], gha [occurs] in the sense 'commensurate (saṃmita) with [a thousand]', [i.e. equal to it] [in the Veda (chandas adhikāra, SK 3456)].

Rule. After sahasra, as a third-case word, gha comes in the sense saṃmita, "commensurate with a thousand", in the Veda. Bhaṭṭoji: the meaning is "equal to a thousand".

Example.

sahasra + gha → gha becomes iya (SK 475) → the final a is lost (yasyeti ca, SK 311) → sahasriya.

sahasriyāso apāṃ normayaḥ "equal to a thousand, like the waves of the waters".

The loss of a is the Subodhinī's step.

Watch out. The Subodhinī glosses saṃmita as "like, equal". It records the variant reading samitau for the sūtra. The 1915 print reads sahasriyāso, with sra.

Siddhānta-kaumudī

सहस्त्रियासो अपां नोर्मयः (स॒ह॒स्त्रिया॑सो अ॒पां नोर्मयः॑) । सहस्रेण तुल्या इत्यर्थः ॥

sahasriyāso apāṃ normayaḥ ["equal to a thousand, like the waves of the waters"]. The meaning is: equal to a thousand.

Subodhinī

NSP p. 607

—सहस्रेण—। तृतीयान्तात्सहस्रशब्दात्संमितमित्येतस्मिन्नर्थे घः स्यात् । संमितः सदृशस्तुल्य इत्यर्थः ॥—सहस्रिया इति । सहस्रेण संमिताः सहस्रियाः । ‘यस्येति च’ इत्यकारलोपः । समिताविति पाठान्तरम् ॥—मतौ—। ‘तपःसहस्राभ्यां विनीनी’ इत्यस्यापवादः

translator notes

commentary Subodhinī (own sk.3481.s1, '—sahasreṇa—'): after the word sahasra, a third-case word, gha comes in the sense 'saṃmita'; saṃmita means like (sadṛśa), equal (tulya). '—sahasriyā iti': commensurate with a thousand; the a is elided by 'yasyeti ca'. 'samitau' is a variant reading (pāṭhāntara) [of the sūtra]. Followed: the bracketed tṛtīyānta and 'commensurate … equal'.
textual Ours reads 'sahastriyāso' (with stra) in both the plain and the accented copy; the NSP print (p. 597, scan page-0607) has sra, as in 'sahasreṇa' on the same line, and so do Wikisource and the Subodhinī lemma (collation batch04, class A). The English follows the print: sahasriyāsaḥ. Mūla, for the Print Check (already in the collation report).

SK 3482 · A 4.4.136V

मतौ च ॥ ३४८२ ॥

matau ca

matau ca — [gha after sahasra (carried forward (anuvṛtti) from SK 3481, as the kaumudī states)] also in the sense of matup [in the Veda (chandas adhikāra, SK 3456)].

Rule. After sahasra, gha also comes in the sense of matup, in the Veda.

Example. sahasram asyāsti "he has a thousand" → sahasra + gha → sahasriyaḥ.

Applies when / blocked by. The Subodhinī: this is an exception to tapaḥsahasrābhyāṃ vinīnī (SK 1909, chapter 39). That rule gives vini and ini after tapas and sahasra in the matup sense.

Siddhānta-kaumudī

सहस्रशब्दान्मत्वर्थे घः स्यात् । सहस्रमस्यास्तीति सहस्रियः ॥

After the word sahasra, gha [occurs] in the sense of matup (matvarthe). sahasram asyāsti, "he has a thousand": sahasriyaḥ.

translator notes

commentary Subodhinī, printed under sk.3481.s1 ('—matau—'): this is an exception (apavāda) to 'tapaḥsahasrābhyāṃ vinīnī' (SK 1909). Recorded; the kaumudī does not say so.

SK 3483 · A 4.4.137V

सोममर्हति यः ॥ ३४८३ ॥

somamarhati yaḥ

somam arhati yaḥ — After soma [as a second-case word (dvitīyānta)], ya [occurs] in the sense 'deserves (arhati)' [in the Veda (chandas adhikāra, SK 3456)].

Rule. After soma, as a second-case word, ya comes in the sense "deserves" (arhati), in the Veda. The Subodhinī supplies the second case.

Example. soma + ya → somyo brāhmaṇaḥ "a brāhmaṇa who deserves soma". Bhaṭṭoji: the meaning is "worthy of the sacrifice" (yajñārha).

Watch out. The Subodhinī names the affix yat. The sūtra says yaḥ, and Bhaṭṭoji repeats yaḥ at SK 3484. Follow the sūtra: the affix is ya.

Siddhānta-kaumudī

सोम्यो ब्राह्मणः । यज्ञार्ह इत्यर्थः ॥

somyo brāhmaṇaḥ ["a brāhmaṇa who deserves soma"]. The meaning is: worthy of the sacrifice (yajñārha).

Subodhinī

NSP p. 607

—सोममर्हति—। द्वितीयान्तात्सोमशब्दादर्हतीत्यस्मिन्नर्थे यत्स्यात् ॥—सोम्य इति । सोममर्हतीति सोम्यः

translator notes

commentary Subodhinī (own sk.3483.s1, '—somam arhati—'): after the word soma, a second-case word (dvitīyānta), [the suffix] comes in the sense 'arhati'; '—somya iti': somya = 'he deserves soma'. Followed for dvitīyānta and the gloss. The Subodhinī names the suffix 'yat' (so OCR and print, scan page-0607), against the sūtra's 'yaḥ' and the kaumudī's 'somaśabdād yaḥ' under SK 3484; recorded, the English follows the sūtra.

SK 3484 · A 4.4.138V

मये च ॥ ३४८४ ॥

maye ca

maye ca — [ya after soma (carried forward (anuvṛtti) from SK 3483, as the kaumudī states)] also in the sense of [the suffix] mayaṭ [in the Veda (chandas adhikāra, SK 3456)].

Rule. After soma, ya also comes in the sense of the affix mayaṭ, in the Veda.

Example. somyaṃ madhu = somamayam "consisting of soma".

Applies when / blocked by. The Subodhinī lists the senses of mayaṭ: "come from" (āgata), "product" (vikāra), "part" (avayava) and "abundantly present" (prakṛta). For "come from" the base stands in the fifth case. For product and part it stands in the sixth. For abundance it stands in the first.

Siddhānta-kaumudī

सोमशब्दाद्यः स्यान्मयडर्थे । सोम्यं मधु (सो॒म्यं मधु॑) । सोममयमित्यर्थः ॥

After the word soma, ya [occurs] in the sense of mayaṭ. somyaṃ madhu. The meaning is: [madhu] consisting of soma (somamaya).

Subodhinī

NSP p. 607

—मये च । आगतविकारावयवप्रकृता मयडर्थाः । तत्रागते पञ्चमी समर्थविभक्तिः विकारावयवयोः षष्ठी प्रकृतवचने प्रथमा

translator notes

commentary Subodhinī (own sk.3484.s1, '—maye ca'): the senses of mayaṭ are 'come from' (āgata), 'modification' (vikāra), 'part' (avayava) and 'abundantly present' (prakṛta); for 'come from' the construing case (samarthavibhakti) is the fifth, for modification and part the sixth, for the statement of abundance (prakṛtavacana) the first. Recorded; the English keeps the kaumudī's unexpanded 'in the sense of mayaṭ'.

SK 3485 · A 4.4.139V

मधोः ॥ ३४८५ ॥

madhoḥ

madhoḥ — After madhu, [yat (as the kaumudī states, not the ya of SK 3483–3484) occurs in the sense of mayaṭ (carried forward (anuvṛtti) from SK 3484), in the Veda (chandas adhikāra, SK 3456)].

Rule. After madhu, yat comes in the sense of mayaṭ, in the Veda. Bhaṭṭoji says yat, not the ya of SK 3483–3484.

Example.

madhu + yat → guṇa (SK 847) → av before y (SK 63) → madhavyaḥ.

The meaning is madhumayaḥ "consisting of honey".

Applies when / blocked by. The Subodhinī: the Vṛttikāra carries forward only yat, not ya. Neither Bhaṭṭoji nor the Subodhinī names where this yat comes from.

Siddhānta-kaumudī

मधुशब्दान्मयडर्थे यत्स्यात् । मधव्यः । मधुमयः इत्यर्थः ॥

After the word madhu, yat [occurs] in the sense of mayaṭ. madhavyaḥ. The meaning is: consisting of honey (madhumaya).

Subodhinī

NSP p. 607

—मधोः ॥—यत्स्यादिति । वृत्तिकारस्तु यतमेवानुवर्तयति न तु यम्

translator notes

commentary Subodhinī (own sk.3485.s1, '—yat syād iti'): the Vṛttikāra, for his part, carries forward only yat, not ya. Followed: the English has yat, as the kaumudī says, not the ya of SK 3483–3484.
translator The source of this yat is not named by the kaumudī or the Subodhinī, and the English does not name one. No Bālamanoramā comment in Wikisource (uttara-4/0085).

SK 3486 · A 4.4.140V

वसोः समूहे च ॥ ३४८६ ॥

vasoḥ samūhe ca

vasoḥ samūhe ca — [yat comes] after vasu in the sense of a collection (samūha), and [by ca, also in the sense of mayaṭ (SK 3484)] [in the Veda (chandas adhikāra, SK 3456)].

Rule. After vasu, yat comes in the sense of a collection (samūha), in the Veda. Bhaṭṭoji: by ca, also in the sense of mayaṭ.

Example. vasu + yat → guṇa (SK 847) → av before y (SK 63) → vasavyaḥ.

These steps are not stated by Bhaṭṭoji here; they are inferred, as for madhavyaḥ (SK 3485).

Vārttika. akṣarasamūhe chandasa upasaṃkhyānam: chandas must be added, in the sense of a collection of syllables. Bhaṭṭoji: yat comes in its own sense after chandas meaning a collection of syllables. He counts the syllables:

āśrāvaya has four; astu śrauṣaṭ has four; yaja has two; ye yajāmahe has five; the vaṣaṭ call has two.

This, he says, is the seventeen-syllable chāndasyaḥ.

Watch out. The text reads chāndasyaḥ, with vṛddhi. yat is not ñ- or ṇ-marked, so one would expect chandasya. This is inferred; no commentary discusses the form.

Siddhānta-kaumudī

चान्मयडर्थे यत् । वसव्यः । ।

By ca, yat [comes] in the sense of mayaṭ [as well]. vasavyaḥ.

vārttika

अक्षरसमूहे छन्दस उपसंख्यानम्

(vārttika) An additional statement (upasaṃkhyāna) [must be made] of chandas in [the sense of] a collection of syllables (akṣarasamūha).

(वार्तिकम्) ॥ छन्दः शब्दातदक्षरसमूहे वर्तमानात्स्वार्थे यदित्यर्थः । आश्रावयेति चतुरक्षरमस्तु श्रौषडिति चतुरक्षरं यजेति द्व्यक्षरं ये यजामह इति पञ्चाक्षरं द्व्यक्षरो वषट्कार एष वै सप्तदशाक्षरश्छान्दस्यः ॥

That is: yat comes in its own sense (svārthe) after the word chandas when it denotes a collection of syllables. "āśrāvaya" is four syllables; "astu śrauṣaṭ" is four syllables; "yaja" is two syllables; "ye yajāmahe" is five syllables; the vaṣaṭkāra is two syllables: this indeed is the seventeen-syllable chāndasya [collection of syllables].

translator notes

textual The tag '(vārttikam)' at the head of this block in the digital source is editorial; the print marks the vārttika akṣarasamūhe chandasa upasaṃkhyānam with a sign before it and has no tag (NSP p. 597, scan page-0607).
textual Ours reads 'chandaḥ śabdāta dakṣarasamūhe' with a stray t; the 1915 print reads 'chandaḥśabdād akṣarasamūhe' (NSP p. 597, scan page-0607), as does Wikisource. The English follows the print. (Collation batch04, class A.)
textual Ours and the print (NSP p. 597, scan page-0607 read) both end 'saptadaśākṣaraś chāndasyaḥ', with vṛddhi in the first syllable. Wikisource (uttara-4/0085) reads '…eṣa vai saptadaśākṣaraś chandas', truncated after chandas- but with a short a in the first syllable; it is thus a witness for chandasya against the print's chāndasyaḥ, and supports the translator note below. The English keeps chāndasya, with ours and the print.
translator yat is not marked with ñ or ṇ, so a form made with it would be expected to show no vṛddhi (chandasya); chāndasya may therefore be an old slip in the print. This is the translator's inference; no commentary discusses the form.
translator The words 'caturakṣaram astu śrauṣaḍ iti' could be read 'let it be four syllables'; the English takes 'astu' with 'śrauṣaṭ' (astu śrauṣaṭ), because only this reading gives the seventeen syllables counted at the end (4 + 4 + 2 + 5 + 2). Wikisource prints 'astuśrauṣaṭ' as one quoted call.
translator No Subodhinī comments on this sūtra. In the print the Subodhinī passes from madhoḥ (SK 3485) to nakṣatrāt (SK 3487) (NSP p. 597, scan page-0607), and the neighbours' s-blocks (sk.3485.s1, sk.3487.s1) have nothing on it. There is no BM either: our b-layer is empty, and Wikisource uttara-4/0085 prints only the mūla here. '[yat comes]' is from the kaumudī. The mayaṭ sense is the one given in SK 3484 (maye ca); the Subodhinī on SK 3484 lists the senses of mayaṭ as 'come from', 'modification', 'part' and 'abundant'.

SK 3487 · A 4.4.141V

नक्षत्राद्घः ॥ ३४८७ ॥

nakṣatrādghaḥ

nakṣatrād ghaḥ — gha comes after nakṣatra [in its own sense (svārthe); 'samūhe' of SK 3486 is not carried forward] [in the Veda (chandas adhikāra, SK 3456)].

Rule. After nakṣatra "lunar mansion", gha comes in its own sense (svārthe), in the Veda.

Example. nakṣatra + gha → gha becomes iya (SK 475) → nakṣatriya.

nakṣatriyebhyaḥ svāhā "svāhā to the nakṣatras".

Applies when / blocked by. The Subodhinī: samūha of SK 3486 is not carried forward. Since no sense is named, the affix comes in its own sense.

Siddhānta-kaumudī

स्वार्थे । नक्षत्रियेभ्यः स्वाहा (न॒क्ष॒त्रिये॑भ्यः॒ स्वाहा॒) ॥

In its own sense (svārthe). nakṣatriyebhyaḥ svāhā [svāhā to the nakṣatras (lunar mansions)].

Subodhinī

NSP p. 607

—नक्षत्रात्—॥—स्वार्थ इति । समूह इति नानुवर्तते । तेनाऽनिर्दिष्टार्थत्वात्स्वार्थे प्रत्यय उत्पद्यत इत्यर्थः

translator notes

commentary Subodhinī, sk.3487.s1: 'samūha' (from SK 3486) is not carried forward; since no sense is specified, the affix arises in its own sense (svārthe). Followed for the bracket in sutra_en and for 'in its own sense'.
translator The mantra is given once, in plain IAST; our edition repeats it in an accented copy in parentheses. The accent marks of that copy differ from the print over the last syllable of svāhā (collation batch04, ACCENT table); the letters agree. No BM: our b-layer is empty and Wikisource uttara-4/0085 prints the mūla only.

SK 3488 · A 4.4.142V

सर्वदेवात् तातिल् ॥ ३४८८ ॥

sarvadevāt tātil

sarvadevāt tātil — tātil comes after sarva and after deva [in their own sense (svārthe)] [in the Veda (chandas adhikāra, SK 3456)].

Rule. After sarva "all" and after deva "god", tātil comes in its own sense, in the Veda. The Subodhinī takes the two as separate bases, not as one word sarvadeva.

Example.

sarva + tātil → sarvatāti: savitā naḥ suvatu sarvatātim "may Savitṛ impel for us the whole".

deva + tātil → devatāti: pradakṣiṇid devatātim urāṇaḥ "going round to the right, making the gods".

Since the affix is svārthika, sarvatāti and devatāti mean the same as sarva and deva.

Siddhānta-kaumudī

स्वार्थे । सविता नः सुवतुसर्वतातिम् (स॒वि॒ता नः॑ सुवतु स॒र्वता॑तिम्) । प्रदक्षिणिद्देवतातिमुराणः (प्र॒द॒क्षि॒णिद्दे॒वता॑तिमुरा॒णः) ॥

In its own sense (svārthe). savitā naḥ suvatu sarvatātim [may Savitṛ impel for us sarvatāti (the whole)]. pradakṣiṇid devatātim urāṇaḥ [going round to the right, making devatāti (the gods)].

Subodhinī

NSP p. 607

—सर्वदेवात्—। सर्वशब्दाद्देवशब्दाच्च तातिल् स्यात्

translator notes

commentary Subodhinī, sk.3488.s1: tātil comes after the word sarva and after the word deva. Followed: 'sarvadevāt' is taken as two bases, not as the single base sarvadeva.
textual The b-block formerly filed under this unit (sk.3488.b1) is not BM on this sūtra but BM on śamyāḥ ṣlañ (4.3.142, SK 1522): it explains śāmīla bhasma, śāmīlī sruk and śāmīlī śākhā. It was re-filed to sk.1522.b1 on 2026-10-05 and the misleading label dropped; sk3488 now has no BM block. The BM text in Wikisource uttara-4/0085 prints the mūla only for this sūtra.
translator 'svārthe' is the kaumudī's own word. Since the affix is svārthika, sarvatāti and devatāti mean the same as sarva and deva. The bracketed renderings of the two mantra lines are the translator's and follow that sense.

SK 3489 · A 4.4.143V

शिवशमरिष्टस्य करे ॥ ३४८९ ॥

śivaśamariṣṭasya kare

śivaśamariṣṭasya kare — [tātil (carried forward (anuvṛtti) from SK 3488) comes] after śiva, śam and ariṣṭa [standing as the object (karman)] in the sense of kara, 'one who makes' [in the Veda (chandas adhikāra, SK 3456)].

Rule. After śiva, śam and ariṣṭa, standing as the object, tātil comes in the sense kara, "one who makes". This holds in the Veda.

Example. Bhaṭṭoji: kara is "one who makes", with the affix ac of the paca-group (SK 2896, chapter 67).

śivaṃ karotīti → śiva + tātil → śivatātiḥ "maker of welfare".

yābhiḥ śantātī bhavatho dadāśuṣe "the aids by which you two become bringers of welfare to the worshipper".

atho ariṣṭatātaye "and also for the maker of safety".

Applies when / blocked by. The Subodhinī explains the sixth case in śivaśamariṣṭasya. The derived word itself means kara, "maker": the two refer to the same agent. So the sixth case is that of the object, by ubhayaprāptau karmaṇi (SK 624, chapter 16). That tātil is carried from SK 3488 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The reading dadāśuṣe "to the worshipper" is chosen. The 1915 print is unclear at this letter, and dadāśuṣe is the only form that makes sense.

Siddhānta-kaumudī

करोतीति करः । पचाद्यच् । शिवं करोतीति शिवतातिः । याभिः शन्ताती भवथो ददादुषे (याभिः॒ शन्ता॑ती॒ भव॑थो द॒दा॒दुषे॑) । अथो अरिष्टतातये (अथो॑ अरि॒ष्टता॑तये ॥

kara is "one who makes" (karotīti karaḥ): [it is formed with] the affix ac of the pacādi group [(SK 2896)]. śivaṃ karotīti śivatātiḥ, "he makes welfare (śiva): śivatāti". yābhiḥ śantātī bhavatho dadāśuṣe [the aids by which you two become bringers of welfare (śantāti) to the worshipper]. atho ariṣṭatātaye [and also for the maker of safety (ariṣṭatāti)].

Subodhinī

NSP p. 607

—शिवशम—। करशब्दसामानाधिकरण्यात् ‘शिवशमरिष्टस्य’ इति ‘उभयप्राप्तौ कर्मणि’ इति षष्ठी ॥ इति वैदिकसुबोधिन्यां चतुर्थोऽध्यायः ॥ सप्तनोऽञ्—। सप्तन्शब्दादञ् स्याच्छन्दसि ॥—साप्तानीति । सप्तन्शब्दादञि ‘नस्तद्धिते’ इति टिलोपे तद्धितान्तत्वात्प्रातिपदिकसंज्ञायां जस् । ‘जश्शसोः शिः’ । ‘नपुंसकस्य—’ इति नुम् । उपधादीर्घः ॥—शन्शतोः—। डित्करणं शदन्तस्य टिलोपार्थम् ॥—पञ्चदशिन इति । पञ्चदशाहानि परिमाणमेषामिति डिनिः टिलोपः । एतेन त्रिंशिनो व्याख्याताः

translator notes

commentary Subodhinī, sk.3489.s1: because of co-reference (sāmānādhikaraṇya) with the word kara, the sixth case in 'śivaśamariṣṭasya' is the sixth case of the object, by 'ubhayaprāptau karmaṇi' (SK 624) (the derivative itself meaning kara, the agent who makes). Followed for '[standing as the object (karman)]' and for 'one who makes'. The same s-block then carries the colophon 'iti vaidikasubodhinyāṃ caturtho 'dhyāyaḥ' and the Subodhinī on SK 3491.
textual Ours reads 'dadāduṣe' in both the plain and the accented copy. The print's glyph (NSP p. 597, scan page-0607) cannot be settled between du and śu. Wikisource reads 'dadāśuṣe', which is also the Ṛgveda reading (1.112.20) and the only form that makes sense (the fourth-case form (caturthyanta) of dadāśvas, 'the worshipper'). The English follows dadāśuṣe. (Collation batch04, class C; worth checking in the printed copy.)
textual The accented parenthesis after 'atho ariṣṭatātaye' is not closed in our source. This is a fault in our markup only; the print has no parentheses.
translator The anuvṛtti of tātil from SK 3488 is the translator's identification. The kaumudī's example śivatāti shows the affix, but neither the kaumudī nor the Subodhinī names its source. The pacādi ac is that of 'nandigrahipacādibhyo lyuṇinyacaḥ' (SK 2896); the number is the translator's. No BM: Wikisource uttara-4/0085 prints the mūla only.

SK 3490 · A 4.4.144V

भावे च ॥ ३४९० ॥

bhāve ca

bhāve ca — [In the Veda, tāti comes after śiva, śam and ariṣṭa (carried forward (anuvṛtti) from SK 3489)] also in the sense of 'state' (bhāva).

Rule. After śiva, śam and ariṣṭa, tāti also comes in the sense of the state (bhāva), in the Veda.

Example.

śivasya bhāvaḥ "the state of welfare" → śivatātiḥ.

Likewise śantātiḥ, ariṣṭatātiḥ.

Applies when / blocked by. Bhaṭṭoji's gloss names śiva and the rest. That they are carried from SK 3489 is inferred.

Watch out. The same word śivatātiḥ thus has two senses: "maker of welfare" (SK 3489) and "the state of welfare" (SK 3490). The 1915 print closes with "Here ends the fourth adhyāya." The heading "in the Veda" set up at SK 3456 ends here too.

Siddhānta-kaumudī

शिवादिभ्यो भावे तातिः स्याच्छन्दसि । शिवस्य भावः शिवतातिः । शन्तातिः । अरिष्टतातिः ॥

In the Veda, tāti comes after śiva and the others in the sense of "state" (bhāva). śivasya bhāvaḥ śivatātiḥ, "the state of welfare (śiva): śivatāti". śantātiḥ. ariṣṭatātiḥ. [Here ends the fourth adhyāya.]

translator notes

textual The print closes the block with the adhyāya colophon 'iti caturtho 'dhyāyaḥ' (NSP p. 597, scan page-0607), and Wikisource has the same as a running header. Ours lacks it; it is supplied in brackets. (Collation batch04, class M; the heading 'pañcamo 'dhyāyaḥ' that follows is supplied at the head of sk.3491.k1.) Ours does keep 'iti tṛtīyo 'dhyāyaḥ' at sk3444.
translator The bracket in sutra_en comes from the kaumudī's own gloss 'śivādibhyaḥ … tātiḥ … chandasi'; the identification of SK 3489 as the source of śiva, śam and ariṣṭa is the translator's. No Subodhinī comments on this sūtra: in the print the Subodhinī passes from śivaśama (SK 3489) straight to its fourth-adhyāya colophon and then to SK 3491 (NSP p. 597, scan page-0607; our sk.3489.s1). There is no BM: our b-layer is empty and Wikisource uttara-4/0085 prints the mūla only.

SK 3491 · A 5.1.61V

सप्तनोऽञ् छन्दसि ॥ ३४९१ ॥

saptano'ñ chandasi

saptano 'ñ chandasi — In the Veda, añ comes after saptan [in the sense 'that is its measure' (tad asya parimāṇam, SK 1723) and in the sense of a group (varga), both carried forward (anuvṛtti)].

Rule. In the Veda, the affix añ comes after saptan "seven". It comes in the sense "that is its measure" (tad asya parimāṇam, SK 1723, chapter 34), and in the sense "a group" (varge). Bhaṭṭoji names both senses as carried forward. That varge is the word of SK 1726 (chapter 34) is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example. Bhaṭṭoji quotes sapta sāptāni asṛjat "he created seven heptads". The Subodhinī, the commentary on these Vedic rules, derives sāptāni:

saptan + añ

→ the ṭi, the last vowel with what follows it (an), is lost before a taddhita (SK 679, chapter 17) → sapt + a → sāpta

→ neuter, first case plural: jas becomes śi (SK 312, chapter 10) → sāpta + i

→ the augment num (SK 314, chapter 10), and the vowel before it lengthened → sāptāni.

The long ā of the first syllable is the vṛddhi of a ñ-marked taddhita (SK 1075, chapter 26). That step is not stated by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. Three vārttikas follow. A vārttika is a supplementary statement on a sūtra, which Bhaṭṭoji quotes.

The affix ḍini comes after numerals ending in śan or śat, for "that is its measure". The Subodhinī: the ḍ is a marker that makes the ṭi fall. pañcadaśan + ḍini → pañcadaś + in → pañcadaśino 'rdhamāsāḥ "half-months of fifteen days". Likewise triṃśino māsāḥ "months of thirty days".
ḍini comes after viṃśati "twenty" too: viṃśino 'ṅgirasaḥ "the Aṅgirases, whose measure is twenty". The Subodhinī: twenty sub-lineages, told apart by their pravara lists (pravara, the list of ancestral seers a lineage invokes). Here viṃśati + ḍini → ti is lost before a ḍ-marked affix (SK 844, chapter 19) → viṃśa + in → the a is lost (SK 311, chapter 10) → viṃśin.
The affix vatup comes after yuṣmad "you" and asmad "I" in the sense of likeness. Examples: tvāvataḥ purūvaso "of one like you, O you of many goods"; na tvāvān anyaḥ "there is no other like you"; yajñaṃ viprasya māvataḥ "the sacrifice of a sage like me". The Subodhinī: tva and ma come by SK 1373 (chapter 29), and the ā by SK 430 (chapter 11).

Siddhānta-kaumudī

तदस्य परिमाणम् - SK 1723 इति वर्ग इति च । सप्त साप्तानि असृजत् (सप्त॑ सा॒प्तानि॑ असृजत् ॥

[Fifth adhyāya.] "tad asya parimāṇam" (SK 1723) [is carried forward here], and also "varge" ("in the sense of a group"). sapta sāptāni asṛjat [he created seven heptads (sāpta)].

vārttika

शन्शतोर्डिनिश्छन्दसि तदस्य परिमाणमित्यर्थे वाच्यः

(vārttika) In the Veda, ḍini is to be stated after [numerals ending in] śan and śat, in the sense "that is its measure".

(वार्तिकम्) ॥ पञ्चदशिनोऽर्धमासाः । त्रिंशिनोमासाः ।

pañcadaśino 'rdhamāsāḥ [half-months having fifteen (days) as their measure]. triṃśino māsāḥ [months having thirty (days)].

vārttika

विंशतेश्चेति वाच्यम्

(vārttika) It should be stated: after viṃśati too [ḍini comes].

(वार्तिकम्) ॥ विंशिनोऽङ्गिरसः ।

viṃśino 'ṅgirasaḥ [the Aṅgirases, whose measure is twenty (lineages)].

vārttika

युष्मदस्मदोः सादृश्ये वतुब्वाच्यः

(vārttika) vatup is to be stated after yuṣmad and asmad in the sense of likeness (sādṛśya).

(वार्तिकम्) ॥ त्वाववतः पुरूवसो (त्वाव॑वतः पुरूवसो) । न त्वावाँ अन्यः (न त्वावाँ॑ अ॒न्यः) । यज्ञं विप्रस्य मावतः (यज्ञं विप्र॑स्य मा॑वतः) ॥

tvāvataḥ purūvaso [of one like you, O you of many goods]. na tvāvān anyaḥ [there is no other like you]. yajñaṃ viprasya māvataḥ [the sacrifice of a sage like me].

Subodhinī

alignment inferredNSP p. 607–608

—विंशिनोऽङ्गिरस इति । विंशतिगोत्राणि परिमाणमेषामिति विग्रहे डिनि कृते ‘तिविंशतेर्डिति’ इति तिशब्दलोपे कृते यस्येति लोपः । आङ्गिरसअयास्यगार्ग्यगौतम इत्यादिप्रवरमेदभिन्नानि विंशतिरवान्तरगोत्राणि परिमाणमेषामित्यर्थः ॥—त्वावत इति । त्वमिव त्वावान् तस्य त्वावतः । अहमिवेति मावान् तस्य मावतः । ‘प्रत्ययोत्तरपदयोश्च’ इति त्वमादेशौ । ‘आ सर्वनाम्नः’ इत्यात्वम् ॥—सादन्यमिति । सदनं गृहमर्हतीति सादन्यः । ‘अन्येषामपि—’ इति दीर्घः ॥—विदथ्यमिति । विदथो यज्ञस्तमर्हतीत्यर्थः ॥—इद्वत्सरीय इति । इद्वत्सरेण निर्वृत्तः इद्वत्सरमधीष्टो भृतो भूतो भावी वा इद्वत्सरीयः । इद्वत्सरेदावत्सरशब्दौ पञ्चवर्षे युगे द्वयोर्वर्षयोः संज्ञे । एवं संवत्सरपरिवत्सरशब्दावपि ॥ संपरिपूर्वात् । संपरिपूर्वाद्वत्सरान्तात्प्रातिपदिकाच्छन्दसि विषये निर्वृत्तादिष्वर्थेषु खः स्याच्चाच्छः

translator notes

commentary Subodhinī, printed under sk.3489.s1: añ comes after the word saptan in the Veda. sāptāni: saptan + añ → ṭi-elision by 'nas taddhite' (SK 679) → sāpta, a prātipadika as ending in a taddhita → jas → śi by 'jaśśasoḥ śiḥ' (SK 312) → num by 'napuṃsakasya jhalacaḥ' (SK 314) → lengthening of the penultimate → sāptāni. Recorded; the kaumudī gives only the form.
commentary Subodhinī, printed under sk.3489.s1: 'śanśatoḥ': the ḍ of ḍini is there to cause ṭi-elision in the base ending in śat. pañcadaśinaḥ: 'fifteen days are their measure' → ḍini, ṭi-elision; triṃśinaḥ is explained the same way. Followed for '[numerals ending in] śan and śat' and for '(days)'.
commentary Subodhinī, sk.3491.s1: viṃśinaḥ: 'twenty gotras are their measure' → ḍini → elision of ti by 'ti viṃśater ḍiti' (SK 844) → elision [of the final a] by 'yasyeti ca' (SK 311). The twenty sub-gotras (avāntaragotra) are distinguished by their pravaras: Āṅgirasa, Ayāsya, Gārgya, Gautama and so on. Followed for '(lineages)'.
commentary Subodhinī, sk.3491.s1: tvāvān is 'like you' (tvam iva), its sixth-case form (ṣaṣṭhyanta) tvāvataḥ; māvān is 'like me' (aham iva), its sixth-case form māvataḥ. tva and ma are substituted by 'pratyayottarapadayoś ca' (SK 1373), and ā by 'ā sarvanāmnaḥ' (SK 430). The Subodhinī's lemma is 'tvāvata iti'. Followed for the glosses and for the reading tvāvataḥ.
textual The print has the heading 'pañcamo 'dhyāyaḥ' before SK 3491 (NSP p. 597, scan page-0607); ours lacks it, and it is supplied in brackets. (Collation batch04, class M.) The accented copy '(sapta sāptāni asṛjat' is not closed in our source; that is our markup only. Wikisource reads 'sāptāny asṛjat' and adds the gloss 'saptavargān ity arthaḥ'; the print agrees with ours.
textual The tags '(vārttikam)' at the head of k3, k5 and k7 in the digital source are editorial. The print marks each vārttika (śanśatoḥ…, viṃśateś ca…, yuṣmadasmadoḥ…) with a sign before it and has no tag (NSP p. 597, scan page-0607).
textual Ours reads 'tvāvavataḥ' with an extra va, in both the plain and the accented copy. The print reads 'tvāvataḥ' (NSP p. 597, scan page-0607), as do Wikisource and the Subodhinī's lemma. The English follows the print. (Collation batch04, class A.) The accent of 'yajñaṃ viprasya māvataḥ' in our accented copy also lacks marks the print has (collation ACCENT table); the letters agree.
translator 'varge' is the word of 'pañcaddaśatau varge vā' (SK 1726); the identification is the translator's, and the kaumudī quotes only the word. The Subodhinī does not discuss the senses carried forward.

SK 3492 · A 5.1.67V

छन्दसि च ॥ ३४९२ ॥

chandasi ca

chandasi ca — In the Veda too, [yat comes after any nominal stem whatever, in the sense 'deserves that' (tad arhati, SK 1728)].

Rule. In the Veda, the affix yat comes after any noun stem whatever (prātipadika) in the sense "deserves that" (tad arhati). Bhaṭṭoji names this sense. That it is the sense of SK 1728 (chapter 34) is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example. Bhaṭṭoji gives sādanyaṃ vidathyam "deserving of the house, deserving of the sacrifice". The Subodhinī explains both.

sadana + yat "it deserves a house" → the first vowel lengthened by anyeṣām api dṛśyate (SK 3539, below) → sādanyam.

vidatha + yat "it deserves the sacrifice" (vidatha is the sacrifice) → vidathyam.

Siddhānta-kaumudī

प्रातिपदिकमात्रात्तदर्तहतीति यत् । सादन्यं विदर्थ्यम् (सा॒द॒न्यं॑ विद॒र्थ्य॑म्) ॥

yat [comes] after any prātipadika whatever (prātipadikamātra) [in the sense] "tad arhati" ("deserves that"). sādanyaṃ vidathyam [deserving of the house, deserving of the sacrifice].

translator notes

commentary Subodhinī, printed under sk.3491.s1: sādanya means 'deserves a house (sadana)', with lengthening by 'anyeṣām api [dṛśyate]' (SK 3539); vidathya means 'deserves it', vidatha being the sacrifice. Followed for the glosses.
textual Ours reads 'tadartahatīti' with a stray t; the 1915 print reads 'tad arhatīti' (NSP p. 598, scan page-0608). The English follows the print. (Collation batch04, class A.) Wikisource words the gloss differently ('prātipadikamātrāt tad arhati ity arthe yat syāc chandasi'); ours follows the print.
textual Ours reads 'vidarthyam' in both copies. The mark over thya in the print is the svarita stroke, not a reph: the print reads 'vidathyam' (NSP p. 598, scan page-0608), as do Wikisource and the Ṛgveda (1.91.20). The English follows the print. (Collation batch04, class A.) Our Subodhinī OCR reads 'vidadhyam iti … vidadhaḥ'; the scan has 'vidathyam iti … vidathaḥ'.
translator The sense 'tad arhati' is from 'tad arhati' (SK 1728); the number is the translator's. The kaumudī gives the sense, and the Subodhinī does not discuss the anuvṛtti. No BM: Wikisource uttara-4/0086 prints the mūla only.

SK 3493 · A 5.1.91V

वत्सरान्ताच्छश्छन्दसि ॥ ३४९३ ॥

vatsarāntācchaśchandasi

vatsarāntāc chaś chandasi — In the Veda, cha comes after [a base] ending in vatsara [in the senses beginning with 'accomplished' (nirvṛtta, SK 1743)].

Rule. In the Veda, the affix cha comes after a stem ending in vatsara "year". It comes in the senses that begin with "accomplished" (nirvṛtta). In the word, cha is replaced by īya.

Example.

idvatsara + cha (īya) → idvatsarīyaḥ.

The Subodhinī: it means "accomplished by an idvatsara", or "engaged, hired, having lasted, or going to last for an idvatsara". So it takes the senses of tena nirvṛttam (SK 1743) and tam adhīṣṭo bhṛto bhūto bhāvī (SK 1744), both in chapter 35. The idvatsara is one of the years of the five-year cycle (yuga). The Subodhinī names idāvatsara, saṃvatsara and parivatsara as years of the same cycle.

Siddhānta-kaumudī

निर्वृत्तादिष्वर्थेषु । इद्वत्सरीयः ॥

In the senses beginning with "accomplished" (nirvṛtta). idvatsarīyaḥ.

translator notes

commentary Subodhinī, printed under sk.3491.s1: idvatsarīya means accomplished by an idvatsara, or engaged (adhīṣṭa), hired (bhṛta), having lasted (bhūta) or going to last (bhāvin) for an idvatsara. That is, it takes the senses of 'tena nirvṛttam' (SK 1743) and 'tam adhīṣṭo bhṛto bhūto bhāvī' (SK 1744). idvatsara and idāvatsara are names of two of the years in the five-year yuga, and so are saṃvatsara and parivatsara. Followed for the reference of 'the senses beginning with nirvṛtta'.
translator The SK numbers 1743 and 1744 are the translator's identification of the sūtras whose senses the Subodhinī paraphrases. No BM: Wikisource uttara-4/0086 prints the mūla only.

SK 3494 · A 5.1.92V

सम्परिपूर्वात् ख च ॥ ३४९४ ॥

samparipūrvāt kha ca

samparipūrvāt kha ca — [In the Veda, after a base ending in vatsara (carried forward (anuvṛtti) from SK 3493)] that is preceded by sam or pari, kha comes, and [by ca] cha too [in the senses beginning with nirvṛtta].

Rule. After a stem ending in vatsara that has sam or pari before it, the affix kha comes. By the word ca "and", cha (from SK 3493) comes too. The senses are the same "accomplished" group. In the word, kha is replaced by īna.

Example. Bhaṭṭoji gives the forms in pairs:

saṃvatsara + kha (īna) → saṃvatsarīṇaḥ; saṃvatsara + cha (īya) → saṃvatsarīyaḥ.

parivatsara + kha → parivatsarīṇaḥ; parivatsara + cha → parivatsarīyaḥ.

Applies when / blocked by. "In the Veda", "ending in vatsara" and the senses all come forward from SK 3493. The Subodhinī states this.

Siddhānta-kaumudī

चाच्छः । संवत्सरीणः । संवत्सरीयः । परिवत्सरीणः । परिवत्सरीयः ॥

By ca, cha [also comes]. saṃvatsarīṇaḥ, saṃvatsarīyaḥ; parivatsarīṇaḥ, parivatsarīyaḥ.

translator notes

commentary Subodhinī, printed under sk.3491.s1: kha comes, in the Veda, in the senses beginning with nirvṛtta, after a prātipadika ending in vatsara that is preceded by sam or pari; by ca, cha also comes. Followed for the anuvṛtti brackets in sutra_en.
translator The kaumudī gives the four forms in pairs: with kha (-īṇa) and with cha (-īya) for each base. No BM: Wikisource uttara-4/0086 prints the mūla only.

SK 3495 · A 5.1.106V

छन्दसि घस् ॥ ३४९५ ॥

chandasi ghas

chandasi ghas — In the Veda, ghas comes [after ṛtu (carried forward (anuvṛtti) from SK 1769), in the sense 'that has come to it' (tad asya prāptam, carried forward (anuvṛtti) from SK 1768)].

Rule. In the Veda, the affix ghas comes after the word ṛtu "season", in the sense "that has come to it". The Subodhinī: the sense is carried forward from samayas tad asya prāptam (SK 1768), and ṛtu from ṛtor aṇ (SK 1769), both in chapter 36. In the word, ghas appears as iya.

Example. bhāga ṛtviyaḥ "a share whose season has come". The Subodhinī derives it:

ṛtu + ghas

→ the s is a marker; by siti ca (SK 1252, chapter 28) the stem counts as a pada, not as a bha

→ so guṇa by or guṇaḥ (SK 847, chapter 19) does not apply

→ u becomes v before the vowel (yaṇ) → ṛtv + iya → ṛtviyaḥ.

Watch out. Guṇa by SK 847 does not apply here. A stem before a vowel-initial taddhita is normally a bha, and a bha in u takes guṇa (SK 847). The s of ghas stops that: it makes the stem a pada.

Siddhānta-kaumudī

ऋतुशब्दात्तदस्य प्राप्तमित्यर्थे । भाग ऋत्वियः ॥

After the word ṛtu, in the sense "tad asya prāptam" ("that has come to it"). bhāga ṛtviyaḥ [a share whose season has come].

Subodhinī

NSP p. 608

—छन्दसि घस् । ‘समयस्तदस्य प्राप्तम्’ इत्यतस्तदस्य प्राप्तमिति ‘ऋतोरणि’ इत्यतः ऋतोरिति चानुवर्तते तदाह—ऋतुशब्दादित्यादि ॥—ऋत्विय इति । ‘सिति च’ इति पदत्वेन भत्वे निरस्ते ‘ओर्गुणः’ इति गुणाभावे यण् ॥—उपसर्गात् । इह धातुशब्देन धातुवाच्या क्रिया लक्ष्यते । साऽर्थः प्रयोजनं यस्य साधनस्य तस्मिन्वर्तमानादित्यर्थस्तदाह—धात्वर्थविशिष्ट इति । उपसर्गाश्च पुनरेवमात्मकाः यदुते श्रुतायां क्रियायां तामेव विशिष्यन्ति । यथा आगच्छति । यत्र तु न श्रूयते तत्र क्रियाविशिष्टसाधनमाहुः । यथा निष्कौशाम्बिः । तथा च यत्र क्रियापदं न श्रूयते तत्रैव यथा स्यादित्येवमर्थं धात्वर्थं इत्युक्तम् ॥—थट् च—। ‘तस्य पूरणे—’ इत्यतः डडिति ‘नान्तादसंख्यादेः—’ इति च तदाह—नान्तादित्यादि ।—पञ्चथमिति । पञ्चानां पूरणमित्यस्मिन्नर्थे डटि कृते तस्य थडागमः

translator notes

commentary Subodhinī, sk.3495.s1: 'tad asya prāptam' is carried forward from 'samayas tad asya prāptam' (SK 1768), and 'ṛtoḥ' from 'ṛtor aṇ' (SK 1769); hence the kaumudī's 'ṛtuśabdāt …'. Followed for the anuvṛtti brackets in sutra_en.
commentary Subodhinī, sk.3495.s1: in ṛtviya the base is a pada by 'siti ca' (SK 1252), so its bha status is set aside. Guṇa by 'or guṇaḥ' (SK 847) therefore does not apply, and yaṇ comes: ṛtu + iya → ṛtviya. Recorded; the kaumudī gives only the form.
translator The gloss of bhāga ṛtviyaḥ is the translator's, from the sense 'its season (ṛtu) has come'. No BM: Wikisource uttara-4/0086 prints the mūla only.

SK 3496 · A 5.1.118V

उपसर्गाच्छन्दसि धात्वर्थे ॥ ३४९६ ॥

upasargācchandasi dhātvarthe

upasargāc chandasi dhātvarthe — In the Veda, [vati comes in its own sense] after an upasarga [used] in the sense of [a sādhana qualified by] the meaning of a dhātu.

Rule. In the Veda, the affix vati comes in its own sense after an upasarga, a verbal prefix such as ud or ni. The prefix must denote a sādhana, a factor of an action, qualified by a verbal meaning. That this vati is the affix of tena tulyaṃ kriyā ced vatiḥ (SK 1778, chapter 37) is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example. yad udvato nivataḥ "when (you go) from the heights and from the depths". Bhaṭṭoji: the meaning is "from what has gone up (udgata), from what has gone off (nirgata)".

ud + vati → udvat → fifth case udvataḥ; ni + vati → nivataḥ.

Applies when / blocked by. The Subodhinī explains "in the sense of a verb". Where a verb is expressed, the prefix qualifies that verb, as in āgacchati "he comes". Where none is expressed, the prefix itself stands for a factor qualified by the action, as in niṣkauśāmbiḥ "gone out of Kauśāmbī". The affix comes only in the second case, where no verb is expressed.

Siddhānta-kaumudī

धात्वर्थविशिष्टे साधने वर्तमानात्स्वार्थे वतिः स्यात् । यदुद्वतो निवतः (यदु॒द्वतो॑ नि॒वतः॑) । उद्गतान्निर्गातादित्यर्थः ॥

vati comes in its own sense (svārthe) after [an upasarga] that denotes a sādhana (a factor of the action) qualified by the meaning of a dhātu. yad udvato nivataḥ [when (you go) from the heights and from the depths]. The meaning is "from what has gone up (udgata), from what has gone off (nirgata)".

translator notes

commentary Subodhinī, printed under sk.3495.s1: here the word dhātu stands, by lakṣaṇā, for the action that the dhātu denotes. [The upasarga is] one occurring in a sādhana whose purpose (artha) is that action; hence the kaumudī's 'dhātvarthaviśiṣṭe'. Where the action is expressed, upasargas qualify that very action, as in āgacchati; where it is not expressed, they denote a sādhana qualified by the action, as in niṣkauśāmbiḥ. 'dhātvarthe' is said so that the affix comes only where no verb is expressed. Followed for 'a sādhana qualified by the meaning of a dhātu' in sutra_en and k1.
textual Ours reads 'nirgātāt' with an extra ā; the 1915 print reads 'nirgatāt' (NSP p. 598, scan page-0608), as does Wikisource. The English follows the print. (Collation batch04, class A.)
translator vati is named by the kaumudī. It is the affix of 'tena tulyaṃ kriyā ced vatiḥ' (SK 1778); that source is the translator's identification. No BM: Wikisource uttara-4/0086 prints the mūla only.

SK 3497 · A 5.2.50V

थट् चच्छन्दसि ॥ ३४९७ ॥

thaṭ cacchandasi

thaṭ ca cchandasi — In the Veda (chandasi), thaṭ [is the augment of the ḍaṭ (ḍaṭaḥ, carried forward (anuvṛtti) from SK 1849) that follows a [numeral] ending in n which does not have a numeral as its first member (nāntād asaṃkhyādeḥ, carried forward (anuvṛtti) from SK 1850)], and [maṭ] too.

Rule. In the Veda, the affix ḍaṭ takes the augment thaṭ, and also maṭ. An augment is a sound added to an affix or stem, not a separate affix. The ḍaṭ meant is the one of tasya pūraṇe ḍaṭ (SK 1849, chapter 39), "the filler of". It must follow a word ending in n that does not begin with a numeral (nāntād asaṃkhyādeḥ, SK 1850). The Subodhinī names both rules. That the word in n is a numeral, such as pañcan, is not stated here; it is inferred from the ḍaṭ rule.

Example. The Subodhinī: for "the filler of five" (pañcānāṃ pūraṇam), ḍaṭ is added with the augment thaṭ.

pañcan + ḍaṭ with thaṭ → pañcatham "the fifth".

pañcan + ḍaṭ with maṭ → pañcamam.

The 1915 print divides the sūtra thaṭ ca chandasi.

Applies when / blocked by. SK 1850 gives the augment maṭ: pañcamam. The Veda adds thaṭ.

Bhaṭṭoji also cites here chandasi paripanthiparipariṇau paryavasthātari (SK 1889, chapter 39). In the Veda paripanthin and paripariṇ are fixed forms (nipātana) for "enemy". A nipātana is a finished form stated in a sūtra, whose irregular steps are simply accepted. Bhaṭṭoji glosses paryavasthātṛ as "enemy" (śatru). Examples: apa tyaṃ paripanthinam "(drive) away that waylayer"; mā tvā paripariṇau vidan "may the two adversaries not find you". The Subodhinī: the affix ini comes after paryavasthātṛ in its own sense, and panthi and pari replace avasthātṛ, both by nipātana.

Siddhānta-kaumudī

नान्तादसंख्यादेः परस्य डटस्थट् स्यान्मट् च । पञ्चथम् । पञ्चमम् । छन्दसि परिपन्थिपरिपरिणौ पर्यवस्थातरि - SK 1889 । पर्यवस्थाता शत्रुः । अपत्यं परिपन्थिनम् (अ॒प॒त्यं प॑रिपन्थिनम्) । मात्वा परिपरिणौ विदन् (मात्वा॒ परि॒परि॑णौ विदन्) ॥

Of the ḍaṭ that follows [a numeral] ending in n which does not have a numeral as its first member (nāntād asaṃkhyādeḥ), thaṭ [is the augment], and maṭ too. pañcatham; pañcamam ("the fifth").

[Bhaṭṭoji cites] "chandasi paripanthiparipariṇau paryavasthātari" (SK 1889): paryavasthātṛ [means] an enemy (śatru). apatyaṃ paripanthinam ["(drive) away that waylayer"]. mā tvā paripariṇau vidan ["may the two adversaries not find you"].

Subodhinī

NSP p. 608–609

—छन्दसि । परिपन्थिन् परिपरिन् एतौ निपात्येते छन्दसि पर्यवस्थातरि वाच्ये । पर्यवस्थाता प्रतिपक्षः सपत्न इत्युच्यते । निपातनं चात्र । पर्यवस्थातृशब्दात्स्वार्थे इनिप्रत्ययोऽवस्थातृशब्दस्य पन्थि परि एतावादेशौ च निपात्येते ॥—बहुलम्—। ‘अस्मायामेधास्रजो विनिः’ इति वर्तते तदाह—विनिः स्यादिति ॥—अष्ट्रावीति । अशेः ष्ट्रन् अष्ट्रा । दंष्ट्रापर्यायोऽयम् । मेखलावी द्वयावी उभयावी । रुजावी हृदयावी । अत्र द्वयोभयहृदयान्येव दीर्घत्वं प्रयोजयन्ति । अन्येषां स्वत एव दीर्घत्वात् ॥—छन्दसि—। ईश्च वनिप् च ईवनिपौ ॥—ई इति । ईप्रत्ययोदाहरणमुच्यते ॥—रथीरिति । रथोऽस्यास्तीति रथी ॥—सुमङ्गलीरिति । सुष्ठु मङ्गलमिति ‘सुः पूजायाम्’ इति समासः । ततोऽनेन मत्वर्थीय ईकारप्रत्ययः ॥—मघवानिति । मघं धनं तदस्यास्तीति वनिपि, मतुपि तु मघवच्छब्दः ॥—तयोः— तच्छब्देन ‘इदमोर्हिल्’ ‘तदो दा च’ इति संनिहिताविदन्तदौ परामृश्येते तदाह—इदन्तदोरिति । सूत्रे व्यत्ययेन पञ्चम्याः स्थाने षष्ठी ॥—यथासंख्यं स्त इति । इदंशब्दाद्दा तच्छब्दात् हिल् ॥—इदा । इदम्शब्दाद्दा ‘इदम इश्’ इत्यनेनेशादेशः ॥—था हेतौ— ‘प्रकारवचने थाल्’ इत्यतः प्रकारवचन इति किमश्चेति तदाह—किमस्था स्यादित्यादि ॥—कथा ग्रामं न पृच्छसीति । केन हेतुना न पृच्छसीत्यर्थः । तस्य ‘प्राग्दिशो विभक्तिः’ इत्यधिकाराद्विभक्तिसंज्ञायां ‘किमः कः’ इति कादेशः । प्रकारवचने उदाहरणमाह—कथा दाशेमेति । केन प्रकारेणेत्यर्थः ॥—पश्च पश्चा—। अवरस्य पश्चभावः अकाराकारौ च प्रत्ययौ निपात्येते ॥—अस्तात्यर्थे इति । दिक्शब्देभ्यः सप्तमीपञ्चमीप्रथमाभ्यो दिग्देशकालेष्वस्तातिः ॥—करिष्ठ इति । कर्तृशब्दादिष्ठन् ‘तुरिष्ठेमेयःसु’ इति तृलोपः ॥—दोहीयसीति । अतिशयेन दोग्ध्रीत्यर्थः । लिङ्गविशिष्टपरिभाषया दोग्ध्रीशब्दात्प्रत्ययः । ‘भस्याढे—’ इति पुंवद्भावेन ङीपो निवृत्तिः । ततः ‘तुरिष्ठेमेयःसु’ इति तृचि निवृत्ते । विभिन्नभाषाद्वत्संज्ञे परिपातनिवृत्तिः ॥—प्रत्नपूर्व—। प्रत्न पूर्व विश्व इम एभ्यस्थाल् स्यात् ॥—अमु च—। किमेत्तिङव्ययघाद् द्रव्यप्रकर्षे वर्तमानादमुप्रत्ययो भवति ॥—प्रतरमिति । प्रकर्षार्थस्य प्रकर्षे तरप् । प्रकृष्टतर इतिवत् तदन्तादमुः । स्वरादिषु अम् आम् इति पठ्यते तेन तदन्तस्याव्ययत्वे सुपो लुक् । अत्रोदित्करणम् ‘इच एकाचोऽम्प्रत्ययवच्च’ इत्यत्रास्य ग्रहणं माभूत् । यदि स्यात्तर्हि अत्रापि यदृष्टं कार्यं तदप्यतिदिश्येत । तत्र को दोषः । इह स्त्रियंमन्यमानः । यस्येति लोपः प्राप्नोति ॥—अनसन्तात्—। अन्नन्तस्योदाहरणमाह—ब्रह्मसाममिति । असन्तस्याह—देवच्छन्दसानीति ॥—बहुप्रजाः—। बहुप्रजा इति निपात्यते छन्दसि ॥—बहुप्रजा इति । बह्व्यः प्रजा यस्येति बहुव्रीहिः असिच् प्रत्ययः । ‘यस्येति च’ इत्यकारलोपः । ‘अत्वसन्तस्य—’ इति दीर्घः रुत्वविसर्गौ

translator notes

commentary Subodhinī, printed under sk.3495.s1 ('—thaṭ ca—', at the end of that block): 'ḍaṭ' comes from 'tasya pūraṇe ḍaṭ' [SK 1849] and 'nāntād asaṃkhyādeḥ' from 'nāntād asaṃkhyādeḥ [maṭ]' [SK 1850]; that is what the kaumudī's gloss states. Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary Subodhinī, printed under sk.3495.s1 ('—pañcatham iti'): in the sense 'the filler of five' (pañcānāṃ pūraṇam), ḍaṭ is added and it receives the augment thaṭ. Recorded; the kaumudī gives only the two forms, so k1 adds no derivation.
commentary Subodhinī on the cited SK 1889, at the head of sk.3497.s1 ('—chandasi'; re-filed 2026-10-05 from sk.3507.s1, together with the Subodhinī on SK 3498–3506): paripanthin and pariparin are given by nipātana in the Veda when paryavasthātṛ is to be expressed; paryavasthātṛ means an opponent (pratipakṣa), one called a rival (sapatna); from paryavasthātṛ the affix ini comes in its own sense (svārthe), and panthi and pari are substituted for avasthātṛ, both by nipātana. Recorded; the English keeps the kaumudī's own gloss 'śatru'.
textual Ours and the 1915 print (NSP p. 598, scan page-0608 read at magnification) both read 'mā tvā paripariṇau vidan', with the dual ending of the sūtra word. BM on SK 1889 (sk.1889.b1) cites the mantra as 'mā vā paripariṇo vidan', with the plural, and Wikisource also has the dual. The English, gloss included, renders the transmitted dual ('the two adversaries'); the dual is probably an assimilation to the sūtra word. Mūla, for the Print Check (print = ours, so not in the collation report).
textual The digital source marks the cited sūtra as '<{SK1889}>'; the print gives it in quotation marks with the number 1889 (scan page-0608). The collation ACCENT table (batch04) records accent marks that ours lacks in 'apatyaṃ paripanthinam'; this unit does not concern accent, and the English gives plain IAST.
textual No Bālamanoramā for this unit in our source, and none in Wikisource: uttara-4/0086 prints the mūla only for SK 3492–3510.
textual Our sūtra (dev) is written 'thaṭ cacchandasi' as one word-group; the 1915 print reads 'thaṭ ca chandasi' (NSP p. 598, scan page-0608). A word-division slip only (class A; not in the collation report); the padaccheda and the English follow the print's division. Mūla, for the Print Check.
translator '[numeral]' in sutra_en and k1 is the translator's: the ḍaṭ to which this augment attaches is added only after a word denoting a number (saṃkhyāyāḥ, carried into SK 1849 from SK 1848), so the word ending in n is a numeral (pañcan in the example). Neither the kaumudī nor the Subodhinī states it here.
translator 'apatyaṃ', as ours and the print write it, is the saṃhitā writing of 'apa tyaṃ' ('away that …'; the mantra is RV 1.42.3, translator's identification); the gloss follows that division and supplies the verb. The gloss of 'paripariṇau' as 'adversaries' is the translator's.

SK 3498 · A 5.2.122V

बहुलं छन्दसि ॥ ३४९८ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda (chandasi), [vini (viniḥ, carried forward (anuvṛtti) from SK 1928) comes, in the sense of matup (matvarthe),] variously (bahulam).

Rule. In the Veda, the affix vini comes variously (bahulam) in the sense of matup, "possessing". bahulam means the rule holds in some Vedic words and not in others. The Subodhinī: vini is carried forward from asmāyāmedhāsrajo viniḥ (SK 1928, chapter 39).

Example. Two vārttikas follow.

Before vin (vini appears as vin), the final of aṣṭrā, mekhalā, dvaya, ubhaya, rujā and hṛdaya is lengthened.

ubhaya + vin → final a lengthened → ubhayāvin → second case ubhayāvinam: maṃhiṣṭham ubhayāvinam "the most bountiful one, possessing both".

śunam aṣṭrāvy acarat "the one possessing the aṣṭrā went prosperously". The Subodhinī: aṣṭrā is a synonym of daṃṣṭrā.

The affixes ī and vanip come in the sense of matup.

ī: rathīr abhūt "he became a chariot-owner"; sumaṅgalīr iyaṃ vadhūḥ "this bride is auspicious".

vanip: maghavānam īmahe "we entreat the bountiful one".

Applies when / blocked by. The Subodhinī: only dvaya, ubhaya and hṛdaya really need the lengthening; the other three are long already. It forms mekhalāvī, dvayāvī, rujāvī and hṛdayāvī the same way. In sumaṅgalī, su and maṅgala are first compounded by suḥ pūjāyām, and then ī comes.

Watch out. With vanip, magha "wealth" gives maghavan. With matup the same sense gives maghavat (Subodhinī). Keep the two stems apart.

Siddhānta-kaumudī

मत्वर्थे विनिः स्यात् ॥

vini comes in the sense of matup (matvarthe).

vārttika

छन्दोविन्प्रकरणेऽष्ट्रामेखलाद्वयोभयरुजाहृदयानां दीर्घश्चेति वक्तव्यम्

(vārttika) It should be stated that in the section on vin in the Veda (chandovinprakaraṇe) there is also lengthening (dīrgha) [of the final vowel] of aṣṭrā, mekhalā, dvaya, ubhaya, rujā and hṛdaya.

(वार्तिकम्) ॥ इति दीर्घः । मंहिष्टमुभयाविनम् (मंहि॑ष्ठसुभया॒विन॑म्) । शुनमष्ट्राव्यचरत् (शु॒नम॑ष्ट्रा॒व्य॑चरत्) ॥

Hence the lengthening: maṃhiṣṭham ubhayāvinam ["the most bountiful one, possessing both"]; śunam aṣṭrāvy acarat ["the one possessing the aṣṭrā went prosperously"].

vārttika

छन्दसीवनीपौ च वक्तव्यौ

(vārttika) And ī and vanip [as affixes in the sense of matup] should be stated in the Veda.

(वार्तिकम्) ॥ ई ॥ रथीरभूत् (र॒थीर॑भूत्) ॥ सुमङ्गलीरियं वधूः (सु॒म॒ङ्ग॒लीरि॒यं व॒धूः) । मघवानमीमहे (म॒घवा॑नमीमहे) ॥

ī: rathīr abhūt ["he became a chariot-owner"]; sumaṅgalīr iyaṃ vadhūḥ ["this bride is auspicious"]. [vanip:] maghavānam īmahe ["we entreat the bountiful one"].

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—bahulam—'): 'asmāyāmedhāsrajo viniḥ' [SK 1928] continues (vartate); hence the kaumudī's 'viniḥ syāt'. Followed for the bracketed vini in sutra_en.
commentary Subodhinī, printed under sk.3497.s1 ('—aṣṭrāvīti'): aṣṭrā is from aś with the affix ṣṭran (the OCR garbles the affix; the print reads it), a synonym of daṃṣṭrā; the forms are mekhalāvī, dvayāvī, ubhayāvī, rujāvī, hṛdayāvī; only dvaya, ubhaya and hṛdaya actually call for the lengthening, since the others are long of themselves. Followed for '[of the final vowel]' in k2 and for leaving aṣṭrā untranslated in k3.
commentary Subodhinī, printed under sk.3497.s1 ('—chandasi—'): the compound is analysed ī and vanip (ī + vanip); the OCR has short i, the print long ī. Followed: the vārttika is rendered as naming the two affixes ī and vanip.
commentary Subodhinī, printed under sk.3497.s1: 'ī iti' introduces the example of the affix ī; rathī means 'he has a chariot'; in sumaṅgalī, su and maṅgala are compounded by 'suḥ pūjāyām', and then the matvarthīya affix ī comes by this [vārttika]; maghavan: magha is wealth, 'he has it', with vanip, whereas with matup the word is maghavat. Followed for '[vanip:]' before maghavānam and for the glosses.
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 and has no tag (NSP p. 598, scan page-0608). The tags are dropped in the English.
textual Our plain copy reads 'maṃhiṣṭam ubhayāvinam' and our accented copy 'maṃhiṣṭhasubhayāvinam'; the print (NSP p. 598, scan page-0608) reads '-m ubhayāvinam' (m, where our accented copy has s), but the scan cannot settle ṣṭa against ṣṭha; ṣṭha is the Vedic form and is what our accented copy and Wikisource have. The English follows 'maṃhiṣṭham ubhayāvinam' (collation batch04, classes A and C).
textual Ours reads 'chandasīvanīpau'; the print reads 'chandasīvanipau', with short i in vanip (collation batch04, class A). The English follows the print.
textual Wikisource adds the example 'agnis te ojasvī' after k1; ours and the print do not have it (collation batch04, class V). Not supplied. No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only).
translator The bracketed glosses of the Vedic examples are the translator's. In 'śunam aṣṭrāvy acarat' the saṃhitā 'aṣṭrāvy' is aṣṭrāvī before a vowel.

SK 3499 · A 5.3.20V

तयोर्दार्हिलौ च च्छन्दसि ॥ ३४९९ ॥

tayordārhilau ca cchandasi

tayor dārhilau ca cchandasi — In the Veda (chandasi), after those two [idam and tad, named in SK 1965 and SK 1968; the sixth-case word (ṣaṣṭhyanta) 'tayoḥ' stands for a fifth-case word (pañcamyanta) by vyatyaya], dā and rhil [come respectively] too.

Rule. In the Veda, after idam "this" and tad "that", the affixes dā and rhil come, in that order. The Subodhinī: "those two" are idam and tad, which stand next to each other in idamo rhil (SK 1965) and tado dā ca (SK 1968), chapter 40. In the sūtra the sixth case "of those two" stands for the fifth case "after those two". This exchange of forms is vyatyaya.

Example. The Subodhinī pairs them: dā after idam, rhil after tad.

idam + dā → idam is replaced by iś (SK 1949, chapter 40) → idā "now": idā hi va upastutim.

tad + rhil → tarhi "then".

Watch out. The pairing is the reverse of chapter 40. There SK 1965 gives rhil after idam, and SK 1968 gives dā after tad. The Veda adds the crossed pair.

Siddhānta-kaumudī

इदन्तदोर्यथासंख्यं स्तः । इदा हि व उपस्तुतिम् (इ॒दा हि व॒ उप॑स्तुतिम्) । तर्हि ॥

[dā and rhil] come after idam and tad respectively. idā hi va upastutim ["for now ... your praise"]; tarhi ("then").

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—tayoḥ—'): the word tad [in 'tayoḥ'] refers to idam and tad, which are proximate in 'idamo rhil' [SK 1965] and 'tado dā ca' [SK 1968]; that is what the kaumudī's 'idantadoḥ' states; in the sūtra the sixth case stands in place of the fifth by vyatyaya. Followed for both brackets in sutra_en.
commentary Subodhinī, printed under sk.3497.s1 ('—yathāsaṃkhyaṃ sta iti'): dā after idam, rhil after tad; on 'idā': dā after idam, with iś substituted [for idam] by 'idama iś' [SK 1949]. Followed for the respective pairing in k1; the kaumudī gives no derivation and none is added.
textual No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only). The print (NSP p. 598, scan page-0608 read) agrees with ours.
translator The gloss of the Vedic fragment 'idā hi va upastutim' is the translator's; the sentence continues beyond what the kaumudī quotes.

SK 3500 · A 5.3.26V

था हेतौ च च्छन्दसि ॥ ३५०० ॥

thā hetau ca cchandasi

thā hetau ca cchandasi — In the Veda (chandasi), thā [comes after kim (kimaḥ, carried forward (anuvṛtti) from SK 1973)] in the sense of cause (hetu), and [in the sense of manner (prakāravacane, carried forward (anuvṛtti) from SK 1971)].

Rule. In the Veda, the affix thā comes after kim "what" in the sense of cause (hetu), and in the sense of manner. The Subodhinī: "manner" is carried forward from prakāravacane thāl (SK 1971), and kim from kimaś ca (SK 1973), both in chapter 40.

Example.

kim + thā

→ thā falls under the heading prāg diśo vibhaktiḥ (SK 1947, chapter 40), so it counts as a vibhakti, the name of a case ending, which SK 1947 also gives to these adverbial affixes

→ before a vibhakti kim becomes ka (SK 342, chapter 11) → kathā.

Cause: kathā grāmaṃ na pṛcchasi "for what reason do you not ask about the village?"

Manner: kathā dāśema "in what manner should we worship?"

The Subodhinī gives both glosses.

Siddhānta-kaumudī

किमस्था स्याद्धेतौ प्रकारे च । कथा ग्रामं न पृच्छसि (क॒था ग्रामं॒ न पृ॑च्छसि) । कथा दाशेम (क॒था दा॑शेम) ॥

After kim, thā comes in the sense of cause (hetu) and of manner (prakāra). kathā grāmaṃ na pṛcchasi ["for what reason do you not ask about the village?"]. [In the sense of manner:] kathā dāśema ["in what manner should we worship?"].

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—thā hetau—'): 'prakāravacane' continues from 'prakāravacane thāl' [SK 1971] and 'kimaḥ' from 'kimaś ca' [SK 1973]; hence the kaumudī's 'kimas thā syāt …'. Followed for the bracketed anuvṛtti in sutra_en.
commentary Subodhinī, printed under sk.3497.s1: 'kathā grāmaṃ na pṛcchasi' means 'for what reason (kena hetunā) do you not ask'; since thā falls under the heading 'prāg diśo vibhaktiḥ' [SK 1947] it is called vibhakti, and ka is substituted for kim by 'kimaḥ kaḥ' [SK 342]. 'kathā dāśema' is given as the example for manner, meaning 'in what manner (kena prakāreṇa)'. Followed for both glosses and for '[In the sense of manner:]'.
textual No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only). The print (NSP p. 598, scan page-0608 read) agrees with ours.

SK 3501 · A 5.3.33V

पश्च पश्चा च च्छन्दसि ॥ ३५०१ ॥

paśca paścā ca cchandasi

paśca paścā ca cchandasi — In the Veda (chandasi), paśca and paścā also [are given by nipātana, for avara, in the sense of astāti, as the kaumudī supplies].

Rule. In the Veda, paśca and paścā are fixed forms (nipātana) for avara "later, behind", in the sense of the affix astāti. The Subodhinī: paśca replaces avara, and the affixes a and ā are given by nipātana. It adds that astāti comes after words of direction in the senses of direction, place and time (SK 1974, chapter 41).

Example. paśca hi saḥ "for he (is) behind"; no te paścā "not after you".

Bhaṭṭoji also cites here tuś chandasi (SK 2007, chapter 41). In the Veda, iṣṭhan and īyasun come after a word ending in tṛc or tṛn. These are the affixes of "most" and "more".

kartṛ + iṣṭhan → tṛ is lost by tur iṣṭhemeyaḥsu (SK 2008, chapter 41) → kar + iṣṭha → kariṣṭhaḥ: āsutiṃ kariṣṭhaḥ "most active (in making) the pressing".

dohīyasī dhenuḥ "a cow that is the better milker". The Subodhinī: the affix comes after the feminine dogdhrī. The feminine ī is removed because the stem is treated as masculine (puṃvadbhāva). Then tṛ is lost by SK 2008.

Siddhānta-kaumudī

अवरस्य अस्तात्यर्थे निपातौ । पश्च हि सः । नो ते पश्चा । तुश्छन्दसि SK 2007 तृजन्तात्तृन्नन्ताच्च इष्ठन्नीयसुनौ स्तः । आसुतिं करिष्ठाः (आसुतिं करि॑ष्ठः) । दोहीयसी धेनुः ॥

[These are] two forms given by nipātana (nipātau) for avara, in the sense of astāti. paśca hi saḥ ["for he (is) behind"]; no te paścā ["not after you"].

[Bhaṭṭoji cites] "tuś chandasi" (SK 2007): after [a word] ending in tṛc or ending in tṛn, iṣṭhan and īyasun come. āsutiṃ kariṣṭhaḥ ["most active (in making) the pressing"]; dohīyasī dhenuḥ ["a cow that is the better milker"].

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—paśca paścā—'; the OCR has 'pañca pañcā', the print 'paśca paścā'): paśca is substituted for avara, and the affixes a and ā are given by nipātana; on 'astātyarthe': astāti comes after words of direction ending in the seventh, fifth and first cases, in the senses of direction, place and time [SK 1974]. Followed for 'for avara'; the analysis into paśca + a / ā is recorded, not supplied.
commentary Subodhinī, printed under sk.3497.s1: on 'kariṣṭha', iṣṭhan after kartṛ, with tṛ deleted by 'tur iṣṭhemeyaḥsu' [SK 2008]; on 'dohīyasī', it means 'milking to a high degree' (atiśayena dogdhrī): by the paribhāṣā on gender-qualified words (liṅgaviśiṣṭa) the affix comes after dogdhrī, ṅīp is removed by puṃvadbhāva under 'bhasyāḍhe', and tṛ is then deleted by 'tur iṣṭhemeyaḥsu' (the rest of the sentence is corrupt in the OCR). Followed for the gloss of dohīyasī.
textual Our plain copy reads 'kariṣṭhāḥ'; the print, our accented copy and Wikisource read 'kariṣṭhaḥ' (NSP p. 598, scan page-0608; collation batch05, class A). The English follows the print.
textual The digital source marks the cited sūtra as '<{SK2007}>'; the print gives it in quotation marks with the number 2007 (scan page-0608). No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only). The BM gloss of the same two examples, from its comment on SK 2008 (kariṣṭhaḥ: 'ayam anayor atiśayena kartā'; dohīyasī: 'iyam anayor atiśayena dogdhrī'), was misfiled in our source under sk.3543.b1, behind the pratīka 'śamitā yajñe'; it was re-filed to sk.2008.b1 on 2026-10-05.
translator The bracketed glosses of the Vedic fragments are the translator's. The kaumudī re-cites SK 2007 here for its Vedic examples; it does not restate the anuvṛtti of 'ajādī' that the BM states at SK 2007 (sk.2007.b1: 'ajādī ity anuvartate'); the kaumudī there reads only 'tṛntṛjantād iṣṭhannīyasunau staḥ'.

SK 3502 · A 5.3.111V

प्रत्नपूर्वविश्वेमात्थाल् छन्दसि ॥ ३५०२ ॥

pratnapūrvaviśvemātthāl chandasi

pratnapūrvaviśvemāt thāl chandasi — In the Veda (chandasi), thāl [comes] after pratna, pūrva, viśva and ima [in the sense of iva, 'like' (ivārthe), as the kaumudī supplies].

Rule. In the Veda, the affix thāl comes after pratna "old", pūrva "former", viśva "all" and ima "this". Bhaṭṭoji supplies the sense: "like" (iva). That this sense comes down from ive pratikṛtau (SK 2051, chapter 42) is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example. taṃ pratnathā pūrvathā viśvathemathā "him, as of old, as before, as always, as now".

pratna + thāl → pratnathā; likewise pūrvathā, viśvathā, imathā.

viśvathemathā is viśvathā + imathā joined in recitation.

Siddhānta-kaumudī

इवार्थे । तं प्रत्नथा पूर्वथा विश्वथेमथा (तं प्र॒त्नथा॑ पूर्वथा॑ वि॒श्वथे॒मथा॑) ॥

In the sense of iva ("like"). taṃ pratnathā pūrvathā viśvathemathā ["him, as of old, as before, as always, as now"].

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—pratnapūrva—'; the OCR has 'prasanna … vibha', the print 'pratna … viśva'): thāl comes after pratna, pūrva, viśva and ima. Followed: the four bases, with ima as the base, in sutra_en.
textual No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only). The print (NSP p. 598, scan page-0608 read) agrees with ours.
translator The kaumudī says only 'ivārthe'; that the sense comes down from 'ive pratikṛtau' (SK 2051) is the translator's inference, so sutra_en marks it as the kaumudī's supplement, not as a stated anuvṛtti. The gloss of the mantra is the translator's; 'viśvathemathā' is viśvathā + imathā in saṃhitā.

SK 3503 · A 5.4.12V

अमु च च्छन्दसि ॥ ३५०३ ॥

amu ca cchandasi

amu ca cchandasi — In the Veda (chandasi), amu also [comes after kim, after an e-final word, after a tiṅ-final word, after an avyaya and after a gha-final word (kimettiṅavyayaghāt, carried forward (anuvṛtti) from SK 2004), when excess (prakarṣa) is denoted, but not excess of a substance (adravyaprakarṣe, SK 2004; the condition is stated by the Subodhinī)].

Rule. In the Veda, the affix amu comes as well. It comes after kim, after a word ending in e, after a verb form, after an indeclinable (avyaya) and after a word ending in a gha affix. Bhaṭṭoji says this list carries forward from SK 2004 (chapter 41). The sense is excess (prakarṣa), but not excess of a substance, as SK 2004 states.

Example. prataṃ naya prataram "lead him forth, farther".

pra + tarap "further forth" → pratara

→ pratara ends in tarap, one of the gha affixes → pratara + amu → prataram.

The Subodhinī: tarap comes after pra, which itself means excess, for a further degree. Words ending in am and ām are listed among the indeclinables, so prataram is an avyaya. Its case ending is dropped (luk).

Watch out. The Subodhinī explains the u of amu. It is a marker, so that amu is not caught by ica ekāco 'mpratyayavac ca (SK 2994). Without the marker that rule's treatment would spread to it, with wrong results.

Siddhānta-kaumudī

किमेत्तिङव्ययघादित्येव । प्रतं नयं प्रतरम् (प्रतं न॑यं प्रत॒रम्) ॥

"After kim, an e-final word, a tiṅ-final word, an avyaya or a gha-final word" (kimettiṅavyayaghāt) [is carried forward (anuvṛtti) from SK 2004] all the same (ity eva). prataṃ naya prataram ["lead him forth, farther"].

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—amu ca—'): the affix amu comes after kim, e-final, tiṅ-final, avyaya and gha-final words that denote prakarṣa (both the OCR and the print read '…ghād dravyaprakarṣe…', where SK 2004 has 'adravyaprakarṣe'). On 'prataram': tarap comes after pra, which itself means prakarṣa, for a further degree of it, as in prakṛṣṭatara, and amu after what ends in that; am and ām are read among the svarādi words, so what ends in it is an avyaya and its sup is deleted (luk). The u of amu is an it so that amu is not taken in 'ica ekāco 'mpratyayavac ca' [SK 2994]; otherwise the operation seen there would be extended to it as well, and in striyaṃmanyamānaḥ deletion by 'yasyeti ca' would follow. Followed for the anuvṛtti and for the prakarṣa condition in sutra_en; the derivation is recorded, not supplied, since the kaumudī gives none.
textual Ours reads 'prataṃ nayaṃ prataram' in both copies; the print reads 'prataṃ naya prataram', the only mark over na being the svarita (NSP p. 599, scan page-0609 read; collation batch05, class A). The English follows the print.
textual No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only).
translator The Subodhinī as printed reads '…ghād dravyaprakarṣe…' (scan page-0609), which would restrict amu to excess of a substance; SK 2004, from which the condition comes, has 'adravyaprakarṣe' and its kaumudī 'na tu dravyaprakarṣe'. sutra_en gives the SK 2004 condition, taking the Subodhinī's 'ghād dravya°' as a slip for 'ghād adravya°' (translator's judgement; the commentary's print reading is recorded for the Print Check).
translator The gloss takes 'prataṃ' as pra taṃ written in saṃhitā; the division and the gloss are the translator's.

SK 3504 · A 5.4.41V

वृकज्येष्ठाभ्यां तिल्तातिलौ च च्छन्दसि ॥ ३५०४ ॥

vṛkajyeṣṭhābhyāṃ tiltātilau ca cchandasi

vṛkajyeṣṭhābhyāṃ tiltātilau ca cchandasi — In the Veda (chandasi), after vṛka and jyeṣṭha, til and tātil also (ca) [come, in their own sense (svārthe), as the kaumudī supplies].

Rule. In the Veda, the affixes til and tātil come after vṛka "wolf" and jyeṣṭha "eldest, best", in their own sense. til goes with vṛka, and tātil with jyeṣṭha. Two bases and two affixes of equal number pair in order by yathāsaṃkhyam (SK 128, chapter 5). That this paribhāṣā is at work is not stated by Bhaṭṭoji or his commentators; it is inferred, and the examples bear it out.

Example.

vṛka + til → vṛkatiḥ: yo no durevo vṛkatiḥ "the ill-disposed wolf who (is set) against us".

jyeṣṭha + tātil → jyeṣṭhatātim: jyeṣṭhatātiṃ barhiṣadam "the most excellent one, seated on the barhis".

Applies when / blocked by. You met tātil in Part II, at SK 3488–3490 (śivatātiḥ). Bhaṭṭoji does not explain the word ca "also", and there is no Subodhinī on this sūtra.

Siddhānta-kaumudī

स्वार्थे । यो नों दुरेवो वृकतिः (यो नों॑ दु॒रेवो॑ वृ॒कतिः) । ज्येष्ठतातिं बहिर्षदम् (ज्ये॒ष्ठता॑तिं बर्हि॒षद॑म्) ॥

In their own sense (svārthe). yo no durevo vṛkatiḥ ["the ill-disposed wolf who (is set) against us"]; jyeṣṭhatātiṃ barhiṣadam ["the most excellent one, seated on the barhis"].

translator notes

textual Ours reads 'yo noṃ durevo vṛkatiḥ' in both copies (noṃ / noṃ with svarita); the print reads 'yo no durevo vṛkatiḥ', the stroke over no being the svarita sign (NSP p. 599, scan page-0609 read; collation batch05, class A). The English follows the print.
textual Our plain copy reads 'bahirṣadam'; the print and our accented copy read 'barhiṣadam' (scan page-0609; collation batch05, class A). The English follows the print.
textual No Subodhinī on this sūtra: in the print (scan page-0609 read) the commentary passes from '—amu ca—' straight to '—anasantāt—', and no neighbour's s-block carries it (sk3495, sk3507 and sk3515 checked). No Bālamanoramā in our source or in Wikisource (uttara-4/0086, mūla only).
translator The pairing vṛka + til (vṛkati) and jyeṣṭha + tātil (jyeṣṭhatāti) needs no statement in the sūtra: two bases and two affixes, equal in number, are matched in order by the paribhāṣā 'yathāsaṃkhyam anudeśaḥ samānām' (SK 128), and the examples bear it out. No commentator states this here (translator's identification). The sūtra's 'ca' ('also') is rendered in sutra_en; Bhaṭṭoji does not explain its purpose, and with no Subodhinī or BM on the sūtra it is left unexplained. The glosses of the Vedic fragments are the translator's.

SK 3505 · A 5.4.103V

अनसन्तान्नपुंसकाच्छन्दसि ॥ ३५०५ ॥

anasantānnapuṃsakācchandasi

anasantān napuṃsakāc chandasi — In the Veda (chandasi), after a neuter [tatpuruṣa] ending in an or as, [ṭac comes as a samāsānta, as the kaumudī supplies].

Rule. In the Veda, the samāsānta ṭac comes after a neuter tatpuruṣa compound that ends in an or as. Bhaṭṭoji supplies "tatpuruṣa" and "ṭac". That they come from SK 786 and rājāhaḥsakhibhyaṣ ṭac (SK 788), chapter 18, is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example. The Subodhinī labels the two examples.

Ending in an: brahman + sāman → brahmasāman + ṭac → the ṭi an is lost → brahmasāma → brahmasāmaṃ bhavati "it becomes the brahmasāman".

Ending in as: deva + chandas + ṭac → devacchandasa → neuter plural devacchandasāni "the metres of the gods".

Siddhānta-kaumudī

तत्पुरूषाट्टच् स्यात्समासान्तः । ब्रह्मसामं भवति । देवच्छन्दसानि ॥

After a [neuter] tatpuruṣa [ending in an or as], ṭac comes as a samāsānta. [an-final:] brahmasāmaṃ bhavati ["it becomes the brahmasāman"]. [as-final:] devacchandasāni ("the metres of the gods").

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—anasantāt—'): brahmasāmam is the example of the an-final, devacchandasāni of the as-final. Followed for the bracketed labels in k1.
textual Ours reads 'tatpurūṣāṭ ṭac'; the print reads 'tatpuruṣāṭ ṭac', with short u (NSP p. 599, scan page-0609 read; collation batch05, class A). The English follows the print. No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only).
translator The kaumudī states 'tatpuruṣāt' and 'ṭac' without naming their sources; that they come down from the tatpuruṣa heading 'tatpuruṣasyāṅguleḥ saṃkhyāvyayādeḥ' (SK 786) and from 'rājāhaḥsakhibhyaṣ ṭac' (SK 788) is the translator's identification, so sutra_en marks them as the kaumudī's supplement. The gloss 'it becomes the brahmasāman' is the translator's.

SK 3506 · A 5.4.123V

बहुप्रजाश्छन्दसि ॥ ३५०६ ॥

bahuprajāśchandasi

bahuprajāś chandasi — In the Veda (chandasi), bahuprajāḥ [is given by nipātana].

Rule. In the Veda, bahuprajāḥ "having many offspring" is a fixed form (nipātana).

Example. bahuprajā nirṛtim āviveśa "having many offspring, he has entered into Nirṛti (dissolution)". The Subodhinī derives it:

bahavaḥ prajā yasya "he whose offspring are many": a bahuvrīhi → bahu-prajā

→ the affix asic → bahuprajā + as

→ the final ā is lost (SK 311, chapter 10) → bahupraj-as

→ the vowel before s lengthened (SK 425, chapter 11) → bahuprajās

→ s becomes ru, then visarga → bahuprajāḥ.

A bahuvrīhi is a compound that names something outside its own members.

Siddhānta-kaumudī

बहुप्रजा निर्ऋतिमाविवेश (ब॒हु॒प्र॒जा निर्ऋ॑ति॒मावि॑वेश) ॥

bahuprajā nirṛtim āviveśa ["having many offspring, he has entered into Nirṛti (dissolution)"].

translator notes

commentary Subodhinī, printed under sk.3497.s1 ('—bahuprajāḥ—'): bahuprajāḥ is given by nipātana in the Veda. On 'bahuprajā': a bahuvrīhi, 'one whose offspring (prajā) are many'; the affix asic; deletion of a by 'yasyeti ca' [SK 311]; lengthening by 'atvasantasya [cādhātoḥ]' [SK 425]; ru and visarga. Followed for '[is given by nipātana]'; the derivation is recorded, not supplied, since the kaumudī gives none.
textual No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only). The print (NSP p. 599, scan page-0609 read) agrees with ours.
translator The gloss of the mantra is the translator's.

SK 3507 · A 5.4.142V

छन्दसि च ॥ ३५०७ ॥

chandasi ca

chandasi ca — And in the Veda (chandasi) [datṛ is substituted for danta (dantasya datṛ, carried forward (anuvṛtti) from SK 880), in a bahuvrīhi].

Rule. In the Veda too, datṛ replaces danta "tooth" in a bahuvrīhi. The Subodhinī: "datṛ for danta" is carried forward from vayasi dantasya datṛ (SK 880, chapter 19).

Example. ubhayato dantā yasya "that which has teeth on both sides":

ubhayatas + danta → datṛ replaces danta → ubhayatodat- → second case plural ubhayatodataḥ.

ubhayatodataḥ pratigṛhṇāti "he receives those that have teeth on both sides".

Watch out. SK 880 gives datṛ only when the teeth show age (vayasi). The Subodhinī names only "datṛ for danta" as carried forward. So in the Veda the substitute comes without that condition. This conclusion is not stated as such by the Subodhinī; it is inferred.

Siddhānta-kaumudī

दन्तस्य दतृशब्दः स्याद्बहुव्रीहौ । उभयतोदतः प्रतिगृह्णाति ॥

The word datṛ is substituted for danta in a bahuvrīhi. ubhayatodataḥ pratigṛhṇāti ["he receives those that have teeth on both sides"].

Subodhinī

NSP p. 609–610

—छन्दसि च । ‘वयसि दन्तस्य दतृ’ इत्यतो ‘दन्तस्य दतृ’ इत्यनुवर्तते तदाह—दन्तस्य दतृ स्यादिति ॥ —उभयतोदत इति । उभयतो दन्ता यस्येति विग्रहः ॥—हतमाता इति । ‘नद्यृतश्च’ इति नित्यं कप् प्राप्तः ॥ इति सुबोधिन्यां पञ्चमोऽध्यायः ॥ जागारेति । जागृ निद्राक्षये । लिटि प्रथमपुरुषैकवचनम् ॥—दातीति । डुदाञ् दाने लट् । शपः श्लुः । ‘श्लौ’ इति नित्यं द्वित्वे प्राप्ते विकल्पः ॥—तूतुजान इति । तुजेर्लिट् तस्य कानजादेशः ॥—मामहानमिति । मह पूजायां कानच् ॥—तूतावेति । तुः सौत्रो धातुः तस्माल्लिट् ॥—बहुलं छन्दसि । ‘ह्वः संप्रसारणं’ इति वर्तते तदाह—ह्वः संप्रसारणं स्यादिति ॥—आहुवे इति । आङ्पूर्वात् ह्वेञो लडात्मनेपदोत्तमैकवचनम् । ‘बहुलं छन्दसि’ इति शपो लुकि कृते संप्रसारणमुवङादेशश्च ॥—तृचं सूक्तमिति । तिस्रः ऋचो यस्मिस्तत् तृचम् । ‘ऋक्पूर्वधूःपथामानक्षे’ इति समासान्तः अः ॥—रयेर्मतौ । रयिशब्दस्य मतौ परतः संप्रसारणं स्याच्छन्दसि ॥—रेवानिति । ‘छन्दसीरः’ इति वत्वम् ॥—रयिमानिति । बहुलग्रहणात्संप्रसारणवत्वयोरभावः ॥—चायः की । चायतेर्वहुलं कीत्ययमादेशः स्याच्छन्दसि ॥—चिक्युरिति । ‘कुहोश्चुः’ इति चुः ॥—निचाय्येति । चायृ पूजानिशामनयोः अस्मात्क्त्वा । गतिसमासे ‘समासेऽनञ्पूर्वे क्त्वो ल्यप्’ इति ल्यवादेशः ॥—स्पर्धेर्लङ्याथामिति । द्विवचनं रेफस्य संप्रसारणमकारलोपश्च निपातनात् ॥ अस्पर्धेथामिति भाषायाम् । अपरे तु अपपूर्वस्य स्पर्धेर्लङ्याथामि संप्रसारणमलोपश्च निपातनात् । ‘बहुलं छन्दस्यमाङ्योगेऽपि’ इत्यडागमाभावः । तन्मते प्रत्युदाहरणमपास्पर्धेथामिति भाषायाम् ॥—अर्चेरर्हेश्चेति । संप्रसारणमलोपश्च निपातनात् । ततो द्विवचनमुरदत्वम् ‘अत आदेः’ इति दीर्घत्वम् । ‘तस्मान्नुड् द्विहलः’ इति नुडागमः । आनर्चुरानर्हुरिति भाषायाम् ॥—च्युङो लिटीति । अभ्यासस्य संप्रसारणमनिट्त्वं च निपातनात् । चुच्युविषेति भाषायाम् ॥—त्यजेर्णलीति । त्यज वयोहानौ । अभ्यासस्य संप्रसारणं निपात्यते । तत्याजेति भाषायाम् ॥—श्राता इति । श्रीञ् पाके इत्यस्य निष्ठायां श्राभावः ॥—श्रिता इति । तस्यैव श्रीणातेर्ह्रस्वत्वं च ॥—आशिरमिति । आङ्पूर्वस्य श्रीणातेः क्विप् धातोः शिर आदेशः । तस्माद्वितीयैकवचनम् ॥—आशीर्त इति । श्रीञः आङ्पूर्वस्य शिर इत्यादेशः । निष्ठायाश्च नत्वाभावो निपातनात् । ‘हलि च’ इति दीर्घः

translator notes

commentary Subodhinī, sk.3507.s1 ('—chandasi ca'): 'dantasya datṛ' is carried forward from 'vayasi dantasya datṛ' [SK 880] (the age condition 'vayasi' is not named as carried forward); hence 'dantasya datṛ syāt'. On 'ubhayatodataḥ': analysed 'ubhayato dantā yasya', 'one that has teeth on both sides'. Followed for the bracketed anuvṛtti in sutra_en and for the gloss.
textual Subodhinī filing (re-filed 2026-10-05): the block formerly filed here as sk.3507.s1, which does not comment on SK 3507 (it carries the Subodhinī on SK 1889 as cited in SK 3497 and on SK 3498–3506 except 3504), is now sk.3497.s1. The present sk.3507.s1, formerly sk.3515.s1, opens with the Subodhinī on this sūtra, followed by the Subodhinī on SK 3508, the colophon 'iti subodhinyāṃ pañcamo 'dhyāyaḥ' and the Subodhinī on the following Vedic sūtras (NSP p. 599, scan page-0609).
textual Ours and the print read 'datṛśabdaḥ'; Wikisource reads 'datṛ' (collation batch05, class V). No Bālamanoramā for this unit in our source or in Wikisource (uttara-4/0086, mūla only).

SK 3508 · A 5.4.158V

ऋतश्छन्दसि ॥ ३५०८ ॥

ṛtaśchandasi

ṛtaś chandasi — In the Veda, after [a bahuvrīhi] ending in ṛ, [the samāsānta kap, otherwise obligatory by 'nadyṛtaś ca' (SK 833), does not come].

Rule. In the Veda, after a bahuvrīhi ending in ṛ, the samāsānta kap does not come. By nadyṛtaś ca (SK 833, chapter 19) kap would come obligatorily; this rule blocks it (Subodhinī).

Example.

hatā mātā yasya "he whose mother has been slain"

→ bahuvrīhi hata-mātṛ; no kap

→ first case hatamātā.

The 1915 print closes the book here: iti pañcamo 'dhyāyaḥ, "here ends the fifth book".

Watch out. This is a prohibition, not an option. In the Veda the ṛ-final bahuvrīhi stands bare.

Siddhānta-kaumudī

ऋदन्ताद्बहुव्रीहेर्न कप् । हता माता यस्य हतमाता ॥

After a bahuvrīhi ending in ṛ, kap does not come. hatā mātā yasya, 'he whose mother has been slain': hatamātā. [iti pañcamo 'dhyāyaḥ — Here ends the fifth adhyāya.]

translator notes

commentary Subodhinī (sk.3507.s1, re-filed 2026-10-05 from sk.3515.s1; '—hatamātā iti…'): by 'nadyṛtaś ca' (SK 833) kap would obtain obligatorily (nityam); this sūtra blocks it. Followed: sutra_en names the kap that is prohibited.
textual NSP p. 599 (scan page-0609) closes the unit with 'iti pañcamo 'dhyāyaḥ ||' and then prints the centred heading 'ṣaṣṭho 'dhyāyaḥ |'; ours has neither (collation batch05, class M). The colophon is supplied in brackets at the end of k1; the heading is supplied at the head of sk.3509.k1. The Subodhinī's own colophon ('iti subodhinyāṃ pañcamo 'dhyāyaḥ') stands in sk.3507.s1.
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0086) gives only the mūla for the vaidika sūtras.

SK 3509 · A 6.1.7V

तुजादीनां दीर्घोऽभ्यासस्य ॥ ३५०९ ॥

tujādīnāṃ dīrgho'bhyāsasya

tujādīnāṃ dīrgho 'bhyāsasya — For tuj and the rest, the abhyāsa (reduplicative syllable) is lengthened (dīrgha).

Rule. For tuj and the roots like it, the abhyāsa is lengthened. The abhyāsa is the first, repeated part of a doubled root. Bhaṭṭoji: tujādi is an ākṛtigaṇa, a list known from its instances rather than closed by a full count.

Example. The Subodhinī: tuj, with liṭ replaced by kānac (āna).

tuj + kānac

→ the root is doubled (SK 2175, chapter 44) → tu-tuj-āna

→ the abhyāsa tu is lengthened → tūtujāna → tūtujānaḥ: prabharā tūtujānaḥ.

Others: sūrye māmahānam (mah "to honour", with kānac); dādhāra yaḥ pṛthivīm "who has upheld the earth"; sa tūtāva (tu, a root found only in sūtras, in liṭ).

Applies when / blocked by. Before this sūtra the 1915 print puts a vārttika on ekāco dve prathamasya (SK 2175). It reads chandasi veti vaktavyam, "it should be stated: optionally, in the Veda". So in the Veda the doubling itself is optional. The undoubled forms are yo jāgāra "who has kept awake" and dāti priyāṇi "he gives dear things". The Subodhinī: jāgāra is jāgṛ "to wake" in liṭ. dāti is dā in laṭ, with ślu for śap. There ślau (SK 2490, chapter 46) would make the doubling obligatory. Here it is optional.

Watch out. Two Vedic options meet here. The doubling of SK 2175 may fail (jāgāra). Where it does happen, the abhyāsa of tuj and the like is long (tūtujānaḥ).

Siddhānta-kaumudī

तुजादिराकृतिगणः ॥ प्रभरा तूतुजानः (प्रभ॑रा॒ तूतु॑जानः) । सूर्ये मामहानम् (सूर्ये॑ मामहा॒नम्) । दाधार यः पृथिवीम् (दा॒धार॒ यः पृ॑थि॒वीम्) । स तूताव (स तू॑ताव) ॥

[ṣaṣṭho 'dhyāyaḥ — The sixth adhyāya.] [On 'ekāco dve prathamasya' (SK 2175): (vārttika) chandasi veti vaktavyam — 'It should be stated: optionally, in the Veda' [i.e. in the Veda the doubling is optional]. yo jāgāra ('who has kept awake'); dāti priyāṇi ('he gives dear things').] tujādi is an ākṛtigaṇa (a class recognized from its instances). prabharā tūtujānaḥ; sūrye māmahānam; dādhāra yaḥ pṛthivīm ('who has upheld the earth'); sa tūtāva.

translator notes

textual NSP p. 599 (scan page-0609) prints, after the heading 'ṣaṣṭho 'dhyāyaḥ' and before SK 3509: ''ekāco dve prathamasya–2175' || [vārttika sign] chandasi veti vaktavyam || yo jāgāra | dāti priyāṇi |'. Wikisource (uttara-4/0086) has the same passage (the vārttika numbered vā 3414 there). Ours lacks both the heading and the whole passage (collation batch05, classes M and A); they are supplied in square brackets at the head of k1. Mūla, for Ajai's Print Check (already in the collation report).
commentary Subodhinī (sk.3507.s1, re-filed 2026-10-05 from sk.3515.s1) glosses the passage our text lacks: jāgāra — jāgṛ 'to wake' (nidrākṣaye), liṭ, prathamapuruṣa singular; dāti — ḍudāñ 'to give', laṭ, ślu for śap, where 'ślau' (SK 2490) would make doubling obligatory: [here] the option. Followed: the supplied vārttika is rendered as making the doubling optional, jāgāra and dāti being the undoubled forms.
commentary Subodhinī (sk.3507.s1): tūtujānaḥ — tuj, liṭ replaced by kānac; māmahānam — mah 'to honour' (pūjāyām), kānac; tūtāva — tu, a sautra root, liṭ. Recorded: the kaumudī gives the examples without analysis.
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0086) gives only the mūla.

SK 3510 · A 6.1.34V

बहुलं छन्दसि ॥ ३५१० ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda, [saṃprasāraṇa of hvā — 'hvaḥ saṃprasāraṇam' carried forward (anuvṛtti) from SK 2586 —] occurs variously (bahulam).

Rule. In the Veda, hvā (hveñ) "to call" undergoes saṃprasāraṇa, variously. The Subodhinī: hvaḥ saṃprasāraṇam is carried forward from SK 2586 (chapter 54).

Example. indram āhuva ūtaye "I call Indra for help". The Subodhinī derives āhuve: hve with ā, laṭ, ātmanepada, first person singular.

ā + hve + laṭ (ending e)

→ śap is lost by "bahulaṃ chandasi"

→ saṃprasāraṇa → ā + hu + e

→ uvaṅ: u becomes uv before the vowel → āhuve.

The "bahulaṃ chandasi" that drops the śap is the earlier rule SK 3400 (Part I), not this one. The Subodhinī does not say which; it is inferred.

Applies when / blocked by. Two vārttikas follow.

When ṛc "verse" follows, tri "three" undergoes saṃprasāraṇa, and the first sound of the second member is lost.

tri + ṛc → saṃprasāraṇa of tri; the initial ṛ of ṛc is lost → tṛc → the samāsānta a (SK 940, chapter 23) → tṛcaṃ sūktam "a hymn of three verses". The Subodhinī: "that in which there are three verses".

Why "in the Veda"? Outside it: tryṛcāni.

rayi "wealth" undergoes saṃprasāraṇa before matup, variously.

revān: the Subodhinī says the v for m is by chandasīraḥ (SK 3600, Part V).

rayimān puṣṭivardhanaḥ "possessed of wealth, increasing prosperity": by bahulam, neither saṃprasāraṇa nor v.

Siddhānta-kaumudī

ह्वः संप्रसारणं स्यात् । इन्द्रमाहुव ऊतये (इन्द्र॒माहु॑व ऊ॒तये॑) ।

saṃprasāraṇa takes place for hvā (hveñ). indram āhuva ūtaye ('I call Indra for help').

vārttika

ऋचि त्रेरुत्तरपदादिलोपश्च छन्दसि

(vārttika) ṛci trer uttarapadādilopaś ca chandasi — 'When ṛc follows, in the Veda, [saṃprasāraṇa] of tri, and elision (lopa) of the initial of the uttarapada.'

(वार्तिकम्) ॥ ऋच्शब्दे परेत्रेः संप्रसारणुत्तरपदादेर्लोपश्चेति वक्तव्यम् । तृचं सूक्तम् । छन्दसि किम । त्र्यृचानि ।

It should be stated that when the word ṛc follows, tri undergoes saṃprasāraṇa and the initial [sound] of the uttarapada is elided. tṛcaṃ sūktam ('a hymn of three verses'). Why 'in the Veda'? tryṛcāni [in secular usage].

vārttika

रयेर्मतौ बहुलम्

(vārttika) rayer matau bahulam — '[In the Veda, saṃprasāraṇa] of rayi before matup, variously.'

(वार्तिकम्) ॥ रेवान् । रयिमान्पुष्टिबर्धनः (रयि॒मान्पु॑ष्टि॒बर्ध॑नः) ॥

revān; rayimān puṣṭivardhanaḥ ('possessed of wealth, increasing prosperity').

translator notes

commentary Subodhinī (sk.3507.s1, re-filed 2026-10-05 from sk.3515.s1): 'hvaḥ saṃprasāraṇam' continues (vartate) here, hence Bhaṭṭoji's 'hvaḥ saṃprasāraṇaṃ syāt'. Followed: the bracketed anuvṛtti in sutra_en.
commentary Subodhinī (sk.3507.s1): āhuve — hve with āṅ, laṭ, ātmanepada, uttamapuruṣa singular; after luk of śap by 'bahulaṃ chandasi', saṃprasāraṇa and the uvaṅ substitute. Recorded.
translator The 'bahulaṃ chandasi' that the Subodhinī cites for the luk of śap is evidently the homonymous rule bahulaṃ chandasi (SK 3400), which provides luk of the vikaraṇa, not this sūtra.
commentary Subodhinī (sk.3507.s1): tṛcam = 'that in which there are three ṛc verses' (tisra ṛco yasmin), with the samāsānta a by 'ṛkpūrabdhūḥpathām ānakṣe' (SK 940). Followed: tṛcaṃ sūktam rendered 'a hymn of three verses'.
commentary Subodhinī (sk.3507.s1): rayer matau = saṃprasāraṇa of rayi when matup follows, in the Veda; revān — v [for m] by 'chandasīraḥ' (SK 3600); rayimān — because of the word 'bahula' neither saṃprasāraṇa nor v. Followed: '[In the Veda, saṃprasāraṇa]' supplied in k4.
textual k3 and k5 open with the editorial tag '(vārttikam) ||'; the 1915 print marks the two vārttikas (k2, k4) with its sign before them instead (NSP p. 599, scan page-0609). The tag is not rendered. In k3 ours reads 'saṃprasāraṇuttara°' and 'kima'; the print has 'saṃprasāraṇam uttara°' and 'kim' (collation batch05, class A). Rendered from the print.
textual Both our copies read 'puṣṭibardhanaḥ'; the scan (NSP p. 599, page-0609) cannot settle b/v, but the root is vṛdh and Wikisource has 'puṣṭivardhana' (collation batch05, class C). Rendered puṣṭivardhanaḥ.
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0086–0087) gives only the mūla.

SK 3511 · A 6.1.35V

चायः की ॥ ३५११ ॥

cāyaḥ kī

cāyaḥ kī — [In the Veda, variously (bahulam) — 'bahulaṃ chandasi' carried forward (anuvṛtti) from SK 3510 —] kī is substituted for cāy (cāyṛ).

Rule. In the Veda, kī replaces cāy (cāyṛ "to honour, to perceive"), variously. Bhaṭṭoji says bahulam is carried forward from SK 3510.

Example. ny anyaṃ cikyur na ni cikyur anyam "they discerned the one, they did not discern the other". Bhaṭṭoji: cikyuḥ is liṭ with the ending us.

cāy + liṭ (us)

→ kī replaces cāy → kī + us

→ the root is doubled (SK 2175, chapter 44) → kī-kī + us

→ the abhyāsa kī is shortened by hrasvaḥ (SK 2180, chapter 44) → ki-kī + us

→ the abhyāsa k becomes c by kuhoś cuḥ (SK 2245, chapter 44; Subodhinī) → ci-kī + us

→ ī becomes y before the vowel of us by eranekāco 'saṃyogapūrvasya (SK 272, chapter 8) → cikyus → cikyuḥ.

The shortening and the y are not stated by Bhaṭṭoji or his commentators; they are inferred.

Applies when / blocked by. Because bahulam runs on, the substitute fails in agniṃ jyotir nicāyya. The Subodhinī: nicāyya is cāy with ktvā, replaced by lyap in a compound (SK 3332, chapter 69).

Siddhānta-kaumudī

न्यंन्यं चिक्युर्न निचिक्युरन्यम् (न्यं1न्यं चि॒क्युर्न निचि॑क्युर॒न्यम्) । लिटि उसि रूपम् । बहुलग्रहणानुवृत्तेर्नेह । अग्निं ज्योतिर्निचाय्य (अ॒ग्निं ज्योति॒र्नि॒चाय्य॑) ॥

ny anyaṃ cikyur na ni cikyur anyam ('they discerned the one, they did not discern the other'). [cikyuḥ] is the form in liṭ, with us. Because 'bahula' is carried forward (anuvṛtti), [the substitution does] not [take place] here: agniṃ jyotir nicāyya.

translator notes

commentary Subodhinī (sk.3507.s1, re-filed 2026-10-05 from sk.3515.s1): 'cāyater bahulaṃ kī ity ayam ādeśaḥ syāc chandasi' (OCR 'kīlayam') — for cāy, variously, this substitute kī, in the Veda. Followed: 'bahulam' and 'chandasi' bracketed in sutra_en (the kaumudī itself names the anuvṛtti of 'bahula').
commentary Subodhinī (sk.3507.s1): cikyuḥ — c [in the abhyāsa] by 'kuhoś cuḥ' (SK 2245); nicāyya — cāyṛ 'to honour, to perceive' (pūjāniśāmanayoḥ), with ktvā, replaced by lyap in the gati-compound by 'samāse 'nañpūrve ktvo lyap' (SK 3332). Followed: '[cikyuḥ]' as the form meant by 'the form in liṭ, with us'.
textual Ours reads 'nyaṃnyaṃ' in the plain copy and 'nyaṃ1nyaṃ' in the accented copy. At zoom NSP p. 599 (scan page-0609) has a svarita stroke over nya followed by the kampa numeral 1, and no anusvāra; Wikisource has 'nya1nya' (collation batch05, class A). Rendered 'ny anyaṃ'. The print, like ours, opens the kaumudī directly with the example; Wikisource prefixes a gloss (collation V row).
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0087) gives only the mūla.

SK 3512 · A 6.1.36V

अपस्पृधेथामानृचुरानृहुश्चिच्युषेतित्याजश्राताःश्रितमाशीराशीर्त्ताः ॥ ३५१२ ॥

apaspṛdhethāmānṛcurānṛhuścicyuṣetityājaśrātāḥśritamāśīrāśīrttāḥ

apaspṛdhethām ānṛcur ānṛhuś cicyuṣe tityāja śrātāḥ śritam āśīr āśīrtāḥ — apaspṛdhethām, ānṛcuḥ, ānṛhuḥ, cicyuṣe, tityāja, śrātāḥ, śritam, āśīḥ and āśīrtāḥ [are given as ready-made forms (nipātana) in the Veda].

Rule. Nine forms are fixed forms (nipātana) in the Veda. Bhaṭṭoji names the root, the tense and the ending of each. The Subodhinī gives each irregular step and the ordinary-language form.

Example.

indraś ca viṣṇo yad apaspṛdhethām "when you two, Indra and Viṣṇu, contended": spardh in laṅ, with āthām. The Subodhinī: doubling, saṃprasāraṇa of the r and loss of the a are by nipātana; the ordinary form is aspardhethām.
arkam ānṛcuḥ "they sang a song of praise"; vasūny ānṛhuḥ "they were worthy of riches": arc and arh in liṭ, with us. Ordinary forms: ānarcuḥ, ānarhuḥ.
cicyuṣe: cyuṅ in liṭ, with thās. The Subodhinī: saṃprasāraṇa of the abhyāsa, and no iṭ, by nipātana. Ordinary form: cucyuviṣe.
yas tityāja "who abandoned": tyaj with ṇal. Saṃprasāraṇa of the abhyāsa by nipātana. Ordinary form: tatyāja.
śrātās ta indra somāḥ "cooked, O Indra, are your soma drinks"; śritā no grahāḥ: śrīñ "to cook" in the niṣṭhā, the past participle. The Subodhinī: śrā replaces śrīñ in śrātāḥ.
āśīraṃ duhe and madhyata āśīrtaḥ: śrīñ with ā, with kvip and in the niṣṭhā respectively. The Subodhinī: the root becomes śir. In āśīrtaḥ the niṣṭhā t does not become n, by nipātana, and the vowel is lengthened by hali ca (SK 354).

Watch out. For apaspṛdhethām scholars discuss this. The Subodhinī reports others who read apa + spardh, with no augment a by a Vedic rule. On their view the ordinary form is apāspardhethām.

Siddhānta-kaumudī

एते छन्दसि निपात्यन्ते । इन्द्रश्च विष्णो यदपस्पृधेयाम् (इन्द्र॑श्च विष्णो॒ यदप॑स्पृधेयाम्) । स्पर्धेर्लङि आथाम् । अर्कमानृचुः (अ॒र्कमा॑नृ॒चुः) । वसून्यानृहुः । अर्चेरर्हेश्च लिट्युसि । चिच्युषे (चि॒च्युषे॑) । च्युङो लिटि थासि । यस्तित्याज (यस्ति॒त्याज॑) । त्यजेर्णलि । श्रातास्त इन्द्र सोमाः (श्रा॒तास्त॑ इन्द्र॒ सोमाः॑) । श्रिता नो ग्रहाः । श्रीञ् पाके निष्ठायाम् । आशीरं दुहे (आ॒शीरं॑ दु॒हे) । मध्यत आशीर्तः (म॒ध्य॒त आशी॑र्तः) । श्रीञ् एव क्विपि निष्ठायां च ॥

These are given as ready-made forms (nipātana) in the Veda. indraś ca viṣṇo yad apaspṛdhethām ('when you two, Indra and Viṣṇu, contended'): [from] spardh, in laṅ, [with] āthām. arkam ānṛcuḥ ('they sang a song of praise'); vasūny ānṛhuḥ ('they were worthy of riches'): [from] arc and arh, in liṭ, with us. cicyuṣe: [from] cyuṅ, in liṭ, with thās. yas tityāja ('who abandoned'): [from] tyaj, with ṇal. śrātās ta indra somāḥ ('cooked, O Indra, are your soma drinks'); śritā no grahāḥ: [from] śrīñ 'to cook' (pāke), in the niṣṭhā. āśīraṃ duhe; madhyata āśīrtaḥ: [from] śrīñ itself, with kvip and in the niṣṭhā [respectively].

translator notes

commentary Subodhinī (sk.3507.s1, re-filed 2026-10-05 from sk.3515.s1), on 'spardher laṅy āthām': doubling, saṃprasāraṇa of the r and elision of the a are by nipātana; in secular usage (bhāṣā) aspardhethām. Others (apare) take it as spardh preceded by apa, in laṅ with āthām, with saṃprasāraṇa and a-elision by nipātana and absence of aṭ by 'bahulaṃ chandasy amāṅyoge 'pi'; on their view the secular counter-form is apāspardhethām. Recorded: Bhaṭṭoji's 'spardheḥ laṅi āthām' is translated neutrally between the two analyses.
commentary Subodhinī (sk.3507.s1) on 'arcer arheś ca': saṃprasāraṇa and a-elision by nipātana, then doubling, urat, lengthening by 'ata ādeḥ', the augment nuṭ by 'tasmān nuḍ dvihalaḥ'; secular ānarcuḥ, ānarhuḥ. On 'cyuṅo liṭi': saṃprasāraṇa of the abhyāsa and absence of iṭ by nipātana; secular cucyuviṣe. On 'tyajer ṇali': saṃprasāraṇa of the abhyāsa by nipātana; secular tatyāja. Recorded.
commentary Subodhinī (sk.3507.s1): śrātāḥ — śrā for śrīñ in the niṣṭhā; śritāḥ — from the same root, with [shortening] (OCR 'svarhatvaṃ'); āśiram — śrīñ with āṅ, kvip, the root replaced by śir, second-case (dvitīyā) singular; āśīrtaḥ — śrīñ with āṅ replaced by śir, no n-substitute for the niṣṭhā by nipātana, lengthening by 'hali ca' (SK 354). Followed: '[respectively]' pairs āśīram with kvip and āśīrtaḥ with the niṣṭhā.
textual Both our copies read 'yad apaspṛdheyām'; NSP p. 599 (scan page-0609), our own sūtra, Bhaṭṭoji's gloss 'āthām' and Wikisource read °spṛdhethām (collation batch05, class A). Rendered from the print.
textual Ours and the 1915 print read 'āśīraṃ duhe' with a long ī (NSP p. 600, scan page-0610 line 1), and the English follows them. The Subodhinī's own pratīka reads 'āśiram' with a short i (OCR in sk.3507.s1 and the print, scan page-0609 foot), as does Wikisource ('āśira[ṃ] duha[e]'); that is the expected second-case form of āśir-. Possibly a print-level slip (ī for i) in the mūla; not in the collation report. Mūla, for the Print Check.
textual Ours spells the last member 'āśīrttāḥ' (double t); NSP p. 599 (scan page-0609), Wikisource and our own kaumudī ('āśīrtaḥ') have a single t (collation batch05). Rendered āśīrtāḥ. No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0087) gives only the mūla.

SK 3513 · A 6.1.52V

खिदेश्छन्दसि ॥ ३५१३ ॥

khideśchandasi

khideś chandasi — In the Veda, [for the ec (ecaḥ) of] khid [ā (āt) is optionally (vibhāṣā) substituted — 'āt' and 'ecaḥ' carried forward (anuvṛtti) from 'ādeca upadeśe 'śiti' (SK 2370), 'vibhāṣā' from 'vibhāṣā līyateḥ' (SK 2509)].

Rule. In the Veda, ā optionally replaces the ec vowel of khid (khida "to be dejected"). ec is the name for e, o, ai, au. The Subodhinī: "ā" and "ec" come from ādeca upadeśe 'śiti (SK 2370, chapter 44), and "optionally" from vibhāṣā līyateḥ (SK 2509, chapter 47).

Example. Bhaṭṭoji: cikhāda means cikheda "he was dejected".

cikheda → ā for its e → cikhāda.

The Subodhinī: the parasmaipada ending here is by exchange (vyatyaya).

Watch out. Both forms stand in the Veda: cikhāda and cikheda.

Siddhānta-kaumudī

खिद दैन्ये । असेयैच आद्वा स्यात् । चिखाद । चिखेदेत्यर्थः ॥

khida 'to be dejected' (dainye). For its ec, ā is optionally substituted. cikhāda, meaning cikheda ('he was dejected').

Subodhinī

NSP p. 610

—खिदेश्छन्दसि । ‘आदेच उपदेशे—’ इत्यतः आदिति एच् इति च वर्तते ‘विभाषा लीयतेः’ इत्यतो विभाषेति च तदाह—आद्वा स्यादिति ॥—चिखादेति । व्यत्ययेन परस्मैपदम् ॥—शीर्ष्ण इति । ‘अल्लोपोऽनः’ इत्यल्लोपः ‘रषाभ्याम्—’ इति णत्वम् । ‘पूर्वस्मादपि विधौ स्थानिवद्भावः’ इति पक्षे तु ‘अट्कुप्वाङ्—’ इत्यनेन ॥—वा छन्दसि । ‘नादिचि’ ‘दीर्घाज्जसि च’ इति वर्तते तदाह—दीर्घादित्यादि ॥—वाराही इति । वराहस्य विकार इति ‘अवयवे च प्राण्योषधिवृक्षेभ्यः’ इति प्राणिरजतादिभ्योऽञ् ङीप् । द्विवचने पूर्वसवर्णदीर्घः । पूर्वसवर्णाभावे यणादेशः ॥—मानुषीरिति । प्रथमाबहुवचनम् । ‘मनोर्जातावञ्यतौ पुक् च’ इति अञ् मनोः पुगागमः ॥—सूत्रद्वये इति । ‘अमि पूर्वः’ ‘संप्रसारणाच्च’ इत्यत्र ॥—वाक्यभेदेनेति । अकः अमि पूर्वरूपं वा स्याच्छन्दसि तथा ‘संप्रसारणाच्च’ इति पूर्वरूपं वा स्याच्छन्दसि तदाह—तेनेति ॥—शम्यं चेति । विकल्पविधानसामर्थ्यात्पूर्वरूपत्वाभावे पूर्वसवर्णदीर्घोऽपि न भवति । तयोरत्र विशेषाभावादिति यणादेश एव भवति ॥—यज्यमान इति । यजेर्लटः शानच् । ‘सार्वधातुके—’ इति यक् । ‘आने मुक्’ इति मुक् । ‘ग्रहिज्या—’ इति संप्रसारणं पूर्ववैकल्पिकत्वादभावे यण् ॥

translator notes

commentary Subodhinī (sk.3513.s1): from 'ādeca upadeśe…' (SK 2370) 'āt' and 'ec' continue (vartate), and from 'vibhāṣā līyateḥ' (SK 2509) 'vibhāṣā'; hence Bhaṭṭoji's 'ād vā syāt'. Followed: the bracketed anuvṛttis in sutra_en.
commentary Subodhinī (sk.3513.s1): in cikhāda the parasmaipada is by interchange (vyatyaya). Recorded.
textual Ours reads 'aseyaica'; NSP p. 600 (scan page-0610) reads 'asyaica' (asya ecaḥ), as does Wikisource (collation batch05, class A). Rendered 'for its ec'.
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0087) gives only the mūla.

SK 3514 · A 6.1.60V

शीर्षंश्छन्दसि ॥ ३५१४ ॥

śīrṣaṃśchandasi

śīrṣaṃś chandasi — In the Veda, śīrṣan [is substituted for śiras].

Rule. In the Veda, śīrṣan replaces the word śiras "head".

Example. śīrṣṇaḥ śīrṣṇo jagataḥ. The Subodhinī derives śīrṣṇaḥ:

śiras + ṅas → śīrṣan replaces śiras → śīrṣan + as

→ the a of an is lost by allopo 'naḥ (SK 234, chapter 8) → śīrṣn + as

→ n becomes ṇ after ṣ by raṣābhyāṃ no ṇaḥ samānapade (SK 235, chapter 8) → śīrṣṇaḥ.

The Subodhinī mentions another route to the ṇ, by SK 197 (chapter 8). That route holds on the view that a substitute counts as the original even for an operation conditioned by what precedes.

Siddhānta-kaumudī

शिरःशब्दस्य शीर्षन् स्यात् । शीर्ष्णः शीर्ष्णोजगतः (शी॒र्ष्णः शी॑र्ष्णो॒जग॑तः) ॥

śīrṣan is substituted for the word śiras. śīrṣṇaḥ śīrṣṇo jagataḥ.

translator notes

commentary Subodhinī (sk.3513.s1, re-filed 2026-10-05 from sk.3516.s1): śīrṣṇaḥ — elision of the a by 'allopo 'naḥ' (SK 234), ṇ by 'raṣābhyām…' (SK 235); on the view that sthānivadbhāva holds even for an operation conditioned by what precedes ('pūrvasmād api vidhau sthānivadbhāvaḥ'), [ṇ comes] by 'aṭkupvāṅ…' (SK 197). Recorded: the kaumudī gives the form without derivation.
textual The balamanorama block formerly filed under this unit (sk.3514.b1) was the BM on 'ye ca taddhite' (SK 1667), which cites this sūtra for the anuvṛtti of śīrṣan; it was re-filed 2026-10-05 to sk.1667.b1. The Wikisource SK+BM text (uttara-4/0087) gives only the mūla here. There is no BM on this sūtra.

SK 3515 · A 6.1.106V

वा छन्दसि ॥ ३५१५ ॥

vā chandasi

vā chandasi — In the Veda, [after a long vowel (dīrgha), when jas or an ic follows — carried forward (anuvṛtti) from 'dīrghāj jasi ca' (SK 239) and 'nād ici' (SK 165) — the pūrvasavarṇadīrgha occurs] optionally.

Rule. In the Veda, after a long vowel, before jas or an ic vowel (ic, any vowel except a and ā), the pūrvasavarṇadīrgha is optional. The pūrvasavarṇadīrgha is a single long vowel of the same kind as the preceding one, standing for both (SK 164, chapter 7). The Subodhinī: the words come from nād ici (SK 165, chapter 7) and dīrghāj jasi ca (SK 239, chapter 8). In ordinary usage SK 239 bars this long vowel after a long vowel before jas or ic.

Example.

vārāhī + au (dual) → with the long vowel → vārāhī; without it, ī becomes y (yaṇ) → vārāhyau.

The Subodhinī: vārāhī is "made of a boar", with añ and ṅīp, the feminine affix ī.

Before jas: mānuṣīr īḷate viśaḥ "the human clans praise".

Applies when / blocked by. Bhaṭṭoji: the option also joins the next two sūtras, by vākyabheda. vākyabheda is splitting one sentence, so that a word also reads into a neighbouring rule.

Before am, the single vowel of ami pūrvaḥ (SK 194, chapter 8) is optional: śamīṃ ca śamyaṃ ca; sūrmyaṃ suṣirām iva "like a hollow tube".
The pūrvarūpa of saṃprasāraṇāc ca (SK 330, chapter 11) is optional. A pūrvarūpa is a single substitute in the form of the preceding vowel: ijyamānaḥ, yajyamānaḥ.

The Subodhinī: in śamyam, when the single vowel fails, the long vowel does not come either; only yaṇ. For yajyamānaḥ: yaj with śānac (the participle affix āna), yak (the affix ya) and muk (the augment m), and saṃprasāraṇa (SK 2412, chapter 44). Without the pūrvarūpa, yaṇ comes.

Watch out. This sūtra is 6.1.106. Bhaṭṭoji moves it ahead of 6.1.70 (SK 3516). Separately, its chandasi reaches 6.1.115, prakṛtyāntaḥpādam (SK 3518), by skipping 6.1.107–114, which are not Vedic. The Subodhinī calls this leap maṇḍūkapluti, "the frog's jump".

Siddhānta-kaumudī

दीर्घाज्जसि इचि च पूर्वसवर्णदीर्घो वा स्यात् । वाराही । वाराह्यौ । मानुषीरीळते विशः (मानु॑षीरीळते॒ विशः॑) । उत्तरसूत्रद्वयेऽपीदं वाक्यभेदेन संबध्यते । तेनामि पूर्वत्वं वा स्यात् । शमीं च शम्यं च । सूर्मं सुषिरामिव (सू॒र्मं॑ सुषि॒रामि॑व) । संप्रसारणाच्च SK 330 इति पूर्वरूपमपि वा । इज्यमानः । यज्यमानः ॥

After a long vowel, when jas or an ic follows, the long vowel homogeneous with the preceding (pūrvasavarṇadīrgha) is optional. vārāhī, vārāhyau [dual]. mānuṣīr īḷate viśaḥ ('the human clans praise'). This [option] is connected with the two following sūtras as well, by splitting the sentence (vākyabheda). Hence before am the pūrva [single substitute, i.e. the form of the preceding vowel, by 'ami pūrvaḥ' (SK 194)] is optional: śamīṃ ca śamyaṃ ca. sūrmyaṃ suṣirām iva ('like a hollow tube'). By 'saṃprasāraṇāc ca' (SK 330) the pūrvarūpa too is optional: ijyamānaḥ, yajyamānaḥ.

translator notes

commentary Subodhinī (sk.3513.s1, re-filed 2026-10-05 from sk.3516.s1): 'nādici' and 'dīrghājjasi ca' continue (vartate), hence Bhaṭṭoji's 'dīrghāj jasi ici ca'. Followed: the bracketed anuvṛtti in sutra_en.
commentary Subodhinī (sk.3513.s1): vārāhī — 'made of a boar' (varāhasya vikāraḥ), with añ (by 'avayave ca prāṇyoṣadhivṛkṣebhyaḥ', prāṇirajatādibhyo 'ñ) and ṅīp; in the dual, pūrvasavarṇadīrgha [gives vārāhī], in its absence yaṇ [gives vārāhyau]. mānuṣīḥ — first-case plural (prathamā bahuvacana), from manu with añ and the augment puk by 'manor jātāv añyatau puk ca'. Followed: vārāhī and vārāhyau marked as the two dual forms; mānuṣīḥ is the jas example.
commentary Subodhinī (sk.3513.s1): 'the two sūtras' are 'ami pūrvaḥ' and 'saṃprasāraṇāc ca'; by vākyabheda the sense is 'after ak, before am, pūrvarūpa is optional in the Veda' and 'by saṃprasāraṇāc ca pūrvarūpa is optional in the Veda'. In śamyam, by the force of prescribing the option, when the pūrvarūpa is absent the pūrvasavarṇadīrgha does not come either, the two not differing here, so only yaṇ occurs. yajyamānaḥ — yaj, laṭ replaced by śānac, yak by 'sārvadhātuke yak', muk by 'āne muk', saṃprasāraṇa by 'grahijyā…' (SK 2412), and since the preceding [pūrvarūpa] is optional, in its absence yaṇ. Followed: 'the pūrva [single substitute …, by ami pūrvaḥ (SK 194)]' in k1.
textual Both our copies read 'sūrmaṃ'; NSP p. 600 (scan page-0610) clearly has 'sūrmyaṃ', which the example needs (am without pūrvarūpa gives sūrmyam) (collation batch05, class A). Rendered from the print. Wikisource adds 'ici udāharaṇam' before vārāhī; ours follows the print (collation V row).
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0087) gives only the mūla.

SK 3516 · A 6.1.70V

शेश्छन्दसि बहुलम् ॥ ३५१६ ॥

śeśchandasi bahulam

śeś chandasi bahulam — In the Veda, [elision (lopa)] of śi [takes place] variously (bahulam).

Rule. In the Veda, śi is lost, variously. śi is the substitute for jas and śas after a neuter stem (SK 312, chapter 10). The word "lost" (lopaḥ) is Bhaṭṭoji's gloss.

Example. yā te gātrāṇām (yā for yāni); tā tā piṇḍānām (tā tā for tāni tāni). The Subodhinī derives yā:

yad + jas → śi (SK 312) → yad + i

→ śi is lost by this rule

→ the lost ending still has its effects (pratyayalakṣaṇa): a for the d by tyadādīnām aḥ → ya

→ num (SK 314, chapter 10); lengthening by sarvanāmasthāne ca; loss of the n → yā.

Applies when / blocked by. A vārttika: in the Veda, in eman and the like, the single substitute is pararūpa, the form of the following vowel. apāṃ tveman; apāṃ tvodman.

Siddhānta-kaumudī

लोपः स्यात् । या ते गात्राणाम् (ता ता॒ पिण्डा॑नाम्) ॥ या ते गात्राणाम् (या ते॒ गात्रा॑णाम्) । ता ता पिण्डानाम् (ता ता॒ पिण्डा॑नाम्) ।

Elision (lopa) [of śi] takes place. yā te gātrāṇām [yā for yāni]; tā tā piṇḍānām [tā tā for tāni tāni].

vārttika

एमन्नादि छन्दसि पररूपं वक्तव्यम्

(vārttika) emannādiṣu chandasi pararūpaṃ vaktavyam — 'It should be stated that in the Veda, in eman and the rest, pararūpa (the form of the following vowel) [is the single substitute].'

(वार्तिकम्) ॥ अपां त्वेमन् (अ॒पां त्वे॒मन्) । अपां त्वोद्मन् (अ॒पां त्वो॒द्मन्) ॥

apāṃ tveman; apāṃ tvodman.

Subodhinī

alignment inferredNSP p. 610

—या ते इति । यानीत्यर्थः । यच्छन्दात्परस्य शेर्लोपे कृते प्रत्ययलक्षणेन ‘त्यदादीनामः’ इति अत्वे ‘नपुंसकस्य झलचः’ इति नुम् । ‘सर्वनामस्थाने च’ इति दीर्घः । नलोपः ॥—ता ता इति । तानि तानीत्यर्थः पूर्ववत्

translator notes

commentary Subodhinī, printed under sk.3516.s1: yā = yāni: after yad, śi is elided; then by pratyayalakṣaṇa, a by 'tyadādīnām aḥ', num by 'napuṃsakasya jhalacaḥ' (SK 314), lengthening by 'sarvanāmasthāne ca', and n-lopa; tā tā = tāni tāni, in the same way. Followed: the bracketed glosses yāni and tāni tāni.
translator '[elision (lopa)]' is from Bhaṭṭoji's gloss 'lopaḥ syāt'; neither commentator names its source. It is presumably the lopa running from 'lopo vyor vali' (SK 873) through 'ver apṛktasya' (SK 375) and 'halṅyābbhyo…' (SK 252) — translator's inference. śi is the substitute for jas and śas after a neuter (SK 312).
textual Ours opens k1 'lopaḥ syāt | yā te gātrāṇām (tā tā piṇḍānām) || yā te gātrāṇām (…) | tā tā piṇḍānām (…) |' — a mismatched pair before the two real examples. NSP p. 600 (scan page-0610) has only 'lopaḥ syāt | yā te gātrāṇām | tā tā piṇḍānām ||' (collation batch05, class A). Translated from the print; the stray segment is not rendered.
textual Ours reads 'emannādi'; NSP p. 600 (scan page-0610) and Wikisource read 'emannādiṣu' (collation batch05, class A). Rendered 'in eman and the rest'.
textual k3 opens with the editorial tag '(vārttikam) ||'; the 1915 print marks the vārttika (k2) with its sign before it instead (NSP p. 600, scan page-0610). The tag is not rendered.
textual The balamanorama block formerly filed under this unit (sk.3516.b1) was the BM on 'saṃhitāyām' (SK 145), not on this sūtra; it was re-filed 2026-10-05 to sk.145.b1. The Wikisource SK+BM text (uttara-4/0087) gives only the mūla here. There is no BM on SK 3516.

SK 3517 · A 6.1.83V

भय्यप्रवय्ये च च्छन्दसि ॥ ३५१७ ॥

bhayyapravayye ca cchandasi

bhayyapravayye ca cchandasi — And in the Veda, bhayya and pravayyā [are given as ready-made forms (nipātana), with ay substituted before the affix yat].

Rule. In the Veda, bhayya and pravayyā are fixed forms (nipātana). The Subodhinī: for bhī and for vī with pra, ay replaces the vowel before the affix yat.

Example.

bhī + yat → ay for ī → bhay + ya → bhayyaḥ "that from which one is afraid" (bibhety asmāt). The Subodhinī: yat here is in the sense of apādāna, the source, by kṛtyalyuṭo bahulam (SK 2841, chapter 66).

pra + vī + yat → pravayyā. Bhaṭṭoji: the nipātana holds only in the feminine. Elsewhere: praveyam.

Why "in the Veda"? Outside it: bheyam, praveyam.

Applies when / blocked by. A vārttika adds hradayyā: hradayyā āpaḥ "waters that are in a lake (hrada)". The affix is yat by bhave chandasi (SK 3456, Part II). The Subodhinī: ay replaces the a. The reading is uncertain (hṛda / hrada); hrada "lake" gives the sense.

Siddhānta-kaumudī

बिभेत्यस्मादिति भय्यः । वेतेः प्रवय्या इति स्त्रियामेव निपातनम् । प्रवेयमित्यन्यत्र । छन्दसि किम् । भेयम् । प्रवेयम् ।

bibhety asmād iti bhayyaḥ: 'that from which one is afraid' is bhayya. Of veti (vī): pravayyā — the nipātana is only in the feminine; elsewhere praveyam. Why 'in the Veda'? bheyam; praveyam.

vārttika

हृदय्या उपसंख्यानम्

(vārttika) hradayyā upasaṃkhyānam — 'hradayyā should be enumerated in addition.'

(वार्तिकम्) ॥ हृदे भवा हृदय्या आपः । भवे छन्दसि यत् ॥

hrade bhavāḥ, '[waters] that are in a lake (hrada)': hradayyā āpaḥ. [The affix is] yat, by 'bhave chandasi' (SK 3456).

Subodhinī

alignment inferredNSP p. 610

—भय्यप्रवय्ये । बिभेतेः प्रपूर्वस्य वी इत्येतस्य च यति प्रत्यये परतश्छन्दसि विषये यादेशो निपात्यते ॥—भय्य इति । ‘कृत्यल्युटः—’ इति अपादाने यत् ॥—ह्रदय्या इति । अकारस्यायादेशः

translator notes

commentary Subodhinī (sk.3517.s1): for bhī and for vī preceded by pra, before the affix yat, in the Vedic domain, the ay-substitute is given as nipātana. Followed in sutra_en.
commentary Subodhinī (sk.3517.s1): bhayya — yat in the sense of apādāna by 'kṛtyalyuṭo bahulam' (SK 2841). Followed: 'that from which one is afraid'.
commentary Subodhinī (sk.3517.s1): hradayyāḥ (so its pratīka, OCR 'hradayyā') — ay is substituted for the a. Recorded.
textual k3 opens with the editorial tag '(vārttikam) ||'; the 1915 print marks the vārttika (k2) with its sign before it instead (NSP p. 600, scan page-0610). The tag is not rendered.
textual Ours reads 'hṛdayyā' (k2), 'hṛde' and 'hṛdayyā' (k3), and Wikisource has the same; on the 1915 print (NSP p. 600, scan page-0610) the conjunct under h cannot be read as hra or hṛ at the scan's resolution, either in the mūla or in the Subodhinī's bold pratīka. The OCR of the Subodhinī reads 'hradayyā', and 'hṛda' is not a word, whereas hrada 'lake' gives the sense ('waters that are in a lake'). The English follows hrada / hradayyā. Not in the collation report; class C, mūla, for the Print Check on the printed copy.
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0087) gives only the mūla.

SK 3518 · A 6.1.115V

प्रकृत्याऽन्तःपादमव्यपरे ॥ ३५१८ ॥

prakṛtyā'ntaḥpādamavyapare

prakṛtyā 'ntaḥpādam avyapare — Within a [ṛk-]pāda, [an eṅ — 'eṅaḥ' carried forward (anuvṛtti) from 'eṅaḥ padāntād ati' (SK 86) and recast as a first-case word (prathamānta) —, in the Veda — 'chandasi' carried forward from 'vā chandasi' (SK 3515) by maṇḍūkapluti —,] remains in its original form (prakṛtyā) [when an a follows] that is not followed by v or y.

Rule. Inside a pāda of a ṛc, an eṅ (e or o) stays as it is before an a. This holds only when that a is not followed by v or y. The Subodhinī: eṅ is carried forward from SK 86 and recast as the subject. chandasi comes from vā chandasi (SK 3515) by the frog's jump. The pāda meant is that of a ṛc only, not of a classical verse.

Example.

upaprayanto + adhvaram → by SK 86 the a would merge into the o → here the o stays → upaprayanto adhvaram.

Also sujāte aśvasūnṛte.

Applies when / blocked by. Why "inside a pāda"? etāsa ete 'rcanti. The Subodhinī: the e of ete ends one pāda, and the a begins the next. So both sounds are not inside one pāda, and SK 86 applies.

Why "not followed by v or y"? te 'vadan: the a is followed by v, so SK 86 applies.

Watch out. Both conditions must hold. The two sounds must be in the same pāda, and the a must not stand before v or y.

Siddhānta-kaumudī

ऋक्पादमध्यस्थ एङ् प्रकृत्या स्यादति परे न तु वकारयकारपरेऽति । उपप्रयन्तो अध्वरम् (उ॒प॒प्र॒यन्तो॑ अध्व॒रम्) । सुजाते अश्वसूनृते (सुजा॑ते अश्व॑सूनृते) । अन्तःपादं किम् । एतास एतेऽर्चन्ति (ए॒तास॑ ए॒तेऽर्च॑न्ति) । अव्यपरे किम् । तेऽवदन् (ते॑ऽवदन्) ॥

An eṅ standing in the middle of a ṛk-pāda remains in its original form (prakṛtyā) when an a follows, but not when that a is followed by v or y. upaprayanto adhvaram ('approaching the sacrifice'); sujāte aśvasūnṛte. Why 'within a pāda'? etāsa ete 'rcanti. Why 'not followed by v or y'? te 'vadan.

Subodhinī

NSP p. 610

—प्रकृत्या—पादस्य मध्ये इत्यन्तःपादमित्यव्ययीभावः । अन्तरित्यव्ययमधिकरणशक्तिप्रधानं मध्यमाचष्टे । पादश्चेह ऋक्पाद एव गृह्यते न श्लोकस्य । ‘वा छन्दसि’ इत्यतो मण्डूकप्लुत्या छन्दसीति वर्तते तेनास्य वैदिकत्वं संपद्यत इत्याशयेनाह—ऋक्पादमध्यस्थ इति । ‘एङः पदान्तात्—’ इति सूत्रादेङः इति पञ्चम्यन्तमनुवृत्तं प्रथमया विपरिणम्यतेऽन्यस्य कार्यिणोऽसंभवादित्यभिप्रेत्याह—एङ् प्रकृत्येति । सन्धिरूपं विकारं न यातीत्यर्थः ॥—उपप्रयन्तो अध्वरमिति । ‘एङः पदान्तादति’ इति प्राप्तम् ॥—अन्तःपादं किमिति । ऋचीत्येव किं नोक्तमित्यर्थः ॥—एतेऽर्चन्तीति । ‘कया मती कुत एतास एतेऽर्चन्ति शुण्णं वृषणो वसूया’ इति । अत्र एते इति पादस्यान्ते एङस्ति अकश्च परस्य पादस्यादाविति तन्निमित्तिनिमित्तयोः पादमध्यस्थत्वमिति सत्यपि ऋक्त्वे प्रकृतिभावः

translator notes

commentary Subodhinī (sk.3518.s1): antaḥpādam is an avyayībhāva, 'in the middle of the pāda', antar being an indeclinable whose principal force is location; the pāda here is a ṛk-pāda only, not that of a śloka; 'chandasi' continues from 'vā chandasi' (SK 3515) by the frog's leap (maṇḍūkapluti), which makes the rule Vedic, hence Bhaṭṭoji's 'ṛkpādamadhyastha'; 'eṅaḥ' of 'eṅaḥ padāntāt…' (SK 86), a fifth-case word (pañcamyanta), is carried forward and recast as a first-case word (prathamā), since there is no other operand — hence 'eṅ prakṛtyā', i.e. it undergoes no sandhi change. Followed in sutra_en and k1.
commentary Subodhinī (sk.3518.s1): in upaprayanto adhvaram, 'eṅaḥ padāntād ati' would have applied. 'antaḥpādaṃ kim' asks why the sūtra did not simply say 'in a ṛk'; the counterexample is from 'kayā matī kuta etāsa ete 'rcanti …', where the e of ete stands at the end of one pāda and the a at the beginning of the next, so the conditioning and conditioned sounds are not both inside a pāda, and although it is a ṛk, prakṛtibhāva … Followed: the counterexample is rendered as illustrating 'within a pāda'.
textual No BM on this sūtra: our balamanorama layer is empty here, and the Wikisource SK+BM text (uttara-4/0087) gives only the mūla (it adds the example te 'yajan, which the print lacks; collation V row).
translator The Subodhinī sentence ends '…pādamadhyasthatvam iti saty api ṛktve prakṛtibhāvaḥ' with no negation in our OCR or the scan (NSP p. 600, page-0610); the argument requires that prakṛtibhāva does NOT apply here (the kaumudī gives the form ete 'rcanti, with pūrvarūpa), so a negation (na, or a-pādamadhyasthatvam) has evidently been lost. Commentary text, not mūla.

SK 3519 · A 6.1.116V

अव्यादवद्यादवक्रमुरव्रतायमवन्त्ववस्युषु च ॥ ३५१९ ॥

avyādavadyādavakramuravratāyamavantvavasyuṣu ca

avyād-avadyād-avakramur-avrata-ayam-avantv-avasyuṣu ca — Also when avyāt, avadyāt, avakramuḥ, avrata, ayam, avantu or avasyu- follows, [an eṅ remains by nature (prakṛtyā) before a (ati) — carried forward (anuvṛtti) from SK 3518, which itself carries eṅ and ati from SK 86], [even when that a is followed by v or y].

Rule. Before avyāt, avadyāt, avakramuḥ, avrata, ayam, avantu and avasyu-, an eṅ stays as it is. It stays even though the a is followed by v or y.

Example.

vasubhir no avyāt "may he protect us with the Vasus".

mitramaho avadyāt "O you of friendly greatness, from blame".

mā śivāso avakramuḥ; te no avrata.

śatadhāro ayaṃ maṇiḥ "this jewel of a hundred streams".

te no avantu "may they help us"; kuśikāso avasyavaḥ "the Kuśikas, seeking help".

The Subodhinī: the seven words are quoted forms (anukaraṇa) joined into one compound. avyāt is the benedictive of av "to protect". avakramuḥ is kram with ava in liṭ, left undoubled by the Vedic option (see SK 3509).

Applies when / blocked by. Bhaṭṭoji adds a note. The Bahvṛcas, the reciters of the Ṛgveda, do not keep the vowel in te no 'vantu, rathatūḥ, so 'yam agāt, te 'ruṇebhiḥ and the like. He accounts for this by bāhulaka, the latitude of "variously" in Vedic rules. In the Prātiśākhya, the phonetic manual of the Veda, it is stated outright.

Siddhānta-kaumudī

एषु व्यपरेऽप्यति एङ् प्रकृत्या । वसुभिर्नो अव्यात् (वसु॑भिर्नो अव्यात्) । मिमहो अवद्यात् (मि॑महो अ॒व॒द्यात्) । मा शिवासो अवक्रमुः (मा शि॑वासो॒ अव॑क्रमुः) । ते नो अव्रत (ते नो॑ अव्रत) । शतधारो अयं मणिः (श॒तधा॑रो अ॒यं म॒णिः) । ते नो अवन्तु (ते नो॑ अवन्तु) । कुशिकासो अवस्यवः (कुशि॒कासो॑ अव॒स्यवः॑) । यद्यपि बह्वृचैस्तेनोऽवन्तु, रथतूः, सोऽयमगात्, तेऽरुणेभिरित्यादौ प्रकृतिभावो न क्रियते तथापि बाहुलकात्समाधेयम् । प्रातिशाख्ये तु वाचनिक एवायमर्थः ॥

When these follow, an eṅ remains by nature (prakṛtyā) even before an a that is followed by v or y. vasubhir no avyāt ['may he protect us with the Vasus']; mitramaho avadyāt ['O you of friendly greatness, from blame']; mā śivāso avakramuḥ; te no avrata; śatadhāro ayaṃ maṇiḥ ['this jewel of a hundred streams']; te no avantu ['may they help us']; kuśikāso avasyavaḥ ['the Kuśikas, seeking help']. Although the Bahvṛcas (Ṛgvedins) do not make prakṛtibhāva in te no 'vantu, rathatūḥ, so 'yam agāt, te 'ruṇebhiḥ and the like, still this is to be accounted for by bāhulaka (the latitude of 'variously' in Vedic rules). In the Prātiśākhya, however, this matter rests on an express statement (vācanika).

Subodhinī

alignment inferredNSP p. 610–611

—अव्यात्—एषामनुकरणत्वात्सुबन्तेन समासः । अव रक्षणे । आशीर्लिङ् । अवद्यादिति पञ्चम्येकवचनान्तम् । अवक्रमुरिवेत्यवपूर्वस्य क्रमेर्लिट्युसि द्विर्वचनप्रकरणे ‘छन्दसि वा वचनम्’ इति द्विर्वचनाभावे रूपम् । केचित्तु अवचक्रमुरिति सूत्रे कृतद्विर्वचनं ये पठन्ति तेषामुदाहरणं मृग्यम् । बह्वृचास्तावदवक्रमुरित्यधीयते ॥—अव्रतेति । वृङ्वृञोः ‘मन्त्रे घस—’ इति च्लेर्लुक् । ‘आत्मनेपदेषु’ इति झस्यादादेशः ॥—अयमिति । इदमः सौ ‘इदोऽय् पुंसि’ ॥ अवतेर्लोट् अवन्तु । अवस्यवरिति। अवेरसुन् औणादिकः। ततः क्यच् ‘क्याच्छन्दसि’ इत्युः

translator notes

commentary Subodhinī: the seven words are imitations (anukaraṇa) compounded together; avyāt is the āśīrliṅ of av 'protect'; avadyāt is a fifth-case singular (pañcamyekavacanānta); avakramuḥ is the liṭ of kram with ava, without reduplication by 'chandasi vā vacanam' in the reduplication section; some read avacakramuḥ in the sūtra, and for them an example is still to be sought — the Bahvṛcas recite avakramuḥ. avrata is from vṛ (luṅ, cli-luk by mantre ghasa-…, jha → at); ayam is idam with su; avantu is the loṭ of av; avasyu- is av + asun (uṇādi), then kyac, then u by kyāc chandasi. Followed for the sūtra wording (unreduplicated avakramuḥ).
commentary Subodhinī on SK 3518 (printed under sk.3518.s1): eṅaḥ is carried from eṅaḥ padāntād ati (SK 86) and recast in the first case, and chandasi continues from vā chandasi (SK 3515) by maṇḍūkapluti. Followed for the bracketed anuvṛtti in sutra_en, which the kaumudī's 'eṅ prakṛtyā … ati' presupposes.
textual Both copies of ours read 'mimaho avadyāt'; the print has mitramaho (NSP p. 600, scan page-0610; collation batch05, class A), as does Wikisource. The English follows the print.
textual rathatūḥ and so 'yam agāt are separated by a comma in ours and in the print (NSP p. 600, scan); Wikisource prints one quotation, 'rathatūḥ so 'yam āgāt'. Kept as printed.
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section (0079 onward) carry the mūla only, without BM.
translator The Subodhinī does not comment on the closing sentence (yadyapi … vācanika evāyam arthaḥ). 'bāhulakāt samādheyam' is rendered without deciding which bahula-rule is meant. The bracketed glosses of the mantras are minimal and lexical only.

SK 3520 · A 6.1.117V

यजुष्युरः ॥ ३५२० ॥

yajuṣyuraḥ

yajuṣy uraḥ — In Yajus, uraḥ [ending in eṅ, i.e. uro, remains by nature (prakṛtyā) before a (ati) — carried forward (anuvṛtti) from SK 3518].

Rule. In the Yajus, the word uras, ending in eṅ (uro), stays as it is before a. The Yajus is the Veda of prose sacrificial formulas.

Example. uro antarikṣam "the wide mid-air".

Applies when / blocked by. The Subodhinī raises an objection: SK 3518 already does this, so the rule is useless. Bhaṭṭoji's answer: the Yajus has no pādas. So this rule is for an eṅ that is not inside a pāda. That "stays as it is" and "before a" come from SK 3518 is not stated by Bhaṭṭoji or his commentators; it is inferred from his gloss.

Siddhānta-kaumudī

उरःशब्द एङन्तोऽति प्रकृत्या यजुषि । उरो अन्तरिक्षम् (उ॒रो अ॒न्तरि॑क्षम्) । यजुषि पादाभावादनन्तः पादार्थ वचनम् ॥

In Yajus the word uras, [when it] ends in eṅ, remains by nature (prakṛtyā) before a. uro antarikṣam ['the wide mid-air']. [The rule is not redundant beside SK 3518:] since there are no pādas in Yajus, the statement is for [an eṅ] not within a pāda (anantaḥpāda).

Subodhinī

NSP p. 611

—यजुष्युरः—॥—उरो अन्तरिक्षमिति। नन्वत्र ‘प्रकृत्यान्तःपादम्’ इत्यनेनैव सिद्धे व्यर्थोऽयं योग इत्याशङ्क्याह—यजुषि पादाभावादित्यादि ॥—आपो जुषाणो—आपो इत्यादीनि पृथक्पदान्यनुकरणानि विभक्तिस्तु अनुकार्यानुकरणयोर्भेदस्याविवक्षितत्वान्न भवति ‘सुपां सुलुक्—’ इति विभक्तेर्लुग्वा। अम्बिके पूर्वं इत्येतदप्यनुकरणमेव तत्र प्रथमं जसन्तमनुकरणम्। द्वितीयं स्वन्तं। तृतीयं शसन्तम्। चतुर्थं ङ्यन्तमितरे संबुध्यन्ते। आपो जुषाणो वृष्णो वर्षिष्ठे इत्येते शब्दाः अम्बिके शब्दात्पूर्वौ यौ अम्बेअम्बालेशब्दौ तौ च अति परतः प्रकृत्या स्युः

translator notes

commentary Subodhinī: objection — since this is already achieved by prakṛtyāntaḥpādam (SK 3518), the rule is useless; Bhaṭṭoji's 'yajuṣi pādābhāvāt…' is the answer. Followed: the last sentence is rendered as that answer, with the bracketed lead-in.
translator The bracketed 'remains by nature (prakṛtyā) before a (ati)' in sutra_en is supplied from the kaumudī's own gloss ('eṅanto 'ti prakṛtyā'). That it is carried from SK 3518 (eṅ and ati ultimately from SK 86) is the translator's identification; neither the kaumudī nor the Subodhinī on this sūtra names the source rule.
textual Ours reads 'anantaḥ pādārtha vacanam'; the print has 'anantaḥpādārthaṃ vacanam' (NSP p. 601, scan page-0611; collation batch05, class A), as does Wikisource. The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only. The tail of sk.3520.s1 is the Subodhinī on SK 3521.

SK 3521 · A 6.1.118V

आपोजुषाणोवृष्णोवर्षिष्ठेऽम्बेऽम्बालेऽम्बिकेपूर्वे ॥ ३५२१ ॥

āpojuṣāṇovṛṣṇovarṣiṣṭhe'mbe'mbāle'mbikepūrve

āpo juṣāṇo vṛṣṇo varṣiṣṭhe 'mbe 'mbāle 'mbikepūrve — [In Yajus (carried forward, anuvṛtti, from SK 3520)] āpo, juṣāṇo, vṛṣṇo, varṣiṣṭhe, and ambe and ambāle standing before ambike, [remain by nature (prakṛtyā) before a (ati) — anuvṛtti from SK 3518].

Rule. In the Yajus, these words stay as they are before a: āpo, juṣāṇo, vṛṣṇo, varṣiṣṭhe, and ambe and ambāle when they stand before ambike.

Example.

āpo asmān mātaraḥ.

juṣāṇo agnir ājyasya "Agni, enjoying the clarified butter".

vṛṣṇo aṃśubhyām "with the two stalks of the bull".

varṣiṣṭhe adhi nāke "upon the highest vault".

ambe ambāle ambike.

The Subodhinī: the words are quoted forms. āpo quotes a jas form, juṣāṇo a su form, vṛṣṇo a śas form, varṣiṣṭhe a ṅi form. "Before ambike" qualifies ambe and ambāle.

Watch out. Bhaṭṭoji: from this very wording, the shortening of ambārthanadyor hrasvaḥ (SK 267, chapter 8) does not take place. SK 267 shortens the address form of words meaning "mother". The sūtra itself shows ambe and ambāle unshortened. How the wording proves this is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

यजुषि अति प्रकृत्या । आपो अस्मान्मातरः (आपो॑ अ॒स्मान्मा॒तरः॑) । जुषाणो अग्निराज्यस्य (जु॒षा॒णो अ॒ग्निराज्य॒स्य) । वृष्णो अंशुभ्याम् (वृष्णो॒ अंशु॑भ्याम्) । वर्षिष्ठे अधि नाके (वर्षि॑ष्ठे॒ अधि॒ नाके॑) । अम्बे अम्बाले अम्बिके । अस्मादेव वचनात् अम्बार्थ - SK 267 इति ह्रस्वो न ॥

In Yajus [these] remain by nature (prakṛtyā) before a. āpo asmān mātaraḥ; juṣāṇo agnir ājyasya ['Agni, enjoying the clarified butter']; vṛṣṇo aṃśubhyām ['with the two stalks of the bull']; varṣiṣṭhe adhi nāke ['upon the highest vault']; ambe ambāle ambike. From this very wording, the shortening (hrasva) by ambārtha- (SK 267) does not take place.

translator notes

commentary Subodhinī, printed under sk.3520.s1: āpo and the rest are separate words, imitations (anukaraṇa); no case ending is added, the difference between imitated form and imitation not being intended, or the ending is dropped by supāṃ suluk; 'ambikepūrve' is also an imitation. āpo imitates a jas-form, juṣāṇo a su-form, vṛṣṇo a śas-form, varṣiṣṭhe a ṅi-form; the rest are joined. The words āpo, juṣāṇo, vṛṣṇo, varṣiṣṭhe, and the two words ambe and ambāle that precede the word ambike, remain by nature before a. Followed for construing 'ambikepūrve' as qualifying ambe and ambāle.
textual The OCR of the Subodhinī garbles 'ambike' as 'abhivakte'; the scan (NSP p. 601, scan page-0611) reads ambike. The print's mūla here = ours (collation batch05: only an accent row and a V row, Wikisource continuing the first mantra with śundhayantu).
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only.
translator The bracketed 'In Yajus' and 'remain by nature (prakṛtyā) before a (ati)' in sutra_en are supplied from the kaumudī's own gloss ('yajuṣi ati prakṛtyā'). That they are carried from SK 3520 (yajuṣi) and SK 3518 (prakṛtyā; ati ultimately from SK 86) is the translator's identification; neither the kaumudī nor the Subodhinī names the source rules.
translator ambe, ambāle, ambike are forms of address (sambuddhi); SK 267 would shorten the address-form of words meaning 'mother' (ambe → amba). The sūtra's own wording ambe, ambāle shows that the shortening does not apply here. This explanation is the translator's; neither the kaumudī nor the Subodhinī spells it out.

SK 3522 · A 6.1.119V

अङ्ग इत्यादौ च ॥ ३५२२ ॥

aṅga ityādau ca

aṅga ityādau ca — [In Yajus (carried forward, anuvṛtti, from SK 3520)] an eṅ in the word aṅga, and also (ca) [an eṅ] before the a that is the beginning of that [word aṅga], [remains by nature (prakṛtyā) before a (ati) — anuvṛtti from SK 3518].

Rule. In the Yajus, two kinds of eṅ stay as they are before a. One is an eṅ in the word aṅga "limb". The other is any eṅ before the a that begins aṅga.

Example. prāṇo aṅge aṅge adīdhyat.

prāṇo + aṅge: an eṅ before the initial a of aṅga → prāṇo aṅge.

aṅge + aṅge: the e of aṅga, and also before aṅga → aṅge aṅge.

aṅge + adīdhyat: the e of aṅga before an ordinary a → aṅge adīdhyat.

Watch out. The Subodhinī explains ca. Without it the sense would be narrow: the eṅ of aṅga only before the initial a of aṅga. That covers aṅge aṅge but not aṅge adīdhyat or prāṇo aṅge. With ca the two conditions stand apart, and all three junctions are covered.

Siddhānta-kaumudī

अङ्गशब्दे य एङ् तदादौ च अकारे य एङ् पूर्वः सोऽति प्रकृत्या यजुषि । प्राणो अङ्गे अङ्गे अदीध्यत् ॥

An eṅ that is in the word aṅga, and an eṅ that stands before an a which is the beginning of that [word aṅga] — that [eṅ] remains by nature (prakṛtyā) before a in Yajus. prāṇo aṅge aṅge adīdhyat.

Subodhinī

NSP p. 611

—अङ्ग इत्यादौ च ॥—अङ्गशब्दे य एङिति। प्रकृत्या भवतीति वक्ष्यमाणेन संबन्धः ॥—तदादौ अकारे य एङ्पूर्व इति। अत्रापि पूर्ववत्संबन्धः। अतिक्रान्तपरामर्शिना तच्छब्देन इतिशब्दार्थमाचष्टे। तस्याङ्गशब्दस्य आदिस्तदादिस्तद्रूपो य अकारस्तस्मिन्परे पूर्वो य एङ् स इत्यर्थः। नन्वत्र चकारः किमर्थं इति चेच्छृणु। असति चकारेऽङ्गशब्दस्यैवैङ् तदादावति परतः प्रकृत्या भवतीत्यर्थः स्यात्ततश्चाङ्गे अङ्गे इत्यत्रैव स्यात्। अङ्गे अदीव्यदित्यत्र न स्यात्। सति तु तस्मिन्नङ्गशब्दस्य य एङ् यत्र कुत्रचिदति प्रकृत्या भवति तदादौ चाति परतो यः कश्चिदेङ् स प्रकृत्या भवतीत्ययमर्थो भवति। तेन अङ्गे अङ्गे अदीव्यत् प्राणो अङ्गे इत्युभयत्रापि भवति

translator notes

commentary Subodhinī: 'aṅgaśabde ya eṅ' and 'tadādau akāre ya eṅ pūrvaḥ' are each to be construed with the following 'prakṛtyā'; the pronoun tad, referring back, expresses the sense of the sūtra's 'iti': the a that is the initial of aṅga, and the eṅ before it. Followed.
commentary Subodhinī on ca: without it the sense would be 'the eṅ of aṅga alone remains by nature before the initial a of aṅga', valid only in aṅge aṅge, not in aṅge adīdhyat; with ca, the eṅ of aṅga remains by nature before any a, and any eṅ remains by nature before the initial a of aṅga, so both aṅge aṅge adīdhyat and prāṇo aṅge are covered. Followed for rendering the two conditions as independent ('and an eṅ that…').
translator The bracketed 'In Yajus' and 'remains by nature (prakṛtyā) before a (ati)' in sutra_en are supplied from the kaumudī's own gloss ('so 'ti prakṛtyā yajuṣi'). That they are carried from SK 3520 (yajuṣi) and SK 3518 (prakṛtyā; ati ultimately from SK 86) is the translator's identification; neither the kaumudī nor the Subodhinī names the source rules.
textual The print's mūla reads adīdhyat, as ours (NSP p. 601, scan page-0611); the Subodhinī quotes the mantra with adīvyat, as does Wikisource, which also adds a second example (collation batch05, V row).
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only.

SK 3523 · A 6.1.120V

अनुदात्ते च कुधपरे ॥ ३५२३ ॥

anudātte ca kudhapare

anudātte ca kudhapare — [In Yajus (carried forward, anuvṛtti, from SK 3520), an eṅ (anuvṛtti from SK 86 through SK 3518)] also [remains by nature (prakṛtyā, anuvṛtti from SK 3518)] before an anudātta [a (ati)] that is followed by ku or dh.

Rule. In the Yajus, an eṅ stays as it is before an anudātta a that is followed by a ku consonant (k, kh, g, gh, ṅ) or by dh.

This rule turns on accent. A Vedic syllable is udātta (raised), anudātta (not raised) or svarita (falling from a raised tone). Here the udātta is marked with an acute (á) and an independent svarita with a grave (à). An anudātta, and a svarita that only follows an udātta, are left unmarked.

Example.

ayáṃ só agníḥ: the udātta syllables are yaṃ, so and gni. The initial a of agníḥ is anudātta, and g follows it. So the o of só stays.

ayáṃ só adhvaráḥ: the udātta of adhvaráḥ is on ra. Its initial a is anudātta; after the udātta só it is recited as a dependent svarita, which is left unmarked. And dh follows it.

The Subodhinī: agni has the udātta on its last syllable, being formed with the uṇādi affix ni. The uṇādi affixes are a separate list of affixes that form noun stems from roots. adhvara has it on its last syllable by the accent of the stem.

Applies when / blocked by. Why "anudātta"? atho 'gre rudre. Bhaṭṭoji: the word agra has the udātta on its first syllable (ágra, udātta a). The a is not anudātta, so SK 86 merges it.

Why "followed by ku or dh"? so 'yam agnimataḥ: the a of ayam is followed by y, so SK 86 applies.

Watch out. Both conditions are needed. The a must be anudātta, and the next consonant must be a ku sound or dh.

Siddhānta-kaumudī

कवर्गधकारपरे अनुदात्तेऽति परे एङ् प्रकृत्या यजुषि । अयं सो अग्निः (अ॒यं सो अ॒ग्निः) । अयं सो अध्वरः (अ॒यं सो अ॑ध्व॒रः) । अनुदात्ते किम् । अथोऽग्रे रुद्रे । अग्रशब्द आद्युदात्तः । कुधपरे किम् । सोऽयमग्निमतः ॥

Before an anudātta a that is followed by a ka-class consonant (kavarga) or dh, an eṅ remains by nature (prakṛtyā) in Yajus. ayáṃ só agníḥ; ayáṃ só adhvaráḥ. Why 'anudātta'? atho 'gre rudre — the word agra is ādyudātta. Why 'followed by ku or dh'? so 'yam agnimataḥ.

Subodhinī

NSP p. 611

—अनुदात्ते च कुधपरे। कुधौ परौ यस्मात्स तथोक्तः ॥—कवर्गधकारेति। धकारे अकार उच्चारणार्थः ॥—अग्निरिति। अग्निशब्दो ‘अङ्गेर्निर्नलो-पश्च’ इति निप्रत्ययान्तोऽन्तोदात्तः। अध्वरशब्दः प्रातिपदिकस्वरेणान्तोदात्तः ॥—आद्युदात्त इति। ‘ऋज्रेन्द्र—’ इत्या-दिना सूत्रेण निपातितः ॥—आङो—। आङिति ङिद्विशिष्ट आकारो गृह्यते यः ‘ईषदर्थे क्रियायोगे मर्यादाभिविधौ च यः। एतमातं ङितं विद्याद्वाक्यस्मरणयोरङित्’ इत्यनेन लक्षितः। यद्यपि अभ्र आँ अप इत्यत्र आकारो न ईषदर्थादिच-तुष्टयवृत्तिः सप्तम्यर्थद्योतकत्वात्। तथापि वाक्यस्मरणयोरङिदित्यत्रैव तात्पर्यम्। अन्यत्र सर्वत्राङ् ङिद्वेदितव्यः। एवं तावद्भाष्ये स्थितम् ॥—अभ्र आँ अप इति। सप्तम्यर्थद्योतकोऽत्राङ्। ‘उपदेशेऽजनुनासिकः’—इतीत्संज्ञा तु न उप-देशग्रहणात्

translator notes

commentary Subodhinī: kudhapare is a bahuvrīhi, 'that after which ku and dh come', qualifying the anudātta a; in 'dhakāra' the a is only for pronunciation. Followed: 'an anudātta a that is followed by a ka-class consonant or dh'.
commentary Subodhinī: agni is antodātta, being formed with the suffix ni by aṅger nir nalopaś ca (uṇādi); adhvara is antodātta by the prātipadika accent; agra is ādyudātta, given as a nipātana by ṛjrendrāgra- (uṇādi). Followed for the accent marking of the examples.
translator The bracketed 'In Yajus' and 'remains by nature (prakṛtyā)' in sutra_en are supplied from the kaumudī's own gloss ('eṅ prakṛtyā yajuṣi'). That they are carried from SK 3520 (yajuṣi) and SK 3518 (prakṛtyā) is the translator's identification; the eṅ coming from SK 86 through SK 3518 is stated by the Subodhinī on SK 3518 (see sk3519). No commentator names SK 3520 or SK 3518 here.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. In ayáṃ só agníḥ the udātta syllables are yáṃ, só and gní; the initial a of agníḥ is anudātta, followed by g. In ayáṃ só adhvaráḥ the udātta syllables are yáṃ, só and rá; the initial a of adhvaráḥ is anudātta (our accented copy and the print show it as a dependent svarita after só, unmarked here), followed by dh. In the counter-example the a of agra is udātta, so atho + agre undergoes pūrvarūpa. so 'yam agnimataḥ: the anudātta a of ayam is followed by y, so again pūrvarūpa.
textual 'agnimataḥ' is the print's reading (NSP p. 601, scan page-0611, divided agni-/mataḥ); Wikisource has agnimantaḥ (collation batch05, V row). Kept as printed.
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only. The tail of sk.3523.s1 is the Subodhinī on SK 3525 (āṅo …).

SK 3524 · A 6.1.121V

अवपथासि च ॥ ३५२४ ॥

avapathāsi ca

avapathāsi ca — [In Yajus (carried forward, anuvṛtti, from SK 3520), an eṅ also remains by nature (prakṛtyā) (anuvṛtti from SK 3518)] when avapathāḥ follows, [its initial a being anudātta (anuvṛtti from SK 3523)].

Rule. In the Yajus, an eṅ stays as it is before avapathāḥ, when the initial a of avapathāḥ is anudātta.

Example. trī́ rudrébhyo avapathāḥ: the udātta syllables are trī and dre. The verb is wholly anudātta.

Bhaṭṭoji: avapathāḥ is vap in laṅ, with thās. It loses its accent by tiṅṅatiṅaḥ (SK 3935, chapter 71). So its first a is anudātta, and the o of rudrébhyo stays. That trī́ bears the udātta is read from the marking; it is not stated by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. Why "anudātta"? yád rudrébhyo 'vapathāḥ: the udātta syllables are yad and dre. Bhaṭṭoji: after yad, nipātair yadyadi- (SK 3937, chapter 71) blocks the loss of accent. The verb keeps its own accent, so its first a is not anudātta, and SK 86 merges it. The verb's own udātta falls on the augment a (ávapathāḥ), by luṅlaṅlṛṅkṣv aḍ udāttaḥ (SK 2206, chapter 44). Bhaṭṭoji says only that the loss of accent does not happen; the place of the udātta is not stated by him or his commentators; it is inferred.

Siddhānta-kaumudī

अनुदात्ते अकारदौ अवपथाःशब्दे परे यजुषि एङ् प्रकृत्या । त्रीरुंद्रेभ्यो अवपथाः (त्रीरुं॒द्रेभ्यो॑ अवपथाः) । वपेस्थासि लङि तिङ्ङतिङः - SK 3935 इत्यनुदात्तत्वम् । अनुदात्ते किम् । यद्रुद्रेभ्योऽवपथाः (यद्रुद्रेभ्यो॑ऽवपथाः) । निपातैर्यद्यदि - SK 3937 इति निघातो न ॥

When the word avapathāḥ follows, beginning with an anudātta a, an eṅ remains by nature (prakṛtyā) in Yajus. trī́ rudrébhyo avapathāḥ. [avapathāḥ is the form] of vap in laṅ, with thās; it is anudātta by tiṅṅatiṅaḥ (SK 3935). Why 'anudātta'? yád rudrébhyo 'vapathāḥ — [here] the nighāta (reduction to anudātta) does not take place, by nipātair yadyadi- (SK 3937).

translator notes

translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. In trī́ rudrébhyo avapathāḥ the udātta syllables are trī́ and dré: ours and the print leave trī unmarked at the head of the citation, before the anudātta-marked ru, and in this notation that marks it udātta (the neuter plural trī́, cf. trī́ṇi). The verb avapathāḥ is wholly anudātta (after the dependent svarita on bhyo, our accented copy and the print leave it unmarked). In the counter-example yád rudrébhyo 'vapathāḥ the udātta syllables are yád and dré; because yad blocks the nighāta, avapathāḥ keeps its own accent, whose udātta is the augment a (ávapathāḥ, by luṅlaṅlṛṅkṣv aḍ udāttaḥ, SK 2206), so its initial a is not anudātta and pūrvarūpa takes place. The identification of the udātta on the augment is the translator's; the kaumudī says only that the nighāta does not take place.
translator The bracketed conditions in sutra_en (Yajus, eṅ, prakṛtyā, anudātta) are supplied from the kaumudī's own gloss ('anudātte akārādau … yajuṣi eṅ prakṛtyā'). That they are carried from SK 3520 (yajuṣi), SK 3518 (prakṛtyā; eṅ ultimately from SK 86) and SK 3523 (anudātte) is the translator's identification; no commentator states it, and there is no Subodhinī on this sūtra.
textual Ours reads 'akāradau'; the print has 'akārādau' (NSP p. 601, scan page-0611; collation batch05, class A), as does Wikisource. The English follows the print.
textual Ours writes an anusvāra on ru in both copies (trī ruṃdrebhyo); the print's line-start is hidden on the scan (collation batch05, class C) and Wikisource has 'trī rudrebhyo'. The English gives the letters both agree on, trī rudrebhyo; the anusvāra is left to the Print Check.
textual No Subodhinī on this sūtra: the print's commentary runs straight from SK 3523 to SK 3525 (NSP p. 601, scan page-0611; the text is in sk.3523.s1). No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only.

SK 3525 · A 6.1.126V

आङोऽनुनासिकश्छन्दसि ॥ ३५२५ ॥

āṅo'nunāsikaśchandasi

āṅo 'nunāsikaś chandasi — In the Veda, āṅ [before an ac] becomes anunāsika [and remains by nature (prakṛtyā)].

Rule. In the Veda, before a vowel, the particle āṅ (ā) becomes nasal (anunāsika) and stays as it is.

Example. abhra ā̃ apaḥ; gabhīra ā̃ ugraputre. The ā̃ does not merge with the following vowel.

Applies when / blocked by. The Subodhinī asks whether the ā of abhra ā̃ apaḥ is really āṅ. A verse gives the ā marked with ṅ four senses. There the ā has none of them; it expresses the sense of the seventh case. Following the Bhāṣya (the Mahābhāṣya, Patañjali's great commentary on the sūtras), the Subodhinī answers that ā lacks the ṅ only in a sentence and in recollection. Everywhere else it is āṅ. That the rule draws on SK 90 (chapter 4) and SK 3518 is not stated by Bhaṭṭoji or his commentators; it is inferred from his gloss.

A vārttika: in the Veda, īṣā akṣa and the like stay as they are. īṣā akṣo hiraṇyayaḥ; jyā iyam; pūṣā aviṣṭu.

Watch out. The nasal ā̃ is not a marker. The Subodhinī: a nasal vowel is a marker only in the teaching form of an element (upadeśe 'janunāsika it), and this is not such a form.

Siddhānta-kaumudī

आङोऽचि परेऽनुनासिकः स्यात् स च प्रकृत्या । अभ्र आँ अपः (अ॒भ्र आँ अ॒पः) । गभीर आँ उग्रपुत्रे (गभी॒र आँ उ॒ग्रपु॑त्रे) ।

When an ac follows, āṅ becomes anunāsika, and it remains by nature (prakṛtyā). abhra ā̃ apaḥ; gabhīra ā̃ ugraputre.

vārttika

ईषाअक्षादीनां छन्दसि प्रकृतिभावो वक्तव्यः

(vārttika) Prakṛtibhāva is to be stated for īṣā akṣa and the like in the Veda.

(वार्तिकम्) ॥ ईषाअक्षो हिरण्यः । ज्या इयम् (ज्या इ॒यम्) । पूषा अविष्टु (पू॒षा अ॒विष्टु) ॥

īṣā akṣo hiraṇyayaḥ; jyā iyam; pūṣā aviṣṭu.

translator notes

commentary Subodhinī, printed under sk.3523.s1: āṅ means the ā marked with ṅ, as characterized by the verse 'the ā used in the sense of slightly, with a verb, for limit and for inclusion is ṅit; in a sentence and in recollection it is not ṅit'. In abhra ā̃ apaḥ the ā has none of those four senses but expresses the sense of the seventh case (saptamyartha); still, the verse means only that ā is not ṅit in a sentence and in recollection, and everywhere else it is āṅ — so the Bhāṣya. The anunāsika ā gets no it-designation by upadeśe 'janunāsika it, since this is not upadeśa. Followed for taking the ā of the first example as āṅ.
textual Ours reads 'īṣāakṣo hiraṇyaḥ'; the print has hiraṇyayaḥ (NSP p. 601, scan page-0611; collation batch05, class A), as does Wikisource. The English follows the print.
textual The tag '(vārttikam)' at the head of sk.3525.k3 is editorial; the print marks the vārttika (sk.3525.k2) with its sign and has no tag. Not rendered.
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only.
translator '[before an ac]' and '[and remains by nature]' in sutra_en are supplied from the kaumudī's own gloss ('aci pare', 'sa ca prakṛtyā'). That they come from SK 90 (plutapragṛhyā aci nityam) and SK 3518 is the translator's identification; no commentator states it.

SK 3526 · A 6.1.133V

स्यश्छन्दसि बहुलम् ॥ ३५२६ ॥

syaśchandasi bahulam

syaś chandasi bahulam — In the Veda, [the su] of sya [is elided before a hal] variously (bahulam).

Rule. In the Veda, the case ending su of sya is lost before a consonant (hal), variously. sya is the first-case form of the pronoun tyad "that".

Example. eṣa sya bhānuḥ. The Subodhinī:

tyad + su → a for the d (the tyadādi rule) → t becomes s before su → syaḥ

→ before the bh of bhānuḥ the su is lost by this rule → sya bhānuḥ.

In eṣa the su is lost by etattadoḥ sulopo 'kor anañsamāse hali (SK 176, chapter 7).

Applies when / blocked by. SK 176 covers etad and tad only. This rule brings sya in, in the Veda. That "before a consonant" is carried from SK 176 is not stated by Bhaṭṭoji or his commentators; it is inferred from his gloss.

Siddhānta-kaumudī

स्य इत्यस्य सोर्लोपः स्याद्धलि । एष स्य भानुः (ए॒ष स्य भा॒नुः) ॥

The su of sya is elided (lopa) before a hal. eṣa sya bhānuḥ.

Subodhinī

NSP p. 611

—स्यश्छन्दसि। स्य इति स्यदित्येतस्य प्रथमान्तस्यानुकरणम्। ‘सुपां सुलुक्’ इति लुप्तषष्ठीकम् ॥—एषस्येति। एतदस्त्यदश्च त्यदाद्यत्वं ‘तदोः सः सौ’ इति सः। एतदस्त्यदश्च परस्य सोः ‘एतत्तदोः सुलोपः’—इति ‘स्यश्छन्दसि’—इति च लोपः

translator notes

commentary Subodhinī: 'sya' imitates sya, the first-case form (prathamānta) of syad (tyad); its sixth-case ending is dropped by supāṃ suluk. Followed: 'the su of sya'.
commentary Subodhinī on eṣa sya: etad and tyad take the a of tyadādi, and t becomes s by tadoḥ saḥ sāv; the su after etad is elided by etattadoḥ sulopaḥ (SK 176), the su after tyad by this rule. Recorded; the kaumudī gives no derivation.
translator The bracketed su and 'before a hal' in sutra_en come from the kaumudī's gloss 'sor lopaḥ syād dhali'. That they are carried from etattadoḥ sulopo 'kor anañsamāse hali (SK 176) is the translator's identification.
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only.

SK 3527 · A 6.1.151V

ह्रस्वाच्चन्द्रोत्तरपदे मन्त्रे ॥ ३५२७ ॥

hrasvāccandrottarapade mantre

hrasvāc candrottarapade mantre — In a mantra, when candra is the uttarapada, [the augment suṭ (carried forward, anuvṛtti, from SK 2553)] comes after a short vowel [to candra].

Rule. In a mantra, a verse or formula of the Veda, the augment suṭ (s) comes to candra "bright, moon". candra must be the second member of a compound (uttarapada), after a short vowel. The Subodhinī: suṭ is carried forward from suṭ kāt pūrvaḥ (SK 2553, chapter 51).

Example.

hari + candra → the augment s before candra → hari-s-candra → hariścandraḥ: hariścandro marudgaṇaḥ.

Also suścandra dasma.

The s appears as ś before c; that step is not stated here; it is inferred.

Applies when / blocked by. The Subodhinī: the augment goes to candra, not to the vowel before it. When a rule names one item in the fifth case and another in the seventh, the fifth-case naming is stronger. So Bhaṭṭoji writes "to the word candra as uttarapada".

Siddhānta-kaumudī

ह्रस्वात्परस्य चन्द्रशब्दस्योत्तरपदस्य सुडागमः स्यान्मन्त्रे । हरिश्चन्द्रो मरुद्गणः (हरि॑श्चन्द्रो म॒रुद्ग॑णः) । सुश्चन्द्र दस्म (सुश्च॑न्द्र दस्म) ॥

In a mantra, the augment suṭ comes to the word candra standing as uttarapada after a short vowel. hariścandro marudgaṇaḥ; suścandra dasma.

Subodhinī

NSP p. 611

—ह्रस्वात्—चन्द्रशब्दे उत्तरपदे ह्रस्वात्परः सुडागमो भवति। स च भवन् चन्द्रशब्द-स्यैवोभयनिर्देशे पञ्चमीनिर्देशो बलीयानित्याशयेनाह—चन्द्रशब्दस्योत्तरपदस्येति ॥—सुडागमः स्यादिति। ‘सुट् कात्पूर्वः’ इत्यतः सुडित्यनुवर्तनात्

translator notes

commentary Subodhinī: when candra is the uttarapada, suṭ comes after a short vowel, and it comes to candra itself, since where both [a fifth and a seventh] designation are given the fifth-case designation is stronger; that is why Bhaṭṭoji writes 'candraśabdasyottarapadasya'. Followed for 'comes to the word candra'.
commentary Subodhinī: suṭ is carried forward (anuvṛtti) from suṭ kāt pūrvaḥ (SK 2553). Followed in sutra_en.
textual No Bālamanoramā: our BM layer is empty, and the Wikisource uttara-4 pages for the vaidika section carry the mūla only. Ours = print (collation batch06, clean).

SK 3528 · A 6.3.33V

पितरामातरा च च्छन्दसि ॥ ३५२८ ॥

pitarāmātarā ca cchandasi

pitarāmātarā ca chandasi — In the Veda, pitarāmātarā [is an irregularly formed (nipātana) dvandva]; by ca, [the reverse order] as well.

Rule. In the Veda, pitarāmātarā "father and mother" is a fixed form (nipātana) of a dvandva, a compound of members joined by "and". By ca, the reverse order stands too.

Example. ā mā gantāṃ pitarā mātarā ca "may father and mother come to me". The Subodhinī: in the first member, ā is substituted by nipātana. In the second, the case ending is replaced by ā (SK 3561, Part IV), with guṇa by ṛto ṅisarvanāmasthānayoḥ (SK 275, chapter 8).

Reverse order: na mātarā pitarā nū cid iṣṭau.

Applies when / blocked by. Bhaṭṭoji cites here samānasya chandasy amūrdhaprabhṛtyudarkeṣu (SK 1012, chapter 25). In the Veda, sa replaces samāna "same", except before mūrdhan, prabhṛti and udarka. The Subodhinī: sa is carried from sahasya saḥ saṃjñāyām (SK 1009, chapter 25).

samāno garbhaḥ → sagarbhaḥ → "being there" (tatra bhavaḥ), with yat → sagarbhyaḥ.

Counter-examples (Subodhinī): samānamūrdhā, samānaprabhṛtayaḥ, samānodarkāḥ.

A vārttika on viṣvagdevayoś ca ṭer adryañcatāv apratyaye (SK 418, chapter 11): in the Veda, in the feminine, it applies variously. Bhaṭṭoji: the substitute adri for the ṭi of viṣvak and deva comes variously.

Without adri: viśvācī ca ghṛtācī ca.

With adri: devadrīcī nayata devayantaḥ; also kadrīcī, from kim.

The Subodhinī: viśvācī is "going to all": añc with kvin (an affix that, like kvip, leaves nothing of itself), ṅīp, loss of the a of añc, and lengthening by cau. Here adri was due but fails by bāhulaka. In kadrīcī "going badly" it does come, for the ṭi of kim. The Subodhinī takes viṣvak and deva to stand for pronouns as well.

Siddhānta-kaumudī

द्वन्द्वे निपातः । आ मा गन्तां पितरा मातरा च (आ मा॑ गन्तां पि॒तरा॑ मा॒तरा॑ च) । चाद्विपरीतमपि । न मातरा पितरा नू चिदिष्टौ (न मा॒तारा॑ पि॒तरा॒ न चि॑दि॒ष्टौ) । समानस्य छन्दस्यमूर्धप्रभृत्युदर्केषु SK 1012 समानस्य सः स्यान्मूर्धादिभिन्ने उत्तरपदे । सगर्भ्यः ।

[This is] an irregular form (nipāta) in a dvandva. ā mā gantāṃ pitarā mātarā ca ['may father and mother come to me']. By 'ca', the reverse too: na mātarā pitarā nū cid iṣṭau. samānasya chandasy amūrdhaprabhṛtyudarkeṣu (SK 1012): sa [carried forward (anuvṛtti) from SK 1009] replaces samāna when the uttarapada is other than mūrdhan, prabhṛti and udarka. sagarbhyaḥ.

vārttika

छन्दसि स्त्रियां बहुलम्

(vārttika) In the Veda, in the feminine, variously.

(वार्तिकम्) ॥ विष्वद्गेवयोरद्र्यदेशः । विश्वाची च घृताची च (वि॒श्वाची॑ च घृ॒ताची॑च) । देवद्रीची नयत देवयन्तः (देव॒द्रीची॑ नयत देव॒यन्तः॑) । कद्रीची (क॒द्रीची॑) ॥

[That is,] the substitute adri for [the ṭi of] viṣvak and deva [occurs variously]. viśvācī ca ghṛtācī ca; devadrīcī nayata devayantaḥ; kadrīcī.

Subodhinī

NSP p. 611–612

—पितरा—पूर्वपदस्याङादेशो निपात्यते। उत्तरपदे तु ‘सुपां सुलुक्—’ इत्यादिना विभक्तेराकारादेशः। ‘ऋतो ङिसर्वनामस्थानयोः’ इति गुणः ॥—समानस्य—॥—सः स्यादिति। ‘सहस्य सः’ इत्यतः स इत्यनुवर्तते ॥—सगर्भ्य इति। समानो गर्भः सगर्भः तत्र भवः सगर्भ्यः। ‘सगर्भसयूथसनुताद्यत्’ इति यत् प्रत्ययः। अमूर्धेत्यादि किम्। समानमूर्धा समानप्रभृतयः समानोदकाः ॥—छन्दसि त्रियाम्—‘विष्वग्दे- वयोः—इति सर्वनाम्नोऽप्युपलक्षणम् । बहुलग्रहणात्क्वचिन्न भवति ॥—विश्वाची । देवद्रीचीति । विश्वमञ्चतीति देवानञ्चतीति किन् । ‘उगितश्च’ इति ङीप् । ‘अचः’ इत्यकारलोपः । ‘चौ’ इति दीर्घत्वम् । अत्र विष्वग्देवयोरद्र्यादेशः प्राप्तो बाहुलकान्न । क्वचिच्च भवतीत्याह—कद्रीचीति । कुत्सितमञ्चतीति कद्रीची । किंशब्दस्य टेरद्र्यादेशः ङीवलोपः दीर्घः पूर्ववत्

translator notes

commentary Subodhinī: in the pūrvapada the substitute āṅ (ā) is given by nipātana (print 'pūrvapadasyāṅādeśo nipātyate', scan page-0611; our OCR 'āḍādeśa'); in the uttarapada the case ending is replaced by ā through supāṃ suluk… (SK 3561), with guṇa by ṛto ṅisarvanāmasthānayoḥ (SK 275). Recorded; the kaumudī says only 'nipāta'.
commentary Subodhinī on SK 1012: 'saḥ' is carried forward from sahasya saḥ [saṃjñāyām] (SK 1009); sagarbhya is samāno garbhaḥ = sagarbhaḥ, tatra bhavaḥ, with yat by sagarbhasayūthasanutād yat; counter-examples for amūrdha- etc.: samānamūrdhā, samānaprabhṛtayaḥ, samānodarkāḥ. Followed for the bracketed anuvṛtti.
commentary Subodhinī on the vārttika: 'viṣvagdevayoḥ' also stands for pronouns (sarvanāman) as an upalakṣaṇa; because of bahula the substitute sometimes fails. viśvācī, devadrīcī: viśvam / devān añcati, kvin, ṅīp by ugitaś ca, lopa of a by acaḥ, lengthening by cau. In viśvācī the adri-substitute was due but by bāhulaka does not occur; and sometimes it does occur — hence kadrīcī (print 'bāhulakān na | kvacic ca bhavatīty āha', scan page-0612; our OCR reverses the sense with 'kracin na' and 'bāhulakān' without na), 'going badly' (kutsitam añcati), with adri for the ṭi of kim. Followed for '[occurs variously]' and for the bracketed ṭi.
textual Ours reads 'viṣvadgevayor adryadeśaḥ'; the print has 'viṣvagdevayor adryādeśaḥ' (NSP p. 602, scan page-0612; collation batch06, class A). The English follows the print.
textual In the second mantra our accented copy has mātārā and na for mātarā and nū; our plain copy agrees with the print (NSP p. 601, scan page-0611; collation batch06, class A). The English follows the plain copy.
textual The tag '(vārttikam)' at the head of sk.3528.k3 is editorial; the print marks the vārttika (sk.3528.k2) with its sign and has no tag. Not rendered.
textual No Bālamanoramā on this sūtra: our BM layer is empty and the Wikisource uttara-4 vaidika pages carry the mūla only. The BM text formerly filed under sk.3529.b1 (pratīka 'sadha mādasthayoś chandasi') was the BM on SK 418 (viṣvagdevayoś ca ṭer adryañcatāv apratyaye, with adas + añc) and does not discuss this vārttika; it was re-filed 2026-10-05 to sk.418.b1 (its SK 419 head to sk.419.b1).

SK 3529 · A 6.3.96V

सध मादस्थयोश्छन्दसि ॥ ३५२९ ॥

sadha mādasthayośchandasi

sadha mādasthayoś chandasi — In the Veda, sadha [replaces saha (carried forward, anuvṛtti, from SK 422)] when māda or stha [follows as uttarapada].

Rule. In the Veda, sadha replaces saha "with" before māda or stha as the second member. The Subodhinī: saha is carried from sahasya sadhriḥ (SK 422, chapter 11).

Example.

saha + māda → sadhamāda → seventh case sadhamāde: indra cāsmin sadhamāde.

saha + stha → sadhastham: somaḥ sadhastham.

The Subodhinī: sadhamāda is "where the gods rejoice together", the sacrifice, made with ghañ. sadhastha is "what stands together", with ka by āto 'nupasarge kaḥ.

Watch out. The Subodhinī: the a of māda in the sūtra is only for pronunciation. So the rule also covers mād, the kvip form: arvāg indra sadhamādo vahantu.

Siddhānta-kaumudī

सहस्य सधादेशः स्यात् । इन्द्र चास्मिन्सधमादे (इन्द्र॑ चा॒स्मिन्स॑ध॒मादे॑) । सोमः सधस्थम् (सोमः॑ स॒धस्थ॑म्) ॥

sadha is substituted for saha [when māda or stha follows]. indra cāsmin sadhamāde; somaḥ sadhastham.

Subodhinī

NSP p. 612

—सध माद—। ‘सहस्य सध्रिः’ इत्यतः । सहस्येति वर्तते माद स्थ इत्येतयोरुत्तरपदयोः सहस्य सध इत्ययमादेशः स्यात् । सधेत्यविभक्तिको निर्देशः ॥—सधमादे इति । सह माद्यन्ति देवा अस्मिन्निति सधमादो यज्ञ इति । ‘मदोऽनुपसर्गे’ इत्यपि प्राप्ते ‘अजब्भ्यां स्त्रीखलनाः—’ इति तद्वाधके ल्युटि ‘हलश्च’ इति घञ् । सूत्रे मादेत्यकार उच्चारणार्थः । तेन मादयतेः क्विबन्तस्य मादिति यद्रूपं तत्रापि भवति । ‘आत्वा बृहन्तो हरयो युज्यमाना अर्वागिन्द्रसधमादो वहन्तु’ ॥—सधस्थमिति । सह तिष्ठतीति सधस्थः । ‘आतोऽनुपसर्गे—’ इति कः

translator notes

commentary Subodhinī: 'sahasya' continues from sahasya sadhriḥ (SK 422); when māda or stha is the uttarapada, sadha replaces saha; 'sadha' is cited without a case ending. Followed for the bracketed anuvṛtti and condition.
commentary Subodhinī: sadhamāda is 'where the gods rejoice together', the sacrifice — ghañ by halaś ca, which blocks lyuṭ (itself blocking mado 'nupasarge); the a of māda in the sūtra is for pronunciation, so the rule also applies to mād, the kvip-form of mādi (cited: arvāg indra sadhamādo vahantu). sadhastha: 'what stands together', with ka by āto 'nupasarge kaḥ. Recorded; the kaumudī gives no derivation.
textual The bracketed condition is supplied from the sūtra: ours and the print (NSP p. 602, scan page-0612) both end the gloss at 'sahasya sadhādeśaḥ syāt'; Wikisource adds 'mādasthayoḥ parataḥ' and reads 'indra tvāsmin' (collation batch06, V row).
textual The BM block formerly filed here as sk.3529.b1 was not BM on this sūtra: under the pratīka 'sadha mādasthayoś chandasi' it carried the BM on SK 418 (viṣvagdevayoś ca ṭer adryañcatāv apratyaye) running into SK 419 (adaso 'ser dād u do maḥ). It was re-filed 2026-10-05 to sk.418.b1 and sk.419.b1. No BM on SK 3529 exists in the Wikisource uttara-4 vaidika pages (mūla only).

SK 3530 · A 6.3.108V

पथि च च्छन्दसि ॥ ३५३० ॥

pathi ca cchandasi

pathi ca cchandasi — And in the Veda (chandas), when pathin follows [as the later member (uttarapada), kava and kā replace ku].

Rule. In the Veda, when pathin "path" is the second member, kava and kā replace ku "bad".

Example. kavapathaḥ, kāpathaḥ, and also kupathaḥ, all "a bad path".

Applies when / blocked by. The source rules would be koḥ kat tatpuruṣe 'ci (SK 1027) and kavaṃ coṣṇe (SK 1033) for ku and kava. kā would come from kā pathyakṣayoḥ (SK 1030). All three are in chapter 25. This link is not stated by Bhaṭṭoji or his commentators; it is inferred. The third form kupathaḥ shows the substitutes are not obligatory. Bhaṭṭoji does not say where the option comes from. There is no Subodhinī on this sūtra.

Siddhānta-kaumudī

पथिशब्दे उत्तरपदे कोः कवं कादेशश्च । कवपथः । कापथः । कुपथः ॥

When the word pathin is the later member (uttarapada), kava and also the substitute kā [replace] ku. kavapathaḥ; kāpathaḥ; kupathaḥ [all: "a bad path"].

translator notes

translator The bracket in sutra_en is supplied from the kaumudī. That ku and kava come by anuvṛtti from 'koḥ kat tatpuruṣe 'ci' (SK 1027) and 'kavaṃ coṣṇe' (SK 1033), and kā from 'kā pathyakṣayoḥ' (SK 1030), is the translator's identification; no commentary on this unit names them. The third form, kupathaḥ, shows that the substitutes are not obligatory; the kaumudī does not say where the option comes from (compare 'kavaṃ kā ca vā' under SK 1033).
textual No Subodhinī on this sūtra: in the NSP print (p. 602, scan page-0612) the Subodhinī passes from SK 3529 ('sadhastham iti … iti kaḥ') straight to SK 3531 ('sāḍhyai'); our sk.3529.s1 and sk.3531.s1 agree. No BM: the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla for this region.
textual The balamanorama block formerly filed under this unit (sk.3530.b1, pratīka labelled 'pathi ca cchandasi') was not on this sūtra but the BM on 'cau' (SK 417); it was re-filed 2026-10-05 to sk.417.b1. Not used.

SK 3531 · A 6.3.113V

साढ्यै साढ्वा साढेति निगमे ॥ ३५३१ ॥

sāḍhyai sāḍhvā sāḍheti nigame

sāḍhyai sāḍhvā sāḍheti nigame — sāḍhyai, sāḍhvā and sāḍhā are irregularly formed (nipātana) in the nigama [the Vedic text].

Rule. In the nigama, the Vedic text, sāḍhyai, sāḍhvā and sāḍhā are fixed forms. Bhaṭṭoji: all three are from sah "to overcome". The first two are made with ktvā, the third with tṛn.

Example. The Subodhinī derives sāḍhyai. The replacement of ktvā by dhyai is itself part of the nipātana.

sah + ktvā → dhyai for ktvā → sah + dhyai

→ h becomes ḍh by ho ḍhaḥ (SK 324, chapter 11) → saḍh + dhyai

→ dh becomes ḍh after the retroflex (ṣṭutva) → saḍh + ḍhyai

→ the first ḍh is lost by ḍho ḍhe lopaḥ (SK 2335, chapter 44) → sa + ḍhyai

→ the a before the lost ḍh is lengthened by ḍhralope pūrvasya dīrgho 'ṇaḥ (SK 174, chapter 7) → sāḍhyai.

sāḍhvā is formed likewise (Subodhinī).

With tṛn: marudbhir ugraḥ pṛtanāsu sā́ḷhā "fierce with the Maruts, the conqueror in battles". The udātta is on the first syllable, sā.

Applies when / blocked by. The Subodhinī explains the choice of tṛn over tṛc by accent. With tṛc the word would have the udātta on its last syllable (antodātta). The mantra has it on the first (ādyudātta), and tṛn gives that. The Subodhinī also takes iti in the sūtra as "of this kind". So the nipātana reaches the past participle too: aṣāḷho agne vṛṣabhaḥ.

Watch out. The mantra writes ḷh, not ḍh. Bhaṭṭoji quotes the Prātiśākhya: a ḍ between two vowels becomes ḷ, and a ḍh there becomes ḷh. So sāḍhā is recited sāḷhā.

Siddhānta-kaumudī

सहेः क्त्वाप्रत्यये आद्यं द्वयं तृनि तृतीयं निपात्यते । मरुद्भिरुग्रः पृतनासु साह्ला (म॒रुद्भि॑रु॒ग्रः पृत॑नासु॒ साह्ला॑) । अचोर्मध्यस्थस्य डस्य ळः ढस्य ह्लाश्च प्रातिशाख्ये विहितः । आहहि । द्वयोश्चास्य स्वरयोर्मध्यमेत्य संपद्यते स डकारो ळकारः ह्लाकारतामेति स एव चास्य ढकारः सन्नूष्मणा संप्रयुक्त इति ॥

From sah, the first two are irregularly formed (nipātyate) with the affix ktvā, and the third with tṛn. marudbhir ugraḥ pṛtanāsu sāḷhā ["fierce with the Maruts, the conqueror in battles"]. In the Prātiśākhya, ḷa is enjoined in place of a ḍa standing between two vowels (ac), and ḷha in place of ḍha. For it says: "And this [teacher's] ḍa, coming between two vowels, becomes ḷa; and that very [sound], when it is ḍha, joined with aspiration (ūṣman), attains the state of ḷha."

Subodhinī

NSP p. 612

—साढ्यै । एते त्रयो निपात्यन्ते निगमे । सहेः क्त्वाप्रत्यय इति पक्षे क्त्वाप्रत्ययस्य ध्यै आदेशश्च निपात्यते । साढ्यै सहेः क्त्वाप्रत्ययस्य ध्यै ‘हो ढः’ ष्टुत्वं ‘ढोढे लोपः’ । ‘ढ्रलोपे—’ इति दीर्घः ॥—साढ्वा इति । ढत्वादि पूर्ववत् ॥—तृनि तृतीयमिति । तृचि त्वन्तोदात्तं स्यात्तथा भूरि चक्रेति मन्त्रे साढ्वेत्याद्युदात्तं पठ्यते तत्र संगच्छेतेति भावः । सूत्रे इतिशब्दः प्रकारार्थः । तेन निष्ठायामपि निपातनं बोध्यम् । अषाळ्हो अग्ने वृषभः ॥—द्वयोरिति । अस्य आचार्यस्य द्वयोः स्वरयोर्मध्यमेत्य डकारो ळकारतां संपद्यते ऊष्मणा संप्रयुक्तः डकारः ळ्हकारतामेतीत्यन्वयः ॥—अष्टापदीति ॥—अष्टौ पादा अस्या इति । बहु-व्रीहौ ‘संख्यासुपूर्वस्य’ इति पादस्य लोपे कृते ‘पादोऽन्यतरस्याम्’ इति ङीप्

translator notes

commentary Subodhinī (own sk.3531.s1, '—sāḍhyai'): the three are nipātita in the nigama; on the kaumudī's position that the affix is ktvā, the substitution of dhyai for ktvā is nipātita as well: sah + ktvā → dhyai, then 'ho ḍhaḥ' (SK 324), ṣṭutva (OCR 'drutvaṃ'), 'ḍho ḍhe lopaḥ' (SK 2335), and lengthening by 'ḍhralope…' (SK 174); sāḍhvā (pratīka OCR 'sāḍvā') likewise. Followed: both of the first two forms taken from sah with ktvā.
commentary Subodhinī (own sk.3531.s1, '—tṛni tṛtīyam iti'): with tṛc [the form] would be end-udātta (antodātta), whereas in the mantra '… bhūri cakra' it is read with initial udātta (ādyudātta), which [tṛn] accounts for; 'iti' in the sūtra means 'of this kind' (prakāra), so the nipātana holds also in the niṣṭhā: aṣāḷho agne vṛṣabhaḥ (print 'aṣāḷho agne', scan page-0612; our OCR 'aṣāḍhyo agre'). Followed for keeping tṛn (not tṛc); the extension to the niṣṭhā is recorded, not supplied.
commentary Subodhinī (own sk.3531.s1, '—dvayor iti'): 'asya' = of this teacher (ācārya); the ḍa, coming between two vowels, becomes ḷa; the ḍa joined with aspiration (ūṣman) becomes ḷha — 'such is the construal' (ity anvayaḥ). Followed: '[teacher's]' and the construal of the second clause.
textual Ours writes the retroflex lateral as h + l: 'sāhlā' (example and accented copy), 'ḍhasya hlāś ca', 'hlākāratām eti'. In the NSP print's mūla (p. 602, scan page-0612) the ligature under h cannot be decided at the scan's resolution (collation batch06: class C for l vs ḷ; class A for the extra ā in 'hlākāratām', print 'ḷhakāratām'). The real support for ḷ is that the Prātiśākhya rule concerns ḷ/ḷh and that the print's Subodhinī on the same page clearly prints 'ḍakāro ḷakāratāṃ' and 'ḷhakāratām eti' (scan page-0612); the English reads sāḷhā, ḷha and ḷhakāratām. Mūla, already in the collation report.
textual No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla here. The end of sk.3531.s1 ('—aṣṭāpadīti', '—aṣṭau pādā asyā iti') is the Subodhinī on SK 3532.

SK 3532 · A 6.3.126V

छन्दसि च ॥ ३५३२ ॥

chandasi ca

chandasi ca — And in the Veda (chandas) [ā replaces the final of aṣṭan when a later member (uttarapada) follows].

Rule. In the Veda too, ā replaces the final of aṣṭan "eight" before a second member. That this comes from aṣṭanaḥ saṃjñāyām (SK 1046, chapter 25), which gives it in names, is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example. aṣṭau pādā asyāḥ "she whose feet are eight":

aṣṭan + pāda (bahuvrīhi) → ā for the final → aṣṭā-pāda

→ the final of pāda is lost by saṃkhyāsupūrvasya (SK 879, chapter 19) → aṣṭā-pād

→ ṅīp by pādo 'nyatarasyām (SK 457, chapter 15) → aṣṭā-pād + ī

→ pād becomes pad before the ī by pādaḥ pat (SK 414, chapter 11) → aṣṭāpadī "eight-footed".

This last step is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

अष्टन आत्वं स्यादुत्तरपदे । अष्टापदी (अ॒ष्टाप॑दी) ॥

ā-substitution (ātva) takes place for [the final of] aṣṭan when a later member (uttarapada) follows. aṣṭāpadī ["having eight feet", feminine].

translator notes

commentary Subodhinī, printed under sk.3531.s1 ('—aṣṭāpadīti', '—aṣṭau pādā asyā iti'): analysed 'she whose feet are eight'; in the bahuvrīhi the [final] of pāda is elided by 'saṃkhyāsupūrvasya' (SK 879), then ṅīp by 'pādo 'nyatarasyām' (SK 457). Followed for the gloss.
translator The bracket in sutra_en is supplied from the kaumudī. That aṣṭan (and the lengthening context) is carried forward from 'aṣṭanaḥ saṃjñāyām' (SK 1046) is the translator's identification; no commentator names the source.
textual No Subodhinī in this unit's own layer (it is printed under sk.3531.s1). No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla here.

SK 3533 · A 6.3.131V

मन्त्रे सोमाश्वेन्द्रियविश्वदेव्यस्य मतौ ॥ ३५३३ ॥

mantre somāśvendriyaviśvadevyasya matau

mantre somāśvendriyaviśvadevyasya matau — In a mantra, [a long vowel (dīrgha) replaces the final] of soma, aśva, indriya and viśvadevya when [the affix] matup follows.

Rule. In a mantra, before the affix matup, the final vowel of soma, aśva, indriya and viśvadevya is lengthened.

Example.

aśva + matup → the final a lengthened → aśvā + mat

→ m becomes v after the ā by mādupadhāyāś ca mator vo 'yavādibhyaḥ (SK 1897, chapter 39) → aśvāvat-

→ feminine ī → aśvāvatī → second case aśvāvatīm.

The v for m is not stated by Bhaṭṭoji or his commentators; it is inferred.

aśvāvatīṃ somāvatīm "rich in horses, rich in soma".

indriyāvān madintamaḥ "possessed of vigour, most exhilarating".

viśvakarmaṇā viśvadevyāvatā.

Watch out. The Subodhinī lists the bases as five: soma, aśva, indriya, viśva, devya. The example viśvadevyāvatā shows the single stem viśvadevya.

Siddhānta-kaumudī

दीर्घः स्यान्मन्त्रे । अश्वावतीं सोमावतीम् (अ॒श्वा॒व॒तीं सो॑माव॒तीम्) । इन्द्रियावान्मदिन्तमः (इ॒न्द्रि॒यावा॑न्म॒दिन्त॑मः ) । विश्वकर्मणा विश्वदेव्यावता (वि॒श्वक॑र्मणा वि॒श्वदे॑व्यावता) ॥

A long vowel (dīrgha) comes in a mantra. aśvāvatīṃ somāvatīm ["rich in horses, rich in soma"]; indriyāvān madintamaḥ ["possessed of vigour, most exhilarating"]; viśvakarmaṇā viśvadevyāvatā.

Subodhinī

NSP p. 612

—मन्त्रे । सोम, अश्व, इन्द्रिय, विश्व, देव्य, एषां मतुप्प्रत्यये परे दीर्घः स्यान्मन्त्रे

translator notes

commentary Subodhinī (own sk.3533.s1, '—mantre'): when the affix matup follows these, a long vowel comes in a mantra. Followed: 'when [the affix] matup follows'. The Subodhinī lists the bases as five — soma, aśva, indriya, viśva, devya (so the print, scan page-0612) — where the padaccheda and the example viśvadevyāvatā have the single viśvadevya. Recorded; the English keeps viśvadevya.
translator The bracket in sutra_en is supplied from the kaumudī ('dīrghaḥ syān mantre'); no commentator names the source of 'dīrgha'.
textual No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla here.

SK 3534 · A 6.3.132V

ओषधेश्च विभक्तावप्रथमायाम् ॥ ३५३४ ॥

oṣadheśca vibhaktāvaprathamāyām

oṣadheś ca vibhaktāv aprathamāyām — [A long vowel (dīrgha) replaces the final] of oṣadhi too, when a vibhakti other than the first (aprathamā) follows [in a mantra].

Rule. In a mantra, the final of oṣadhi "plant" is lengthened before a case ending (vibhakti) other than one of the first case.

Example.

oṣadhi + bhyas → i lengthened → oṣadhībhyaḥ: yad oṣadhībhyaḥ.

oṣadhi + su → oṣadhīṣu: adadhāty oṣadhīṣu.

Applies when / blocked by. The Subodhinī meets an objection by accent. Could the ī come from the feminine affix ṅīṣ by kṛdikārād aktinaḥ, making this rule needless? No. ṅīṣ would put the udātta on the last syllable. The word wants it on the first: óṣadhībhyaḥ, óṣadhīṣu, with the udātta on o. That accent comes from the phiṭ-sūtra laghāvante… (phiṭ 42). So the ī must be this rule's lengthening.

Watch out. Before a first-case ending the rule does not apply.

Siddhānta-kaumudī

दीर्घः स्यान्मत्रे । यदोषधीभ्यः (यदोष॑धीभ्यः) । अदधात्योषधीषु (अ॒द॒धा॒त्योष॑धीषु) ॥

A long vowel (dīrgha) comes in a mantra. yad oṣadhībhyaḥ; adadhāty oṣadhīṣu.

Subodhinī

NSP p. 612

—ओषधेश्च—। न च ‘कृदिकारादक्तिनः’ इति ङीषा गतार्थता अन्तो-दात्ततापत्तेः । इष्यते त्वाद्युदात्तः ‘लघावन्ते—’ इति फिट्सूत्रात्

translator notes

commentary Subodhinī (own sk.3534.s1, '—oṣadheś ca'): it is not that the rule is redundant because the ī could come from ṅīṣ by 'kṛdikārād aktinaḥ', since that would make the word end-udātta (antodātta); initial udātta (ādyudātta) is what is wanted, by the phiṭ-sūtra 'laghāvante…' (phiṭ 42). Recorded: the English presents the ī of oṣadhī- as this rule's lengthening, as the kaumudī does.
translator The bracket in sutra_en ('dīrgha', 'in a mantra') is supplied from the kaumudī's 'dīrghaḥ syān mantre'; no commentator names the source of the anuvṛtti.
textual Ours reads 'syān matre'; the NSP print (p. 602, scan page-0612) has 'syān mantre' (collation batch06, class A). The English follows the print. Mūla, already in the collation report.
textual No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla here.

SK 3535 · A 6.3.133V

ऋचि तुनुघमक्षुतङ्कुत्रोरुष्याणाम् ॥ ३५३५ ॥

ṛci tunughamakṣutaṅkutroruṣyāṇām

ṛci tunughamakṣutaṅkutroruṣyāṇām — In a ṛc, [a long vowel (dīrgha) replaces the final] of tu, nu, gha [the word itself], makṣu, taṅ, ku, tra and uruṣya.

Rule. In a ṛc, the final of tu, nu, gha, makṣu, taṅ, ku, tra and uruṣya is lengthened.

Example.

ā tū na indra; nū martaḥ.

uta vā ghā syālāt "or else from the wife's brother". The Subodhinī: syāla is the wife's brother, in the fifth case.

makṣū gomantam īmahe.

bharatā jātavedasam (taṅ).

kūmanāḥ (ku); atrā te bhadrā, yatrā naś cakrā (tra).

uruṣyā ṇaḥ. The Subodhinī: uruṣya is a kaṇḍvādi stem in yak, "to protect", in loṭ. Its hi is lost by ato heḥ (SK 2202, chapter 44). The ṇ of ṇaḥ is by SK 3649 (Part V).

Applies when / blocked by. Bhaṭṭoji: taṅ means the substitute for the ending tha, in the alternative where it is marked with ṅ. The Subodhinī: in loṭ the second person plural tha becomes ta by loṭo laṅvat (SK 2198) and tasthasthamipāṃ… (SK 2199), chapter 44. That ta is ṅ-marked: bharatā.

Not here: śṛṇota grāvāṇaḥ "hear, O pressing-stones". The Subodhinī: there the substitute is tap by taptanaptanathanāś ca (SK 3567, Part IV). Being p-marked, it is not ṅ-marked.

Watch out. gha here is the word gha itself. It is not the name gha for the affixes tarap and tamap. The Subodhinī: in the Veda, lengthening is seen only for the word gha.

Siddhānta-kaumudī

दीर्घः स्यात् । आ तू न इन्द्र (आ तू न॑ इन्द्र) । नू मर्तः (नू मर्तः॑) । उत वा घा स्यालात् (उ॒त वा॑ घा स्या॒लात्) । मक्षू गोमन्तमीमहे (म॒क्षू गोम॑न्तमीमहे) । भरता जातवेदसम् (भर॑ता जातवे॑दसम्) । तङिति थादेशस्य ङित्वपक्षे ग्रहणम् । तेनेह न । शृणोत ग्रावाणः (शृ॒णोत॑ ग्रावाणः) । कूमनाः (कूम॑नाः) । अत्रा ते भद्रा (अत्रा॑ ते भ॑द्रा) । यत्रा नश्चका (यत्रा॑ नश्च॒का) । उरूष्याणः (उरू॒ष्याणः॑) ॥

A long vowel (dīrgha) comes. ā tū na indra; nū martaḥ; uta vā ghā syālāt ["or else from the wife's brother"]; makṣū gomantam īmahe; bharatā jātavedasam. "taṅ" denotes the substitute for tha, in the alternative in which it is ṅit. Therefore not here: śṛṇota grāvāṇaḥ ["hear, O pressing-stones"]. kūmanāḥ; atrā te bhadrā; yatrā naś cakrā; uruṣyā ṇaḥ.

Subodhinī

NSP p. 612

—ऋचि तुनु—। घ इति स्वरूपग्रहणं न तरप्तमपो-श्छन्दसि घशब्दस्यैव दीर्घदर्शनात् ॥—उत वेति । भार्याया भ्राता श्यालस्ततः पञ्चमी ॥—भरतेति । लोण्मध्यम-पुरुषबहुवचनस्य थस्य ‘लोटो लङ्वत्’ इत्यतिदेशात्तस्य स्थाने तादेशः ‘तस्थस्थमिपाम्—’ इत्यनेन ॥—शृणोतेति । ‘तप्तनप्तनथनाश्च’ इति तवादेशः । अत्र पित्त्वान्ङित्त्वं नास्ति ॥—उरुष्याण इति । उरुष्येति कण्ड्वादियगन्तो रक्षणार्थः । लोटः सेर्हिः । ‘अतो हेः’ इति लुक् । न इत्यस्य ‘नश्च धातुस्थोरुषुभ्यः’ इति णत्वम्

translator notes

commentary Subodhinī (own sk.3535.s1, '—ṛci tunu'): 'gha' is the form itself (svarūpagrahaṇa), not [the saṃjñā gha, i.e.] tarap and tamap, since in the Veda lengthening is seen only for the word gha. Followed: '[the word itself]' in sutra_en.
commentary Subodhinī (own sk.3535.s1, '—uta veti'): syāla is the wife's brother; the ending is the fifth case (pañcamī). Followed in the gloss.
commentary Subodhinī (own sk.3535.s1, '—bharateti'): the tha of the loṭ second-person plural, by the extension 'loṭo laṅvat' (SK 2198), is replaced by ta through 'tasthasthamipāṃ…' (SK 2199); on '—śṛṇoteti': there the substitute is tap by 'taptanaptanathanāś ca' (SK 3567), and being pit it is not ṅit. Followed: bharatā as the taṅ case and śṛṇota as its counter-example.
commentary Subodhinī (own sk.3535.s1, '—uruṣyāṇa iti'): uruṣya is a kaṇḍvādi base ending in yak, meaning 'to protect'; for loṭ, sip → hi, luk of hi by 'ato heḥ' (SK 2202); the ṇ of naḥ is by 'naś ca dhātusthoruṣubhyaḥ' (SK 3649). Followed: the division uruṣyā ṇaḥ (stem uruṣya with lengthened final).
textual Ours reads 'yatrā naś cakā' in both the plain text and the accented copy; the NSP print (p. 602, scan page-0612) has 'naś cakrā' (collation batch06, class A). The English follows the print. Ours also has 'urūṣyāṇaḥ' (long rū) in both copies; the print appears to have short ru (class C), and the Subodhinī's pratīka 'uruṣyāṇa iti' and stem 'uruṣya' have short ru, so the English reads uruṣyā ṇaḥ. Mūla, already in the collation report.
textual No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla here.

SK 3536 · A 6.3.134V

इकः सुञि ॥ ३५३६ ॥

ikaḥ suñi

ikaḥ suñi — [In a ṛc, a long vowel (dīrgha) replaces the final of a word ending in] ik when suñ [the nipāta su] follows ['in a ṛc' and 'a long vowel' carried forward (anuvṛtti) from SK 3535].

Rule. In a ṛc, a word ending in an ik vowel (i, u, ṛ, ḷ) is lengthened before the particle su (suñ). Bhaṭṭoji: "in a ṛc" and "long vowel" still apply. That they come from SK 3535 just above is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example.

abhi + su + naḥ

→ the final i of abhi lengthened → abhī su naḥ

→ s becomes ṣ by suñaḥ (SK 3644, Part V) → abhī ṣu naḥ

→ n becomes ṇ by naś ca dhātusthoruṣubhyaḥ (SK 3649, Part V) → abhī ṣu ṇaḥ.

abhī ṣu ṇaḥ sakhīnām.

Siddhānta-kaumudī

ऋचि दीर्घ इत्येव । अभीषुणः सखीनाम् (अ॒भीषुणः॒ सखी॑नाम्) । सुञः SK 3644 इति षः । नश्च धातुस्थोरुषभ्यः SK 3649 इति णः ॥

"In a ṛc" and "a long vowel (dīrgha)" still apply (ity eva) [carried forward (anuvṛtti) from SK 3535]. abhī ṣu ṇaḥ sakhīnām [abhi + su + naḥ]. The ṣ is by suñaḥ (SK 3644); the ṇ by naś ca dhātusthoruṣubhyaḥ (SK 3649).

Subodhinī

alignment inferredNSP p. 612

—इकः—। इगन्तस्य सुञि परतो दीर्घः स्यादृचि ॥—द्व्यचो—। द्व्यचस्तिङन्तस्यातो दीर्घः स्यादृचि ॥—विद्मेति । विद ज्ञाने लट् । ‘विदो लटो वा’ इति मस्य स्थाने मः । चक्रेति लिटो मध्यमपुरुषबहुवचनम्

translator notes

commentary Subodhinī (own sk.3536.s1, '—ikaḥ'): a word ending in ik (iganta) is lengthened when suñ follows, in a ṛc (OCR 'syād aci'; the print, scan page-0612, reads 'syād ṛci'). Followed: 'a word ending in ik' and 'in a ṛc'.
translator The kaumudī's 'ṛci dīrgha ity eva' says only that 'ṛci' and 'dīrgha' still apply; naming SK 3535 as their source is the translator's identification. SK 3535 is the immediately preceding rule, which itself has 'ṛci' and is glossed 'dīrghaḥ syāt'; the 'dīrgha' is ultimately from ḍhralope… (SK 174), as the BM on SK 846 (sk.846.b1, re-filed 2026-10-05 from sk.3539.b1) and the Subodhinī on SK 3540 state for the neighbouring rules. No commentator names the source here.
textual Ours cites the rule as 'naś ca dhātusthoruṣabhyaḥ' (SK 3649); the NSP print (p. 602, scan page-0612) has '…oruṣubhyaḥ', the form of the sūtra itself (collation batch06, class A). The English follows the print. Mūla, already in the collation report.
textual No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla here. The rest of sk.3536.s1 ('—dvyaco' [OCR 'acco'], '—vidmeti') is the Subodhinī on SK 3537.

SK 3537 · A 6.3.135V

द्व्यचोऽतस्तिङः ॥ ३५३७ ॥

dvyaco'tastiṅaḥ

dvyaco 'tas tiṅaḥ — [A long vowel (dīrgha) replaces] the a of a word ending in tiṅ (tiṅanta) that has two vowels (dvyac) [in a mantra].

Rule. In a mantra, the final a of a verb form (tiṅanta) of two vowels is lengthened.

Example. vidmā hi cakrā jarasam.

vidma "we know" → vidmā. The Subodhinī: vid in laṭ, with ma for mas by vido laṭo vā (SK 2464, chapter 45).

cakra "you (plural) made" → cakrā. The Subodhinī: liṭ, second person plural.

Watch out. Bhaṭṭoji says "in a mantra". The Subodhinī words it "in a ṛc".

Siddhānta-kaumudī

मन्त्रे दीर्घः । विद्मा हि चक्रा जरसम् (वि॒द्मा हि च॒क्रा ज॒रस॑म्) ॥

A long vowel (dīrgha) [comes] in a mantra. vidmā hi cakrā jarasam [vidmā "we know", cakrā "you (plural) made", each with its final a lengthened].

translator notes

commentary Subodhinī, printed under sk.3536.s1 ('—dvyaco', OCR 'acco'): the a of a tiṅ-final word (tiṅanta) having two vowels is lengthened in a ṛc (OCR 'syād aci'; the print, scan page-0612, appears to read 'syād ṛci'). Followed for 'word ending in tiṅ'. Its 'in a ṛc' differs from the kaumudī's 'mantre'; recorded, the English keeps 'in a mantra'.
commentary Subodhinī, printed under sk.3536.s1 ('—vidmeti'): vid jñāne ('to know'), laṭ, with ma in place of mas by 'vido laṭo vā' (SK 2464); cakra is the liṭ second-person plural. Followed in the glosses.
textual The SK printed with BM (Wikisource uttara-4/0088) reads 'vidmā hi tvā cakrā jarasam', with tvā; ours agrees with the NSP print (p. 602, scan page-0612), which has no tvā. Witness variant, not in the collation report; the English follows ours and the print. No BM: Wikisource gives only the mūla here.

SK 3538 · A 6.3.136V

निपातस्य च ॥ ३५३८ ॥

nipātasya ca

nipātasya ca — And [a long vowel (dīrgha) replaces the final] of a nipāta [in a mantra].

Rule. In a mantra, the final of a nipāta, a particle, is lengthened.

Example. eva → evā: evā hi te. The Subodhinī: eva is a nipāta because it is listed in the cādi group, the list of particles that begins with ca "and".

Siddhānta-kaumudī

एवा हि ते (ए॒वा हि ते॒) ॥

evā hi te [evā = the nipāta eva with its final lengthened].

Subodhinī

NSP p. 612–613

—निपातस्य च । दीर्घः स्यान्मन्त्रे । एवशब्दश्चादिषु पाठान्नि-पातः ॥—छन्दस्यु—। नामीति वर्तते । ढ्रलोपे इत्यतो दीर्घ इति च तदाह—नामीत्यादि ॥—ऋभुक्षाणमिति । ऋभुक्षिन्शब्द उणादिषु निपातितः । ‘इतोऽत्सर्वनामस्थाने’ इतीकारस्याकारादेशः ॥—जनितेति । जनयितेत्यर्थः

translator notes

commentary Subodhinī (own sk.3538.s1, '—nipātasya ca'): a long vowel comes in a mantra; eva is a nipāta because it is read among the cādi. Followed: the bracket in sutra_en and the identification of evā as eva.
textual sk.3538.s1 also carries, after this unit's gloss, the Subodhinī on SK 3540 (OCR 'landuktam … nāmīti …'; print '—chandasyu—', scan page-0612), SK 3541 ('ṛbhukṣāṇam iti') and SK 3542 ('janiteti'). No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0088) gives only the mūla here.

SK 3539 · A 6.3.137V

अन्येषामपि दृश्यते ॥ ३५३९ ॥

anyeṣāmapi dṛśyate

anyeṣām api dṛśyate — [A long vowel (dīrgha), carried forward (anuvṛtti) from SK 174,] is seen for others too [besides those named in the rules from 'nahivṛtivṛṣi…' (SK 1037) on].

Rule. A long vowel is seen for other words too, in a prior member. Bhaṭṭoji glosses: "for others too, standing in a prior member". The Bālamanoramā, on SK 846 where this sūtra is cited, supplies "long vowel" from SK 174. It adds that "others" means others than those named from nahivṛtivṛṣi… (SK 1037, chapter 25) on.

Example. pūruṣaḥ "man". daṇḍādaṇḍi "a fight in which they struck each other with sticks" (SK 846, chapter 19). Earlier, sādanya (SK 3492) got its long first vowel from this rule.

Applies when / blocked by. The Bālamanoramā on SK 846 limits the rule. In a bahuvrīhi, the final of the prior member is lengthened only where an action is done mutually (karmavyatihāra). It draws this from the word "is seen" (dṛśyate). There is no Subodhinī on this sūtra.

Siddhānta-kaumudī

अन्येषामपि पूर्वपदस्थानां दीर्घः स्यात् । पूरुषः (पूरु॑षः) । दण्डादण्डि ॥

A long vowel (dīrgha) [carried forward (anuvṛtti) from SK 174] comes also for others, [vowels] standing in a prior member (pūrvapada). pūruṣaḥ; daṇḍādaṇḍi ["a fight in which (they) struck (each other) with sticks", SK 846].

translator notes

commentary BM on SK 846 (sk.846.b1, re-filed 2026-10-05 from sk.3539.b1), glossing Bhaṭṭoji's citation of this sūtra there ('anyeṣām api dṛśyate dīrghaḥ'): 'it is carried forward' — supply 'from ḍhralope…' (SK 174); the sense is that lengthening is seen also for others than those stated in the preceding sūtra 'nahivṛtivṛṣi…' (SK 1037); to forestall over-application, in a bahuvrīhi lengthening is of the final of the prior member only in karmavyatihāra (mutual action), which is drawn from the word dṛśi. Followed: the brackets in sutra_en and k1. The restriction to karmavyatihāra bahuvrīhis is recorded, not supplied (it concerns SK 846).
commentary Same BM (sk.846.b1): daṇḍādaṇḍi — 'this fight arose between two who stood striking each other with sticks'; after compounding, luk of the sup, lengthening of the prior member, the samāsānta ic, elision of a by 'yasyeti ca', and luk of the sup as an avyaya. Followed for the gloss.
textual The BM block formerly filed here as sk.3539.b1 (pratīka labelled 'anyeṣām api dṛśyate') was not BM on this unit's kaumudī: it was the tail of the BM on SK 846 followed by the BM on SK 847, re-filed 2026-10-05 to sk.846.b1 and sk.847.b1. It is used above only where it glosses this sūtra. The SK printed with BM (Wikisource uttara-4/0088–0089) gives only the mūla for this unit.
textual No Subodhinī on this sūtra: in the NSP print (p. 602, scan page-0612, last lines) the Subodhinī passes from SK 3538 ('…pāṭhān nipātaḥ') straight to SK 3540 ('—chandasyu—').

SK 3540 · A 6.4.5V

छन्दस्युभयथा ॥ ३५४० ॥

chandasyubhayathā

chandasy ubhayathā — In the Veda (chandas), both ways [before nām (carried forward (anuvṛtti) from SK 209), a long vowel (dīrgha, carried forward from SK 174) comes optionally].

Rule. In the Veda, before nām, a long vowel comes optionally: "both ways". The Subodhinī: nāmi (SK 209, chapter 8) and "long vowel" from SK 174 are carried forward. SK 209 gives the lengthening before nām; here it is optional.

Example. dhātā dhātṝṇām "the Ordainer of ordainers": so the Bahvṛcas recite it. The Taittirīyas read only the short vowel: dhātṛṇām.

Siddhānta-kaumudī

नामि दीर्घो वा । धाता धातॄणाम् (धा॒ता धा॑तॄ॒णाम्) इति बह्वृचाः । तैत्तिरीयास्तु ह्रस्वमेव पठन्ति ॥

Before nām [carried forward (anuvṛtti) from SK 209], a long vowel (dīrgha) [comes] optionally. dhātā dhātṝṇām ["the Ordainer of ordainers"] — so the Bahvṛcas [read]; but the Taittirīyas read the short vowel only [dhātṛṇām].

translator notes

commentary Subodhinī, printed under sk.3538.s1 (OCR garbled: 'landuktam || nāmīti || nartane loṭo lope || ity asyopādiṣu iti ca sadāha nāmītyādi'; read from the print, scan page-0612, last line, partly overprinted by the scanner's watermark): '—chandasyu—: nāmi is carried forward (vartate), and dīrgha from ḍhralope…; that is what he states with nāmi, etc.' Followed: the anuvṛtti brackets in sutra_en and k1.
textual No BM: our layer is empty and the SK printed with BM (Wikisource uttara-4/0089) gives only the mūla here.

SK 3541 · A 6.4.9V

वा षपूर्वस्य निगमे ॥ ३५४१ ॥

vā ṣapūrvasya nigame

vā ṣapūrvasya nigame — In the nigama (Vedic text), [the penultimate vowel (upadhā)] preceded by ṣ is optionally lengthened [when a sarvanāmasthāna affix other than saṃbuddhi follows — carried forward (anuvṛtti) from sarvanāmasthāne cāsaṃbuddhau (SK 250)].

Rule. In the nigama, a penultimate vowel (upadhā) that has ṣ before it is optionally lengthened. This happens before a sarvanāmasthāna ending, other than the ending of address (sambuddhi). The sarvanāmasthāna endings are the "strong" endings of chapter 8. That the condition comes from sarvanāmasthāne cāsambuddhau (SK 250, chapter 8) is not stated by Bhaṭṭoji or his commentators; it is inferred from his gloss.

Example. ṛbhukṣāṇam and ṛbhukṣaṇam, both second case singular of ṛbhukṣin.

ṛbhukṣin + am

→ the i becomes a by ito 't sarvanāmasthāne (SK 366, chapter 11; Subodhinī) → ṛbhukṣan + am

→ the penultimate a, after ṣ, optionally lengthened → ṛbhukṣān + am / ṛbhukṣan + am

→ n becomes ṇ after ṣ (SK 235, chapter 8, as at SK 3514) → ṛbhukṣāṇam / ṛbhukṣaṇam.

That the lengthened vowel is this a, and the ṇ step, are not stated by Bhaṭṭoji or his commentators; they are inferred. The Subodhinī: ṛbhukṣin is a fixed form of the uṇādi list.

Applies when / blocked by. Why "in the nigama"? Outside it only the long vowel stands: takṣā, takṣāṇau.

Siddhānta-kaumudī

षपूर्वस्याच उपधाया वा दीर्घोऽसंबुद्धौ सर्वनामस्थाने परे । ऋभुक्षाणम् (ऋभु॒क्षाण॑म्) । ऋभुक्षणम् (ऋभु॒क्षण॑म्) । निगमे किम् । तक्षा । तक्षाणौ ॥

A vowel (ac) in penultimate position (upadhā) that is preceded by ṣ is optionally replaced by a long vowel when a sarvanāmasthāna affix other than saṃbuddhi (the su of address) follows. ṛbhukṣāṇam [and] ṛbhukṣaṇam [both second case, singular, of ṛbhukṣin]. Why "in the nigama"? [Outside it, only the long vowel:] takṣā, takṣāṇau.

translator notes

commentary Subodhinī, printed under sk.3538.s1 ('ṛbhukṣāṇam iti…', NSP pp. 602–603): the word ṛbhukṣin is nipātita in the uṇādi-sūtras; [before the sarvanāmasthāna] its i is replaced by a by 'ito 't sarvanāmasthāne' (SK 366). Followed: the bracket '[of ṛbhukṣin]'.
textual Ours reads 'ṣapūrvasyāca upadhāyāḥ' ('of a vowel (ac) preceded by ṣ, in penultimate position'), and so does the print (NSP p. 602, scan 612, checked). The Wikisource SK with BM (uttara-4/0089) reads 'ṣapūrvakhyāna upadhāyāḥ', evidently 'ṣapūrvasyānaḥ', 'of [an aṅga in] an preceded by ṣ'. A witness variant only; the English follows ours = print.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla for SK 3539–3559, and our balamanorama layer is empty here.
translator The bracketed condition in sutra_en ('when a sarvanāmasthāna affix other than saṃbuddhi follows') is supplied from the kaumudī's own 'asaṃbuddhau sarvanāmasthāne pare'. That it is carried forward from sarvanāmasthāne cāsaṃbuddhau (SK 250) is the translator's identification; neither the kaumudī nor the Subodhinī names the source rule.
translator From the Subodhinī's 'ito 't sarvanāmasthāne' (the i of ṛbhukṣin replaced by a), the vowel optionally lengthened is the a of the resulting -kṣan; this inference is the translator's, the Subodhinī does not state it.
translator The counter-example takṣā, takṣāṇau shows that outside the nigama the lengthening of the upadhā before a sarvanāmasthāna (SK 250) is obligatory even after ṣ; the bracket '[Outside it, only the long vowel]' makes that point explicit.

SK 3542 · A 6.4.53V

जनिता मन्त्रे ॥ ३५४२ ॥

janitā mantre

janitā mantre — In a mantra, janitā [is irregularly established (nipātita)].

Rule. In a mantra, janitā is a fixed form. Bhaṭṭoji: the loss of ṇi before tṛc with iṭ is established by nipātana.

Example. yo naḥ pitā janitā "who is our father, our begetter". The Subodhinī: janitā means janayitā, the agent noun of the causative of jan.

jan + ṇic → jani

→ jani + iṭ + tṛc

→ ṇi lost by nipātana → jan-i-tṛ → janitā.

The regular form keeps the ṇi: janayitā.

Watch out. ṇer aniṭi (SK 2313, chapter 44) drops ṇi only before an affix without iṭ. Here iṭ is present, so only the nipātana can drop it. Part IV opens with śamitā yajñe (SK 3543), a fixed form of the same kind.

Siddhānta-kaumudī

इडादौ तृचि णिलोपो निपात्यते । यो नः पिता जनिता (यो नः॑ पि॒ता ज॑नि॒ता) ॥

Deletion of ṇi (ṇilopa) before tṛc beginning with iṭ is irregularly established (nipātyate). yo naḥ pitā janitā ["who is our father, our begetter"].

translator notes

commentary Subodhinī, printed under sk.3538.s1 ('janiteti. janayitety arthaḥ', NSP p. 603): janitā means janayitā, i.e. the agent noun of the causative (with ṇic) of jan. This fixes the ṇi as the causative ṇic. Followed: the rendering 'begetter'.
translator The nipātana is needed because 'ṇer aniṭi' (SK 2313) deletes ṇi only before an ārdhadhātuka affix without iṭ; before tṛc with iṭ the regular form is janayitā.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here, and our balamanorama layer is empty.

SK 3543 · A 6.4.54V

शमिता यज्ञे ॥ ३५४३ ॥

śamitā yajñe

śamitā yajñe — In [the context of] the sacrifice, śamitā [is nipātita, with deletion of ṇi before tṛc beginning with iṭ, as in SK 3542].

Rule. In the sacrifice (yajñe), the word śamitā is a nipātana. A nipātana is a finished form stated in a sūtra; its irregular steps are accepted as given. Bhaṭṭoji glosses the word as śamayitā.

Example.

śam + ṇic + iṭ + tṛc → the ṇi is dropped by nipātana → śam-i-tṛ → śamitā.

With the ṇi kept, the form is śamayitā, the word Bhaṭṭoji uses to give the sense.

Applies when / blocked by. The Subodhinī says only "the nipātana is as before". It points back to janitā in SK 3542, the rule just before (Part III of this chapter). There too the ṇi is dropped before tṛc with iṭ.

Watch out. The nipātana is restricted to the sacrifice (yajñe).

Siddhānta-kaumudī

शमयितेत्यर्थः ॥

[The nipātana is as in the preceding rule (SK 3542).] The sense is śamayitā [the agent noun of the causative of śam].

Subodhinī

NSP p. 613

—शमिता । निपातनं पूर्ववत् ॥—आनडिति । नशेर्लुङि ‘मन्त्रे घस्’ इति च्लेर्लुक् । ‘नशेर्वा’ इत्यस्याभावे ‘व्रश्च’ इति षः । जश्त्वेन डः । तस्य चर्त्वेन टः ॥—आवरिति । वृञो लुङि च्लेर्लुक् । गुणः रेफस्य विसर्गः

translator notes

commentary Subodhinī (sk.3543.s1): '—śamitā. nipātanaṃ pūrvavat', 'the irregular formation is as before', i.e. deletion of ṇi before iṭ-initial tṛc as in janitā (SK 3542). Followed: the brackets in sutra_en and k1.
textual The BM block formerly filed as sk.3543.b1, though headed with the pratīka 'śamitā yajñe', was the BM on 'turiṣṭhemeyassu' (SK 2008: kariṣṭhaḥ, dohīyasī dhenuḥ); it was not used, and was re-filed 2026-10-05 to sk.2008.b1. The printed SK with BM (Wikisource uttara-4/0089) has only the mūla for this sūtra.
translator The bracketed gloss '[the agent noun of the causative of śam]' on śamayitā is the translator's: śamayitā is śam + ṇic + tṛc, and the nipātana deletes the ṇi (cf. the Subodhinī's 'nipātanaṃ pūrvavat'); neither Bhaṭṭoji nor the Subodhinī spells out the analysis.

SK 3544 · A 6.4.58V

युप्लुवोर्दीर्घश्छन्दसि ॥ ३५४४ ॥

yupluvordīrghaśchandasi

yupluvor dīrghaś chandasi — In chandas, a long vowel [replaces the vowel] of yu and plu [when lyap follows — carried forward (anuvṛtti) from lyapi laghupūrvāt (SK 3336)].

Rule. In the Veda, the vowel of yu and plu is made long before the affix lyap. Bhaṭṭoji says "when lyap follows" is carried forward. It comes from lyapi laghupūrvāt (SK 3336, chapter 69). lyap is the substitute of ktvā "having done" in a compound (SK 3332, chapter 69).

Example.

vi + yu + lyap → u lengthened → viyūya.

vi + plu + lyap → viplūya.

Applies when / blocked by. Only yu and plu are named. The long vowel is the Vedic form; Bhaṭṭoji gives no further conditions.

Watch out. Bhaṭṭoji ends this unit by recalling āḍ ajādīnām (SK 2254, chapter 44): "āṭ for aṅgas beginning with a vowel". That recall does not belong to this rule. It is the frame for the next sūtra, which extends āṭ. Bhaṭṭoji often closes a unit this way, quoting the earlier rule the next sūtra continues.

Siddhānta-kaumudī

ल्यपीत्यनुवर्तते । वियूय । विप्लूय । आडजादीनाम् SK 2254 ॥

"lyapi" ("when lyap follows") is carried forward (anuvṛtti) into this rule. viyūya. viplūya. [Next, recall] āḍ ajādīnām (SK 2254) ["āṭ for (aṅgas) beginning with a vowel"].

translator notes

translator The source of 'lyapi' is the sūtra lyapi laghupūrvāt (SK 3336), named in brackets by the translator. 'āḍ ajādīnām (SK 2254)' at the end does not belong to this rule: Bhaṭṭoji quotes the preceding Aṣṭādhyāyī sūtra (6.4.72) as the frame for the next one (SK 3545, chandasy api dṛśyate), which extends āṭ. The print has it in the same place (NSP p. 603, scan 613).
textual No Subodhinī on this sūtra: sk.3543.s1 passes from śamitā (SK 3543) straight to ānaṭ (SK 3545). No BM: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here.

SK 3545 · A 6.4.73V

छन्दस्यपि दृश्यते ॥ ३५४५ ॥

chandasyapi dṛśyate

chandasy api dṛśyate — In chandas, [āṭ — carried forward (anuvṛtti) from āḍ ajādīnām (SK 2254)] is seen also [for aṅgas not beginning with a vowel].

Rule. In the Veda, āṭ is seen also on aṅgas that do not begin with a vowel. Bhaṭṭoji's gloss is one word: anajādīnām, "also for those not beginning with a vowel". Ordinarily SK 2254 (chapter 44) gives āṭ only to vowel-initial roots.

Example.

naś + luṅ t (the ending tip, reduced to t) → cli is lost by mantre ghasa… (SK 3402, Part I of this chapter)

→ āṭ added → ā-naś-t

→ the single-sound t lost (halṅyābbhyo…, SK 252, chapter 8) → ā-naś

→ ś → ṣ by vraśca… (SK 294, chapter 9); naśer vā (SK 431, chapter 11) does not apply

→ ṣ → ḍ (jaśtva) → ḍ → ṭ (cartva) → ānaṭ.

vṛñ + luṅ → cli lost → guṇa → var → āṭ → āvar → r → visarga → āvaḥ.

Applies when / blocked by. Bhaṭṭoji gives only the two forms. The steps above are the Subodhinī's, except the loss of the ending. That step is presumably the same as for ās at SK 3586. cli is the vikaraṇa of luṅ, the aorist. jaśtva softens a final consonant, and cartva makes it voiceless again.

Watch out. Bhaṭṭoji closes by recalling na māṅyoge (SK 2228, chapter 44): aṭ and āṭ do not come when the verb is construed with māṅ. That is the frame for SK 3546.

Siddhānta-kaumudī

अनजादीनामित्यर्थः । आनट् (आन॑ट्) । आवः (आ॑वः) । न माङ्योगे SK 2228 ॥

The sense is: [āṭ is seen] also for those not beginning with a vowel (anajādi). ānaṭ. āvaḥ. [Next, recall] na māṅyoge (SK 2228) ["(aṭ and āṭ do) not (occur) when construed with māṅ"].

translator notes

commentary Subodhinī, printed under sk.3543.s1 (NSP p. 603): ānaṭ — naś in luṅ; cli is deleted by 'mantre ghasa…' (SK 3402); since 'naśer vā' (SK 431) does not apply, ṣ comes by 'vraśca…' (SK 294), then ḍ by jaśtva and ṭ by cartva. āvaḥ — vṛñ (our OCR 'vṛṣo'; the scan reads vṛño) in luṅ, cli deleted, guṇa, r replaced by visarga. Recorded: the kaumudī gives the forms only.
translator The bracketed '[āṭ]' rests on Bhaṭṭoji's quotation of āḍ ajādīnām (SK 2254) at the end of SK 3544 and on 'anajādīnām' here. 'na māṅyoge (SK 2228)' at the end is the frame for the next rule (SK 3546), which turns on the construal with māṅ; the print has it in the same place (NSP p. 603).
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here.

SK 3546 · A 6.4.75V

बहुलं छन्दस्यमाङ्योगेऽपि ॥ ३५४६ ॥

bahulaṃ chandasyamāṅyoge'pi

bahulaṃ chandasy amāṅyoge 'pi — In chandas, [the augments aṭ and āṭ — carried forward (anuvṛtti) from SK 2206 and SK 2254] are variable (bahulam), even where māṅ is not construed (amāṅyoge 'pi) [: they may be absent without māṅ, and present with it].

Rule. In the Veda, aṭ and āṭ are bahulam, "variable". bahulam lets a rule fail where it should apply and apply where it should fail. So the augments may be absent without māṅ. And they may be present with māṅ. Ordinarily aṭ (SK 2206) and āṭ (SK 2254) always come, and SK 2228 removes them only with māṅ.

Example.

janiṣṭhā ugraḥ sahase turāya, "you were born mighty, for strength, for overpowering".

jan + luṅ thās → no aṭ, though there is no māṅ → janiṣṭhāḥ.

mā vaḥ kṣetre parabījāny avāpsuḥ, "let not the seeds of others be sown in your field".

vap + luṅ → aṭ, though construed with mā → avāpsuḥ.

Applies when / blocked by. The Subodhinī analyses avāpsuḥ. It is luṅ of vap in the object (karman) sense. It is parasmaipada by vyatyaya, "interchange", which in the Veda lets one form stand for another. cli becomes sic (SK 2222, chapter 44), and the root takes vṛddhi.

Watch out. The Subodhinī doubts the second example. Bhaṭṭoji cites it following the Kāśikā. But in the recitation of the Veda the word is only vāpsuḥ, with no aṭ. "Another example of māṅ with the augment must be looked for."

Siddhānta-kaumudī

अडाटो न स्तो माङ्योगेऽपि स्तः । जनिष्ठा उग्रः सहसे तुराय (जनि(स्वा)ष्ठा उ॒ग्रः सह॑से तु॒राय॑) । मा वः क्षेत्रे परबीजान्यवाप्सुः (मा वः॒ क्षेत्रे॑ परबी॒जान्यवा॑प्सुः) ॥

aṭ and āṭ do not occur [even where māṅ is not construed], and they do occur even where māṅ is construed. janiṣṭhā ugraḥ sahase turāya ["you were born mighty, for strength, for overpowering"] [janiṣṭhāḥ without aṭ, though there is no māṅ]. mā vaḥ kṣetre parabījāny avāpsuḥ ["let not the seeds of others be sown in your field"] [avāpsuḥ with aṭ, though construed with mā].

Subodhinī

NSP p. 613–614

—बहुलं छन्दसि । माङ्योगेऽप्यमाङ्योगेऽपि बहुलमडाटौ भवतः । अमाङ्योगेऽपि न भवतः । माङ्योगेऽपि च भवतः ॥ —जनिष्ठा इति । जनेर्लुङ् थास् अडागमाभावः । माङ्योगेऽप्यडागममुदाहरति—मा व इति । वो युष्माकं क्षेत्रे भार्यायां परवीजानि परेषां वीजानि वीर्याणि मा अवाप्सुः उप्तानि माभूवन् । वयोः कर्मणि लुङ् । व्यत्ययेन परस्मैपदम् । ‘च्लेः सिच्’ ‘वदब्रज’ इति वृद्धिः । इदं काशिकानुरोधेनोदाहृतम् । अध्ययनं तु वाप्सुरित्येव दृश्यते । माङ्यटस्तूदाहरणान्तरमन्वेषणीयम् ॥—इरयो—इर इत्येतस्य रे आदेशः स्याच्छन्दसि ॥—दध्रे इति । धाञो लिटि झस्य ‘लिटस्तक्षयोः’ इतीरेचि कृते रेभावः । ननु चात्र परत्वाद्रेभावे कृतेऽनजादित्वादालोपो न प्राप्त इत्यत आह ॥—रेभावस्येति । नन्वेवमपि रेभावस्यैव क्रादिनियमादिडागमः प्राप्नोति । न च रेभावस्य वैयर्थ्यम् । कृसृप्रभृतिषु चरितार्थत्वादत आह—अत्रेति । कथं पुनर्लाक्षणिकस्य रेशब्दस्य रेभावो भवति तत्राह—तदर्थं चेति । द्विवचननिर्देशाल्लक्षणप्रतिपदोक्तपरिभाषा न प्रवर्तत इति भावः ॥—तन्वादीनाम् । बहुलमियङुवङादेशः स्याच्छन्दसि ॥—तनुवमिति । अधातुत्वादप्राप्त उवङ् विधीयते ॥—तन्वमिति । ‘वा छन्दसि’ इत्यमि पूर्वत्वाभावे यण् ॥—त्र्यम्बकमिति । त्रीणि अम्बकानि नेत्राणि यस्यासौ त्र्यम्बको रुद्रः ॥—वितत्निरे इति । तनु विस्तारे लिटः प्रथमपुरुषवहुवचनम् । अत्राल्लोपस्यासिद्धत्वेऽपि ‘अत एकहल्मध्ये’ इति एत्वाभ्यासलोपौ न लोपविधानसामर्थ्यात् ॥—पप्तिमेति । पतॢ पतने लिटो मसो मस्य इट् । वितेनिरे पेतिमेति भाषायाम् ॥—घसिभसोः—। अनयोरुपधालोपः स्याद्धलादावजादौ च क्ङिति ॥—सग्धिरिति । अदेः क्तिन् ‘बहुलं छन्दसि’ इति घस्लादेशे उपधालोपे च कृते ‘झलो झलि’ इति सलोपस्तकारस्य धत्वं धस्य जश्त्वम् । ततः समाना ग्धिः सग्धिरिति समासे कृते ‘समानस्य छन्दस्यमूर्धप्रभृत्युदर्केषु’ इति सूत्रेण समानस्य सः ॥—बब्धामिति । भसेर्लोटि ताम् श्लुः । परं नित्यमप्युपधालोपं बाधित्वा बाहुलकात्प्रथमं ‘श्लौ’ इति द्वित्वम् । तत उपधालोपसलोपधत्वजश्त्वानि कर्तव्यानि ॥—श्रुशृणु—। एभ्यो हेर्धिः स्यात् ॥—श्रुधीति । ‘बहुलं छन्दसि’ इति शपो लुक् । ‘अन्येषामपि’ इति दीर्घत्वम् ॥—शृणुधीति । श्रुवः शृभावश्च विधानसामर्थ्यात् ‘उतश्च प्रत्ययात्’ इति न हेर्लुक् दीर्घः पूर्ववत् ॥—पूर्धीति । पॄ पालने । शपो लुक् ‘उदोष्ठ्यपूर्वस्य’ इत्युत्वम् । ‘हलि च’ इति दीर्घः ॥— उरुणस्कृधीति । ‘नश्च धातुस्थोरुषुभ्यः’ इति णत्वम् । ‘कः करत्’ इत्यादिना विसर्जनीयस्य सत्वम् ॥—अपावृधीति । दीर्घः पूर्ववत् ॥—अभ्यासस्य दीर्घश्चेति । तुजादित्वादिति भावः ॥—रारन्धीत्यत्र ‘अनुदात्तोपदेश’ इत्यादिना मलोपो न हेरङित्त्वात् ॥—यमेः शपो लुगिति । ‘बहुलं छन्दसि’ इत्यनेन । एवमुत्तरत्रापि ॥—विभाषर्जोः—। ‘र ऋतो हलादेर्लघोः’ इत्यतः र ऋत इति ‘तुरिष्ठेमेयःसु’ इति च तदाह—ऋतः स्थाने इत्यादि ॥— ऋत्व्य-। ऋतुशब्दाद्यति वास्तुशब्दादणि यति च यणादेशो निपात्यते ॥—मशब्दस्येति । तस्यासिद्धत्वात् ‘यस्य’ इति लोपो न । ‘अकृत्सार्थं’ इति दीर्घस्त्वङ्गवृत्तपरिभाषया वारणीयः । यद्वा मकारमात्रस्य लोपः । ततो ‘यस्य-’ इति लोपे कृते प्रत्ययाकारस्य श्रवणम् ॥ इति षष्ठोऽध्यायः ॥

translator notes

commentary Subodhinī (sk.3546.s1; NSP p. 603): with māṅ and without it, aṭ and āṭ occur variably: without māṅ they may fail to occur, and with māṅ they may occur. janiṣṭhāḥ: luṅ of jan, thās, with no aṭ. Then it 'illustrates aṭ even with māṅ': vaḥ = 'your', kṣetre = 'in the wife', parabījāni = 'the seeds, i.e. the semen, of others', mā avāpsuḥ = 'let them not be sown'; luṅ of vap in the karman sense, parasmaipada by vyatyaya, cli → sic (SK 2222), vṛddhi by 'vadavraja…'. It adds: 'This is cited following the Kāśikā; in the recitation (adhyayana) only vāpsuḥ is found. Another example of māṅ-yoga must be looked for.' Followed for the glosses, the passive rendering of avāpsuḥ and the bracketed analyses; the doubt about the example is recorded, and the English keeps Bhaṭṭoji's example as given.
textual Ours reads 'aḍāṭo na staḥ'; the print has the dual 'aḍāṭau' (NSP p. 603, scan 613; collation batch06). The English follows the print. In the accented copy of the first mantra ours has a stray '(svā)' where the print has a svarita on ni (collation). Each mantra is rendered once.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here.

SK 3547 · A 6.4.76V

इरयो रे ॥ ३५४७ ॥

irayo re

irayo re — [In chandas,] re replaces ire (irayoḥ, named in the dual).

Rule. In the Veda, re replaces ire. Ordinarily ire replaces the third-person plural ending jha of liṭ (SK 2241, chapter 44).

Example.

dhā + liṭ jha → reduplication → dadhā + jha

→ ire for jha (SK 2241) → dadhā + ire

→ re for ire → dadhā + re

→ the ā is lost (āto lopa iṭi ca, SK 2372, chapter 44) → dadhre.

prathamaṃ dadhra āpaḥ, "the waters received first (the embryo)".

Applies when / blocked by. Why is the ā still lost? SK 2372 needs an ending that begins with a vowel, and re does not. Bhaṭṭoji answers: the change to re falls in the ābhīya section. That is a stretch of book 6 in which one rule is asiddha, "treated as not yet done", for another. So the loss of ā still sees ire, and applies.

Watch out. Why does the sūtra say irayoḥ, in the dual? re can itself take the augment iṭ. Then i + re gives ire once more, and re must replace it again. The dual names both *ire*s: the original and the one made by iṭ. The Subodhinī adds that, because of the dual, the paribhāṣā (working maxim) on derived (lākṣaṇika) versus directly taught (pratipadokta) forms does not stop the second change.

Siddhānta-kaumudī

प्रथमं दध्र आपः (प्रथ॒मं द॑ध्र॒ आपः॑) । रेभावस्याभीयत्वेनासिद्धत्वादालोपः । अत्र रेशब्दस्येटि कृते पुनरपि रेभावस्तदर्थं च सूत्रे द्विवचनान्तं निर्दिष्टमिरयोरिति ॥

prathamaṃ dadhra āpaḥ ["the waters received first (the embryo)"]. Because the substitution of re (re-bhāva) falls within the ābhīya section, it is treated as asiddha [with respect to the deletion of ā]; hence ā is deleted [in dadhā + re → dadhre]. Here, when iṭ has been added to the [substitute] re [giving i + re, i.e. ire once more], re-bhāva applies again; and it is for this that the sūtra names [the substituend] with a dual ending: irayoḥ.

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 603): ire is replaced by re in chandas. dadhre: in the liṭ of dhā, ire replaces jha by 'liṭas tajhayor eśirec' (SK 2241), then re-bhāva. Objection: re-bhāva, being para, is done first, and the affix then no longer begins with a vowel, so ā-lopa ('āto lopa iṭi ca', SK 2372) would not apply; hence 'rebhāvasya…'. Objection: even so, by the krādi restriction iṭ comes to the substitute re; nor would re-bhāva then be pointless, since it has scope in kṛ, sṛ and the rest (the scan reads 'kṛsṛprabhṛtiṣu'); hence 'atra…'. How does re-bhāva apply again to a derived (lākṣaṇika) ire? Hence 'tadarthaṃ ca': because of the dual, the paribhāṣā on lakṣaṇa- versus pratipadokta forms does not apply. Followed: '[In chandas,]' in sutra_en, '[with respect to the deletion of ā]' and the bracketed steps in k1.
textual Ours and the print read 'prathamaṃ dadhra āpaḥ'; the Wikisource SK with BM (uttara-4/0089) reads 'prathamaṃ garbhaṃ dadhe āpaḥ' (collation batch06, class V). The English follows ours = print, with '(the embryo)' only as a gloss of the sense.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here.

SK 3548 · A 6.4.86V

छन्दस्युभयथा ॥ ३५४८ ॥

chandasyubhayathā

chandasy ubhayathā — In chandas, both ways [: for bhū and sudhī, yaṇ, and also iyaṅ and uvaṅ].

Rule. In the Veda, bhū and sudhī go "both ways" (ubhayathā). They take yaṇ, and they also take iyaṅ and uvaṅ. iyaṅ turns i, ī into iy, and uvaṅ turns u, ū into uv. Ordinarily SK 273 (chapter 8) bars yaṇ for these two, so only iyaṅ and uvaṅ come.

Example.

vibhū + am → yaṇ (ū → v) → vibhvam: vaneṣu citraṃ vibhvam, "wondrous, all-pervading, in the woods".

vibhū + am → uvaṅ → vibhuvam.

sudhī → yaṇ → sudhyaḥ, written sudhyo3 navyam agne in the mantra; or iyaṅ → sudhiyaḥ.

Applies when / blocked by. A vārttika follows. A vārttika is a supplementary rule that Bhaṭṭoji quotes after a sūtra. It says: for tanū and the rest, in the Veda, iyaṅ and uvaṅ are variable.

tanvaṃ puṣema, "may we nourish the body" → or tanuvam.

tryambakam → or triyambakam.

The Subodhinī explains. tanuvam has uvaṅ, which tanū would not otherwise get, since it is not a root. tanvam has yaṇ. That happens where vā chandasi (SK 3515, Part III of this chapter) withholds the single substitute that am would make. tryambaka is Rudra, "he whose three eyes".

Watch out. The "3" in sudhyo3 marks a pluta, a vowel of three measures; this rule does not make it.

Siddhānta-kaumudī

भूसुधियोर्यण् स्यादियङुवङौ च । वनेषु चित्रं विभ्य (वने(स्ल)षु चि॒त्रं वि॒भ्य॑) । विभुवं वा । सुध्यो3 नव्य मग्ने (सु॒ध्यो॒3॒॑ नव्य॑ मग्ने) । सुधियो वा ।

For bhū and sudhī, yaṇ occurs, and also iyaṅ and uvaṅ. vaneṣu citraṃ vibhvam ["wondrous, all-pervading, in the woods"] — or vibhuvam. sudhyo3 navyam agne [sudhyaḥ, with pluta] — or sudhiyaḥ.

vārttika

तन्वादीनां छन्दसि बहुलम्

(vārttika) For tanū and the rest, in chandas, variably (bahulam) [iyaṅ and uvaṅ].

(वार्तिकम्) ॥ तन्वं पुषेम (त॒न्वं॑ पुषेम) । तनुवं वा । त्र्य॑म्बकम् (त्र्य॑म्बकम्) । त्रियम्बकम् ॥

tanvaṃ puṣema ["may we nourish the body"] — or tanuvam. tryambakam — [or] triyambakam.

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 603): the vārttika means that for tanū etc. the substitutes iyaṅ and uvaṅ come variably in chandas. tanuvam: uvaṅ, which tanū would not otherwise get since it is not a dhātu, is enjoined. tanvam: yaṇ, when, by 'vā chandasi' (SK 3515), the single pūrva substitute of ami pūrvaḥ does not take place in am. tryambakam: 'he whose three eyes (ambaka)', Rudra. Followed: '[iyaṅ and uvaṅ]' in k2. It has nothing on the bhū/sudhī part (k1).
translator 'Both ways' is read against the preceding rule na bhūsudhiyoḥ (SK 273), which bars yaṇ for bhū and sudhī; Bhaṭṭoji's gloss names both outcomes, and sutra_en carries them in brackets from his gloss.
textual Ours reads 'vibhya' in both the plain and the accented copy; the print has 'vibhvam' (NSP p. 603, scan 613), as does Wikisource; the English follows the print. Ours has a stray '(sla)' in the accented copy and an ASCII '3' for the pluta numeral (collation batch06). Ours divides 'navya magne', and so does the print (NSP p. 603, scan 613; collation batch06): the mark over vya on the scan is the svarita of the accented copy, not an anusvāra (the raw OCR's 'navyaṃ' misreads it). The English re-divides the same letters as navyam agne; no letter is changed. Wikisource reads 'sudhyo havyam agne' (collation class V).
textual The tag '(vārttikam)' at the head of k3 is editorial: the print marks the vārttika with a sign before it (NSP p. 603); the vārttika itself is k2 and is labelled there. In k3 the svarita of the accented copy has leaked into our plain 'tryambakam' (collation accent table); it is rendered once.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here.

SK 3549 · A 6.4.99V

तनिपत्योश्छन्दसि ॥ ३५४९ ॥

tanipatyośchandasi

tanipatyoś chandasi — In chandas, for tan and pat [the penultimate (upadhā) is deleted before an affix that is kit or ṅit].

Rule. In the Veda, tan and pat lose their upadhā before a kit or ṅit affix. The upadhā is the sound just before the last sound of a word; here, the a. A kit or ṅit affix is one marked with k or ṅ.

Example.

vi + tan + liṭ ire → reduplication → vi-ta-tan-ire → a lost → vitatnire: vitatnire kavayaḥ, "the poets have spread out".

pat + liṭ ma → iṭ → pa-pat-i-ma → a lost → paptima: śakunā iva paptima, "like birds, we have flown".

Applies when / blocked by. The Subodhinī gives the analysis. The a-loss is asiddha. Yet ata ekahalmadhye… (SK 2260, chapter 44) does not apply. That rule would give e for the a and drop the reduplicated syllable. It is kept out because the loss is expressly taught.

Watch out. Ordinary usage has vitenire and petima (Subodhinī). There SK 2260 does apply.

Siddhānta-kaumudī

एतयोरुपधालोपः क्ङिति प्रत्यये । वितत्निरे कवयः (वित॑त्निरे क॒वयः॑) । शकुना इव पप्तिम (शकु॒ना इ॑व पप्तिम) ॥

For these two, the penultimate is deleted (upadhālopa) when an affix that is kit or ṅit follows. vitatnire kavayaḥ ["the poets have spread out"]. śakunā iva paptima ["like birds, we have flown"].

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 603): vitatnire is the liṭ third-person plural of tan 'spread'; although the deletion of a (the upadhā) is asiddha, e-substitution and deletion of the abhyāsa by 'ata ekahalmadhye…' (SK 2260) do not take place, by force of the deletion's being enjoined. paptima: pat 'fall', liṭ, mas replaced by ma, with iṭ. In ordinary language (bhāṣā): vitenire, petima. Recorded: the kaumudī gives no derivation.
textual Ours = print (NSP p. 603). The Wikisource SK with BM (uttara-4/0089) adds 'bhāṣāyāṃ vitenire. petima' (collation batch06, class V); the Subodhinī gives the same bhāṣā forms. No BM on this sūtra: Wikisource gives only the mūla here.

SK 3550 · A 6.4.100V

घसिभसोर्हलि च ॥ ३५५० ॥

ghasibhasorhali ca

ghasibhasor hali ca — For ghas and bhas, [the penultimate (upadhā) is deleted before a kit or ṅit affix] beginning with a consonant (hali), and (ca) [before one beginning with a vowel].

Rule. ghas and bhas also lose their upadhā a before a kit or ṅit affix. This holds before an affix beginning with a consonant (hali), and, by ca "and", before one beginning with a vowel.

Example.

ad + ktin → ghas for ad by bahulaṃ chandasi (SK 3398, Part I)

→ ghas + ti → a lost → ghs + ti

→ s lost by jhalo jhali (SK 2281, chapter 44) → gh + ti

→ t → dh (SK 2280, chapter 44) → gh + dhi → gh → g (jaśtva) → gdhi

→ samāna "common" → sa (SK 1012, chapter 25) → sagdhiḥ: sagdhiś ca me, "and my common meal".

bhas + loṭ tām, with ślu → doubling first, by ślau (SK 2490, chapter 46) → babhas-tām

→ a lost → s lost → t → dh → jaśtva → babdhām: babdhāṃ te harī dhānāḥ, "let your two bay horses chew the grains".

Applies when / blocked by. Bhaṭṭoji gives the forms; the steps are the Subodhinī's. In babdhām the doubling comes first by bāhulaka, the latitude of bahulam. It overrides the a-loss, though that rule is later and always applicable.

Watch out. Bhaṭṭoji closes by recalling hujhalbhyo her dhiḥ (SK 2425, chapter 45). After hu and after an aṅga ending in a consonant other than a nasal or semivowel (jhal), dhi replaces the imperative hi. That is the frame for SK 3551.

Siddhānta-kaumudī

सग्धिश्च मे (सग्धि॑श्च मे) । बब्धां ते हरी धानाः (ब॒ब्धां ते॒ हरी॑ धा॒नाः) । हुझलूभ्यो हेर्धिः SK 2425 ॥

sagdhiś ca me ["and my common meal"]. babdhāṃ te harī dhānāḥ ["let your two bay horses chew the grains"]. [Next, recall] hujhalbhyo her dhiḥ (SK 2425) ["after hu and after (aṅgas ending in) jhal, dhi replaces hi"].

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 603): for these two the upadhā is deleted before a kit or ṅit affix beginning with a consonant and with a vowel. sagdhiḥ: ad + ktin; ghas substituted by 'bahulaṃ chandasi' (SK 3398); upadhā deleted; s deleted by 'jhalo jhali' (SK 2281); t → dh (SK 2280); gh → g by jaśtva [ad + ti → ghas + ti → ghs + ti → gh + ti → gh + dhi → gdhi]; then samānā gdhiḥ = sagdhiḥ, samāna → sa by 'samānasya chandasy amūrdha…' (SK 1012). babdhām: bhas, loṭ, tām, ślu; by bāhulaka, doubling by 'ślau' (SK 2490) comes first, overriding the upadhā-deletion though that is para and nitya; then upadhā-deletion, s-deletion, dh and jaśtva. Followed for the sūtra's brackets; the derivations are recorded, the kaumudī giving forms only.
translator 'hujhalbhyo her dhiḥ (SK 2425)' is the frame for the next rule (SK 3551), which extends dhi for hi; the print has it in the same place (NSP p. 603).
textual Ours reads 'hujhalūbhyo'; the print has 'hujhalbhyo' (NSP p. 603; collation batch06). The English follows the print. No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here.

SK 3551 · A 6.4.102V

श्रुशृणुपॄकृवृभ्यश्छन्दसि ॥ ३५५१ ॥

śruśṛṇupṝkṛvṛbhyaśchandasi

śruśṛṇupṝkṛvṛbhyaś chandasi — In chandas, after śru, śṛṇu, pṝ, kṛ and vṛ, [dhi replaces hi — carried forward (anuvṛtti) from hujhalbhyo her dhiḥ (SK 2425)].

Rule. In the Veda, dhi replaces hi after śru, śṛṇu, pṝ, kṛ and vṛ. "dhi for hi" is carried forward from SK 2425 (chapter 45).

Example.

śru + śap + hi → śap lost (bahulaṃ chandasi, SK 3400, Part I) → śru + dhi

→ lengthened by anyeṣām api dṛśyate (SK 3539, Part III) → śrudhī: śrudhī havam, "hear the call".

śṛṇu + hi → dhi → śṛṇudhī: śṛṇudhī giraḥ, "hear the songs".

pṝ + hi → śap lost → ṝ → ur (SK 2494, chapter 46) → long ū (hali ca, SK 354, chapter 11) → pūr + dhi → rāyaspūrdhi, "fill (us) with wealth".

kṛ + hi → kṛdhi: uruṇaskṛdhi, "make wide (room) for us".

Applies when / blocked by. The steps are the Subodhinī's. śṛṇu is śru with śnu, where śru becomes śṛ. After śṛṇu the hi would normally be lost by utaś ca pratyayāt… (SK 2334, chapter 44). It is not lost, because this rule names śṛṇu. In uruṇaskṛdhi, the ṇ comes by SK 3649 and the s for visarga by SK 3635 (both in Part V).

Watch out. Bhaṭṭoji gives no example for vṛ; the Subodhinī comments on one, apāvṛdhi. The Subodhinī glosses pṝ as "to protect"; the root also means "to fill".

Siddhānta-kaumudī

श्रुधी हवम् (श्रु॒धी हव॑म्) । शृणुधी गिरः (शृणुधी॒ गिरः॑) । रायस्पूर्धि (रा॒यस्पू॑र्धि) । उरुणस्कृधि (उ॒रुण॑स्कृधि) ॥

śrudhī havam ["hear the call"]. śṛṇudhī giraḥ ["hear the songs"]. rāyaspūrdhi ["fill (us) with wealth"]. uruṇaskṛdhi ["make wide (room) for us"].

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 603): 'after these, dhi replaces hi'. śrudhī: śap deleted (luk) by 'bahulaṃ chandasi' (SK 3400); long ī by 'anyeṣām api [dṛśyate]' (SK 3539). śṛṇudhī: śru with śnu and the substitute śṛ; because the rule names it, hi is not deleted by 'utaś ca pratyayāt…' (SK 2334); long as before. pūrdhi: 'pṝ pālane' (pṝ 'protect'), śap deleted, ur by 'udoṣṭhyapūrvasya' (SK 2494), long by 'hali ca' (SK 354). uruṇaskṛdhi: ṇ by 'naś ca dhātusthoruṣubhyaḥ' (SK 3649), s for visarga by 'kaḥkarat…' (SK 3635). It also comments on 'apāvṛdhi' (long as before), a form that neither our kaumudī nor the print has. Followed: the bracket in sutra_en; the derivations are recorded. The sense 'protect' for pṝ is recorded, not followed in the gloss of rāyaspūrdhi (see the translator note).
textual Our sūtra has pṝ (long); the print's sign is not certain and Wikisource has pṛ (collation batch06, class C). The Subodhinī's 'udoṣṭhyapūrvasya' (SK 2494) for pūrdhi applies only to roots in long ṝ (under 'ṝta iddhātoḥ', SK 2390), which supports pṝ, and on the scan the Subodhinī's own lemma 'pṝ pālane' appears to carry the long ṝ sign (NSP p. 603, scan 613); sutra_en follows ours.
textual Ours = print (NSP p. 603). The Wikisource SK with BM (uttara-4/0089) adds 'apāvṛdhi' (collation batch06, class V), the only example for vṛ; the Subodhinī comments on it too. Without it ours and the print give no vṛ example. No BM on this sūtra: Wikisource gives only the mūla here.
translator The gloss of rāyaspūrdhi as "fill (us) with wealth" takes pṝ in the sense pūraṇa (the dhātupāṭha entry is pṝ pālanapūraṇayoḥ), with rāyaḥ as the word for the material. The Subodhinī names the root as 'pṝ pālane' ('protect'), its first listed sense; on that reading the mantra would mean "protect (us) with wealth". The choice of 'fill' is the translator's.

SK 3552 · A 3.4.88V

वा छन्दसि ॥ ३५५२ ॥

vā chandasi

vā chandasi — In the Veda (chandasi), [hi, the substitute of sip, is] optionally [apit (not treated as pit) — carried forward (anuvṛtti) from ser hy apic ca (SK 2201)].

Rule. In the Veda, hi, the substitute of the ending sip, is optionally apit. Ordinarily ser hy apic ca (SK 2201, chapter 44) makes hi always apit. apit means "not marked with p". So in the Veda hi may also count as pit.

Example. Bhaṭṭoji gives no worked form. His gloss is three words: "hi is optionally apit."

Applies when / blocked by. This is a rule of book 3, placed among the rules of book 6. An apit ending counts as ṅit, by sārvadhātukam apit (SK 2234, chapter 44). When hi is not apit, it is not ṅit. Then the next rule, aṅitaś ca, can work on it. That is presumably why the rule stands here. The Subodhinī on SK 3553 does say that in rārandhi the hi is not ṅit.

Watch out. There is no Subodhinī on this sūtra.

Siddhānta-kaumudī

हिरपिद्वा ॥

hi is optionally apit.

translator notes

textual No Subodhinī on this sūtra in our data or in the print: the print's Subodhinī passes from the comment on 'apāvṛdhi' (SK 3551) to 'abhyāsasya dīrghaś ca' (SK 3553) (NSP p. 603, scan 0613; our sk.3546.s1, re-filed 2026-10-05 from sk.3557.s1, has the same run). No BM in our source; the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla here. Ours = print (collation batch06: clean).
translator The bracketed 'hi, the substitute of sip' and the source SK 2201 are the translator's: Bhaṭṭoji's 'hir apid vā' itself supplies hi and apit. This sūtra (A 3.4.88) is placed between SK 3551 and SK 3553 presumably because the next rule, aṅitaś ca, needs a hi that is not ṅit: an apit hi would count as ṅit (sārvadhātukam apit, SK 2234). The Subodhinī on SK 3553 says that in rārandhi the m is not deleted because hi is aṅit.
textual The print reads 'hirapidvāṃ' with a stray anusvāra (NSP p. 603, scan 613, right column); ours 'hirapidvā' is the correct reading, and the English follows ours. Not in the collation.

SK 3553 · A 6.4.103V

अङितश्च ॥ ३५५३ ॥

aṅitaśca

aṅitaś ca — [dhi replaces hi — carried forward (anuvṛtti) from hujhalbhyo her dhiḥ (SK 2425)] also when [the hi] is not ṅit.

Rule. dhi replaces hi also when the hi is not ṅit. "dhi for hi" is carried forward from SK 2425 (chapter 45). The Vedic setting is understood from the section, not restated.

Example.

ram + hi → parasmaipada by vyatyaya → śap → ślu → doubling → ra-ram

→ the reduplicated syllable lengthened (the tujādi rule, SK 3509, Part III) → rā-ram + hi

→ dhi → rāram + dhi → the m heard as n before dh → rārandhi, "rejoice".

asme prayandhi, "hold out to us": yam, with luk of śap.

yuyodhi jātavedaḥ, "keep away, O Jātavedas": yu, with ślu of śap.

Applies when / blocked by. luk and ślu both remove an affix; ślu also causes doubling. The Subodhinī says the luk for yam comes by bahulaṃ chandasi (SK 3400). The ślu for yu comes likewise (SK 3401, Part I).

Watch out. In rārandhi the m is not dropped; it is only heard as n before dh. anudāttopadeśa… (SK 2428, chapter 45) drops such a nasal only before a ṅit affix. Here hi is not ṅit (Subodhinī).

Siddhānta-kaumudī

हेर्धिः स्यात् । रारन्धि (रा॒र॒न्धि) । रमेर्व्यत्ययेन परस्मैपदम् । शपः श्लुरभ्यासदीर्घश्च । अस्मे प्रयन्धि (अ॒स्मे प्रय॑न्धि) । युयोधि जातवेदः (यु॒योधि॑ जातवेदः) । यमेः शपो लुक् । यौतेः शपः श्लुः ॥

dhi replaces hi [when hi is not ṅit]. rārandhi ["rejoice"]: parasmaipada comes for ram by interchange (vyatyaya); śap is replaced by ślu, and the reduplicative syllable (abhyāsa) is lengthened [ram → ra-ram → rā-ram, + dhi → rārandhi]. asme prayandhi ["hold out to us"]. yuyodhi jātavedaḥ ["keep away, O Jātavedas"]. [In prayandhi,] luk of śap after yam; [in yuyodhi,] ślu of śap after yu (yauti).

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 603, scan 0613): on 'the reduplicative syllable is lengthened' — the point is that ram belongs to the tujādi group (tujādīnāṃ dīrgho 'bhyāsasya, SK 3509). In rārandhi the m is not deleted by 'anudāttopadeśa…' (SK 2428) because hi is not ṅit. On 'luk of śap after yam': by 'bahulaṃ chandasi' (SK 3400), 'and likewise in what follows' (i.e. the ślu for yu, by the bahulaṃ chandasi of SK 3401). Followed: the lengthening is rendered as of the abhyāsa; the bracketed form-chain is the translator's arrangement of the kaumudī's own steps.
textual Ours = print (NSP p. 603, scan 0613). The Wikisource SK with BM (uttara-4/0089) adds the counter-example 'aṅitaḥ kim? praṇīhi' (collation batch06, class V); the print does not have it.
textual The BM block formerly filed here as sk.3553.b1, under a false pratīka 'aṅitaś ca', was the BM on pādaḥ pat (SK 414, A 6.4.130) running on into the dāntāḥ / thāntāḥ / cāntāḥ passages; it was re-filed 2026-10-05 to sk.414.b1. The printed SK with BM (Wikisource uttara-4/0089) has no BM on this sūtra, only the mūla.
translator The bracketed 'In prayandhi' / 'in yuyodhi' assign Bhaṭṭoji's two closing remarks to the examples they explain (yam → yandhi; yu → yuyodhi). The chandas setting is not restated by Bhaṭṭoji or the Subodhinī for this rule; it is understood from the section.

SK 3554 · A 6.4.141V

मन्त्रेष्वाङ्यादेरात्मनः ॥ ३५५४ ॥

mantreṣvāṅyāderātmanaḥ

mantreṣv āṅy āder ātmanaḥ — In mantras, [deletion (lopa)] of the initial [sound] of ātman [occurs] when āṅ follows.

Rule. In mantras, the first sound of ātman is lost before āṅ. āṅ is the older grammarians' name for ṭā, the third-case singular ending. SK 244 (āṅo nā 'striyām, chapter 8) uses the same name. The word "loss" (lopa) is supplied by Bhaṭṭoji's paraphrase.

Example.

ātman + ṭā → ātman + ā → the initial ā lost → tman + ā → tmanā: tmanā deveṣu, "by himself, among the gods".

Applies when / blocked by. The rule is restricted to mantras (mantreṣu), the verses and formulas of the Veda. Bhaṭṭoji does not name the rule from which lopa is carried.

Watch out. The ending is named by its old name āṅ, not ṭā.

Siddhānta-kaumudī

आत्मन्शब्दस्यादेर्लोपः स्यादाङि । त्मना देवेषु (त्मना॑ दे॒वेषु॑) ॥

The initial [sound] of the word ātman is deleted when āṅ follows. tmanā deveṣu ["by himself, among the gods"].

translator notes

textual No Subodhinī on this sūtra in our data or in the print: the print's Subodhinī passes from 'yameḥ śapo luk' (SK 3553) straight to 'vibhāṣarjoḥ' (SK 3555) (NSP p. 603, scan 0613). No BM in our source; the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla. Ours = print (collation batch06: clean).
translator āṅ is the older grammarians' name for ṭā, the third-case singular ending (as in āṅo nā 'striyām, SK 244): ātman + ā → tmanā. 'lopaḥ' is supplied by Bhaṭṭoji's paraphrase; he does not name the rule it is carried from.

SK 3555 · A 6.4.162V

विभाषर्जोश्छन्दसि ॥ ३५५५ ॥

vibhāṣarjośchandasi

vibhāṣarjoś chandasi — In the Veda (chandasi), for ṛju, optionally [ra replaces ṛ — carried forward (anuvṛtti) from ra ṛto halāder laghoḥ (SK 1785) — before iṣṭhan, iman and īyasun — carried forward (anuvṛtti) from turiṣṭhemeyassu (SK 2008)].

Rule. In the Veda, ra optionally replaces the ṛ of ṛju. This happens before the affixes iṣṭhan, iman and īyasun. "ra for ṛ" is carried forward from ra ṛto halāder laghoḥ (SK 1785, chapter 37). The three affixes are carried from turiṣṭhemeyassu (SK 2008, chapter 41). The Subodhinī names both sources.

Example.

ṛju + iṣṭhan → ra for ṛ → rajiṣṭham: tvaṃ rajiṣṭham anu neṣi, "you lead along the straightest (path)".

Without the change → ṛjiṣṭham.

Applies when / blocked by. vibhāṣā means "optionally". Both forms are correct in the Veda.

Siddhānta-kaumudī

ऋजुशब्दस्य ऋतः स्थाने रः स्याद्वा इष्ठेमेयस्सु । त्वं रजिष्टमनुनेषु (त्वं रजि॑ष्ट॒मनु॑नेषु) । ऋजिष्ठं वा ॥

In place of the ṛ of the word ṛju, ra optionally comes before iṣṭhan, iman and īyasun. tvaṃ rajiṣṭham anu neṣi ["you lead along the straightest (path)"]. Or ṛjiṣṭham.

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 603, scan 0613): 'ra ṛtaḥ' is carried forward from ra ṛto halāder laghoḥ (SK 1785), and 'iṣṭhemeyassu' from turiṣṭhemeyassu (SK 2008); hence Bhaṭṭoji says 'ṛtaḥ sthāne' etc. Followed: both are bracketed as carried forward in sutra_en.
textual Ours reads 'rajiṣṭam anuneṣu' in both the plain and the accented copy; the print has 'rajiṣṭham anuneṣi' (NSP p. 603, scan 0613; collation batch07, class A): ṣṭh for ṣṭ (iṣṭhan, cf. ṛjiṣṭham just after) and neṣi for neṣu. The English follows the print. No BM in our source; the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla (and reads rajiṣṭham anuneṣi).

SK 3556 · A 6.4.175V

ऋत्व्यवास्त्व्यवास्त्वमाध्वीहिरण्ययानि च्छन्दसि ॥ ३५५६ ॥

ṛtvyavāstvyavāstvamādhvīhiraṇyayāni cchandasi

ṛtvyavāstvyavāstvamādhvīhiraṇyayāni cchandasi — In the Veda (chandasi), ṛtvya, vāstvya, vāstva, mādhvī and hiraṇyaya [are irregularly established (nipātana)].

Rule. In the Veda, five words are nipātanas: ṛtvya, vāstvya, vāstva, mādhvī and hiraṇyaya. Four of them have yaṇ (u → v) for the final of the stem. The fifth loses the ma of the affix mayaṭ.

Example.

"What is in the season (ṛtu)": ṛtu + yat → yaṇ → ṛtvyam.

"What is on the site (vāstu)": vāstu + yat → vāstvyam; vāstu + aṇ → vāstvam.

madhu + aṇ, feminine → yaṇ → mādhvī: mādhvīr naḥ santv oṣadhīḥ, "may the plants be sweet for us".

hiraṇya + mayaṭ → ma lost → hiraṇyaya: hiraṇyayena savitā rathena, "Savitṛ, with his golden chariot".

Applies when / blocked by. The Subodhinī names the affixes: yat after ṛtu, and aṇ and yat after vāstu. Ordinary derivation would give guṇa (oḥ guṇaḥ, SK 847, chapter 19). The results would be ṛtavya, vāstavya, vāstava and mādhavī. Bhaṭṭoji names only the yaṇ.

Watch out. How does hiraṇya keep its final a before ya? Scholars discuss this. The Subodhinī first says the loss of ma is asiddha. So yasyeti ca (SK 311, chapter 10) does not drop the stem's a. Lengthening by SK 2298 (chapter 44) is kept off by a paribhāṣā, a working maxim, called aṅgavṛtta. Alternatively, only the m is lost. Then the stem's a goes by yasyeti ca, and the a we hear is the affix's. This rule ends book 6.

Siddhānta-kaumudī

ऋतौ भवमृत्व्यम् । वास्तुनि भवं वास्त्व्यम् वास्त्वं च । मधुशब्दस्याणि स्त्रिया यणादेशो निपात्यते । माध्वीर्नः सन्त्वोषधीः (माध्वी॑र्नः स॒न्त्वोष॑धीः) । हिरण्यशब्दाद्विहितस्य मयटो मशब्दस्य लोपो निपात्यते । हिरण्ययेन सविता रथेन (हिर॒ण्यये॑न सवि॒ता रथे॑न) ॥

What is in the season (ṛtu) is ṛtvyam. What is on the site (vāstu) is vāstvyam, and also vāstvam. For the word madhu, before aṇ in the feminine, the yaṇ substitution is irregularly established: mādhvīr naḥ santv oṣadhīḥ ["may the plants be sweet for us"]. For hiraṇyaya, the deletion of the ma of mayaṭ, which is enjoined after the word hiraṇya, is irregularly established: hiraṇyayena savitā rathena ["Savitṛ, with his golden chariot"]. [End of the sixth adhyāya.]

translator notes

commentary Subodhinī, filed in sk.3546.s1 (re-filed 2026-10-05 from sk.3557.s1; NSP p. 604, scan 0614): the yaṇ substitution is irregularly established after ṛtu with yat, and after vāstu with aṇ and with yat. Followed: ṛtvya and vāstvya are read as yat-forms and vāstva as the aṇ-form (the English adds no affix names to the block).
commentary Subodhinī, same block, on 'maśabdasya': because that deletion is asiddha, the deletion [of the stem's a] by 'yasya[eti ca]' (SK 311) does not take place, and the lengthening by 'akṛtsārva[dhātukayor dīrghaḥ]' (SK 2298) is to be warded off by the aṅgavṛtta paribhāṣā. Alternatively, only the m is deleted; then, with the deletion by 'yasya…', the a of the affix is what is heard. Recorded: the English keeps 'the ma' neutral between the two readings. (Our OCR has 'yasa' and 'dīrghaslaṅgavṛtta-'; the scan reads 'yasya' and 'dīrghas tv aṅgavṛtta-'.)
textual Ours reads 'striyā'; the print has the seventh-case word (saptamyanta) 'striyāṃ' (NSP p. 604, scan 0614; collation batch07, class A); the English follows the print ('in the feminine'). The print closes the unit with 'iti ṣaṣṭho 'dhyāyaḥ' (end of adhyāya 6), which ours lacks (collation class M); supplied in brackets. No BM in our source; the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla.
translator With yat or aṇ, ṛtu and vāstu would ordinarily take guṇa (or guṇaḥ, SK 847) and give ṛtavya, vāstavya, vāstava; madhu with aṇ and ṅīp would give mādhavī. This is the translator's gloss on what the nipātana overrides; Bhaṭṭoji names only the yaṇ.

SK 3557 · A 7.1.8V

बहुलं छन्दसि ॥ ३५५७ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda (chandasi), variously (bahulam), [the augment ruṭ — carried forward (anuvṛtti) from śīṅo ruṭ (SK 2442)].

Rule. In the Veda, the augment ruṭ comes variously (bahulam). The frame is śīṅo ruṭ (SK 2442, chapter 45), which Bhaṭṭoji quotes at the head of the unit. ruṭ adds r at the front of the ending.

Example.

duh + laṭ jha → at for jha; ṭi → e → duh + ate

→ ruṭ → duh + r + ate

→ t lost, optionally, by lopas ta ātmanepadeṣu (SK 3563, below) → duh + r + a + e

→ a + e → e by pararūpa (ato guṇe, SK 191, chapter 8) → duhre: dhenavo duhre, "the cows yield milk".

Without the t-loss → duhrate: ghṛtaṃ duhrate, "they yield ghee".

adṛśram asya, "his (rays) have appeared": dṛś, luṅ, with ruṭ.

Applies when / blocked by. The steps of duhre are the Subodhinī's, up to the loss of t. The last step, pararūpa, is the one the Subodhinī gives for the parallel aduhra (SK 3563). pararūpa is the single substitute that takes the form of the second sound. The ṭi is the last vowel with what follows it. In adṛśram, says the Subodhinī, the first-person singular mip stands for the third-person plural, by vyatyaya. Then ruṭ is added.

Watch out. Bhaṭṭoji closes by recalling ato bhisa ais (SK 203, chapter 8), the frame for SK 3558.

Siddhānta-kaumudī

शीङो रुट् SK 2442 ।रुडागमः स्यात् । लोपस्त आत्मनेपदेषु SK 3563 इति पक्षे तलोपः । धेनवो दुह्रे (धे॒नवो॑ दुह्रे) । लोपाभावे । घृतं दुहर्ते (घृ॒तं दु॑हर्ते) । अदृश्रमस्य (अदृ॑श्रमस्य) । अतो भिस ऐस् SK 203 ॥

[Seventh adhyāya.] [From] śīṅo ruṭ (SK 2442): the augment ruṭ comes [variously in the Veda]. By 'lopas ta ātmanepadeṣu' (SK 3563), t is optionally deleted: dhenavo duhre ["the cows yield milk"] [duh + ate → duh + r + ate → t deleted: duh + r + a + e → a + e → e (pararūpa) → duhre]. When there is no deletion: ghṛtaṃ duhrate ["they yield ghee"]. adṛśram asya ["his (rays) have appeared"]. [Next,] ato bhisa ais (SK 203):

Subodhinī

NSP p. 613–614

बहुलं छन्दसि । छन्दसि विषये बहुलं रुडागमः स्यात् ॥ —दुह्रे इति । दुहेर्लट् टेरेत्वे झस्यादेशे रुट् तलोपः —लोपाभावे इति । ‘लोपस्त आत्मनेपदेषु’ इत्यस्य वैकल्पिकत्वादित्यर्थः ॥—अदृश्रमिति । दृशिर् प्रेक्षणे लुङ् व्यत्ययेन प्रथमपुरुषबहुवचनस्थाने उत्तमपुरुषैकवचनं मिप् । तस्य रुडागमः

translator notes

commentary Subodhinī (NSP p. 604, scan 0614; sk.3557.s1, which opens with the gloss 'chandasi viṣaye bahulaṃ ruḍāgamaḥ syāt'; the 'iti ṣaṣṭho 'dhyāyaḥ' mark closes sk.3546.s1, the Subodhinī on SK 3546–3556 re-filed 2026-10-05 from this unit's old block; from '—duhre iti' it is this unit's sk.3557.s1): in the Veda the augment ruṭ comes variously. duhre: duh, laṭ; ṭi → e, [jha replaced by] its substitute [at], ruṭ, deletion of t. 'When there is no deletion': because 'lopas ta ātmanepadeṣu' is optional. adṛśram: dṛś 'see', luṅ; by interchange (vyatyaya) the first-person singular mip stands in place of the third-person plural, and ruṭ is added to it. Followed: the form-chain for duhre, and the plural gloss of adṛśram. (Our OCR has 'ḍuhe', 'rūḍhāgamaḥ', 'adṛśyam'; the scan reads 'duhre', 'ruḍāgamaḥ', 'adṛśram'.)
textual Ours reads 'duharte' in both the plain and the accented copy; the print has 'duhrate' (NSP p. 604, scan 0614; collation batch07, class A); the English follows the print. The print has 'iti ṣaṣṭho 'dhyāyaḥ' after SK 3556 and a centred heading 'saptamo 'dhyāyaḥ' before śīṅo ruṭ, both lacking in ours (collation class M); the heading is supplied in brackets. No BM in our source; the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla.
translator In the print 'śīṅo ruṭ 2442' stands on its own line above the sūtra number 3557 as the frame of this rule, and 'ato bhisa ais 203' after the examples as the frame of SK 3558; ours files both inside this kaumudī block. The duhre chain is the Subodhinī's, not Bhaṭṭoji's, except its last step: the Subodhinī stops at the deletion of t, and the pararūpa of a + e → e by ato guṇe (SK 191) is the translator's addition (the Subodhinī states that step for the parallel aduhra, sk.3563.s1: 'dvayor akārayor ato guṇe iti pararūpam').

SK 3558 · A 7.1.10V

बहुलं छन्दसि ॥ ३५५८ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda (chandasi), variously (bahulam), [ais replaces bhis after a — carried forward (anuvṛtti) from ato bhisa ais (SK 203), which the kaumudī cites just before this sūtra].

Rule. In the Veda, ais replaces bhis after a only variably. So bhis may stay. The frame is ato bhisa ais (SK 203, chapter 8), recalled at the end of SK 3557.

Example.

deva + bhis → no ais → e for the stem's a (bahuvacane jhaly et, SK 205, chapter 8) → devebhiḥ: agnir devebhiḥ, "Agni, with the gods".

Ordinary usage → deva + bhis → ais → devaiḥ.

Applies when / blocked by. Bhaṭṭoji gives the example without comment. There is no Subodhinī on this sūtra.

Watch out. Two sūtras in a row read bahulaṃ chandasi. Each continues a different frame: SK 3557 the augment ruṭ, SK 3558 the substitute ais.

Siddhānta-kaumudī

अग्निर्देवेभिः (अ॒ग्निर्दे॒वेभिः॑) ॥

agnir devebhiḥ ["Agni, with the gods"].

translator notes

textual No Subodhinī on this sūtra in our data or in the print: the print's Subodhinī passes from 'adṛśram' (SK 3557) to 'netarā—' (SK 3559) (NSP p. 604, scan 0614). No BM in our source; the printed SK with BM (Wikisource uttara-4/0089) gives only the mūla. Ours = print (collation batch07: clean).
translator The bracketed anuvṛtti rests on Bhaṭṭoji's citing 'ato bhisa ais' (SK 203) as the frame at the end of SK 3557. devebhiḥ shows bhis kept after deva (e by bahuvacane jhaly et, SK 205) where ordinary usage has devaiḥ; Bhaṭṭoji gives the example without comment.

SK 3559 · A 7.1.26V

नेतराच्छन्दसि ॥ ३५५९ ॥

netarācchandasi

netarāc chandasi — In the Veda (chandasi), after itara, [adḍ (SK 315) does] not [replace su and am].

Rule. In the Veda, after itara "other", adḍ does not replace the endings su and am. Ordinarily adḍ ḍatarādibhyaḥ pañcabhyaḥ (SK 315, chapter 10) gives adḍ to itara.

Example.

itara + am → no adḍ → ato 'm (SK 309, chapter 10) → itaram: vārtraghnam itaram, "the other, belonging to the slayer of Vṛtra".

Bhaṭṭoji: "Why 'in the Veda'?" Ordinary usage → itarat kāṣṭham, "the other piece of wood".

Applies when / blocked by. The Subodhinī confirms the example as the am-form. With adḍ absent, am comes by SK 309.

Watch out. Bhaṭṭoji closes by recalling samāse 'nañpūrve ktvo lyap (SK 3332, chapter 69). That is the frame for SK 3560.

Siddhānta-kaumudī

स्वमोरदड् न । वार्त्रघ्नमितरम् । छन्दसि किम् । इतरत्काष्ठम् । समासेऽनञ्पूर्वे क्त्वो ल्यप् SK 3332 ॥

adḍ does not [replace] su and am. vārtraghnam itaram ["the other, belonging to the slayer of Vṛtra"]. Why 'in the Veda'? itarat kāṣṭham ["the other piece of wood"]. [Next,] samāse 'nañpūrve ktvo lyap (SK 3332):

Subodhinī

NSP p. 614

—नेतरा-। इतरशब्दात्परयोः स्वमोरद्डादेशो न स्याच्छन्दसि ॥—इतरमिति । ‘अद्डतरादिभ्यः’ इत्यदडभावे ‘अतोऽम्’ इत्यम् ॥—क्त्वो ल्यविति । समासेऽनञ्पूर्वे क्त्वो ल्यपि प्राप्ते छन्दसि क्त्वापि विधीयते तदाह—क्त्वापि । अनञ्पूर्वे समासे क्त्वा इत्ययमादेशः स्यात् । अपिशब्दाल्ल्यबपि समासेऽसमासे च भवति । अप्राप्तिविषये ल्यपः प्रापणार्थत्वादपिशब्दस्य । अन्यथा ‘वा छन्दसि’ इत्येव ब्रूयात् । तथा च छन्दोविधिमनुविदधानाः कल्पसूत्रकारा अपि प्रयुञ्जते । आज्येनाक्षिणी अज्येति

translator notes

commentary Subodhinī, own sk.3559.s1 (NSP p. 604, scan 0614): adḍ is not the substitute of su and am after the word itara in the Veda. itaram: with adḍ absent, by [the negation of] 'adḍ ḍatarādibhyaḥ' (SK 315), am comes by 'ato 'm' (SK 309). Followed: 'svamoḥ' is rendered as su and am, replaced by adḍ, and the example as the am-form.
textual Ours = print (NSP p. 604; collation batch07: clean). The rest of sk.3559.s1, from 'ktvo lyab iti' onward, is the Subodhinī on SK 3560. No BM in our source; the printed SK with BM (Wikisource uttara-4/0089–0090) gives only the mūla.
translator 'samāse 'nañpūrve ktvo lyap (SK 3332)' is the frame for the next rule (SK 3560); the print has it in the same place.

SK 3560 · A 7.1.38V

क्त्वाऽपि छन्दसि ॥ ३५६० ॥

ktvā'pi chandasi

ktvāpi chandasi — In the Veda (chandasi), ktvā too [is the substitute for ktvā in a compound whose first member is not nañ (samāse 'nañpūrve, carried forward (anuvṛtti) from SK 3332)].

Rule. In the Veda, ktvā also stands where lyap would replace it. Ordinarily SK 3332 (chapter 69) requires lyap in a compound whose first member is not nañ "not".

Example.

pari + dhā + ṇic + ktvā → compounded with pari → lyap expected → ktvā kept → paridhāpayitvā: yajamānaṃ paridhāpayitvā, "having made the sacrificer put on (the garment)".

Applies when / blocked by. The Subodhinī reads more into api "also". It brings lyap too, even where no compound would call for it. Otherwise the sūtra would have said just vā chandasi. So the authors of the Kalpasūtras, the ritual manuals, following Vedic usage, write ājyenākṣiṇī ajya, with lyap and no compound.

Watch out. The Vedic form keeps ktvā inside a compound. Ordinary usage would put lyap there, by SK 3332.

Siddhānta-kaumudī

यजमानं परिधापयित्वा ॥

yajamānaṃ paridhāpayitvā ["having made the sacrificer put on (the garment)"].

Subodhinī

alignment inferredNSP p. 614

— परिधापयित्वेति । णिजन्तात्परिपूर्वाद्धातेः क्त्वा तस्य ल्यवादेशे प्राप्ते क्त्वादेशः ॥—सुपाम्-। सुपां स्थाने सुलुक्पूर्वसवर्णआआत्शेयाडाड्यायाच्आल् एते आदेशाः स्युश्छन्दसि ॥—पन्था इति । ‘व्यत्ययो बहुलम्’ इत्येव सिद्धमिदम् । उक्तं हि तत्र ‘सुप्तिङुपग्रह-’ इत्यादि तस्यैवायं प्रपञ्चः ॥—धीतीत्यादि । धीतीमतीसुष्टुतीशब्देभ्यस्तृतीयैकवचनस्य पूर्वसवर्ण ईकारः प्रमाणत आन्तर्यात्सवर्णदीर्घत्वम् ॥—दिविस्पृशाविति प्राप्ते आ इति । अनेनादित्यत्राकारोऽपि प्रश्लिष्यत इति दर्शितम् ॥—नतादिति । नतशब्दादम् । तस्यादादेशः । ‘न विभक्तौ तु’ इतीत्संज्ञाप्रतिषेधः ॥—या देवेत्यादि । यत्तच्छब्दादम् ॥—न युष्मे इति । युष्मदः सप्तमीबहुवचनस्य शे आदेशः । शेषे लोपः

translator notes

commentary Subodhinī, printed under sk.3559.s1 ('ktvo lyab iti'; NSP p. 604, scan 0614): where lyap would replace ktvā in a compound whose first member is not nañ, ktvā too is enjoined in the Veda: in such a compound ktvā is the substitute. By 'api', lyap also comes, both in a compound and outside one: 'api' serves to bring lyap where it would not otherwise obtain; otherwise [Pāṇini] would have said just 'vā chandasi'. So the authors of the Kalpasūtras, following the Vedic rule, use 'ājyenākṣiṇī ajya' (lyap without a compound). Followed: the bracketed anuvṛtti and ktvā as substitute; the extended sense of 'api' is recorded.
commentary Subodhinī, own sk.3560.s1 (first lemma): paridhāpayitvā is from dhā with pari, ending in ṇic; ktvā is added, and where lyap would replace it, ktvā is the substitute. Followed for the gloss.
textual Ours = print (NSP p. 604; collation batch07: clean). The rest of sk.3560.s1, from 'supām—' onward, is the Subodhinī on SK 3561. No BM in our source; the printed SK with BM (Wikisource uttara-4/0090) gives only the mūla.

SK 3561 · A 7.1.39V

सुपां सुलुक्पूर्वसवर्णाऽऽच्छेयाडाड्यायाजालः ॥ ३५६१ ॥

supāṃ sulukpūrvasavarṇā''ccheyāḍāḍyāyājālaḥ

supāṃ sulukpūrvasavarṇā''ccheyāḍāḍyāyājālaḥ — In place of sup endings [in the Veda (chandasi), carried forward (anuvṛtti) from SK 3560] there occur su, luk, pūrvasavarṇa, ā, āt, śe, yā, ḍā, ḍyā, yāc and āl.

Rule. In the Veda, any of eleven substitutes may replace a sup ending. They are su, luk, pūrvasavarṇa, ā, āt, śe, yā, ḍā, ḍyā, yāc and āl. luk is loss of the ending. pūrvasavarṇa is a long vowel like the one before. "In the Veda" is carried forward from SK 3560.

Example.

su: ṛjavaḥ santu panthāḥ, "may the paths be straight", for panthānaḥ.
luk: parame vyoman, "in the highest heaven", for vyomani: the ṅi is lost.
pūrvasavarṇa: dhītī matī suṣṭutī, "with thought, with mind, with fair praise", for dhītyā, matyā, suṣṭutyā.
ā: yā surathā rathītamobhā devā divispṛśā aśvinā, "the two gods with fine chariots, best of charioteers, both touching heaven, the Aśvins", for yau surathau … divispṛśau.
ā again: yā deva vidma tā tvā, "you whom, O god, we know as such", for yam and tam.
āt: natād brāhmaṇam, "the bowed brāhmaṇa", for natam.
śe: na yuṣme vājabandhavaḥ, "not in you, O you whose kin is strength", for yuṣmāsu; asme indrābṛhaspatī, "to us, O Indra and Bṛhaspati", for asmabhyam.
yā: uruyā, dhṛṣṇuyā, for uruṇā, dhṛṣṇunā.
ḍā: nābhā pṛthivyāḥ, "at the navel of the earth", for nābhau.
ḍyā: tā anuṣṭhyocyāvayatāt, "have those (ribs) taken apart in order". anuṣṭhā is anu + sthā with aṅ, as in vyavasthā; ḍyā replaces the third-case singular.
yāc: sādhuyā, for sādhu.
āl: vasantā yajeta, "he should sacrifice in spring", for vasante.

Applies when / blocked by. Two vārttikas add six more substitutes. An upasaṃkhyāna is a vārttika that "adds to the count".

Vārttika 1 adds iyā, ḍiyāc and ī:

iyā: urviyā, dārviyā, for uruṇā, dāruṇā.
ḍiyāc: sukṣetriyā, for sukṣetriṇā; the ṭi is lost.
ī: dṛtiṃ na śuṣkaṃ sarasī́ śayānam, "like a dried-up skin lying in the pond". Some say ī replaces ṅi in sarasī́.

Vārttika 2 adds āṅ, ayāc and ayār:

āṅ: pra bāhavā sisṛtam, "stretch forth with (your) arms", for bāhunā. gher ṅiti (SK 245, chapter 8) gives guṇa: bāhu + ā → bāho + ā → bāhavā.
ayāc: svapnayā, for svapnena.
ayār: sa naḥ sindhum iva nāváyā, "… us, as across a river by boat", for nāvā.

Watch out. Two forms carry accent statements.

sarasī́ is antodātta: its final syllable sī is udātta. On the view that ī replaces ṅi, the word would have been ādyudātta, udātta on its first syllable. So its final udātta has to be put down to vyatyaya. Bhaṭṭoji prefers another account. sarasī is a feminine in ṅīṣ, and the ṅi is simply lost (luk). "Another example of the ī substitute must be sought."
nāváyā has udātta on its penultimate syllable va. That is the accent of a r-marked affix (upottamaṃ riti, SK 3733, chapter 71), and ayār is r-marked.

The Subodhinī adds several points. The t of āt is not a marker, by na vibhaktau tusmāḥ (SK 190, chapter 8). In na yuṣme, the rest of the stem goes by śeṣe lopaḥ (SK 385, chapter 11). asme takes no ay before a vowel, since śe is pragṛhya, exempt from sandhi. ḍā, ḍyā and ḍiyāc are ḍ-marked, and a ḍ-marked affix drops the stem's ṭi. In svapnayā the a of ayāc prevents lengthening by supi ca (SK 202, chapter 8); pararūpa follows. The Subodhinī also says panthāḥ is already covered by vyatyayo bahulam (SK 3433, Part I). This sūtra spells that out.

yā and tā in yā deva vidma tā tvā presumably show the substitute ā, since āt would give yāt. In the step bāho + ā → bāhavā, av presumably replaces o before the vowel. The Subodhinī defends aṅ in anuṣṭhā: by sthāgāpāpaco bhāve (SK 3273, chapter 69) ki should come. It answers that the wording vyavasthāyām in SK 218 (chapter 8) shows aṅ is allowed too. It also keeps pra in pra bāhavā a separate word, against the Kāśikā's compound prabāhuṇā.

Siddhānta-kaumudī

ऋजवः सन्तु पन्थाः पन्थान (ऋ॒जवः॑ सन्तु॒ पन्थाः॑ पन्थान) इति प्राप्ते सुः । परमे व्योमन् (पर॒मे व्यो॑मन्) । व्योमनि इति प्राप्ते ङेर्लुक् । धीती मती सुष्टुती (धी॒ती म॒ती सु॑ष्टु॒ती) । धीत्या मत्या सुष्टुत्येति प्राप्ते पूर्वसवर्णदीर्घ । या सुरथा रथीतमोभा देवा दिविस्पृशा (या सु॒रथा॑ र॒थीत॑मो॒भा दे॒वा दि॑वि॒स्पृशा॑) । अश्विना (अ॒श्विना॒) । यौ सुरथौ दिविस्पृशावित्यादौ प्राप्ते आ । नताह्ब्रह्मणम् । नतमिति प्राप्ते आत् । या देव विद्म ता त्वा (या दे॒व वि॒द्म ता त्वा॑) । यमिति प्राप्ते न युष्मे वाजबन्धवः (न यु॒ष्मे वा॑जबन्धवः) । अस्मे इन्द्राबृहस्पती (अ॒स्मे इ॑न्द्राबृहस्पती) । युष्मासु अस्मभ्यमिति प्राप्ते शे । उरुया । धृष्णुया । उरुणा धृष्णुनेति प्राप्ते या । नाभा॑ पृथिव्याः । नाभाविति प्राप्ते डा । ता अनुष्ठ्योच्यावयतात् । अनुष्ठानमनुष्ठा व्यवस्थावदङ् । आङो ड्या । साधुया (साधु॒या) । साध्विति प्राप्ते याच् । वसन्ता यजेत । वसन्ते इति प्राप्ते आल् ।

ṛjavaḥ santu panthāḥ ["may the paths be straight"]: where panthānaḥ would obtain, su. parame vyoman ["in the highest heaven"]: where vyomani would obtain, luk of ṅi. dhītī matī suṣṭutī ["with thought, with mind, with fair praise"]: where dhītyā, matyā, suṣṭutyā would obtain, lengthening as the preceding homogeneous vowel (pūrvasavarṇadīrgha). yā surathā rathītamobhā devā divispṛśā aśvinā ["the two gods with fine chariots, best of charioteers, both touching heaven, the Aśvins"]: where yau surathau divispṛśau and so on would obtain, ā. natād brāhmaṇam ["the bowed brāhmaṇa"]: where natam would obtain, āt. yā deva vidma tā tvā ["you whom, O god, we know as such"]: where yam [and tam] would obtain, [ā]. na yuṣme vājabandhavaḥ ["not in you, O you whose kin is strength"]; asme indrābṛhaspatī ["to us, O Indra and Bṛhaspati"]: where yuṣmāsu and asmabhyam would obtain, śe. uruyā, dhṛṣṇuyā: where uruṇā, dhṛṣṇunā would obtain, yā. nābhā pṛthivyāḥ ["at the navel of the earth"]: where nābhau would obtain, ḍā. tā anuṣṭhyocyāvayatāt ["have those (ribs) taken apart in order"]: anuṣṭhā is the performing (anuṣṭhāna), with aṅ, as [in] vyavasthā; ḍyā [replaces] āṅ. sādhuyā: where sādhu would obtain, yāc. vasantā yajeta ["he should sacrifice in spring"]: where vasante would obtain, āl.

vārttika

ईयाडियाजीकाराणामुपसंख्यानम्

(vārttika) iyā, ḍiyāc and ī should be added (upasaṃkhyāna).

(वार्तिकम्) ॥ उर्विया । दार्विया । उरुणा दारुणेति प्राप्ते इया । सुक्षेत्रिया (सु॒क्षे॒त्रि॒या) । सुक्षेत्रिणेति प्राप्ते डियाच् । दृतिं न शुष्कं सरसी शयानम् (दृतिं॒ न शुष्कं॑ सर॒सी शया॑नम्) । ङेरीकार इत्याहुः । तत्राद्युदात्ते पदे प्राप्ते व्यत्ययेनान्तोदात्तता । वस्तुतस्तु ङीषन्तात् ङेर्लुक् । ईकारादेशस्य तूदाहरणान्तरं मृग्यम् ।

urviyā, dārviyā: where uruṇā, dāruṇā would obtain, iyā. sukṣetriyā: where sukṣetriṇā would obtain, ḍiyāc. dṛtiṃ na śuṣkaṃ sarasī́ śayānam ["like a dried-up skin lying in the pond"]: they say that ī replaces ṅi [in sarasī́]. On that [view], where the word would be ādyudātta, its being antodātta (the final sī udātta) is by interchange (vyatyaya). In fact, [sarasī́ is] luk of ṅi after [a stem] ending in ṅīṣ. Another example of the ī substitute must be sought.

vārttika

आङ्याजयारामुपसंख्यानम्

(vārttika) āṅ, ayāc and ayār should be added (upasaṃkhyāna).

(वार्तिकम्) ॥ प्र बाहवा सिसृतम् (प्र बा॒हवा॑ सिसृतम्) । बाहुनेति प्राप्ते आङादेशः । घेर्ङिति-SK 245 इति गुणः । स्वप्नया । स्वप्नेनेति प्राप्ते अयाच् । स नः सिन्धुमिव नावया (स नः॒ सिन्धु॑मिव ना॒वया॑) । नावेति प्राप्ते अयार् । रित्स्वरः ॥

pra bāhavā sisṛtam ["stretch forth with (your) arms"]: where bāhunā would obtain, the substitute āṅ; guṇa by 'gher ṅiti' (SK 245) [bāhu + ā → bāho + ā → bāhavā]. svapnayā: where svapnena would obtain, ayāc. sa naḥ sindhum iva nāváyā ["… us, as across a river by boat"]: where nāvā would obtain, ayār. [Its accent is] the rit accent (penultimate va udātta).

Subodhinī

alignment inferredNSP p. 614–615

— अस्मे इन्द्रेति । शे इति प्रगृह्यत्वादयादेशाभावः ॥—नाभा इति । डित्त्वाट्टिलोपः ॥—ता अनुष्ठ्येति । षड्विंशतिरस्य वङ्क्रय इति प्रक्रम्य इदमध्वर्युप्रेषे पठितं ताः वङ्क्रीः अनुष्ठ्याः अनुष्ठानेन अनुक्रमेण गणनया गणयित्वा उच्यावयतात् भवान् विशसनं करोतु । पृथक् करोतु भवानित्यर्थः ॥—अनुष्ठानमनुष्ठेति । अनुपूर्वात्तिष्ठतेरङ् तृतीयैकवचनस्य ड्यादेशे डित्त्वाट्टिलोपः । नन्वनुपूर्वात्तिष्ठतेः ‘आतश्चोपसर्गे’- इत्यङं बाधित्वा ‘स्थागापापचो भावे’ इति क्तिना भाव्यमिति चेत्सत्यम् । ‘पूर्वपरावरदक्षिणोत्तरा’- इति सूत्रे व्यवस्थायामिति निर्देशादडपि सामान्यापेक्षज्ञापकाश्रयणात् । तदेतद् ध्वनयति—व्यवस्थावदिति ॥—साधु इति प्राप्त इति । सोर्लुकि प्राप्त इत्यर्थः ॥—वसन्ते इति प्राप्ते आल् इति । पूर्वसवर्णं तु ‘अतो गुणे’ इति स्यात् ॥—उर्वियेति । उरुदारुशब्दात्तृतीयैकवचनस्येयादेशः ॥—सुक्षेत्रियेति । सुक्षेत्रिन्शब्दात्तृतीयैकवचनस्य डियाजादेशः । डित्त्वाट्टिलोपः ॥—बाहुनेति प्राप्त इति । काशिकायां तु प्रबाहुनेति प्राप्त इत्युक्तं तत्समासभ्रमादित्यवधेयम् । प्रेति न समस्तं पृथक्स्वरदर्शनात् पदकारैर्विच्छिद्य पाठाच्च । अत आख्यातान्वयीति ध्येयम् ॥ —स्वप्नयेति । अयाचोऽकारः ‘सुपि च’ इति दीर्घनिवृत्त्यर्थः । ‘अतो गुणे’ इति पररूपम् ॥ —नावयेति । नौशब्दाट्टा इत्यस्याऽयार् ॥ —रित्स्वर इति । ‘रिति’ इति सूत्रेण ॥ —अमो—अम इति मिवादेशो गृह्यते न द्वितीयैकवचनं छन्दसि दृष्टानुविधानात् तदेतदाह—मिवादेशस्येति ॥ —शित्वात्सर्वादेश इति । शित्करणाभावे तु ‘अलोऽन्त्यस्य’ इति मकारस्य स्यात् । ‘आदेः परस्य’ इति तु न पञ्चमीनिर्देशाभावात् । न च मकारस्य मकारवचने प्रयोजनाभावात् सर्वादेशो भविष्यतीति वाच्यम् । मकारस्य मकारवचनमनुस्वारनिवृत्त्यर्थं स्यात् ‘मो राजि समः कौ’ इत्यत्र यथा ॥ —वधीमिति । हन्तेर्लुङ् ‘हनो वध लिङि’ ‘लुङि च’ इति वधादेशः । ‘च्लेः सिच्’ इट् ‘तस्थस्थ—’ इति मिपोऽम्भावः । तस्य मश् ‘अस्तिसिचः—’ इति मस्यापृक्तस्येट् ‘इट ईटि’ इति सिचो लोपः । सवर्णदीर्घत्वम् । ‘वहुलं छन्दसि’ इत्यडभावः

translator notes

commentary Subodhinī, printed under sk.3560.s1 ('supām—'; NSP p. 604, scan 0614): in place of sup endings, su, luk, pūrvasavarṇa, ā, āt, śe, yā, ḍā, ḍyā, yāc and āl are the substitutes in the Veda. Followed: 'in the Veda' bracketed in sutra_en (the source rule is the translator's identification). Our OCR of the list is garbled.
commentary Subodhinī, printed under sk.3560.s1: panthāḥ is already established by 'vyatyayo bahulam' (SK 3433), whose 'suptiṅupagraha…' verse covers it; this rule elaborates that. dhītī etc.: the pūrvasavarṇa ī for the third-case singular after dhīti, mati, suṣṭuti, the long vowel by nearness of measure. On 'divispṛśāv iti prāpte ā': this shows that ā too is merged (praśliṣṭa) in the sūtra's 'āc-'. natāt: am after nata, replaced by āt; its t is not it by 'na vibhaktau tusmāḥ' (SK 190). yā deva…: am after yad and tad. na yuṣme: śe for the seventh-case plural of yuṣmad, the rest by 'śeṣe lopaḥ' (SK 385). asme indrā…: no ay substitution, śe being pragṛhya. nābhā: ṭi deleted because ḍā is ḍit. Followed: ā and āt as two items in sutra_en; '[and tam]' for yā … tā.
commentary Subodhinī, own sk.3561.s1: tā anuṣṭhyā… is read in the adhvaryu's directive (praiṣa) after the opening 'ṣaḍviṃśatir asya vaṅkrayaḥ' ('he has twenty-six ribs'): those ribs, counting them in order, are to be taken apart — 'may you cut them up separately'. anuṣṭhā: sthā with anu, aṅ; ḍyā for the third-case singular, ṭi deleted by ḍit. Objection: after anu + sthā, ki by 'sthāgāpāpaco bhāve' (SK 3273) should override aṅ of 'ātaś copasarge' (SK 3283). True; but from the wording 'vyavasthāyām' in 'pūrvaparāvara…' (SK 218), aṅ is allowed too, by a jñāpaka taken generally; Bhaṭṭoji's 'vyavasthāvat' hints at this. sādhu iti prāpte: i.e. where [sādhu with] luk of su would obtain. vasante … āl: with pūrvasavarṇa, 'ato guṇe' would apply. Followed: 'with aṅ, as in vyavasthā', āṅ read as the third-case singular, and the gloss of the praiṣa.
commentary Subodhinī, own sk.3561.s1: urviyā: iyā for the third-case singular after uru and dāru. sukṣetriyā: ḍiyāc for the third-case singular after sukṣetrin, ṭi deleted by ḍit. Followed.
commentary Subodhinī, own sk.3561.s1: on 'bāhuneti prāpte': the Kāśikā says 'prabāhuṇā' would obtain, which comes from taking it for a compound; pra is not compounded, since it has its own accent and the padapāṭha authors read it separately, so it goes with the verb. svapnayā: the a of ayāc prevents lengthening by 'supi ca' (SK 202); pararūpa by 'ato guṇe' (SK 191). nāvayā: ayār for ā after nau. rit-svara: by 'riti', i.e. upottamaṃ riti (SK 3733). Followed: pra kept as a separate word, and the rit accent read as penultimate udātta (nāváyā). (Our OCR garbles the first lemma as 'māhūneṇa agatta' four times; the scan reads 'bāhuneti prāpta iti; kāśikāyāṃ tu prabāhuneti prāpta ity uktaṃ', partly under the library watermark at the foot of NSP p. 604, scan 0614.)
textual Slips against the print (NSP p. 604, scan 0614). In the collation (batch07, class A): ours 'pūrvasavarṇadīrgha' lacks the visarga; ours 'natāhbrahmaṇam' = print 'natād brāhmaṇam'. Not in the collation: ours has no daṇḍa after 'yam iti prāpte', which the print has ('…tā tvā. yam iti prāpte. na yuṣme…'); and ours carries a stray accent mark on 'nābhā' in the plain text, with no accented copy. The English follows the print. The Wikisource SK (uttara-4/0090) reads 'yantam iti prāpte' (= yaṃ tam), which supports the bracketed [and tam]; the print has 'yam iti prāpte'.
textual Ours 'īyāḍiyājīkārāṇām' (long ī); the print has 'iyāḍiyājīkārāṇām' with short i (NSP p. 604; collation batch07, class A); the English follows the print. The print marks both vārttikas with its vārttika sign. In ours, k3 and k5 each open with an editorial '(vārttikam)' tag that labels the preceding vārttika (k2, k4); it is not translated as a label on Bhaṭṭoji's prose.
textual No BM in our source; the printed SK with BM (Wikisource uttara-4/0090) gives only the mūla.
translator Accent marks follow the shared convention (udātta = acute). sarasī́ is antodātta in the accented copy (sa-ra̱-sī). Bhaṭṭoji's preferred account: sarasī is a feminine in ṅīṣ, whose own accent gives the final udātta, with luk of ṅi; on the 'ī for ṅi' view the expected accent would be ādyudātta. The bracketed 'in sarasī́' is the translator's.
translator In 'yā deva vidma tā tvā … where yam [and tam] would obtain, [ā]', the bracketed [ā] is the translator's identification: the kaumudī names no substitute here (print: 'yam iti prāpte'), and the Subodhinī says only that am follows yad and tad. ā is inferred because āt would give yāt, and yā/tā show ā.
translator The bracketed chain [bāhu + ā → bāho + ā → bāhavā] is the translator's: Bhaṭṭoji names only the substitute āṅ and the guṇa by gher ṅiti (SK 245), and the Subodhinī adds nothing on this step; the av substitution of o before ā is left implicit by both.

SK 3562 · A 7.1.40V

अमो मश् ॥ ३५६२ ॥

amo maś

amo maś — maś replaces am [the substitute of mip].

Rule. maś replaces the am that stands for mip, the first-person singular ending. Ordinarily tasthasthamipām… (SK 2199, chapter 44) gives am for mip. The a of maś is only for pronunciation. Its ś is a marker, and an affix marked with ś replaces the whole of what it replaces. So maś is just m, and it takes the place of all of am.

Example.

han + luṅ mip → vadha for han (SK 2433–2434, chapter 45) → sic (SK 2222) and iṭ → am for mip (SK 2199) → vadh-i-s-am

→ maś for am → vadh-i-s-m

→ īṭ (astisicaḥ…, SK 2225, chapter 44) → vadh-i-s-ī-m

→ sic lost (iṭa īṭi, SK 2266) → vadh-i-ī-m → i + ī → ī → vadhīm

→ no aṭ in the Veda → vadhīṃ vṛtram, "I slew Vṛtra".

Ordinary usage → avadhiṣam.

Applies when / blocked by. Bhaṭṭoji gives only the maś and īṭ steps; the rest are the Subodhinī's. The Subodhinī explains the ś. Without it, maś would replace only the final m, by alo 'ntyasya (SK 42, chapter 2). Is m for m not pointless anyway? No: such a substitute could serve to block anusvāra, the nasal sound written ṃ, as in SK 126 (chapter 5).

Watch out. The am here is the substitute of mip. It is not the second-case singular am of nouns (Subodhinī). Bhaṭṭoji does not repeat "in the Veda" here; he restates it at the next sūtra.

Siddhānta-kaumudī

मिबादेशस्यामो मश् स्यात् । अकार उच्चारणार्थः । शित्त्वात्सर्वादेशः । अस्तिसिचः-SK 2225 इतीट् । वंधीं वृत्रम् (वंधीं॑ वृ॒त्रम्) । अवधिषमिति प्राप्ते ॥

maś replaces the am that is the substitute of mip. The a [of maś] is for pronunciation. Being śit, it replaces the whole [am]. īṭ by 'astisicaḥ…' (SK 2225). vadhīṃ vṛtram ["I slew Vṛtra"]: where avadhiṣam would obtain.

translator notes

commentary Subodhinī, printed under sk.3561.s1 ('amo—'; NSP p. 605, scan 0615): 'am' here means the substitute of mip, not the second-case singular, by following what is seen in the Veda; hence Bhaṭṭoji says 'mibādeśasya'. On 'śittvāt sarvādeśaḥ': without the ś, maś would replace only the final m by 'alo 'ntyasya' (SK 42); 'ādeḥ parasya' (SK 44) does not apply, there being no fifth-case word. Objection: m for m serves no purpose, so it would replace the whole anyway. No: m for m could serve to block anusvāra, as in 'mo rāji samaḥ kvau' (SK 126). Followed: '[the substitute of mip]' in sutra_en and the whole-substitution reading.
commentary Subodhinī, same block, on vadhīm: han, luṅ; vadha by 'hano vadha liṅi' (SK 2433) and 'luṅi ca' (SK 2434); sic by 'cleḥ sic' (SK 2222); iṭ; mip → am by 'tasthasthamipām…' (SK 2199); am → maś; īṭ to the apṛkta m by 'astisicaḥ…' (SK 2225); sic deleted by 'iṭa īṭi' (SK 2266); lengthening by savarṇadīrgha; no aṭ by 'bahulaṃ chandasi'. Recorded: Bhaṭṭoji gives only the maś and īṭ steps. (Our OCR 'inter cheḍ' = scan 'hanter luṅ'.)
textual Ours reads 'vaṃdhīṃ' in both copies; the print has 'vadhīṃ', the dot near va probably being the displaced anusvāra of dhīṃ (NSP p. 605, scan 0615; collation batch07, class B); the English follows the print. No Subodhinī of its own: it is filed at the end of sk.3561.s1. No BM in our source; the printed SK with BM (Wikisource uttara-4/0090) gives only the mūla.
translator The chandas setting is not restated by Bhaṭṭoji here; he supplies 'chandasi' again at the next sūtra (SK 3563). As a form-chain, the Subodhinī's steps run vadh + i + s + am → vadh + i + s + m → vadh + i + s + ī + m → vadh + i + ī + m → vadhīm (translator's arrangement).

SK 3563 · A 7.1.41V

लोपस्त आत्मनेपदेषु ॥ ३५६३ ॥

lopasta ātmanepadeṣu

lopas ta ātmanepadeṣu — [In the Veda (chandasi) — carried forward (anuvṛtti), as the kaumudī's 'chandasi' states,] a t that is in the ātmanepada [endings] is deleted (lopa).

Rule. In the Veda, a t that is in an ātmanepada (middle) ending is lost. Bhaṭṭoji's gloss opens with "in the Veda" (chandasi), carried forward.

Example.

duh + laṅ jha → at for jha (ātmanepadeṣv anataḥ, SK 2258, chapter 44) → ruṭ (SK 3557) → a-duh-r-ata

→ t lost → a-duh-r-a-a → a + a by pararūpa (SK 191) → aduhra: devā aduhra, "the gods milked".

Ordinary usage → aduhata.

śete → t lost → śe + e → ay for the first e → śaye: dakṣiṇataḥ śaye, "he lies on the south side".

Applies when / blocked by. Bhaṭṭoji: "Why 'in the ātmanepada'?" utsaṃ duhanti, "they milk the spring". Its ending anti is parasmaipada, the active set of endings. So its t stays.

Watch out. This is the rule that SK 3557 used, optionally, for duhre. The steps of aduhra and śaye are the Subodhinī's.

Siddhānta-kaumudī

छन्दसि । देवा अदुह्र । अदुहतेति प्राप्ते दक्षिणतः शये । शेते इति प्राप्ते । आत्मेति किम् । उत्सं दुहन्ति (उत्सं॑ दुहन्ति) ॥

[This holds] in the Veda (chandasi) [— carried forward (anuvṛtti)]. devā aduhra ["the gods milked"]: where aduhata would [otherwise] obtain. dakṣiṇataḥ śaye ["he lies on the south side"]: where śete would obtain. Why [does the sūtra say] 'in the ātmanepada'? [Consider] utsaṃ duhanti ["they milk the spring"].

Subodhinī

NSP p. 615

—लोपस्त्—आत्मनेपदेषु यस्तकारस्तस्य च्छन्दसि विषये लोपः स्यात् ॥ —अदुह्रेति । दुहेर्लङ् । ‘आत्मनेपदेष्वनतः’ इति झस्यादादेशः ‘वहुलं छन्दसि’ इति रुट् तकारस्य लोपे द्वयोरकारयोः ‘अतो गुणे’ इति पररूपम् ॥ —शये इति । शेते इत्यत्र तलोपे कृतेऽयादेशः

translator notes

commentary Subodhinī, sk.3563.s1: 'the t that is in the ātmanepada endings is deleted, in the domain of chandas'. Followed: 'ātmanepadeṣu' is rendered as 'a t that is in the ātmanepada [endings]', and 'in the Veda' is bracketed as carried forward.
commentary Subodhinī, sk.3563.s1: aduhra: duh in laṅ; jha is replaced by at by 'ātmanepadeṣv anataḥ' (SK 2258); ruṭ by 'bahulaṃ chandasi' (SK 3557); the t is deleted, and the two a's become one by pararūpa, 'ato guṇe' (SK 191) [a-duh-r-ata → a-duh-r-a-a → aduhra]. śaye: in śete, after the t is deleted, the substitute ay. Recorded; the kaumudī gives the forms only.
translator In utsaṃ duhanti the ending (anti) is parasmaipada, so the rule does not touch its t. The mantra glosses are the translator's.
textual Ours 'aduhateti prāpte'; the print's glyph is the same as in its 'aduhra' just before, so it may read 'aduhrateti' (NSP p. 605; collation batch07, class C). The English follows ours. Ours also lacks the daṇḍa after 'prāpte' before 'dakṣiṇataḥ śaye'; the print has it (NSP p. 605, scan). No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0090) gives only the mūla here.

SK 3564 · A 7.1.42V

ध्वमो ध्वात् ॥ ३५६४ ॥

dhvamo dhvāt

dhvamo dhvāt — In place of dhvam, dhvāt [in the Veda (chandasi) — carried forward (anuvṛtti)].

Rule. In the Veda, dhvāt replaces dhvam, the second-person plural middle ending. The Subodhinī glosses: "dhvāt is substituted for dhvam in the Veda."

Example.

vṛ + ṇic + loṭ dhvam → vārayadhvam → dhvāt → vārayadhvāt: antar evoṣmāṇaṃ vārayadhvāt, "keep the heat within".

Applies when / blocked by. The root is vṛ with ṇic, in loṭ, the imperative (Subodhinī).

Watch out. The substitute ends in t, not m. Compare tāt for ta in SK 3566.

Siddhānta-kaumudī

अन्तरेवोष्माणं वारय ध्वात् । वारयध्वमिति प्राप्ते ॥

antar evoṣmāṇaṃ vārayadhvāt ["keep the heat within"]: where vārayadhvam would [otherwise] obtain.

Subodhinī

NSP p. 615

—ध्वमो—ध्वमो ध्वादित्यादेशः स्याच्छन्दसि

translator notes

commentary Subodhinī, sk.3564.s1: 'dhvāt is substituted for dhvam in chandas'. Followed for the bracket in sutra_en.
commentary Subodhinī, printed at the head of sk.3565.s1: vārayadhvāt is the root vṛ (OCR 'vṛśo') with ṇic, in loṭ. Recorded.
textual Ours = print (NSP p. 605). The Wikisource SK with BM (uttara-4/0090) adds 'dhvamo dhvād ity ādeśaḥ syāc chandasi' before the example (collation batch07, class V); in the print that line is the Subodhinī's gloss. Ours writes 'vāraya dhvāt' with a space, as the print does. No BM on this sūtra: Wikisource gives only the mūla here.

SK 3565 · A 7.1.43V

यजध्वैनमिति च ॥ ३५६५ ॥

yajadhvainamiti ca

yajadhvainam iti ca — And yajadhvainam [is taught as a ready-made form (nipātana)] [in the Veda].

Rule. The word yajadhvainam is a nipātana. Before enam "him", the final m of dhvam is lost.

Example.

yajadhvam + enam → m lost → yajadhva + enam → a + e → ai → yajadhvainam: yajadhvainaṃ priyamedhāḥ, "worship him, O Priyamedhas".

Applies when / blocked by. Bhaṭṭoji states only the loss of m. The joining of a + e into ai is presumably the ordinary sandhi.

Watch out. The vṛttikāra, the author of the Kāśikā gloss, said that y also replaces v by nipātana. Bhaṭṭoji calls that an oversight. The Subodhinī agrees. The reading with v is not in doubt, and the Vedabhāṣya, a commentary on the Veda, too says the sūtra teaches only the loss of m.

Siddhānta-kaumudī

एनमित्यस्मिन्परे ध्वमोऽन्तलोपो निपात्यते । यजध्वैनं प्रियमेधाः (यज॑ध्वैनं प्रियमेधाः) । वकारस्य यकारो निपात्यत इति वृत्तिकारोक्तिः प्रामादिकी ॥

When enam follows, the deletion (lopa) of the final [m] of dhvam is set down as a ready-made form (nipātana). yajadhvainaṃ priyamedhāḥ ["worship him, O Priyamedhas"]. The vṛttikāra's statement that y is substituted for v by nipātana is an oversight (prāmādikī).

Subodhinī

alignment inferredNSP p. 615

—वारयध्वादिति । वृञो णिचि लोट् ॥ —यज— वृत्तिकारस्तु यजध्वैनमिति पाठं ज्ञात्वा वकारस्य यकारश्च निपात्यत इत्याह तद् दूषयति—वकारस्येत्यादि ॥ —प्रामादिकीति । लक्ष्ये वकारपाठस्य निर्विवादत्वात् वेदभाष्येऽपि प्रकृतसूत्रस्य मलोपमात्रपरतोक्तेश्चेति भावः

translator notes

commentary Subodhinī, sk.3565.s1 (after its lines on SK 3564): the vṛttikāra, taking the reading 'yajadhvainam' (so the print, NSP p. 605, scan), says that y too is substituted for v by nipātana; Bhaṭṭoji refutes this with 'vakārasya…'. 'prāmādikī': because the reading with v in the attested form (lakṣya) is undisputed, and because in the Vedabhāṣya too this sūtra is said to concern only the deletion of m (malopamātra). Followed: '[m]' in the block.
translator The Subodhinī's quotation of the vṛttikāra's reading has v, like the sūtra; the vṛttikāra's claim would lead one to expect a reading with y. Recorded as printed. The intended analysis, as the translator understands it (the text gives no steps): yajadhvam + enam → yajadhva + enam (deletion of m) → yajadhvainam (vṛddhi of a + e).
textual Ours = print (NSP p. 605; collation batch07, clean). No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0090) gives only the mūla here.
translator '[in the Veda]' in sutra_en is the translator's: neither Bhaṭṭoji nor the Subodhinī states chandasi for this rule. It is supplied from the Vedic setting, as for the rule this one is joined to by 'ca', dhvamo dhvāt (SK 3564), which the Subodhinī glosses 'dhvamo dhvād ity ādeśaḥ syāc chandasi' (sk.3564.s1).

SK 3566 · A 7.1.44V

तस्य तात् ॥ ३५६६ ॥

tasya tāt

tasya tāt — In place of ta [the ending of the second person (madhyama-puruṣa) plural], tāt [in the Veda (chandasi)].

Rule. In the Veda, tāt replaces ta, the second-person plural ending. It is not the third-person singular ta. The Subodhinī gives two reasons. In the Veda one follows what is attested. And the neighbours dhvam (SK 3564) and mas (SK 3568) are plural endings too.

Example.

kṛṇuta → tāt → kṛṇutāt: gātram asyānūnaṃ kṛṇutāt, "make his limb whole".

gamayata → gamayatāt: sūryaṃ cakṣur gamayatāt, "send his eye to the sun".

Applies when / blocked by. The Subodhinī derives both. kṛṇu- is kṛvi with the affix u (dhinvikṛṇvyor a ca, SK 2332, chapter 44). a replaces the v, and that a is lost (ato lopaḥ, SK 2308). gamaya- is gam with ṇic: gam + ṇic → vṛddhi → gāmi → shortened by mitāṃ hrasvaḥ (SK 2568, chapter 53) → gami → gamaya-. The shortening applies because gam, a root ending in am, counts as mit by a gaṇasūtra of the ghaṭādi group. The ending is the loṭ second-person plural.

Watch out. The ordinary forms are kṛṇuta and gamayata.

Siddhānta-kaumudī

मध्यमपुरुषबहुवचनस्य स्थाने तात्स्यात् । गात्रमस्यानूनं कृणुतात् । कृणुतेति प्राप्ते सूर्यं चक्षुर्गमयतात् (कृणुतेति प्राप्ते सूर्यं॒ चक्षु॑र्गमयतात्) । गमयतेति प्राप्ते ॥

In place of the second-person (madhyama-puruṣa) plural [ending ta], tāt occurs. gātram asyānūnaṃ kṛṇutāt ["make his limb whole"]: where kṛṇuta would [otherwise] obtain. sūryaṃ cakṣur gamayatāt ["send his eye to the sun"]: where gamayata would obtain.

Subodhinī

alignment inferredNSP p. 615

—तस्य —॥ —मध्यमपुरुषवहुवचनस्येति । प्रथमपुरुषैकवचनस्य तु न ग्रहणम् । छन्दसि दृष्टानुविधानात् पूर्वोत्तराभ्यां वहुवचनाभ्यां साहचर्याच्च ॥ —कृणुतादिति । कृवि हिंसाकरणयोश्च । ‘धिन्विकृण्व्योर च’ इत्युप्रत्ययः वकारस्य चाकारः । अतो लोपः ॥ —गमयतादिति । गमेर्णिच् । ‘जनीजूष्—’ इति अमन्तत्वान्मित्संज्ञायां मितां ह्रस्वः लोण्मध्यमपुरुषवहुवचनस्य तादेशः

translator notes

commentary Subodhinī, sk.3566.s1: 'of the second-person plural': the ta of the third-person (prathama-puruṣa) singular is not taken, because in chandas one follows what is attested, and by association (sāhacarya) with the plurals before and after (dhvam, SK 3564; mas, SK 3568). Followed: 'tasya' is read as the second-person plural ta.
commentary Subodhinī, sk.3566.s1: kṛṇutāt: kṛvi (hiṃsākaraṇayoś ca); the affix u by 'dhinvikṛṇvyor a ca' (SK 2332), with a for the v; that a is deleted by 'ato lopaḥ' (SK 2308). gamayatāt: gam with ṇic; mit by the ghaṭādi gaṇasūtra 'janījṝṣ…' as ending in am; shortening of a mit root by 'mitāṃ hrasvaḥ' (SK 2568); tāt for the loṭ second-person plural ending. Recorded; the kaumudī gives the forms only.
textual Ours = print 'madhyamapuruṣabahuvacanasya' (NSP p. 605); Wikisource (uttara-4/0090) reads 'loṭo madhyamapuruṣabahuvacanasya' (collation batch07, class V). The Subodhinī names loṭ in its derivation of gamayatāt. Our parenthetical accented copy wrongly includes the prose words 'kṛṇuteti prāpte' (collation class M); the English renders the mantra once. No BM on this sūtra: Wikisource gives only the mūla here.

SK 3567 · A 7.1.45V

तप्तनप्तनथनाश्च ॥ ३५६७ ॥

taptanaptanathanāśca

taptanaptanathanāś ca — And tap, tanap, tana and thana [in place of ta (tasya) — carried forward (anuvṛtti) from SK 3566] [in the Veda].

Rule. tap, tanap, tana and thana also replace ta. Bhaṭṭoji: "'in place of ta' continues here too".

Example.

tap: śṛṇuta → śṛṇota: śṛṇota grāvāṇaḥ, "hear, O pressing-stones".
tanap: sunotana pacata brahmavāhase dadhātana draviṇaṃ citram asme, "press (the soma), cook for the one who carries the prayer; grant bright wealth to us".
tana: marutas taj jujuṣṭana, "O Maruts, enjoy that", for juṣadhvam.
thana: viśve devāso maruto yatiṣṭhana, "you who are of whatever number".

Applies when / blocked by. The Subodhinī explains tap. śṛṇu- is śru with śnu, where śru becomes śṛ (SK 2386, chapter 44). tap is p-marked, so it is not ṅit, and the u takes guṇa. In dadhātana the ā is kept, because śnābhyastayor ātaḥ (SK 2483, chapter 45) needs a ṅit ending. sunotana is ṣu with śnu (SK 2523, chapter 48). In jujuṣṭana, juṣ takes parasmaipada by vyatyaya, and ślu. In yatiṣṭhana, yad takes the Vedic affix ḍati. thana replaces the ta of as "to be".

Watch out. Bhaṭṭoji labels tap, tanap and thana. jujuṣṭana is presumably his example of tana, but he does not name it.

Siddhānta-kaumudī

तस्येत्येव । शृणोत ग्रावाणः (शृ॒णोत॑ ग्रावाणः) । शृणुतेति प्राप्ते तप् । सुनोतन पचन ब्रह्मवाहसे दधस्तन द्रविणं चित्रमस्मे (सुनोतन पचन ब्रह्मवाहसे दधस्त॒न द्रवि॑णं चि॒त्रम॒स्मे) । तनप् । मरुतस्तज्जुजुष्टन (म॒रुत॒स्तज्जु॑जुष्टन) । जुषध्वमिति प्राप्ते व्यत्ययेन परस्मैपदं श्लुश्च । विश्वेदेवदेवासो मरुतो यतिष्ठन (विश्वेदेवासो मरुतो॒ यति॒ष्ठन॑) । यत्संख्याकाः स्थेत्यर्थः । यच्छब्दाच्छान्सो डतिः अस्तेस्तस्य थनादेशः ॥

'In place of ta' (tasya) [is carried forward (anuvṛtti) from SK 3566] here too. śṛṇota grāvāṇaḥ ["hear, O pressing-stones"]: where śṛṇuta would [otherwise] obtain, tap. sunotana pacata brahmavāhase dadhātana draviṇaṃ citram asme ["press (the soma), cook for the one who carries the prayer; grant bright wealth to us"]: tanap. marutas taj jujuṣṭana ["O Maruts, enjoy that"]: where juṣadhvam would obtain, the parasmaipada [comes] by interchange (vyatyaya), and ślu. viśve devāso maruto yatiṣṭhana: the meaning is 'you who are of whatever number' (yatsaṃkhyākāḥ stha). From the word yad comes the Vedic (chāndasa) [affix] ḍati, and for the ta of as ['to be'], the substitute thana.

Subodhinī

NSP p. 615

—तप्तनप्त—। तस्य स्थाने एते आदेशाः स्युः ॥ —शृणोतेति । श्रु श्रवणे । ‘श्रुवः शृ च’ इति श्नुप्रत्ययः शृभावश्च । पित्त्वेनाङित्वाद्गुणः ॥ —सुनोतनेति । षुञ् अभिषवे ‘स्वादिभ्यः श्नुः’ त इत्यस्य तनप् ॥ —दधातनेति । अत्राप्यङित्वात् ‘श्नाभ्यस्तयोः—’ इत्याकारलोपाभावः

translator notes

commentary Subodhinī, sk.3567.s1: these substitutes come in place of ta. śṛṇota: śru (śravaṇe); the affix śnu and the substitute śṛ by 'śruvaḥ śṛ ca' (SK 2386); tap, being pit, is not ṅit, so guṇa. sunotana: ṣuñ (abhiṣave); śnu by 'svādibhyaḥ śnuḥ' (SK 2523); tanap for ta. dadhātana (its lemma): here too, not being ṅit, the ā is not deleted by 'śnābhyastayor ātaḥ' (SK 2483). Followed: the English reads dadhātana with the print and the Subodhinī.
translator Bhaṭṭoji labels tap, tanap and thana; marutas taj jujuṣṭana is presumably his example of tana, but the text does not name it. The mantra glosses are the translator's.
textual Ours 'sunotana pacana brahmavāhase dadhastana' (both copies); print 'pacata' and 'dadhātana' (NSP p. 605; Wikisource the same; collation batch07, class A). Our plain copy 'viśvedevadevāso' is a dittography; print and our accented copy 'viśvedevāso' (class A). Ours 'chānso ḍatiḥ'; print 'chāndaso ḍatiḥ' (class A). The English follows the print throughout. In the accented copy the print marks svarita over śve and anudātta under de, which ours lacks (collation ACCENT table). No BM on this sūtra: Wikisource (uttara-4/0090) gives only the mūla here.
translator The second bracket '[in the Veda]' in sutra_en is the translator's: Bhaṭṭoji states only the continuation of tasya ('tasyety eva'), and the Subodhinī says only 'tasya sthāne ete ādeśāḥ syuḥ'. It is supplied from the Vedic setting of the preceding rules (cf. the Subodhinī's 'syāc chandasi' on dhvamo dhvāt, SK 3564, and 'chandasi dṛṣṭānuvidhānāt' on tasya tāt, SK 3566).

SK 3568 · A 7.1.46V

इदन्तो मसि ॥ ३५६८ ॥

idanto masi

idanto masi — mas [the first-person plural ending] has i as its final part (idanta) [in the Veda].

Rule. mas, the first-person plural ending, takes a final i. In effect mas gets the augment ik: i marked with k, which goes at the end (ādyantau ṭakitau, SK 36, chapter 2).

Example.

i + mas → final i → imasi (ordinary imaḥ). The mantra has it as emasi: namo bharanta emasi, "bringing homage, we come". The Subodhinī analyses emasi only as iṇ "to go" with mas ending in i; it does not account for the e.

as + mas → a lost (śnasor allopaḥ, SK 2469, chapter 45) → smas → smasi: tvam asmākaṃ tava smasi, "you are ours, we are yours". Ordinary → smaḥ.

Applies when / blocked by. Bhaṭṭoji explains the wording. masi is cited without a case-ending. idanta means "having i as its end part". The Subodhinī adds that the s stays: i is added, it does not replace. Had i been meant to replace the s, the sūtra would have said so. The sūtra avoids "mas ik" so as not to be confused with the sound-group ik.

Watch out. The i is an augment, not a substitute. The s of mas stays, so the ending is heard as masi.

Siddhānta-kaumudī

मसीत्यविभक्तिको निर्देशः । इकार उच्चारणार्थः । मस् इत्ययमिकार रूपचरमावयवविशिष्टः स्यात् । मस इगागमः स्यादिति यावत् । नमो भरन्त एमसि (नमो॒ भर॑न्त॒ एम॑सि ) । त्वमस्माकं तव स्मसि (त्वम॒स्माकं॒ तव॑ स्मसि) । इमः स्मः इति प्राप्ते ॥

'masi' is a citation without a case-ending (avibhaktika nirdeśa); its i is for pronunciation. [The sense is:] this mas is to be characterized by a final component consisting of the vowel i; that is to say, mas takes the augment ik. namo bharanta emasi ["bringing homage, we come"]. tvam asmākaṃ tava smasi ["you are ours, we are yours"]: where imaḥ and smaḥ would [otherwise] obtain.

Subodhinī

NSP p. 615

—इदन्तो—। अन्तशब्दोऽवयववचनः । इत् अन्तो यस्य स इदन्तः । तपरकरणमसंदेहार्थम् । तथा चायमर्थः । मस् इत्ययं शब्द इकारान्तो भवति । मसः सकारान्तस्य इसागमो भवति स च तस्यान्तो भवतीत्यर्थस्तदेतदाह—मस् इत्ययमिति । तत्र यदि सकारोपमर्देन इकारान्तत्वमभिप्रेतं स्यात्तर्हि मस् इदिति वाच्यं स्यात् । तस्मादवस्थित एव सकारे इकार उपसर्जनीयः । अन्तग्रहणाच्च तद्ग्रहणेन गृह्यते । ततश्च टित्त्वकित्त्वादेरागमलिङ्गस्याभावेऽप्यर्थादागमोऽयं संपद्यते तदेतद्ध्वनयन्नाह— मस् इगागमः स्यादिति । एवं च मस् इगिति वक्तव्यं प्रत्याहारसंदेहप्रसङ्गात्तथा नोक्तम् ॥ —एमसीति । इण् गतौ, मस् तस्य इकारः अन्तावयवः ॥ —स्मसीति । अस्तेर्मस् ‘श्नसोरल्लोपः’

translator notes

commentary Subodhinī, sk.3568.s1: anta means a part (avayava); idanta = that of which i is the end; the t (taparakaraṇa) is to avoid doubt. The sense: mas, ending in s, gets an augment i, which becomes its end; hence 'mas ity ayam…'. Had i been meant to displace the s, 'mas it' would have been said; so the s stays and i is subordinate, and by the word anta it is included when mas is named. So although the marks of an augment (ṭ, k) are absent, it is in effect an augment; hence 'masa igāgamaḥ'. 'mas ik' would then be the statement, but it was not so stated for fear of confusion with the pratyāhāra ik. emasi: iṇ (gatau), mas, with i as its final part. smasi: as, mas; a deleted by 'śnasor allopaḥ' (SK 2469). Followed: 'igāgamaḥ' rendered 'the augment ik'.
translator 'The augment ik' means i with the marker k, which places it at the end of mas (cf. ādyantau ṭakitau, SK 36): mas → masi. The mantra glosses are the translator's.
textual Ours splits 'ikāra rūpacaramāvayava…' with a space; the print has one compound broken at a line end (NSP p. 605, scan). Otherwise ours = print (collation batch07, clean). No BM on this sūtra: Wikisource (uttara-4/0090) gives only the mūla here.
translator '[in the Veda]' in sutra_en is the translator's: neither Bhaṭṭoji nor the Subodhinī states chandasi for this rule. It is supplied from the Vedic setting of the neighbouring rules (cf. the Subodhinī's 'syāc chandasi' on dhvamo dhvāt, SK 3564, and on ktvo yak, SK 3569) and from the mantra examples.

SK 3569 · A 7.1.47V

क्त्वो यक् ॥ ३५६९ ॥

ktvo yak

ktvo yak — ktvā takes the augment yak [in the Veda (chandasi)].

Rule. In the Veda, ktvā takes the augment yak. Being k-marked, yak goes at the end: tvā becomes tvāya.

Example.

gam + ktvā → the nasal lost (anudāttopadeśa…, SK 2428, chapter 45) → gatvā → yak → gatvāya: divaṃ suparṇo gatvāya, "the eagle, having gone to heaven".

Applies when / blocked by. The Subodhinī: "ktvā takes the augment yak in the Veda." The steps are its own.

Watch out. The ordinary form is gatvā.

Siddhānta-kaumudī

दिवं सुपर्णो गत्वाय (दिवं॑ सुप॒र्णो ग॒त्वाय॑) ॥

divaṃ suparṇo gatvāya ["the eagle, having gone to heaven"].

Subodhinī

NSP p. 615

—क्त्वो—। क्त्वा इत्यस्य यगागमः स्याच्छन्दसि ॥ —गत्वायेति । गमे क्त्वा । ‘अनुदात्तोपदेश—’ इत्यनुनासिकलोपः । क्त्वा इत्यस्य यगागमः

translator notes

commentary Subodhinī, sk.3569.s1: ktvā takes the augment yak in chandas. gatvāya: gam with ktvā; the nasal is deleted by 'anudāttopadeśa…' (SK 2428); ktvā takes the augment yak. Followed for the bracket in sutra_en; the derivation is recorded.
textual Ours = print (NSP p. 605; collation batch07, clean). No BM on this sūtra: Wikisource (uttara-4/0090) gives only the mūla here.

SK 3570 · A 7.1.48V

इष्ट्वीनमिति च ॥ ३५७० ॥

iṣṭvīnamiti ca

iṣṭvīnam iti ca — And iṣṭvīnam [is taught as a ready-made form (nipātana)] [in the Veda].

Rule. The word iṣṭvīnam is a nipātana. After yaj, īnam replaces the final of ktvā. The Subodhinī says "after yaj" must be supplied.

Example.

yaj + ktvā → saṃprasāraṇa (vacisvapiyajādīnāṃ kiti, SK 2409, chapter 44) → ij + tvā

→ j → ṣ (SK 294, chapter 9) → iṣ + tvā → ṣṭutva → iṣṭvā

→ īnam for the final ā → iṣṭvīnam: iṣṭvīnaṃ devān, "having worshipped the gods".

Applies when / blocked by. saṃprasāraṇa turns the semivowel of a root into its vowel: ya → i. ṣṭutva turns a dental next to ṣ into a retroflex: t → ṭ. The steps are the Subodhinī's.

Watch out. The ordinary form is iṣṭvā.

Siddhānta-kaumudī

क्त्वाप्रत्ययस्य ईनमन्तादेशो निपात्यते । इष्ट्वीनं देवान् । इष्ट्वा इति प्राप्ते ॥

For the affix ktvā [after yaj — supplied (śeṣa)], īnam as a substitute for its final is set down by nipātana. iṣṭvīnaṃ devān ["having worshipped the gods"]: where iṣṭvā would [otherwise] obtain.

Subodhinī

NSP p. 615–616

— इष्ट्वीन—। —क्त्वाप्रत्ययस्येति । यजेः परस्येति शेषः ॥ —इष्ट्वीनमिति । यजेः क्त्वा । ‘वचिस्वपि—’ इति संप्रसार- णम् । ‘व्रश्च’ इति षत्वम् । ष्टुत्वम् । आकारस्येनमादेशः ॥—पीत्वेति । पिवतेः क्त्वा । ‘घुमास्था—’ इतीत्वम् ॥—आज्जसेः—। जसेरिति पूर्वाचार्यानुरोधेन निर्देशः ॥—देवास इति । असुकि कृते जसः सकारस्य श्रवणम् । असुकः सकारस्य विसर्गः ॥—श्रीणामिति । अस्य ‘वामि’ इति नदीत्वविकल्पान्नदीत्वाभावे उदाहरणमिदं बोध्यम् । नदीत्वपक्षे तु ‘ह्रस्वनद्यापो नुट्’ इत्यनेनैव सिद्धम् ॥—सूतग्रामणीनामिति । सूताश्च ग्रामण्यश्चेतीतरेतरयोगः

translator notes

commentary Subodhinī, sk.3570.s1: on 'ktvāpratyayasya': 'after yaj' is to be supplied (yajeḥ parasyeti śeṣaḥ). iṣṭvīnam: yaj with ktvā; saṃprasāraṇa by 'vacisvapi…' (SK 2409); ṣ by 'vraśca…' (SK 294); ṣṭutva; the ā is replaced by īnam [yaj + tvā → ij + tvā → iṣ + tvā → iṣṭvā → iṣṭvīnam]. Followed: '[after yaj]' in the block; the derivation is recorded.
textual Ours = print 'īnam antādeśo' (NSP p. 606, scan; the raw OCR reads short i); collation batch07, clean. No BM on this sūtra: Wikisource (uttara-4/0090) gives only the mūla here.
translator '[in the Veda]' in sutra_en is the translator's: the kaumudī says only 'ktvāpratyayasya īnam antādeśo nipātyate', and the Subodhinī on this sūtra does not mention chandas. It is supplied from the Vedic setting: the Subodhinī states it on the preceding ktvo yak, to which this rule is joined by 'ca' (SK 3569: 'ktvā ity asya yagāgamaḥ syāc chandasi', sk.3569.s1).

SK 3571 · A 7.1.49V

स्नात्व्यादयश्च ॥ ३५७१ ॥

snātvyādayaśca

snātvyādayaś ca — And snātvī and [forms] of that kind [are taught as ready-made forms (nipātana)] [in the Veda].

Rule. snātvī and forms "of that kind" are nipātanas. In them ī replaces the ā of ktvā. Bhaṭṭoji: the word ādi here means "of that kind" (prakāra), not "and the following".

Example.

snātvā → ī for ā → snātvī: svinnaḥ snātvī malād iva, "like one sweating who, having bathed, (is freed) from dirt".

pā + ktvā → ī for the root's ā (ghumāsthā…, SK 2462, chapter 45) → pītvā → pītvī: pītvī somasya vāvṛdhe, "having drunk of the soma, he grew strong".

Applies when / blocked by. The step for pītvā is the Subodhinī's.

Watch out. Two different *ī*s appear in pītvī. The first replaces the root's ā (SK 2462). The second replaces the ā of ktvā (this rule).

Siddhānta-kaumudī

आदिशब्दः प्रकारार्थः । आकारस्य ईकारो निपात्यते । स्विन्नः स्नात्वी मलादिव (स्वि॒न्नः स्ना॒त्वी मला॑दिव) । पीत्वी सोमस्य वावृधे (पी॒त्वी सोम॑स्य वावृधे) । स्नात्वा पीत्वेति प्राप्ते ॥

The word ādi ['and the rest'] means 'of that kind' (prakāra). ī is substituted for ā by nipātana. svinnaḥ snātvī malād iva ["like one sweating who, having bathed, (is freed) from dirt"]. pītvī somasya vāvṛdhe ["having drunk of the soma, he grew strong"]: where snātvā and pītvā would [otherwise] obtain.

translator notes

commentary Subodhinī, printed under sk.3570.s1: pītvā: pā (pibati) with ktvā; ī by 'ghumāsthā…' (SK 2462). Recorded. There is no s-block of its own for SK 3571.
textual Ours = print (NSP p. 606; collation batch07, clean). No BM on this sūtra: Wikisource (uttara-4/0090–0091) gives only the mūla here.
translator '[in the Veda]' in sutra_en is the translator's: the kaumudī says only 'ākārasya īkāro nipātyate', and the Subodhinī on this sūtra does not mention chandas. It is supplied from the Vedic setting: the Subodhinī states it on ktvo yak, two rules earlier (SK 3569: 'ktvā ity asya yagāgamaḥ syāc chandasi', sk.3569.s1).

SK 3572 · A 7.1.50V

आज्जसेरसुक् ॥ ३५७२ ॥

ājjaserasuk

ājjaser asuk — After [an aṅga ending in] a, jas takes the augment asuk [in the Veda].

Rule. After an aṅga ending in a, the ending jas takes the augment asuk. asuk is the sound-sequence as; its u and k are markers.

Example.

deva + jas → asuk → deva-as-as → devāsaḥ, "gods".

brāhmaṇa + jas → brāhmaṇāsaḥ, "brāhmaṇas".

Applies when / blocked by. The Subodhinī: once asuk is added, the s of jas is heard. The final s becomes visarga. The sūtra says jaseḥ, not jasaḥ, out of deference to earlier teachers.

Watch out. asuk does not replace jas. The ending stays, and asuk adds a second as beside it.

Siddhānta-kaumudī

अवर्णान्तादङ्गात्परस्य जसोऽसुक् स्यात् । देवासः (दे॒वासः॑) । ब्राह्मणासः (ब्रा॒ह्म॒णासः॑) ॥

After an aṅga ending in a-varṇa, jas takes the augment asuk. devāsaḥ ["gods"]. brāhmaṇāsaḥ ["brāhmaṇas"].

translator notes

commentary Subodhinī, printed under sk.3570.s1: 'jaseḥ' is worded in deference to the earlier teachers (pūrvācāryānurodhena). devāsaḥ: once asuk is added, the s of jas is heard, and the s of asuk becomes visarga. Recorded. There is no s-block of its own for SK 3572.
textual Ours = print (NSP p. 606; collation batch07, clean). No BM on this sūtra: Wikisource (uttara-4/0091) gives only the mūla here.
translator '[in the Veda]' in sutra_en is the translator's: the kaumudī says only 'avarṇāntād aṅgāt parasya jaso 'suk syāt', and the Subodhinī on this sūtra does not mention chandas. It is supplied from the Vedic setting: the Subodhinī states it on ktvo yak, three rules earlier (SK 3569: 'ktvā ity asya yagāgamaḥ syāc chandasi', sk.3569.s1).

SK 3573 · A 7.1.56V

श्रीग्रामण्योश्छन्दसि ॥ ३५७३ ॥

śrīgrāmaṇyośchandasi

śrīgrāmaṇyoś chandasi — In the Veda (chandasi), after śrī and grāmaṇī, [ām takes the augment nuṭ — carried forward (anuvṛtti)].

Rule. In the Veda, after śrī and grāmaṇī, the ending ām takes the augment nuṭ (n). Bhaṭṭoji writes āmo nuṭ, "nuṭ to ām", as what continues.

Example.

śrī + ām → nuṭ → śrīṇām: śrīṇām udāro dharuṇo rayīṇām, "the bountiful one of fortunes, the upholder of riches".

sūtagrāmaṇī + ām → sūtagrāmaṇīnām, "of charioteers and village-headmen".

Applies when / blocked by. The Subodhinī explains why śrī needs this rule. By vāmi (SK 304, chapter 9), śrī is a nadī only optionally before ām. A nadī is a feminine stem in ī or ū that takes special endings. Where śrī is a nadī, SK 208 gives nuṭ anyway. So śrīṇām illustrates the other case, where it is not a nadī. sūtagrāmaṇīnām is a dvandva, "charioteers and village-headmen".

Watch out. śrīṇām is cited for the case where śrī is not a nadī. Where it is a nadī, the same form comes by SK 208 without this rule.

Siddhānta-kaumudī

आमो नुट् श्रीणामुदारो धरुणो रयीणाम् (श्री॒णामु॑दा॒रो ध॒रुणो॑ रयी॒णाम्) । सूतग्रामणीनाम् ॥

[ām takes the augment] nuṭ ('āmo nuṭ' [— carried forward (anuvṛtti)]). śrīṇām udāro dharuṇo rayīṇām ["the bountiful one of fortunes, the upholder of riches"]. sūtagrāmaṇīnām ["of charioteers and village-headmen"].

translator notes

commentary Subodhinī, printed under sk.3570.s1: śrīṇām is the example for when the nadī name is absent, by the option on nadī status of 'vāmi' (SK 304); where it is nadī, the form is already given by 'hrasvanadyāpo nuṭ' (SK 208). sūtagrāmaṇīnām is a dvandva of mutual conjunction (itaretarayoga): sūtāś ca grāmaṇyaś ca. Followed for the gloss of sūtagrāmaṇīnām. There is no s-block of its own for SK 3573.
translator Bhaṭṭoji's 'āmo nuṭ' supplies what continues from the preceding rules; neither he nor the Subodhinī names the source. By the translator's inference nuṭ comes from hrasvanadyāpo nuṭ (SK 208) and ām from āmi sarvanāmnaḥ suṭ (SK 217). The mantra gloss is the translator's.
textual Ours = print (NSP p. 606; collation batch07, clean). No BM on this sūtra: Wikisource (uttara-4/0091) gives only the mūla here.

SK 3574 · A 7.1.57V

गोः पादान्ते ॥ ३५७४ ॥

goḥ pādānte

goḥ pādānte — After go, [the affix ām receives the augment nuṭ — carried forward (anuvṛtti) from hrasvanadyāpo nuṭ (SK 208), as at SK 3573] at the end of a [ṛk-]pāda [in chandas].

Rule. After go "cow", ām takes nuṭ at the end of a pāda. A pāda is a quarter of a verse. The Subodhinī says it is the pāda of a ṛk, a verse of the Ṛgveda, since the heading is "in the Veda".

Example.

go + ām → nuṭ → gonām: vidmā hi tvā gopatiṃ śūra gonām, "for we know you, hero, as the lord of cows".

Applies when / blocked by. Bhaṭṭoji: "Why 'at the end of a pāda'?" gavāṃ śatā pṛkṣayāmeṣu: gavām is not pāda-final, so no nuṭ. And even at a pāda's end it sometimes fails: virājaṃ gopatiṃ gavām. The reason: "in the Veda all rules are optional". That is the principle that SK 3389 set up (Part I of this chapter).

Watch out. The ordinary genitive plural of go is gavām.

Siddhānta-kaumudī

विद्मा हि त्वा गोपतिं शूर गोनाम् (वि॒द्मा हि त्वा॒ गोप॑तिं शूर॒ गोना॑म्) । पादान्ते किम् । गवां शता पृक्षयामेषु (गवां॑ श॒ता पृ॒क्षयामेषु) । पादान्तेऽपि क्वचिन्न । छन्दसि सर्वेषां वैकल्पिकत्वात् । विराजं गोपतिं गवाम् (वि॒राजं॒ गोप॑तिं॒ गवा॑म्) ॥

vidmā hi tvā gopatiṃ śūra gonām ["for we know you, hero, as the lord of cows"]. Why "at the end of a pāda"? gavāṃ śatā pṛkṣayāmeṣu [gavām, with no nuṭ, since it does not stand at the end of a pāda]. Even at the end of a pāda it sometimes does not occur, because in chandas all [rules] are optional: virājaṃ gopatiṃ gavām.

Subodhinī

NSP p. 616

—गोः पा—गो इत्येतस्मादुत्तरस्यामो नुडागमः स्यात्पादान्ते । पादश्चेद् ऋक्पादो गृह्यते छन्दसीत्यधिकारात्

translator notes

commentary Subodhinī (sk.3574.s1, NSP p. 606): 'after go, ām receives the augment nuṭ at the end of a pāda; and the pāda taken is a pāda of a ṛk, because of the adhikāra chandasi'. Followed: the bracketed anuvṛtti of ām and nuṭ and '[ṛk-]pāda' in sutra_en.
translator Bhaṭṭoji states 'āmo nuṭ' at SK 3573 (śrīgrāmaṇyoś chandasi); the source rule of that anuvṛtti, hrasvanadyāpo nuṭ (SK 208), is named by the translator. The gloss of the first mantra and the bracket on gavām are the translator's.
textual No BM: the printed SK with BM (Wikisource uttara-4/0091) gives only the mūla for SK 3572–3583, and our balamanorama layer is empty here. Collation batch07: ours = print (scan 616).

SK 3575 · A 7.1.76V

छन्दस्यपि दृश्यते ॥ ३५७५ ॥

chandasyapi dṛśyate

chandasy api dṛśyate — In chandas [the substitute anaṅ for asthi etc. — carried forward (anuvṛtti) from asthidadhisakthyakṣṇām anaṅ udāttaḥ (SK 322)] is seen also [where that rule's conditions do not hold].

Rule. In the Veda, anaṅ (an) for asthi and the rest is seen also where its conditions fail. The base rule is asthidadhisakthyakṣṇām anaṅ udāttaḥ (SK 322, chapter 10). It gives anaṅ only before a vowel-initial ending from ṭā on.

Example.

asthi + bhis → anaṅ, though bhis begins with a consonant → asthan + bhis → asthabhiḥ: indro dadhīco asthabhiḥ, "Indra, with the bones of Dadhyañc".

Applies when / blocked by. The Subodhinī explains api dṛśyate "is seen also". It lets every condition of SK 322 be set aside. So anaṅ comes even with no ending at all. In asthanvantam, asthi takes matup, anaṅ is put in, matup takes nuṭ (ano nuṭ, SK 3601, Part V), and the n of anaṅ is lost.

Watch out. This sūtra has the same wording as SK 3545, chandasy api dṛśyate. Each extends a different base rule: SK 3545 extends āṭ, this one anaṅ.

Siddhānta-kaumudī

अस्थ्यादीनामनङ् । इन्द्रो दधीचो अस्थभिः (इन्द्रो॑ दधी॒चो अ॒स्थभिः॑) ॥

[The substitute] anaṅ for asthi and the rest [is carried forward]. indro dadhīco asthabhiḥ ["Indra, with the bones of Dadhyañc"].

Subodhinī

NSP p. 616

—छन्दस्य—‘छन्दसि च—’ इत्येव सिद्धे अपि दृश्यत इत्येतत्सर्वोपाधिव्यभिचारार्थम् । अन्यथा आरम्भसामर्थ्यात्कस्यचिदेव व्यभिचारः संभाव्येत । टादावचीत्युक्तं हलादावपि भवति ॥—अस्थभिः । विभक्तावित्युक्तमविभक्तावपि भवति । ‘अस्थन्वन्तं यदनस्थाविभर्ति’ । अस्थन्वन्तमित्यत्रास्थिशब्दान्मतुप् । अनङि कृतेऽनो नुडिति मतुपो नुट् । अनङो नकारलोपः

translator notes

commentary Subodhinī (sk.3575.s1, NSP p. 606): though the matter would already be secured by [a wording] 'chandasi ca', the words 'api dṛśyate' are meant to let every condition be set aside (sarvopādhivyabhicāra); otherwise, by the very fact that the rule is begun, a departure from only some one condition would be presumed. SK 322 says 'before a vowel-initial [affix] from ṭā on', but here it occurs before a consonant-initial one too (asthabhiḥ); it says 'before a vibhakti', but here it occurs also where there is none: 'asthanvantaṃ yad anasthā bibharti', where asthi takes matup, anaṅ is put in, the matup receives nuṭ by ano nuṭ (SK 3601), and the n of anaṅ is deleted. Followed: '[where that rule's conditions do not hold]' in sutra_en.
textual Our OCR of the Subodhinī's lemma reads 'asthābhiḥ'; that is an OCR slip: the print reads 'asthabhiḥ' with short a (NSP p. 606, scan 616), the same as the kaumudī. No BM: Wikisource uttara-4/0091 gives only the mūla here.

SK 3576 · A 7.1.77V

ई च द्विवचने ॥ ३५७६ ॥

ī ca dvivacane

ī ca dvivacane — And ī [replaces the final of asthi etc. — carried forward (anuvṛtti) from SK 322, as Bhaṭṭoji states] before a dual [affix, in chandas].

Rule. ī replaces the final of asthi and the rest before a dual ending. Bhaṭṭoji: "'of asthi and the rest' continues". That ī replaces the final vowel is shown by the example.

Example.

akṣi + bhyām → ī for i → akṣībhyām: akṣībhyāṃ te nāsikābhyām, "from your two eyes, from your two nostrils".

Applies when / blocked by. There is no Subodhinī on this sūtra.

Watch out. Ordinary usage has akṣibhyām, with short i.

Siddhānta-kaumudī

अस्थ्यादीनामित्येव । अक्षीभ्यां ते नासिकाभ्याम् (अ॒क्षीभ्यां॑ ते॒ नासि॑काभ्याम्) ॥

"Of asthi and the rest" (asthyādīnām) continues to apply here. akṣībhyāṃ te nāsikābhyām ["from your two eyes, from your two nostrils"].

translator notes

translator 'In chandas' in sutra_en is the translator's supplement from the context (SK 3575, chandasy api dṛśyate); Bhaṭṭoji names only asthyādīnām as continuing. 'The final of' is likewise supplied: the example shows akṣi becoming akṣī.
textual No Subodhinī on this sūtra: the print passes from 'asthabhiḥ' (SK 3575) straight to 'dṛk—' (SK 3577) (NSP p. 606, scan 616 checked); our s-layer agrees. No BM: Wikisource uttara-4/0091 gives only the mūla here.

SK 3577 · A 7.1.83V

दृक्स्ववस्स्वतवसां छन्दसि ॥ ३५७७ ॥

dṛksvavassvatavasāṃ chandasi

dṛksvavassvatavasāṃ chandasi — In chandas, dṛk, svavas and svatavas [receive the augment num when su follows — num carried forward (anuvṛtti) from āc chīnadyor num (SK 445), sau from sāv anaḍuhaḥ (SK 332)].

Rule. In the Veda, dṛś, svavas and svatavas take the augment num (n) before su. num is carried from āc chīnadyor num (SK 445, chapter 13). "Before su" is carried from sāv anaḍuhaḥ (SK 332, chapter 11). The Subodhinī names both sources.

Example.

kīdṛś + su → num → kīdṛ-n-ś → the final ś lost → n → ṅ (kvinpratyayasya kuḥ, SK 377, chapter 11) → kīdṛṅ

→ ṅ doubled before a vowel (ṅamuṭ, SK 134, chapter 5) → kīdṛṅṅ indraḥ, "what sort of Indra".

svavas + su → num → lengthening (sāntamahataḥ…, SK 317, chapter 10) → s lost → svavān.

Likewise svatavān.

Applies when / blocked by. The Subodhinī gives the steps. kīdṛś is dṛś with kvin, with kim as upapada (SK 429, chapter 11); kim becomes kī (SK 1018, chapter 25). svavas is av + asun: "whose protection (avas) is good". svatavas is from the root tu "grow", known only from a sūtra: "whose strength (tavas) is his own". In svavān the loss of s is asiddha, so the n is not lost.

Watch out. Bhaṭṭoji closes by recalling udoṣṭhyapūrvasya (SK 2494, chapter 46). After a labial, ut replaces a root-final ṝ. That is the frame for SK 3578.

Siddhānta-kaumudī

एषां नुम् स्यात्सौ । कीदृङ्ङिन्द्रः (की॒दृङ्ङिन्द्रः॑) । स्ववान् (स्ववा॑न्) । स्वतवान् (स्वत॑वान्) । उदोष्ठ्यपूर्वस्य - SK 2494 ॥

These receive num when su follows. kīdṛṅṅ indraḥ ["what sort of Indra"]. svavān. svatavān. [Next, recall] udoṣṭhyapūrvasya (SK 2494) ["ut replaces (the dhātu-final ṝ) preceded by a labial"].

Subodhinī

NSP p. 616

—दृक् — ‘आच्छीनद्योर्नुम्’ ‘सावनडुहः’ इत्यतो नुम् सावित्यनुवर्तते तदाह—नुम् स्यादिति ॥—कीदृङ्ङिन्द्र इति । किम्शब्दे उपपदे ‘त्यदादिषु दृशोऽनालोचने कश्च’ इति दृशेः किन् । ‘इदंकिमोरिश् की’ इति किमः की आदेशः । नुम् ‘संयोगान्तस्य लोपः’ ‘किन्प्रत्ययस्य—’इति कुत्वेन नस्य ङः ‘ङमो ह्रस्वादचि—’ इति ङमुट् ॥—स्ववानिति । अवतेरसुन् । सुष्ठु अवो यस्येति विग्रहः । स्ववःशब्दान्नुमि कृते ‘सान्तमहतः—’ इति दीर्घः संयोगान्तलोपः । तस्यासिद्धत्वान्नलोपो न ॥—स्वतवानिति । तुधातुः सौत्रो वृद्ध्यर्थः । ततोऽसुन् । स्वं तवो वृद्धिर्यस्येति विग्रहः ॥—ततुरिरिति । तरतेः ‘आदृगम—’ इति किन्प्रत्ययः । उत्वं तस्य ‘द्विर्वचनेऽचि’ इति स्थानिवद्भावात्तॄ इत्येतस्य द्विर्वचनम् । उदरत्वम् ॥—ह्रु ह्वरे— ‘श्वीदितो निष्ठायाम्’ इत्यतो निष्ठायामिति वर्तते । तदाह—निष्ठायामिति ॥—अह्रुतमिति । न ह्रुतमह्रुतम्

translator notes

commentary Subodhinī (sk.3577.s1, NSP p. 606): 'num and sau are carried forward from āc chīnadyor num and sāv anaḍuhaḥ; hence he says num syāt'. Followed: the bracketed anuvṛtti in sutra_en.
commentary Subodhinī, same block, on the examples: kīdṛṅṅ — with kim as upapada, dṛś takes kvin by tyadādiṣu dṛśo 'nālocane kañ ca (SK 429); kim becomes kī by idaṃkimor īśkī (SK 1018); num; [ś deleted by] saṃyogāntasya lopaḥ; n becomes ṅ by the k-substitution of kvinpratyayasya kuḥ (SK 377); ṅamuṭ by ṅamo hrasvād aci (SK 134). svavān — av + asun, 'whose protection (avas) is good'; after num, lengthening by sāntamahataḥ (SK 317) and deletion of the final of the cluster; that deletion being asiddha, n is not deleted. svatavān — tu, a sautra root meaning growth, + asun: 'whose strength (tavas) is his own'. Followed: the glosses rely on it; the derivations are not added to the block (§9).
translator udoṣṭhyapūrvasya (SK 2494) at the end does not belong to this rule: Bhaṭṭoji quotes the preceding Aṣṭādhyāyī sūtra (7.1.102) as the frame for the next one (SK 3578, bahulaṃ chandasi), which extends ut. The print has it in the same place, at the head of the next column (NSP p. 606, scan 616).
textual Ours writes the cross-reference with a hyphen ('udoṣṭhyapūrvasya - SK 2494'); the print has 'udoṣṭhyapūrvasya—2494' in quotation marks, i.e. the pratīka of the sūtra. Subodhinī OCR 'kīdṛṅgindra' = print kīdṛṅṅindra. No BM: Wikisource uttara-4/0091 gives only the mūla here.

SK 3578 · A 7.1.103V

बहुलं छन्दसि ॥ ३५७८ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In chandas, variably (bahulam) [ut — carried forward (anuvṛtti) from udoṣṭhyapūrvasya (SK 2494), quoted at the end of SK 3577 — replaces the final ṝ of a dhātu, ṝ and dhātu being carried forward (anuvṛtti) from ṝta id dhātoḥ (SK 2390)].

Rule. In the Veda, ut replaces a root-final ṝ, variously. ut is carried from udoṣṭhyapūrvasya (SK 2494, chapter 46), recalled at the end of SK 3577. "A root-final ṝ" comes from ṝta id dhātoḥ (SK 2390, chapter 44). Ordinarily such a ṝ is replaced by i (SK 2390), and by u only after a labial (SK 2494).

Example.

tṝ + kin (SK 3151, chapter 67) → ut for ṝ → tur-

→ doubled, tṝ itself being doubled by sthānivadbhāva (SK 2243, chapter 44) → urat in the reduplicated syllable (SK 2244) → taturiḥ.

jaguriḥ parācaiḥ.

Applies when / blocked by. The steps are the Subodhinī's. sthānivadbhāva is "being like the original": a substitute counts as what it replaced. So the doubling works on tṝ, not on tur.

Watch out. In both examples the ṝ follows a non-labial (t, g). So "preceded by a labial" presumably does not carry forward here.

Siddhānta-kaumudī

ततुरिः (ततु॑रिः) । जगुरिः पराचैः (जगु॑रिः परा॒चैः) ॥

taturiḥ. jaguriḥ parācaiḥ.

translator notes

commentary Subodhinī, printed under sk.3577.s1 ('taturir iti', NSP p. 606): from tṝ (tarati), the affix kin by ādṛgamahanajanaḥ kikinau liṭ ca (SK 3151; print 'kinpratyayaḥ', scan 616); ut [for ṝ, by this rule]; by dvirvacane 'ci (SK 2243), through sthānivadbhāva, tṝ itself is doubled; then urat (SK 2244) [in the abhyāsa]. Followed: ut replacing the ṝ, as bracketed in sutra_en.
translator In both examples the ṝ is preceded by a non-labial (t, g), so 'preceded by a labial' is evidently not carried forward; that inference is the translator's, from the examples and the Subodhinī's 'uttvam' for tṝ. Only ut is the frame rule's own (SK 2494, 7.1.102); 'ṝ' and 'of a dhātu' come from ṝta id dhātoḥ (SK 2390, 7.1.100), which SK 2494 itself inherits, and 'final' is supplied by the translator for the replacement of the ṝ. The double attribution in sutra_en is the translator's; the Subodhinī says only 'uttvam'.
textual Ours = print, including jaguriḥ parācaiḥ (NSP p. 606, scan 616). Wikisource uttara-4/0091 omits 'jaguriḥ parācaiḥ' (witness variant only) and has no BM here.

SK 3579 · A 7.2.31V

ह्रु ह्वरेश्छन्दसि ॥ ३५७९ ॥

hru hvareśchandasi

hru hvareś chandasi — In chandas, hru replaces hvṛ [when a niṣṭhā affix follows — carried forward (anuvṛtti) from śvīdito niṣṭhāyām (SK 3039)].

Rule. In the Veda, hru replaces hvṛ before a niṣṭhā. The niṣṭhā affixes are kta and ktavatu, the past participles. "Before a niṣṭhā" is carried from śvīdito niṣṭhāyām (SK 3039, chapter 67).

Example.

a + hvṛ + kta → hru for hvṛ → a + hru + ta → ahrutam: ahrutam asi havirdhānam, "you are the havirdhāna, not bent crooked".

Applies when / blocked by. The Subodhinī glosses ahrutam as na hrutam, "not bent".

Watch out. The next two sūtras limit this one.

Siddhānta-kaumudī

ह्ररेर्निष्ठाया ह्रु आदेशः स्यात् । अह्रुतमसि हविर्धानम् ॥

hru is substituted for hvṛ when a niṣṭhā follows. ahrutam asi havirdhānam ["you are the havirdhāna, not bent crooked"].

translator notes

commentary Subodhinī, printed under sk.3577.s1 ('hru hvare—', NSP p. 606): 'niṣṭhāyām is carried forward from śvīdito niṣṭhāyām; hence he says niṣṭhāyām'; and 'ahrutam: na hrutam'. Followed: the bracketed anuvṛtti in sutra_en and the negative gloss.
textual Ours reads 'hrareḥ niṣṭhāyā'; the print has hvareḥ niṣṭhāyāṃ (NSP p. 606, scan 616; collation batch07). The English follows the print. No BM: Wikisource uttara-4/0091 gives only the mūla here.

SK 3580 · A 7.2.32V

अपरिह्वृताश्च ॥ ३५८० ॥

aparihvṛtāśca

aparihvṛtāś ca — And aparihvṛtāḥ [is irregularly established (nipātana) in chandas, without the substitute hru of SK 3579].

Rule. The word aparihvṛtāḥ is a nipātana. It shows the absence of hru, which SK 3579 would bring.

Example.

a + pari + hvṛ + kta → no hru → aparihvṛtāḥ: aparihvṛtāḥ sanuyāma vājam, "unbent, may we win the prize".

Applies when / blocked by. The Subodhinī says the sūtra names the form in the plural because only that form is found in use.

Siddhānta-kaumudī

पूर्वेण प्राप्तस्यादेशस्याभावो निपात्यते । अपह्वृताः सनुयाम वाजम् (अप॑ह्वृताः सनुयाम॒ वाज॑म्) ॥

The absence of the substitution [hru] that the preceding rule (SK 3579) would bring is established by nipātana. aparihvṛtāḥ sanuyāma vājam ["unbent, may we win the prize"].

Subodhinī

NSP p. 616

—अपरिह्वृताः—। छन्दसि वहुवचनान्तस्यैव प्रयोगदर्शनाद्बहुवचनान्तस्य निर्देशः

translator notes

commentary Subodhinī (sk.3580.s1, NSP p. 606): the sūtra names the form with the plural ending because in chandas only that form is found in use. Followed: sutra_en keeps the plural aparihvṛtāḥ.
textual Ours reads 'apahvṛtāḥ' in both the plain and the accented copy; the print has aparihvṛtāḥ, the sūtra's own word (NSP p. 606, scan 616; collation batch07). The English follows the print. No BM: Wikisource uttara-4/0091 gives only the mūla here.

SK 3581 · A 7.2.33V

सोमे ह्वरितः ॥ ३५८१ ॥

some hvaritaḥ

some hvaritaḥ — With reference to Soma, hvaritaḥ [is irregularly established (nipātana), in chandas].

Rule. Of Soma, the word hvaritaḥ is a nipātana. It has iṭ and guṇa. The Subodhinī adds that the absence of hru is also understood.

Example.

hvṛ + iṭ + kta → guṇa (ṛ → ar) → no hru → hvaritaḥ: mā naḥ somo hvaritaḥ, "let Soma not be made crooked towards us".

Applies when / blocked by. The nipātana holds only of Soma (some).

Watch out. This nipātana fixes three things: iṭ, guṇa, and no hru. Bhaṭṭoji names only the first two; the third is the Subodhinī's.

Siddhānta-kaumudī

इड्गुणौ निपात्येते । मा नः सोमो ह्वरितः (मा नः॒ सोमो॑ ह्वरितः) ॥

iṭ and guṇa are established by nipātana [and the substitute hru does not apply either]. mā naḥ somo hvaritaḥ ["let Soma not be made crooked towards us"].

Subodhinī

alignment inferredNSP p. 616

—सोमे ॥—इड्गुणाविति । ह्रु इत्यादेशस्याभावोऽपि बोध्यः

translator notes

commentary Subodhinī (sk.3581.s1, NSP p. 606): 'iḍguṇau — the absence of the substitute hru is also to be understood'. Followed: the bracket in k1.
textual The balamanorama block formerly filed here as sk.3581.b1 (pratīka labelled 'some hvaritaḥ') was not BM on this rule but the BM on vā druhamuhaṣṇuhaṣṇihām (8.2.33, SK 327), evidently misfiled by the shared number x.2.33; it was re-filed 2026-10-05 to sk.327.b1. Wikisource uttara-4/0091 has no BM on SK 3581. Not used.
translator 'In chandas' is the translator's supplement from the context (SK 3579). The gloss of the mantra is the translator's.

SK 3582 · A 7.2.34V

ग्रसितस्कभितस्तभितोत्तभितचत्तविकस्ताविशस्तृशंस्तृशास्तृतरुतृतरूतृवरुतृवरूतृवरूत्रीरुज्ज्वलितिक्षरितिवमित्यमितीति च ॥ ३५८२ ॥

grasitaskabhitastabhitottabhitacattavikastāviśastṛśaṃstṛśāstṛtarutṛtarūtṛvarutṛvarūtṛvarūtrīrujjvalitikṣaritivamityamitīti ca

grasitaskabhita…amitīti ca — And grasita, skabhita, stabhita, uttabhita, catta, vikastāḥ, viśastṛ, śaṃstṛ, śāstṛ, tarutṛ, tarūtṛ, varutṛ, varūtṛ, varūtrīḥ, ujjvaliti, kṣariti, vamiti and amiti [are irregularly established (nipātana) in chandas].

Rule. Eighteen forms are nipātanas. Bhaṭṭoji sorts them into five sets.

1. grasu, skambhu and stambhu take iṭ before kta.

2. cat and kas take no iṭ before kta.

3. śas, śaṃs and śās take no iṭ before tṛc.

4. tṛ, vṛṅ and vṛñ take the augments uṭ and ūṭ before tṛc.

5. ujjvala and three other roots take i for śap.

Example.

iṭ: yuvaṃ śacībhir grasitām amuñcatam, "you two by your powers freed the swallowed one"; viṣkabhite ajare, "the two, propped apart, unageing"; yena svaḥ stabhitam, "by whom the heaven was propped up"; satyenottabhitā bhūmiḥ, "by truth the earth is held up".
no iṭ, kta: cate "to ask" and kasa "to go": catto itaś cattām utaḥ; tridhā ha śyāvam aśvinā vikastam, "O Aśvins, the dark one, cut apart in three"; uttānāyā hṛdayaṃ yad vikastam, "the heart of the one lying supine, which is cut open".
no iṭ, tṛc: ekas tvaṣṭur aśvasyā viśastā, "one is the carver of Tvaṣṭṛ's horse"; grāvagrābha uta śaṃstā, "the grāvagrābha and the reciter"; praśāstā potā, "the praśāstṛ, the potṛ".
uṭ / ūṭ: tarutāraṃ rathānām, "the overcomer of chariots"; tarūtāram; varūtāram; varūtrībhiḥ suśaraṇo no astu, "with the protectresses may he be a good shelter to us".
i for śap: jvala "to shine", kṣara "to flow", ṭuvama "to vomit", ama "to go": ujjvaliti, kṣariti, vamiti, amiti.

Applies when / blocked by. Set 1 overrides two ordinary rules. These roots are u-marked (udit), so by udito vā (SK 3328, chapter 69) their iṭ is optional before ktvā. Then yasya vibhāṣā (SK 3025, chapter 67) bars iṭ before a niṣṭhā. The nipātana gives iṭ all the same. uttabhita is listed apart from stabhita for a reason. iṭ must not come when an upasarga other than ut precedes. In ordinary usage (bhāṣā) the forms are: grasta, skabdha, stabdha, uttabdha, catita, vikasita; viśasitā, śaṃsitā, śāsitā; tarītā, taritā, varītā, varitā; ujjvalati, kṣarati, vamati, amati.

Bhaṭṭoji then brings in a related rule, babhūthātatanthajagṛbhmavavartheti nigame (SK 2527, chapter 48), with its own examples. These four forms lack iṭ in the Veda (nigama):

vidmā tam utsaṃ yata ābabhūtha, "we know that spring from which you have come into being";

yenāntarikṣam urv ātatantha, "by which you have stretched out the wide atmosphere";

jagṛbhmā te dakṣiṇam indra hastam, "we have grasped your right hand, Indra";

tvaṃ jyotiṣā vi tamo vavartha, "you with light have uncovered the darkness".

Ordinary usage: babhūvitha, ātenitha, jagṛhima, vavaritha.

Watch out. The sūtra's plural vikastāḥ refers to the many nipātanas. So a singular form such as vikastam is also correct. varūtrībhiḥ is listed only for completeness: varūtṛ is already given, and its feminine follows by ṅīp (ṛnnebhyo ṅīp, SK 306, chapter 9). Some read kṣamiti "endures" after kṣariti, from kṣamūṣ; then the count is nineteen. For vavartha, the Subodhinī notes that vṛ already lacks iṭ by kṛsṛbhṛvṛ… (SK 2293, chapter 44). So naming it restricts it: "only in the Veda". Hence ordinary vavaritha.

Siddhānta-kaumudī

अष्टादश निपात्यन्ते । तत्र ग्रसु स्कम्भु स्तम्भु एषामुदित्त्वान्निष्ठायामिट्प्रतिषेधे प्राप्ते इण्निपात्यते । युवं शचीभिर्ग्रसिताममुञ्चतम् (यु॒वं शची॑भिर्ग्रसि॒ताममुञ्चतम्) । विष्कभिते अजरे (विष्क॑भिते अ॒जरे॑) । येन स्वः स्तभितम् (येन॒ स्वः॑ स्तभि॒तम्) । सत्येनोत्तभिता भूमिः (स॒त्येनोत्त॑भिता॒ भूमिः॑) । स्तभितेत्येव सिद्धे उत्पूर्वस्य पुनर्निपातनमन्योपसर्गपूर्वस्य मा भूदिति । चते याचने । कस गतौ । आभ्यां क्तस्येडभावः । चत्तो इतश्चत्तामुतः (च॒त्तो इ॒तश्च॒त्तामुतः॑) । त्रिधा ह श्यावमश्विना विकस्तम् (त्रिधा॑ ह॒ श्याव॑मश्विना॒ विक॑स्तम्) । उत्तानाया हृदयं यद्विकस्तम् । निपातनबहुत्वापेक्षं सूत्रे बहुवचनं विकस्ता इति । तेनैकवचनान्तोऽपि प्रयोगः साधुरेव । शसु शंसु शासु एभ्यस्तृच इडभावः । एकस्त्वष्टुरश्वस्याविशस्ता (एक॒स्त्वष्टु॒रश्व॑स्याविश॒स्ता) । ग्रावग्राभ उत शंस्ता (ग्रा॒व॒ग्रा॒भ उ॒त शंस्ता॑) । प्रशास्ता पोता (प्र॒शा॒स्ता पोता॑) । तरतेर्वृङ्वृञोश्च तृच उट् उट् एतावागमौ निपात्येते । तरुतारं रथानाम् (त॒रु॒तारं॒ रथा॑नाम्) । तरूतारम् । वरूतारम् । वरूत्रीभिः सुशरणो नो अस्तु (वरू॑त्रीभिः सुशर॒णो नो॑ अस्तु) । अत्र ङीबन्तनिपातनं प्रपञ्चार्थम् । वरूतृशब्दो हि निपातितः । ततो ङीपा गतार्थत्वात् उज्ज्वलादिभ्यश्चतुर्भ्यः शप इकारादेशो निपात्यते । ज्वल दीप्तौ । क्षर संचलने । टुवम उद्गिरणे । अम गत्यादिषु । इह क्षरितीत्यस्यानन्तरं क्षमितीत्यपि केचित्पठन्ति । तत्र क्षमूष् सहने इति धातुर्बोध्यः । भाषायां तु ग्रस्तस्कब्धोस्तब्धोत्तब्धचतितविकसिताः । विशसिता । शंसिता । शासिता । तरीता । तरिता । वरीता । वरिता । उज्जवलति । क्षरति । पाठान्तरे, क्षमति । वमति । अमति । बभूथाऽततन्थजगृभ्मववर्थेति निगमे SK 2527 विद्मा तमुत्सु यत आवभूथ (वि॒द्मा तमुत्सु॒ यत॑ आव॒भूथ॑) । येनान्तरिक्षमुर्वाततन्थ (येना॒न्तरि॑क्षमु॒र्वा॑त॒तन्थ॑) । जगृभ्मा ते दक्षिणामिन्द्र हस्तम् (ज॒गृभ्मा ते॒ दक्षि॑णामिन्द्र॒ हस्त॑म्) । त्वं ज्योतिपा वितमो ववर्थ (त्वं ज्योति॑पा॒ वितमो॑ ववर्थ) । भाषायां तु बभूविथ । आतेनिथ । जहृहिम । ववरिथेति ॥

Eighteen [forms] are established by nipātana. Of these: for grasu, skambhu and stambhu, since they have u as it (udit), the prohibition of iṭ before a niṣṭhā [by yasya vibhāṣā (SK 3025), iṭ being optional before ktvā by udito vā (SK 3328)] would apply; iṭ is established by nipātana. yuvaṃ śacībhir grasitām amuñcatam ["you two by your powers freed the swallowed one"]. viṣkabhite ajare ["the two, propped apart, unageing"]. yena svaḥ stabhitam ["by whom the heaven was propped up"]. satyenottabhitā bhūmiḥ ["by truth the earth is held up"]. Although [the form] would already be secured by stabhita, the separate nipātana of [the form] preceded by ut is so that [the iṭ] should not occur when another upasarga precedes. cate "to ask" (yācane); kasa "to go" (gatau): for these two, absence of iṭ in kta [is established by nipātana]. catto itaś cattām utaḥ. tridhā ha śyāvam aśvinā vikastam ["O Aśvins, the dark one, cut apart in three"]. uttānāyā hṛdayaṃ yad vikastam ["the heart of the one lying supine, which is cut open"]. The plural vikastāḥ in the sūtra has regard to the multiplicity of the nipātanas; therefore a usage ending in the singular is also correct. For śasu, śaṃsu and śāsu: absence of iṭ in tṛc. ekas tvaṣṭur aśvasyā viśastā ["one is the carver of Tvaṣṭṛ's horse"]. grāvagrābha uta śaṃstā ["the grāvagrābha and the reciter"]. praśāstā potā ["the praśāstṛ, the potṛ"]. For tṛ (tarati), vṛṅ and vṛñ, the two augments uṭ and ūṭ to tṛc are established by nipātana. tarutāraṃ rathānām ["the overcomer of chariots"]. tarūtāram. varūtāram. varūtrībhiḥ suśaraṇo no astu ["with the protectresses may he be a good shelter to us"]. Here the nipātana of the form ending in ṅīp (varūtrī) is for elaboration only; for the word varūtṛ is [already] established by nipātana, and from it [varūtrī] is accounted for by ṅīp. For the four, ujjvala and the rest, the substitution of i for śap is established by nipātana. jvala "to shine" (dīptau); kṣara "to flow" (saṃcalane); ṭuvama "to vomit" (udgiraṇe); ama "to go, etc." (gatyādiṣu). Here some read kṣamiti as well, after kṣariti; there the dhātu is to be understood as kṣamūṣ "to endure" (sahane). In the bhāṣā, however: grasta, skabdha, stabdha, uttabdha, catita, vikasita; viśasitā, śaṃsitā, śāsitā; tarītā, taritā; varītā, varitā; ujjvalati, kṣarati, in the variant reading kṣamati, vamati, amati. babhūthātatanthajagṛbhmavavartheti nigame (SK 2527) ["babhūtha, ātatantha, jagṛbhma and vavartha (are established without iṭ) in the nigama"]: vidmā tam utsaṃ yata ābabhūtha ["we know that spring from which you have come into being"]. yenāntarikṣam urv ātatantha ["by which you have stretched out the wide atmosphere"]. jagṛbhmā te dakṣiṇam indra hastam ["we have grasped your right hand, Indra"]. tvaṃ jyotiṣā vi tamo vavartha ["you with light have uncovered the darkness"]. In the bhāṣā, however: babhūvitha, ātenitha, jagṛhima, vavaritha.

Subodhinī

NSP p. 616–617

—ग्रसित—। ग्रसु अदने । स्कम्भु स्तम्भु रोधनार्थौ सौत्रौ । चते याचने । कस गतौ । शसु हिंसायाम् । शंसु स्तुतौ । शासु अनुशिष्टौ । तृ प्लवनतरणयोः । वृङ् संभक्तौ । वृञ् वरणे । ज्वल दीप्तौ क्षर संचलने । क्षमूप् सहने । टुवम् उद्गिरणे । अम गत्यादिषु ॥—अष्टादशेति । क्षमितेः पाठपक्षे तु एकोनविंशतिः ॥—उदित्त्वान्निष्ठायामिट्प्रतिषेधे प्राप्ते इति । ‘उदितो वा’ इति क्त्वायां वेट्त्वात् ‘यस्य विभाषा’ इति निषेधे प्राप्ते इत्यर्थः ॥—विष्कभित । ‘अनिदिताम्—’ इति नलोपः । ‘वेः स्कभ्रातेर्नित्यम्’ इति षत्वम् ॥—उत्तमितेति । ‘उदः स्थास्तम्भोः—’ इति पूर्वसवर्णः । सकारस्य थकारः । तस्य ‘झरो झरि सवर्णे’ इति लोपः ॥—अन्योपसर्गपूर्वस्य माभूदिति । यदि स्यात् उत्तमितग्रहणं व्यर्थं स्यात् ॥—अज्जत्ता इति । चक्रव्यत्तापि उक्तं सह ‘आद्गुणः’ निपातनेन सह एकीकृत्य छेदस्तु पदकाराणां संप्रदायसिद्धः । भूयामो इति मन्त्रे भूयामो इति यथा ॥—अश्वस्याविशस्तेति । ‘अन्येषामपि—’ इति पूर्वपदस्य दीर्घः । निपातनं बहुलापेक्षमिति तेन छान्दसः प्रयोग एकवचनान्तोऽप्युदाहृत इति भावः ॥—ततो ङीपा इति । ‘ऋन्नेभ्यः—’ इति विहितेन ॥—वभूथा—। निगमो वेदः । एषां वेद इडभावो निपात्यते । वृञः क्रादिसूत्रेणेडभावे सिद्धे निगम एवेति नियमार्थं निपातनं तदेतदाह—भाषायां तु ववरिथेति ॥—सनिंस—। सनिपूर्वात्सनतेः सनोतेर्वा सनिंस सनिवांसमिति निपात्यते ॥—क्वसोरिडिति । ‘नेड्वशि कृति’ इति निषेधे प्राप्ते निपातनम् ॥—पावका इति । पुनन्ति पावयन्ति वा पावकाः । पुनातेः पावयतेर्वा ण्वुल् टाप् ॥—दधदिति । दधातेर्लेट् तिप् ‘श्लौ’ इति द्वित्वम् । दधाति इति स्थिते आकारलोपः ‘लेटोऽडाटौ’ इत्यडागमः । ‘इतश्च लोपः परस्मैपदेषु’ इतीकारलोपः । दाशुषे यजमानाय रत्नानि दधत् । दधादित्यर्थः । दददिति ददाते रूपम् ॥ लोपाभावे उदाहरणमाह—ददादिति ॥—मीनातेः । ‘प्वादीनां ह्रस्वः’ इत्यतो ह्रस्व इति वर्तते तदाह—शिति ह्रस्व इति ॥—प्रमिणन्तीति । ‘हिनुमीना’ इति णत्वम् ॥—आइदमिति । अस्तेर्लङ् तिप् ‘आडजादीनाम्’ इत्याट् शपो लुक् । ‘अस्तिसिचः—’ इतीडभावे अपृक्तत्वाद्धल्ङ्यादिलोपः रुत्वविसर्गौ । संहितायां तु ‘भोभगो—’ इति रोर्यत्वम् । ‘लोपः शाकल्यस्य’ इति यलोपः ॥—जसादिष्विति । आदिशब्दः प्रकारे, तेन पूर्वयोगनिर्दिष्टानामपि ग्रहणम् ॥—शतक्रत्व इति । ‘जसि च’ इति गुणाभावपक्षे प्रथमयोः पूर्वसवर्णदीर्घोऽपि ‘वा छन्दसि’ इति वचनादत्र न भवतीति यणादेशः प्रवर्तते ॥—पश्वे इति । ‘घेर्ङिति’ इत्यस्याभावे यण् ॥—जुजोषदिति । जुषी प्रीतिसेवनयोः । लेट् व्यत्ययेन परस्मैपदम् तिप् । ‘इतश्च लोपः परस्मैपदेषु’ ‘लेटोडाटौ’ इत्यट् व्यत्ययेन शपः श्लुः द्विर्वचनम्

translator notes

commentary Subodhinī (sk.3582.s1, NSP pp. 606–607) on the iṭ of grasita etc.: 'the prohibition [of iṭ] by yasya vibhāṣā would apply, because by udito vā iṭ is optional before ktvā'. Followed: the bracket after 'would apply'.
commentary Subodhinī, same block: the eighteen become nineteen if kṣamiti is read; viṣkabhita has n-deletion by aniditāṃ hala upadhāyāḥ kṅiti (SK 415) and ṣ by veḥ skabhnāter nityam (SK 2556); uttabhita has the pūrvasavarṇa of udaḥ sthāstambhoḥ pūrvasya (SK 118) and deletion by jharo jhari savarṇe (SK 71); the ut-form would otherwise be pointless (hence 'not after another upasarga'); aśvasyā viśastā lengthens the preceding word by anyeṣām api dṛśyate (SK 3539); since the nipātana has regard to plurality, a Vedic singular usage is cited; ṅīp is that of ṛnnebhyo ṅīp (SK 306); nigama = Veda, and for vṛ the absence of iṭ is already secured by kṛsṛbhṛvṛ… (SK 2293), so its nipātana is a restriction (niyama), 'only in the nigama' — hence 'vavaritha in the bhāṣā'. Followed in the construal of these sentences; no derivation added to the block.
textual Where ours departs from the print (NSP pp. 606–607, scans 616–617; collation batch07), the English follows the print: ours 'uṭ uṭ' = print uṭ ūṭ; 'ujjavalati' = ujjvalati; 'tam utsu' = tam utsam; 'āvabhūtha' = ābabhūtha (ba/va unclear on the scan; the quoted sūtra has babhūtha); 'dakṣiṇām indra' = dakṣiṇam indra; 'jyotipā' = jyotiṣā (ṣa/pa unclear on the scan); 'jahṛhima' = jagṛhima. Each slip stands in both our plain and accented copies where the mantra is doubled. Our 'grasu skambhu stambhu' = print (Wikisource 'prasu skabhu stabhu').
textual The Subodhinī note on catto itaś cattām utaḥ is badly OCR'd in our s1 ('ajjattā iti … ahuṇaḥ …'); on scan 616 its first words are under the watermark, and the legible remainder ('… saha āḍguṇaḥ nipātanena saha ekīkṛtya chedas tu padakārāṇāṃ saṃpradāyasiddhaḥ', continued on p. 607) concerns how the padapāṭha divides catto. It is not used for the English; that mantra is left unglossed.
textual The padaccheda of our source lists kṣamiti among the members, although the sūtra text does not contain it; Bhaṭṭoji reports it only as a reading of some. No BM: Wikisource uttara-4/0091 gives only the mūla here.
translator 'In chandas' in sutra_en is the translator's supplement, from the context (SK 3579) and Bhaṭṭoji's contrasting 'bhāṣāyāṃ tu'. In k1 the sūtra quoted with (SK 2527) is a related rule that Bhaṭṭoji brings in here with its examples; it is not a frame for the next sūtra.
textual In the bhāṣā list ours reads 'grastaskabdhostabdhottabdha…', and so does the print (NSP p. 607, scan 617, left column: 'grastaskabdhostabdhottabdhacati-'); Wikisource (uttara-4/0091) has '…skabdhastabdhottabdha…'. The series grasta, skabdha, stabdha, uttabdha (for grasita, skabhita, stabhita, uttabhita) shows that the o after skabdha is a slip, probably of the print itself; the English gives skabdha, stabdha. Not in the collation.

SK 3583 · A 7.2.69V

सनिंससनिवांसम् ॥ ३५८३ ॥

saniṃsasanivāṃsam

saniṃsasanivāṃsam — saniṃ sasanivāṃsam [is irregularly established (nipātana), in chandas].

Rule. saniṃ sasanivāṃsam is a nipātana. It is the root san, with sanim before it. Two things are fixed. The affix kvasu takes iṭ. And there is no e-substitution and no loss of the reduplicated syllable.

Example.

san + kvasu, with sanim before it → reduplication → iṭ → sasanivāṃsam: añjitvāgne saniṃ sasanivāṃsam.

Applies when / blocked by. The Subodhinī: the iṭ is a nipātana because neḍ vaśi kṛti (SK 2981, chapter 67) would bar it. The e-substitution and abhyāsa-loss withheld are presumably those of ata ekahalmadhye… (SK 2260, chapter 44). abhyāsa is the reduplicated syllable.

Watch out. A vārttika is added here. For pāvaka and the rest, in the Veda, the a before an affix's k does not become i.

pū + ṇvul + ṭāp → no i → pāvakāḥ: hiraṇyavarṇāḥ śucayaḥ pāvakāḥ, "gold-coloured, bright, purifying (waters)".

The Subodhinī: pāvaka is "they purify" or "they cause to purify", from pū or its causative with ṇvul, then ṭāp. The rule that would give i is presumably pratyayasthāt kāt… (SK 463, chapter 15). It would make pāvikā.

Siddhānta-kaumudī

सनिमित्येतत्पूर्वात्सनतेः सनोतेर्वा क्वसोरिट् एत्वाभ्यासलोपाभावश्च निपात्यते ॥ (अञ्जित्वाग्ने सनिंससनिवांसम्) ।

For san (sanati) or san (sanoti) when preceded by the word sanim, the augment iṭ to kvasu, and the absence of the e-substitution and of the deletion of the abhyāsa, are established by nipātana. (añjitvāgne saniṃsasanivāṃsam.)

vārttika

पावकादीनां छन्दसि प्रत्ययस्थात्कादित्वं नेति वाच्यम्

(vārttika) It should be stated that for pāvaka and the rest, in chandas, there is no i-substitution [for the a] before a k that belongs to an affix.

(वार्तिकम्) ॥ हिरण्यवर्णाः शुचयः पावकाः (हिर॑ण्यवर्णाः॒ शुच॑यः पाव॒काः ) ॥

hiraṇyavarṇāḥ śucayaḥ pāvakāḥ ["gold-coloured, bright, purifying (waters)" — pāvakāḥ, feminine, without the i].

translator notes

commentary Subodhinī, printed under sk.3582.s1 ('saniṃsa—', NSP p. 607): from sanati or sanoti preceded by sani, saniṃ sasanivāṃsam is established by nipātana; the iṭ to kvasu is a nipātana because the prohibition neḍ vaśi kṛti (SK 2981) would apply. Recorded; the English needs no supplement.
commentary Subodhinī, same block: 'pāvakāḥ: they purify (punanti) or cause to purify (pāvayanti); from pū or its causative, ṇvul, then ṭāp'. Followed: '[pāvakāḥ, feminine, without the i]'.
translator The i-substitution meant is that of pratyayasthāt kāt pūrvasyāta id āpy asupaḥ (SK 463), which would give pāvikā; the identification is the translator's.
textual The example in parentheses is printed in parentheses, without accents, in the print too (NSP p. 607, scan 617); it is not our edition's accented double, and the parentheses are kept.
textual The tag '(vārttikam)' at the head of k3 is editorial: the print marks the vārttika with a sign before it (NSP p. 607); the vārttika itself is k2 and is labelled there. Wikisource uttara-4/0091–0092 numbers it 'vā 4527' and has no BM.
translator 'in chandas' in sutra_en is the translator's: neither Bhaṭṭoji's gloss ('sanim ity etatpūrvāt … nipātyate') nor the Subodhinī states it; it is supplied from the Vedic setting and the mantra example. In k1, the e-substitution and abhyāsa-deletion whose absence is meant are those of ata ekahalmadhye 'nādeśāder liṭi (SK 2260); that identification is also the translator's.

SK 3584 · A 7.3.70V

घोर्लोपो लेटि वा ॥ ३५८४ ॥

ghorlopo leṭi vā

ghor lopo leṭi vā — [The final ā] of a ghu is optionally deleted when leṭ follows [in chandas].

Rule. Before leṭ, the final ā of a ghu root is optionally lost. The ghu roots are dā and dhā (dādhā ghv adāp, SK 2373, chapter 44). The Vedic setting is not repeated; it is understood from the context.

Example.

dhā + leṭ tip → doubling by ślau (SK 2490, chapter 46) → dadhā + ti

→ ā lost → dadh + ti

→ aṭ by leṭo 'ḍāṭau (SK 3427, Part I) → dadh + a + ti

→ i lost by itaś ca lopaḥ parasmaipadeṣu (SK 3426, Part I) → dadhat: dadhad ratnāni dāśuṣe, "he shall bestow treasures on the worshipper".

dā → dadat: somo dadad gandharvāya, "Soma shall give to the Gandharva".

Applies when / blocked by. The loss is optional. Without it: yad agnir agnaye dadāt, "what Agni shall give to Agni". The steps are the Subodhinī's. It says dadhat has the sense of dadhāt, and dadat is the form of dadāti.

Siddhānta-kaumudī

दधद्रत्नानि दाशुषे (दध॒द्रत्ना॑नि दा॒शुषे॑) । सोमो ददद्गन्धर्वाय (सोमो॑ ददद्गन्ध॒र्वाय॑) । यदग्निरग्नय ददात् (यद॒ग्निर॒ग्नय॑ ददात्) ॥

dadhad ratnāni dāśuṣe ["he shall bestow treasures on the worshipper"]. somo dadad gandharvāya ["Soma shall give to the Gandharva"]. yad agnir agnaye dadāt ["what Agni shall give to Agni" — without the deletion].

translator notes

commentary Subodhinī, printed under sk.3582.s1 ('dadhad iti', NSP p. 607; our OCR has 'dadhād iti'): dhā + leṭ, tip; doubling by ślau (SK 2490); dadhā + ti; deletion of the ā [by this rule]; aṭ by leṭo 'ḍāṭau (SK 3427); deletion of the i by itaś ca lopaḥ parasmaipadeṣu (SK 3426): dadhat, i.e. the sense of dadhāt; dadat is the form of dadāti; 'dadāt' is cited as the example where the deletion does not occur. Followed: '[The final ā]' in sutra_en and '— without the deletion' in k1.
textual Ours reads 'agnaya' in both copies; the print has agnaye, with the e-sign (NSP p. 607, scan 617; collation batch08). The English follows the print. The print's sūtra number reads '7.2.70' on the scan; the sūtra is 7.3.70, as ours has it. No BM: Wikisource uttara-4/0092 gives only the mūla here.
translator 'In chandas' is supplied from the context; ghu = dā and dhā (dādhā ghv adāp, SK 2373).

SK 3585 · A 7.3.81V

मीनातेर्निगमे ॥ ३५८५ ॥

mīnāternigame

mīnāter nigame — In the Veda (nigama), [a short vowel (hrasva) — carried forward (anuvṛtti) from pvādīnāṃ hrasvaḥ, SK 2558 —] replaces [the vowel] of mīnāti (mī) [before a śit affix].

Rule. In the Veda (nigama), a short vowel replaces the ī of mī (mīnāti) before a śit affix. A śit affix is one marked with ś, such as śnā. "A short vowel" is carried from pvādīnāṃ hrasvaḥ (SK 2558, chapter 52), the Subodhinī says. Bhaṭṭoji's gloss is "before a śit, a short vowel".

Example.

pra + mī + śnā + anti → short i for ī

→ the ā of nā lost before the vowel (śnābhyastayor ātaḥ, SK 2483, chapter 45)

→ ṇ for n (hinumīnā, SK 2530, chapter 48) → pramiṇanti: pramiṇanti vratāni, "they violate the ordinances".

Ordinary usage (loke) → pramīṇanti.

Applies when / blocked by. The condition "before a śit" presumably belongs to ṣṭhivuklamucamāṃ śiti (SK 2320, chapter 44), which runs on through SK 2558. The loss of the ā of nā is presumably that of SK 2483, which applies before a ṅit ending such as anti.

Watch out. Bhaṭṭoji closes by recalling astisico 'pṛkte (SK 2225, chapter 44). After as and after sic, an apṛkta ending takes the augment īṭ. An apṛkta is an affix of a single sound. That is the frame for SK 3586.

Siddhānta-kaumudī

शिति ह्रस्वः । प्रमिणन्ति व्रतानि (प्रमि॑णन्ति व्र॒तानि॑) । लोके प्रमीणन्ति । अस्तिसिचोऽपृक्ते SK 2225 ॥

Before a śit [affix], a short vowel [replaces the ī of mī]. pramiṇanti vratāni ["they violate the ordinances"]. In ordinary usage (loke): pramīṇanti. [Next, recall] astisico 'pṛkte (SK 2225).

translator notes

commentary Subodhinī, printed under sk.3582.s1 (NSP p. 607, '—mīnāteḥ'): 'hrasva' is carried forward (vartate) from 'pvādīnāṃ hrasvaḥ' (SK 2558), and so Bhaṭṭoji says 'śiti hrasvaḥ'; in pramiṇanti the ṇ comes by 'hinumīnā' (SK 2530). Followed: the anuvṛtti is carried in sutra_en and the short vowel is construed as the substitute in k1.
translator The condition 'śiti' in Bhaṭṭoji's gloss is that of ṣṭhivuklamyācamāṃ śiti (SK 2320), which runs on through pvādīnāṃ hrasvaḥ; no commentator states it here, so sutra_en brackets it without an anuvṛtti label. The closing citation astisico 'pṛkte (SK 2225) is the frame for the next rule, bahulaṃ chandasi (SK 3586), which makes its īṭ variable in chandas; it is rendered '[Next, recall]'.
textual Ours = print (NSP p. 607, scan 617). Wikisource (uttara-4/0092) reads 'praminanti' (dental n) and, for the ordinary-usage form, the singular 'pramīṇāti'; ours and the print have 'pramīṇanti'. The mantra is rendered once.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here.

SK 3586 · A 7.3.97V

बहुलं छन्दसि ॥ ३५८६ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In chandas, [the augment īṭ for an apṛkta affix after as and after sic — carried forward (anuvṛtti) from astisico 'pṛkte, SK 2225, which Bhaṭṭoji cites at the end of SK 3585 —] occurs variably (bahulam).

Rule. In the Veda, the augment īṭ comes variously. īṭ is carried from SK 2225 (chapter 44), recalled at the end of SK 3585.

Example.

as + laṅ tip → āṭ (SK 2254) → luk of śap → ās + t

→ no īṭ → the single-sound t lost (halṅyābbhyo…, SK 252, chapter 8) → ās

→ ru and visarga → āḥ

→ in saṃhitā, y for the ru (bhobhago…, SK 167, chapter 7) → āy idam

→ the y lost (lopaḥ śākalyasya, SK 67, chapter 3) → sarvam ā idam, "all this was".

Ordinary usage → āsīt.

gobhir akṣāḥ: the absence of iṭ to sic is Vedic; aṭ; the rest as before.

Applies when / blocked by. saṃhitā is the joined recitation, where sandhi applies between words. ru is the r that replaces a final s. Bhaṭṭoji then recalls hrasvasya guṇaḥ (SK 242) and jasi ca (SK 241), both of chapter 8. Two vārttikas follow.

Vārttika 1: in the Veda, jasi ca and rules of its kind are optional, up to, but not including, ṇau caṅy upadhāyā hrasvaḥ (SK 2314, chapter 44). The Subodhinī says "of its kind" takes in rules named in the sūtra before, such as SK 242.

adhā śatakratvo yūyam, "then you, of a hundred powers": śatakratvaḥ for śatakratavaḥ. Guṇa by jasi ca fails. The long vowel of prathamayoḥ pūrvasavarṇaḥ (SK 164, chapter 7) fails too, by vā chandasi (SK 3515, Part III). So yaṇ applies.
paśve nṛbhyo yathā gave, "for the beast, for men, as for the cow": paśve for paśave. Guṇa by gher ṅiti (SK 245) fails, and yaṇ applies.

Vārttika 2: where nābhyastasyāci (SK 2503, chapter 46) prohibits, read "variably in the Veda".

anuṣag jujoṣat, "may he take pleasure, in due order". The Subodhinī: juṣ, leṭ, parasmaipada by vyatyaya, tip; the i lost; aṭ; ślu of śap by vyatyaya; doubling.

Watch out. What SK 2503 prohibits is presumably guṇa: the o of jujoṣat.

Siddhānta-kaumudī

सर्वमा इदम् (सर्व॑मा इ॒दम्) । आसीदिति प्राप्ते ॥ (अस्तेर्लङ् तिप्ईडभाव अपृक्तत्वाद्धल्ङ्यादिलोपः । रुत्वविसर्गौ । संहितायां तु भोभगो SK 167 इति यत्वम् । लोपः शाकल्यस्य SK 67 इति यलोपः । गोभिरक्षाः (गोभि॒रक्षाः॑) । सिच इडभावश्छान्दसः । अट् । शेषं पूर्ववत् । ह्रस्वस्य गुणः SK 242 । जसि च SK 241 ।

sarvam ā idam ["all this was"] — where āsīt would be expected. (as, laṅ, tip; with īṭ absent, lopa by halṅyāb… (SK 252), since [the t] is apṛkta; ru and visarga. In saṃhitā, however, y [replaces the ru] by bhobhago… (SK 167), and lopaḥ śākalyasya (SK 67) elides the y. gobhir akṣāḥ: the absence of iṭ [as augment] to sic is a Vedic usage (chāndasa); aṭ; the rest as before.) [Recall] hrasvasya guṇaḥ (SK 242) [and] jasi ca (SK 241).

vārttika

जसादिषु छन्दसि वावचनं प्राङ् णौ चङ्युपधायाः

(vārttika) In chandas, for jasi ca and [rules] of its kind, [down to the rule] before ṇau caṅy upadhāyāḥ [hrasvaḥ] (SK 2314), optionality should be stated.

(वार्तिकम्) ॥ अधा शतकत्वो यूयम् (अधा॑ शतकत्वो यू॒यम्) । शतकतवः । पश्वेनृभ्यो यथा गवे (पश्वे॒नृभ्यो॒ यथा॒ गवे॑) । पशवे ॥ ठनाभ्यस्तस्याचि SK 2503 इति निषेधे ।

adhā śatakratvo yūyam ["then you, of a hundred powers"] — [for] śatakratavaḥ. paśve nṛbhyo yathā gave ["for the beast, for men, as for the cow"] — [for] paśave. (vārttika) Where [guṇa] is prohibited by nābhyastasyāci (SK 2503),

vārttika

बहुलं छन्दसीति वक्तव्यम्

it should be stated: "variably (bahulam) in chandas".

(वार्तिकम्) ॥ अनुषग्जुजोपत् (अनु॒षग्जुजो॑पत्) ॥

anuṣag jujoṣat ["may he take pleasure, in due order"].

translator notes

commentary Subodhinī, printed under sk.3582.s1 (NSP p. 607, '—ā idam iti'): as, laṅ, tip; āṭ by 'āḍ ajādīnām'; luk of śap; with īṭ from 'astisicaḥ' absent, the hal-ṅyādi lopa because [the t] is apṛkta; ru and visarga; in saṃhitā, y for ru by 'bhobhago', and lopa of y by 'lopaḥ śākalyasya'. Followed: the absent īṭ is the one carried in sutra_en, and '[the t]' / '[replaces the ru]' are supplied from this gloss.
commentary Subodhinī, printed under sk.3582.s1 ('—jasādiṣv iti'): 'ādi' has the sense of kind (prakāra), so rules named in the preceding sūtra are included as well. Followed: 'jasi ca and [rules] of its kind', which also accounts for Bhaṭṭoji recalling hrasvasya guṇaḥ beside jasi ca at the end of k1.
commentary Subodhinī, printed under sk.3582.s1: śatakratvaḥ — in the option where guṇa by 'jasi ca' fails, the pūrvasavarṇa lengthening of the first two cases (SK 164) also fails here by 'vā chandasi' (SK 3515), so the yaṇ substitute applies; paśve — yaṇ where 'gher ṅiti' (SK 245) fails. Recorded; it says nothing on nābhyastasyāci or on what that rule prohibits.
commentary Subodhinī, printed under sk.3582.s1 ('—jujoṣad iti'): juṣī prītisevanayoḥ; leṭ, parasmaipada by vyatyaya, tip; 'itaś ca lopaḥ parasmaipadeṣu'; aṭ by 'leṭo 'ḍāṭau' (SK 3427); ślu of śap by vyatyaya; reduplication — the comment ends there. Followed: the form is read jujoṣat (√juṣ) and glossed accordingly.
textual Ours opens a parenthesis at '(asteḥ laṅ…' and never closes it; the print's square bracket closes after 'śeṣaṃ pūrvavat', before 'hrasvasya guṇaḥ' (NSP p. 607, scan 617; collation batch08, class M). The English closes the parenthesis there.
textual Ours reads 'śatakatvo … śatakatavaḥ' in both copies; the print has 'śatakratvo … śatakratavaḥ', as do the Subodhinī lemma and Wikisource (collation A); the English follows the print. A stray 'ṭha' stands before 'nābhyastasyāci' where the print has the vārttika sign, so in the print the vārttika begins at 'nābhyastasyāci … iti niṣedhe' and runs on into k4 (collation M); the English labels it there. The '(vārttikam)' tags heading k3 and k5 are editorial: the print marks the two vārttikas with a sign before them (NSP p. 607). Our plain copy writes 'paśvenṛbhyo' as one word; the print breaks the line after paśve.
textual Ours reads 'jujopat' in both copies; the scan cannot separate ṣ/p at the column break (collation C), but the Subodhinī lemma 'jujoṣad iti' (juṣī) and Wikisource 'jujoṣat' support ṣ; the English gives jujoṣat.
translator '[Recall]' renders the two sūtras Bhaṭṭoji cites without comment as the frame for the vārttika in k2. gobhir akṣāḥ is left unglossed, and only the steps Bhaṭṭoji names are given for it.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here.
translator '[guṇa]' as what nābhyastasyāci (SK 2503) prohibits is the translator's supplement: that rule bars the laghūpadha guṇa of a reduplicated stem before a vowel-initial pit sārvadhātuka affix, and 'bahulam' here lets it through in jujoṣat (k5). Neither Bhaṭṭoji nor the Subodhinī names guṇa at this point.

SK 3587 · A 7.4.8V

नित्यं छन्दसि ॥ ३५८७ ॥

nityaṃ chandasi

nityaṃ chandasi — In chandas, [ṛ replaces an ṛ-vowel in the upadhā before caṅ] invariably (nityam).

Rule. In the Veda, before caṅ, ṛ replaces an ṛ-vowel in the upadhā always (nityam). Bhaṭṭoji: "in the domain of the Veda, before caṅ, ṛ always replaces an ṛ-vowel in the upadhā". caṅ is the substitute of cli in the reduplicated aorist.

Example.

vṛdh + ṇic + caṅ → ṛ substituted for the ṛ-vowel in the upadhā, always → avīvṛdhat.

Applies when / blocked by. In ordinary usage the ṛ is only optional, by ur ṛt (SK 2567, chapter 53). That rule works under ṇau caṅy upadhāyā hrasvaḥ (SK 2314, chapter 44). nityam makes it fixed in the Veda.

Watch out. There is no Subodhinī on this sūtra. Bhaṭṭoji gives the form without steps.

Siddhānta-kaumudī

छन्दसि विषये चङ्युपधाया ऋवर्णस्य ऋन्नित्यम् । अवीवृधत् ॥

In the domain of chandas, before caṅ, ṛ invariably replaces an ṛ-vowel (ṛvarṇa) in the upadhā. avīvṛdhat.

Subodhinī

NSP p. 617

—न छन्दसि—। इह यद्यानन्तर्यादीत्वमात्रं प्रतिषिध्येत तर्हि ‘अकृत्सार्व—’ इति दीर्घः स्यात् । अपवादे पुनरुत्सर्गस्थितेः, अत आह—ईत्व-दीर्घौ नेति । क्यचि यदुक्तं तन्नेति व्याख्यानादिति भावः । अत्र च ज्ञापकमनुपदमेव वक्ष्यति—पुत्रीयन्त इति । पुत्रमिच्छन्तः पुत्रीयन्तः । जनमिच्छन्तो जनीयन्तः । लटः शत्रादेशः । ‘उगिदचाम्—’ इति नुम्

translator notes

translator The bracket in sutra_en is Bhaṭṭoji's gloss; its conditions are those of ṇau caṅy upadhāyā hrasvaḥ (SK 2314) and ur ṛt (SK 2567), where the ṛ is optional, and 'nityam' makes it invariable in chandas. No commentator states the anuvṛtti, so it is bracketed without an anuvṛtti label.
textual Ours = print 'chandasi viṣaye caṅy upadhāyāḥ' (NSP p. 607, scan 617); Wikisource (uttara-4/0092) reads 'viṣaye ṇau caṅy upadhāyāḥ' (collation V).
textual No Subodhinī on this sūtra: in the print (p. 607) the comment on SK 3586 ('jujoṣad iti … dvirvacanam') runs straight on to 'na chandasi' (SK 3588), and sk.3587.s1 is that comment on SK 3588. No BM: our BM layer is empty, and Wikisource uttara-4/0092 gives only the mūla.

SK 3588 · A 7.4.35V

न च्छन्दस्यपुत्रस्य ॥ ३५८८ ॥

na cchandasyaputrasya

na cchandasy aputrasya — In chandas, [the ī-replacement (SK 2658) and the lengthening (SK 2298) before kyac] do not occur for [a stem ending in a] other than putra.

Rule. In the Veda, an a-final stem other than putra takes no ī before kyac (kyaci ca, SK 2658, chapter 58). Nor is its a lengthened (akṛtsārvadhātukayor dīrghaḥ, SK 2298, chapter 44).

Example.

mitra + kyac → no ī, no lengthening → mitraya- → u by kyāc chandasi (SK 3150, chapter 67) → mitrayuḥ.

Applies when / blocked by. Bhaṭṭoji: "Why 'other than putra'?" putrīyantaḥ sudānavaḥ, "the bountiful ones, desiring sons": putra keeps the ī. A vārttika widens the exception: "it should be stated as 'other than putra and the like'". So janīyanto nv agravaḥ, "desiring jana", also keeps the ī. That jana is one of "the like" is shown by Bhaṭṭoji's example, not stated.

Watch out. Why name both the ī and the lengthening? The Subodhinī explains. If only the ī were barred, lengthening would come back. When an exception is barred, the general rule stands again. The proof (jñāpaka) that both are barred is SK 3590. A jñāpaka is a wording that shows an unstated principle.

Siddhānta-kaumudī

पुत्रभिन्नस्यादन्तस्य क्यचि ईत्वदीर्घौ न । मित्रयुः । क्याच्छन्दसि SK 3150 इति उः । अपुत्रस्य किम् । पुत्रीयन्तः सुदानवः (पु॒त्रीयन्तः॑ सु॒दान॑वः) ॥ अपुत्रादीनामिति वाच्यम् ॥ जनीयन्तोन्वग्रवः (ज॒नी॒यन्तोन्वग्र॑वः) । जनमिच्छन्त इत्यर्थः ॥

For [a stem] ending in a, other than putra, the ī-replacement and the lengthening do not occur before kyac. mitrayuḥ: [the affix] u [comes] by kyāc chandasi (SK 3150). Why "other than putra" (aputrasya)? putrīyantaḥ sudānavaḥ ["the bountiful ones, desiring sons"]. (vārttika) It should be stated as "of those other than putra and the like" (aputrādīnām). janīyanto nv agravaḥ — the meaning is "desiring jana".

translator notes

commentary Subodhinī, printed under sk.3587.s1 (NSP p. 607, '—na chandasi—'): if, by proximity, only the ī-replacement [of kyaci ca, SK 2658] were prohibited, lengthening by 'akṛtsārva…' (SK 2298) would follow, since when an apavāda is barred the utsarga stands again; hence Bhaṭṭoji says 'ītva and dīrgha do not occur', on the explanation that what was taught for kyac is meant; the indicator (jñāpaka) for this he states shortly (SK 3590). putrīyantaḥ = putram icchantaḥ, janīyantaḥ = janam icchantaḥ; laṭ replaced by śatṛ; num by 'ugidacām…'. Followed: both operations are named in sutra_en and k1.
textual The print marks 'aputrādīnām iti vācyam' with the vārttika sign (NSP p. 607, scan 617; collation batch08, class M); our source leaves it untagged inside the prose. The English labels it (vārttika). Each mantra is rendered once.
translator That the vārttika extends the exclusion to jana, so that janīyantaḥ keeps the ī, is shown by Bhaṭṭoji's example rather than stated.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here.

SK 3589 · A 7.4.36V

दुरस्युर्द्रविणस्युर्वृषण्यतिरिषण्यति ॥ ३५८९ ॥

durasyurdraviṇasyurvṛṣaṇyatiriṣaṇyati

durasyur draviṇasyur vṛṣaṇyati riṣaṇyati — durasyuḥ, draviṇasyuḥ, vṛṣaṇyati and riṣaṇyati [are established as given (nipātana) before kyac, in chandas: duras for duṣṭa, draviṇas for draviṇa, vṛṣaṇ for vṛṣa, riṣaṇ for riṣṭa].

Rule. durasyuḥ, draviṇasyuḥ, vṛṣaṇyati and riṣaṇyati are nipātanas before kyac. The Subodhinī names the substitutions: duras for duṣṭa, draviṇas for draviṇa, vṛṣaṇ for vṛṣa, and riṣaṇ for riṣṭa.

Example.

duṣṭa + kyac → duras for duṣṭa → durasya- → u → durasyuḥ.

Likewise draviṇasyuḥ; and the verbs vṛṣaṇyati, riṣaṇyati.

Applies when / blocked by. Bhaṭṭoji: "In ordinary usage, since the affix u does not occur there": duṣṭīyati, draviṇīyati, vṛṣīyati, riṣṭīyati. The Subodhinī adds that the point is only the base. With tṛc, which has the same meaning as u, one gets duṣṭīyitā and so on.

Watch out. "In the Veda" is not in the sūtra. It is understood from SK 3588 and from Bhaṭṭoji's contrast with ordinary usage. The u in durasyuḥ is presumably the u of SK 3150, given SK 3588 and Bhaṭṭoji's remark on the affix u.

Siddhānta-kaumudī

एते क्यचि निपात्यन्ते । भाषायां तु उप्रत्ययाभावात् दुष्टीयति । द्रविणीयति । वृषीयति । रिष्टीयति ॥

These are established as given (nipātana) before kyac. In the bhāṣā, however, since the affix u does not occur [there]: duṣṭīyati, draviṇīyati, vṛṣīyati, riṣṭīyati.

Subodhinī

NSP p. 617–618

—दुरस्यु—। दुष्टशब्दस्य दुरस्भावो द्रविणशब्दस्य द्रविणस्भावः वृषस्य वृषण्भावः रिष्टस्य रिषण्भावश्च निपात्यते ॥—दुष्टीयतीति । प्रकृतिमात्रे तात्पर्यम् । उप्रत्ययस्य समानार्थेन तृना दुष्टीयितेत्यादि बोध्यम्

translator notes

commentary Subodhinī, own s1 (NSP p. 607, '—durasyu—'): duras for duṣṭa, draviṇas for draviṇa, vṛṣaṇ for vṛṣa and riṣaṇ for riṣṭa are established as given. Followed: the substitutions are bracketed in sutra_en.
commentary Subodhinī, own s1 ('—duṣṭīyatīti'): the point [of these forms] is only the base (prakṛti); with tṛc, which has the same meaning as the affix u, one should understand duṣṭīyitā and so on. Recorded: the English keeps Bhaṭṭoji's finite forms as given.
textual Commentary OCR: our sk.3589.s1 reads 'arutimātre tātparyam'; the scan has 'prakṛtimātre tātparyam' (NSP p. 608, scan 618, first line of the commentary). Mūla: ours = print.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here.
translator In the sutra_en bracket, 'before kyac' is Bhaṭṭoji's ('ete kyaci nipātyante'); 'in chandas' is the translator's, supplied from the setting of na cchandasy aputrasya (SK 3588) and from Bhaṭṭoji's contrasting 'bhāṣāyāṃ tu'. No commentator states it as anuvṛtti, so it is bracketed without that label.

SK 3590 · A 7.4.37V

अश्वाघस्यात् ॥ ३५९० ॥

aśvāghasyāt

aśvāghasyāt — [In chandas,] ā replaces [the final] of aśva and agha [before kyac].

Rule. In the Veda, ā replaces the final of aśva "horse" and agha "harm" before kyac.

Example.

aśva + kyac → ā → aśvāya- → aśvāyanto maghavan, "desiring horses, O Maghavan".

agha + kyac → aghāya- → u (SK 3150) → aghāyavaḥ: mā tvā vṛkā aghāyavaḥ, "let not the wolves, intent on harm, (reach) you".

Applies when / blocked by. The Subodhinī: aśvāyantaḥ is laṭ replaced by śatṛ, the present participle. aghāyavaḥ has kyac in the sense "wishing (harm) for another", by the vārttika under SK 3419 (Part I).

Watch out. Bhaṭṭoji: this sūtra is the jñāpaka for SK 3588. SK 3588 bars lengthening as well as ī. Otherwise lengthening alone would give the ā, and stating ā here would be pointless.

Siddhānta-kaumudī

अश्व अघ एतयो क्यचि आत्स्याच्छन्दसी । अश्वायन्तो मघवन् (अ॒श्वा॒यन्तो॑ मघवन्) । मात्वा वृका अघायवः । न च्छन्दसि-SK 3588 इति निषेधो नेत्वमात्रस्य किं तु दीर्घस्यापीति । अत्रेदमेव सूत्रं ज्ञापकम् ॥

For these two, aśva and agha, ā occurs before kyac in chandas. aśvāyanto maghavan ["desiring horses, O Maghavan"]. mā tvā vṛkā aghāyavaḥ ["let not the wolves, intent on harm, [reach] you"]. The prohibition na cchandasi… (SK 3588) is not of the ī-replacement alone, but of the lengthening too; this very sūtra is the indicator (jñāpaka) for that [: otherwise ā would follow by lengthening alone, and stating ā would be pointless].

Subodhinī

alignment inferredNSP p. 618

—अश्वायन्त इति । अश्वशब्दात् क्यच् । लटः शत्रादेशः ॥ —अघायव इति । छन्दसि परेच्छायां क्यच् । ‘क्याच्छन्दसि’ इत्युप्रत्ययः ॥ —इदमेव सूत्रं ज्ञापकमिति । अन्यथा दीर्घेणैव सिद्धत्वादात्ववचनमनर्थकं स्यात्

translator notes

commentary Subodhinī, own s1 (NSP p. 608): aśvāyantaḥ — kyac after aśva, laṭ replaced by śatṛ; aghāyavaḥ — kyac in chandas in the sense of wishing [it] for another (parecchāyām; the vārttika at SK 3419), and the affix u by 'kyāc chandasi' (SK 3150); 'this very sūtra is the jñāpaka' — otherwise, since [ā] would be achieved by lengthening alone, the statement of ā would be pointless. Followed: the last point is supplied in brackets at the end of k1.
translator 'chandasi' and 'kyaci' in sutra_en come from Bhaṭṭoji's gloss (the context of SK 3588); no commentator states them as anuvṛtti, so they are bracketed without that label.
textual Ours reads 'etayo' and 'chandasī'; the print has 'etayoḥ' and 'chandasi' (NSP p. 608, scan 618; collation A). The English follows the print. Each mantra is rendered once.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here.

SK 3591 · A 7.4.38V

देवसुम्नयोर्यजुषि काठके ॥ ३५९१ ॥

devasumnayoryajuṣi kāṭhake

devasumnayor yajuṣi kāṭhake — [ā replaces the final] of deva and sumna [before kyac] in the Yajus of the Kaṭha [branch].

Rule. In the Yajus of the Kaṭha branch (śākhā), ā replaces the final of deva and sumna before kyac.

Example.

deva + kyac → ā → devāyanto yajamānāḥ, "the sacrificers, longing for the gods".

sumna + kyac → sumnāyanto havāmahe, "longing for favour, we invoke".

Applies when / blocked by. Bhaṭṭoji: here yajus does not mean the mantras alone. It stands for the Yajurveda. So the rule applies also to a mantra in verse (ṛk) form within the Yajurveda. It even applies in the Ṛgveda, if that mantra is found in the Kaṭha Yajus. Bhaṭṭoji: "Why 'in the Yajus'?" devāñ jigāti sumnayuḥ, "longing for favour, he goes to the gods": no ā.

Watch out. The counter-example seems to have both "Yajus" and "Kaṭha". Haradatta answers that the Bahvṛcas, the followers of the Ṛgveda, have a Kaṭha branch too. The counter-example comes from there. The Subodhinī adds why the sūtra says kāṭhake: so that ā does not come in another branch of the Yajurveda.

Siddhānta-kaumudī

अनयोः क्यचि आत्स्याद्यजुषि कठशाखायाम् । देवायन्तो यजमानाः । सुम्नायन्तो हावमहे (सु॒म्ना॒यन्तो॑ हवामहे) । इह यजुःशब्दो न मन्त्रमात्रपरः किंतु वेदोपलक्षकः । तेन ऋगात्मकेऽपि मन्त्रे यजुर्वेदस्थे भवति । किं च ऋग्वेदेऽपि भवति । स चेन्मन्त्रो यजुषि कठशाखायां दृष्टः । यजुषीति किम् । देवाञ्जिगाति सुम्नयुः (दे॒वाञ्जि॑गाति सुम्न॒युः) । बह्वृचानामप्यस्ति कठशाखा ततो भवति प्रत्युदाहरणमिति हरदत्तः ॥

For these two, ā occurs before kyac in the Yajus, in the Kaṭha branch (śākhā). devāyanto yajamānāḥ ["the sacrificers, longing for the gods"]. sumnāyanto havāmahe ["longing for favour, we invoke"]. Here the word yajus does not denote mantras alone; it indicates the Veda [i.e. the Yajurveda] (vedopalakṣaka). Hence [the rule] applies even to a mantra in ṛk form that stands in the Yajurveda. Moreover, it applies even in the Ṛgveda, provided that mantra is found in the Yajus in the Kaṭha branch. Why "in the Yajus" (yajuṣi)? devāñ jigāti sumnayuḥ ["longing for favour, he goes to the gods"]. "The Bahvṛcas too have a Kaṭha branch; from that comes the counter-example (pratyudāharaṇa)" — so Haradatta.

Subodhinī

alignment inferredNSP p. 618

—देवाञ्जिगातीति । नन्विदं प्रत्युदाहरणमङ्गद्वयविकलम् । यजुषि काठक इत्यंशद्वयस्यापि तत्र भावादित्याशङ्क्याह—बह्वृचानामप्यस्तीति । तत्रेदं दृष्टमिति भावः । काठक इति किम् । यजुर्वेदे शास्त्रान्तरे माभूत् । अन्यत्र सुम्नयुरिदमस्ति

translator notes

commentary Subodhinī, own s1 (NSP p. 608, '—devāñ jigātīti'): Objection: this counter-example is defective, since both parts, 'yajuṣi' and 'kāṭhake', are present for it. To meet this he says 'the Bahvṛcas too have…': the sense is that it is found there [in the Kaṭha branch of the Bahvṛcas]. Why 'kāṭhake'? So that [ā] does not occur in another śākhā of the Yajurveda; elsewhere this [form] sumnayuḥ is found. Followed: Haradatta's remark is construed as locating the counter-example in the Bahvṛcas' Kaṭha branch.
translator 'ā' and 'kyaci' in sutra_en come from Bhaṭṭoji's gloss (the context of SK 3590); no commentator states them as anuvṛtti, so they are bracketed without that label. 'Bahvṛcas' are the followers of the Ṛgveda.
textual Our plain copy reads 'hāvamahe'; the print has 'havāmahe' (NSP p. 608, scan 618; collation A), as does our accented copy; the English follows the print. Each mantra is rendered once.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here.

SK 3592 · A 7.4.39V

कव्यध्वरपृतनस्यर्चि लोपः ॥ ३५९२ ॥

kavyadhvarapṛtanasyarci lopaḥ

kavyadhvarapṛtanasyarci lopaḥ — In [the domain of] the Ṛk, lopa of the final [sound] of kavi, adhvara and pṛtanā [occurs before kyac].

Rule. In the domain of a ṛk, the final of kavi, adhvara and pṛtanā is lost before kyac.

Example.

kavi + kyac → final i lost → kavya-: sa pūrvayā nividā kavyatāyoḥ.

adhvara + kyac → final a lost → adhvarya- → adhvaryum: adhvaryuṃ vā madhupāṇim.

pṛtanā + kyac → final ā lost → pṛtanya- → pṛtanyum: damayantaṃ pṛtanyum, "subduing the one who seeks battle".

Applies when / blocked by. The Subodhinī notes that adhvaryu also stands in the mṛgayvādi list, the list of words headed by mṛgayu. That is a different derivation.

Watch out. Bhaṭṭoji closes by recalling dadhāter hiḥ (SK 3076, chapter 67), "hi for dhā", and jahāteś ca ktvi (SK 3331, chapter 69), "and for hā before ktvā". They are the frame for SK 3593.

Siddhānta-kaumudī

एषामन्त्यस्य लोपः स्यात् क्यचि ऋग्विषये । सपूर्वया निविदा कव्यतायोः (सपूर्व॑या नि॒विदा॑ क॒व्यता॒योः) । अध्वर्युं वा मधुपाणिम् । दमयन्तं पृतन्युम् (द॒मय॑न्तं पृत॒न्युम्) । दधातेर्हि SK 3076 । जहातेश्च क्त्वि SK 3331 ॥

For these, lopa of the final [sound] occurs before kyac, in the domain of the Ṛk. sa pūrvayā nividā kavyatāyoḥ. adhvaryuṃ vā madhupāṇim. damayantaṃ pṛtanyum ["subduing the one who seeks battle"]. [Next, recall] dadhāter hiḥ (SK 3076) [and] jahāteś ca ktvi (SK 3331).

Subodhinī

NSP p. 618

—कव्यध्वर—। कवि अध्वर पृतना एषामन्त्यस्य लोपः स्यात् क्यचि परे ऋचि विषये । मृगय्वादिगणेऽध्वर्युशब्दः पठ्यते तद्व्युत्पत्त्यन्तरं बोध्यम्

translator notes

commentary Subodhinī, own s1 (NSP p. 608, '—kavyadhvara—'): for kavi, adhvara and pṛtanā, lopa of the final occurs when kyac follows, in the domain of the Ṛk; the word adhvaryu is also read in the mṛgayvādi list, and that is to be understood as a different derivation. Followed: the stems are named as kavi, adhvara, pṛtanā; the alternative derivation of adhvaryu is recorded.
translator The two closing citations are the frame for the next rule, vibhāṣā chandasi (SK 3593), whose Subodhinī supplies 'hi for the aṅga of jahāti'; rendered '[Next, recall]'. 'kyaci' in sutra_en comes from Bhaṭṭoji's gloss and is bracketed without an anuvṛtti label. The first two mantra fragments are left unglossed.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here. Mūla: ours = print (NSP p. 608, scan 618).

SK 3593 · A 7.4.44V

विभाषा छन्दसि ॥ ३५९३ ॥

vibhāṣā chandasi

vibhāṣā chandasi — In chandas, [hi replaces the aṅga of jahāti (hā) before ktvā — carried forward (anuvṛtti) from jahāteś ca ktvi, SK 3331, cited at the end of SK 3592 —] optionally.

Rule. In the Veda, hi optionally replaces hā (jahāti) before ktvā. "hi before ktvā" is carried from jahāteś ca ktvi (SK 3331, chapter 69), recalled at the end of SK 3592.

Example.

hā + ktvā → hi → hitvā śarīram, "leaving the body".

Without hi → ī for ā (ghumāsthā…, SK 2462, chapter 45) → hītvā.

Applies when / blocked by. The Subodhinī gives the ī of hītvā. It also reports a reading hātvā in some copies. There the ī of SK 2462 fails because the form is Vedic.

Watch out. Ordinarily SK 3331 gives only hitvā. The Vedic option adds hītvā.

Siddhānta-kaumudī

हित्वा शरीरम् । हीत्वा वा ॥

hitvā śarīram ["leaving the body"]; or [without hi] hītvā.

Subodhinī

NSP p. 618–619

—विभाषा— जहातेरङ्गस्य विभाषा हि आदेशः स्यात् ॥ —हीत्वेति । हिआदेशाभावे ‘घुमास्था—’ इतीत्वम् । क्वचित्तु हात्वेति पाठस्तत्र छान्दसत्वात् ‘घुमास्था—’ इतीत्वाभावः ॥ —वसुधितमिति । कर्मधारय इति हरदत्तः । वसूनां धातारं प्रदातारमित्यर्थ इति वेदभाष्यम् ॥ —नेमधितमिति । सामिपर्यायो नेमशब्दः । अयं कर्मधारयः ॥ —धत्स्वेति । ‘श्नाभ्यस्तयोरातः’ इत्याकारलोपः । ‘दधस्तयोश्च’ इति भष्भावः ॥ —धिषीयेति । आशीर्लिङात्मनेपदोत्तमपुरुषैकवचने दधातेरित्वं निपात्यते तदाह—आशीर्लिङीति ॥ —माद्भिरिति । ‘पद्दन्नोमास्—’ इति मासशब्दस्य मास्आदेशः ॥ — न कवतेरिति । अनुवृत्त्यर्थं उपन्यासः ॥ —करीकृष्यत इति । ‘रुग्रिकौ च लुकि’ इति रीगांगमः । लोके तु चरी कृष्यते कृषीवलः ॥ —धृङ इति । धृङ् अनवस्थाने ॥ —धारयतेर्वेति । स एव ण्यन्तः । तत्र दाधर्तीत्यत्र धारयतेः शपः श्लौ णिलुक् अभ्यासस्य दीर्घत्वं च निपात्यते । धृङो वा शे प्राप्ते व्यत्ययेन शप् तत्र श्लावभ्यासस्य दीर्घत्वं च । अत्र परस्मैपदमपि निपात्य तस्यैव यङ्लुक्यभ्यासस्य रुगाद्यपवादकं दीर्घत्वं निपात्यत इति । दर्धर्तीत्यत्र यङ्लुक्पक्षे दाधर्तीति निपातनेन प्राप्तस्य दीर्घस्याभावो निपात्यते । ‘रुग्रिकौ च लुकि’ ‘ऋतश्च’ इत्येव रुक् सिद्धः । श्लुपक्षे तु रुगपि निपात्यः । दर्धर्षीत्यत्र यङ्क्पक्षे न किञ्चिन्निपातनं किं तु श्लावेव । भवतेर्यङ्लुगन्ताल्लोद्र गुणाभाव इति । ननु ‘भूसुवोस्तिङि’ इत्येव गुणनिषेधे सिद्धे निपातनमनर्थकमिति चेत्सत्यम् । ज्ञापकार्थं तर्हि निपातनम् । एतज्ज्ञापयति अन्यत्र यङ्लुगन्तस्य गुणप्रतिषेधो न भवतीति । तेन बोभवीतीत्यत्र भाषायां गुणः सिद्धस्तदेतदाह—तेन भाषायामिति । तिजेर्यङ्लुक्यात्मनेपदं निपात्यते तदाह—तिजेरिति । ऋ गतौ लटि सिपि ‘श्लौ’ इति द्वित्वम् । अभ्यासस्य हलादिःशेषापवादो रेफस्य लत्वं निपात्यते । ‘अर्तिपिपत्योश्च’ इत्यभ्यासस्य प्राप्तस्येत्वस्याभावो निपात्यते । तदाह—इयर्तेरिति । करोतेर्यङ्लुगन्तस्य शतरि अभ्यासस्य चुत्वाभावो निपात्यते ‘ऋतश्च—’ इति रिगागमस्तदाह—करोतेरिति ॥—चुत्वाभाव इति । ‘कुहोश्चुः’ इति प्राप्तस्य । विभर्तेर्यङ्लुगन्तस्य शतरि अभ्यासस्य जश्त्वाभावो निपात्यते तदाह—विभर्तेरिति ॥—जश्त्वाभाव इति । ‘अभ्यासे चर्च’ इति प्राप्तस्य ॥—दविध्वत इति । ध्वरतेर्यङ्लुगन्तस्य शतरि रूपम् । ‘नाभ्यस्ताच्छतुः’ इति नुम्प्रतिषेधः । द्युतेर्यङ्लुगन्तस्य शतरि अभ्यासस्य संप्रसारणाभावोऽत्वं च निपात्यते तदाह—द्युतेरिति ॥—संप्रसारणाभाव इति । ‘द्युतिस्वाप्योः संप्रसारणम्’ इति प्राप्तस्य

translator notes

commentary Subodhinī, own s1 (NSP p. 608, '—vibhāṣā—'): for the aṅga of jahāti, hi optionally replaces it. hītvā: where hi is absent, ī by 'ghumāsthā…' (SK 2462). In some [copies] the reading is hātvā; there the ī of 'ghumāsthā…' fails because the form is Vedic (chāndasa). Followed: the anuvṛtti in sutra_en and '[without hi]' in k1; the variant hātvā is recorded.
textual Ours = print 'hītvā vā' (NSP p. 608, scan 618). Wikisource (uttara-4/0092) reads 'hātvā vā', the reading the Subodhinī reports as found in some copies.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092) gives only the mūla here. sk.3593.s1 also carries the Subodhinī on SK 3594, 3595 and 3596.

SK 3594 · A 7.4.45V

सुधितवसुधितनेमधितधिष्वधिषीय च ॥ ३५९४ ॥

sudhitavasudhitanemadhitadhiṣvadhiṣīya ca

sudhitavasudhitanemadhitadhiṣvadhiṣīya ca — And sudhita, vasudhita, nemadhita, dhiṣva and dhiṣīya [are established as given (nipātana)].

Rule. sudhita, vasudhita, nemadhita, dhiṣva and dhiṣīya are nipātanas. In each, i replaces the ā of dhā. For the first three this holds before kta, after su, vasu and nema.

Example.

su + dhā + kta → i for ā → sudhitam: garbhaṃ mātā sudhitaṃ vakṣaṇāsu, "the mother (bears) the well-placed embryo in her womb".

vasudhitam agnau; nemadhitā na pauṃsyā.

With ktin too: uta śvetaṃ vasudhitiṃ nireke.

dhiṣva vajraṃ dakṣiṇa indra haste, "place the vajra in your right hand, O Indra", for dhatsva.

suretā reto dhiṣīya, for dhāsīya: āśīrliṅ, the benedictive, with the ending iṭ, which a replaces (iṭo 't, SK 2257, chapter 44).

Applies when / blocked by. Bhaṭṭoji then recalls apo bhi (SK 442, chapter 12): t for the final of ap before bh. Two vārttikas extend it.

Vārttika 1: "It should be stated for mās in the Veda." mās + bhis → t, voiced to d → mādbhiḥ. śaradbhiḥ is cited beside it.

Vārttika 2: "It is wanted for svavas and svatavas, and for uṣas." svavadbhiḥ, svatavadbhiḥ, and samuṣadbhir ajāyathāḥ, "you were born together with the dawns".

Bhaṭṭoji then derives the stems. svavas is av + asun, "those whose protection is good". svatavas is from the root tu, "those whose strength is their own". uṣas has the uṇādi affix asi (mithune 'siḥ). Haradatta takes it by vaseḥ kic ca; by the method of the Pañcapādī, the uṇādi sūtras in five chapters, it was explained earlier by uṣaḥ kit.

Watch out. Bhaṭṭoji does not repeat "in the Veda" in his gloss here. The Subodhinī adds detail. vasudhita and nemadhita are karmadhāraya compounds, by Haradatta; nema means "half". The Vedabhāṣya takes vasudhita as "giver of wealth". mās replaces māsa by SK 228 (chapter 8). Only mādbhiḥ shows the mās rule; śaradbhiḥ seems to be cited as the word beside it in the mantra. Bhaṭṭoji closes by recalling na kavater yaṅi (SK 2641, chapter 56), the frame for SK 3595 in Part V.

Siddhānta-kaumudī

सु वसु नेम एतत्पूर्वस्य दधाते क्तप्रत्यये इत्वं निपात्यते । गर्भं माता सुधितं वक्षणासु (गर्भं॑ मा॒ता सुधि॑तं व॒क्षणा॑सु) । वसुधितमग्नौ । नेमधिता न पौंस्या (ने॒मधि॑ता॒ न पौंस्या॑) । क्तिन्यपि दृश्यते । उत श्वेतं वसुधितिं निरेके (उ॒त श्वे॒तं वसु॑धितिं निरे॒के) । धिष्ववज्रं दक्षिण इन्द्र हस्ते (धि॒ष्ववज्रं॒ दक्षि॑ण इन्द्र॒ हस्ते॑) । धत्स्वेति प्राप्ते । सुरेता रेतो धिषीय । आशीर्लिङि इट् । इटोऽत् SK 2257 । धीसीयेति प्राप्ते । अपोभि SK 442 ।

For dhā preceded by su, vasu or nema, the i-replacement before the affix kta is established as given (nipātana). garbhaṃ mātā sudhitaṃ vakṣaṇāsu ["the mother [bears] the well-placed embryo in her womb"]. vasudhitam agnau. nemadhitā na pauṃsyā. It is seen with ktin as well: uta śvetaṃ vasudhitiṃ nireke. dhiṣva vajraṃ dakṣiṇa indra haste ["place the vajra in your right hand, O Indra"] — where dhatsva would be expected. suretā reto dhiṣīya: in the āśīrliṅ, [the ending] iṭ; [a replaces it by] iṭo 't (SK 2257); dhāsīya would be expected. [Next, recall] apo bhi (SK 442).

vārttika

मासश्छन्दसीति वक्तव्यम्

(vārttika) It should be stated [that this applies] to mās in chandas.

(वार्तिकम्) ॥ माद्भिः । शरद्भिः (श॒रद्भिः॑) ।

mādbhiḥ. śaradbhiḥ.

vārttika

स्ववःस्वतवसोरुषसश्चेष्यते

(vārttika) [It] is wanted for svavas and svatavas, and for uṣas.

(वार्तिकम्) ॥ स्ववद्भिः (स्वव॒द्भिः) । समुषद्भिरजायथाः (समु॒षद्भि॑रजायथाः) । मिथुनेऽसिः । वसेः उषः किदिति प्राग्व्याख्यातम् । व कवतेर्यङि SK 2641 ॥

svavadbhiḥ. [From av, the affix asun; svavasaḥ are those whose protection (avas) is good; with them. tu is a root known only from a sūtra (sautra); from it, asun; with those whose strength (tavas) is their own: svatavadbhiḥ.] samuṣadbhir ajāyathāḥ ["you were born together with the dawns"]. mithune 'siḥ (uṇādi 662). [Haradatta says that the affix asi comes by vaseḥ kic ca; by the method of the Pañcapādī, however,] it has been explained earlier [by] uṣaḥ kit (uṇādi 673). [Next, recall] na kavater yaṅi (SK 2641).

translator notes

commentary Subodhinī, printed under sk.3593.s1 (NSP p. 608): vasudhitam is a karmadhāraya according to Haradatta, while the Vedabhāṣya takes it as 'the giver (dhātṛ) of wealth'; in nemadhitam, nema is a synonym of sāmi ('half'), and it too is a karmadhāraya; dhatsva has lopa of ā by 'śnābhyastayor ātaḥ' (SK 2483) and bhaṣ-bhāva by 'dadhas tathoś ca'; dhiṣīya — for dhā in the āśīrliṅ, ātmanepada, uttama-puruṣa singular, i is established as given. Recorded: the compounds are left unanalysed in the English, which follows Bhaṭṭoji's wording.
commentary Subodhinī, printed under sk.3593.s1 ('—mādbhir iti'): mās replaces the word māsa by 'padannomās…' (SK 228). Recorded.
commentary Subodhinī, printed under sk.3593.s1 ('—na kavater iti'): the sūtra is cited for the sake of anuvṛtti [into SK 3595]. Followed: rendered '[Next, recall]' and carried as anuvṛtti in sk3595's sutra_en.
textual Ours reads 'dadhāte' and 'dhīsīyeti'; the print has 'dadhāteḥ' and 'dhāsīyeti' (NSP p. 608, scan 618; collation A). The English follows the print. Ours and the print both write 'dhiṣvavajraṃ' as one word; the English divides dhiṣva vajram. Each mantra is rendered once.
textual Two passages of the print are missing from ours (NSP p. 608, scan 618; collation A, Wikisource has them too): after svavadbhiḥ, 'avater asun, śobhanam avo yeṣāṃ te svavasas taiḥ. tu iti sautro dhātus tasmād asun. svaṃ tavo yeṣāṃ taiḥ svatavadbhiḥ'; and after 'vaseḥ', 'kic cety asipratyaya iti haradattaḥ. pañcapādīrītyā tu'. Ours also reads 'va kavater yaṅi' for the print's 'na kavater yaṅi' (collation A). The English supplies both passages in square brackets and follows the print in the citation. The '(vārttikam)' tags heading k3 and k5 are editorial: the print marks the vārttikas k2 and k4 with a sign before them.
translator Only mādbhiḥ shows the vārttika's t-replacement (mās → mād before bh); śaradbhiḥ appears to be cited as the word that stands with it in the mantra. In k5, the uṇādi numbers are those of our edition's uṇādi units.
translator Bhaṭṭoji's gloss makes the nipātana the i-replacement for dhā (for the first three before kta; for dhiṣva and dhiṣīya in place of dhatsva and dhāsīya). 'In chandas' is not repeated in his gloss here and is not supplied in sutra_en.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0092–0093) gives only the mūla here.

SK 3595 · A 7.4.64V

कृषेश्छन्दसि ॥ ३५९५ ॥

kṛṣeśchandasi

kṛṣeś chandasi — In chandas, [the cu-replacement (cutva) of the abhyāsa does not occur before yaṅ — carried forward (anuvṛtti) from na kavater yaṅi, SK 2641, cited at the end of SK 3594 —] for kṛṣ.

Rule. In the Veda (chandas), the root kṛṣ does not take the palatal for its abhyāsa before yaṅ. yaṅ is the affix of the intensive, "again and again" (chapter 56). The change of a velar to a palatal is called cutva.

Example.

kṛṣ + yaṅ → the root is doubled; the abhyāsa is ka, with the augment rīk → ka-rī-kṛṣ-ya

→ kuhoś cuḥ (SK 2245) would make the k of the abhyāsa c; this rule stops it

→ karīkṛṣyate.

Applies when / blocked by. The words "before yaṅ, no cutva of the abhyāsa" come from na kavater yaṅi (SK 2641, chapter 56). The Subodhinī says Bhaṭṭoji quoted that rule at the end of SK 3594 so that its words run on into this one. Outside the Veda the cutva does apply: carīkṛṣyate kṛṣīvalaḥ "the ploughman ploughs again and again" (Subodhinī).

Watch out. Bhaṭṭoji gives only the form. The Subodhinī names rugrikau ca luki (SK 2652, chapter 57) for the augment rīk. A reader may compare rīg ṛdupadhasya ca (SK 2644), which gives rīk before yaṅ itself; that comparison is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

यङि अभ्यासस्य चुत्वं न । करीकृष्यते ॥

Before yaṅ, the cu-replacement (cutva) of the abhyāsa does not occur. karīkṛṣyate.

translator notes

commentary Subodhinī, printed under sk.3593.s1 (NSP p. 608, '—na kavater iti'): na kavater yaṅi is cited at the end of SK 3594 for the sake of anuvṛtti. Followed: carried in sutra_en as anuvṛtti.
commentary Subodhinī, printed under sk.3593.s1 ('—karīkṛṣyata iti'): the augment rīk, by the rule it names as 'rugrikau ca luki' (SK 2652); in ordinary usage, however, carīkṛṣyate kṛṣīvalaḥ ('the ploughman ploughs again and again'). Recorded: Bhaṭṭoji gives only the form.
translator The cutva that is withheld is that of kuhoś cuḥ (SK 2245), which the Subodhinī names in the same way at SK 3596 ('kuhoś cuḥ iti prāptasya'). For the rīk augment before yaṅ (not yaṅluk) one would expect rīg ṛdupadhasya ca (SK 2644); the Subodhinī's citation is recorded as printed.
textual No BM on this sūtra: our BM layer is empty, and the printed SK with BM (Wikisource uttara-4/0093) gives only the mūla here. Mūla: ours = print (NSP p. 608, scan 618).

SK 3596 · A 7.4.65V

दाधर्तिदर्धर्तिदर्धर्षिबोभूतुतेतिक्तेऽलर्ष्यापनीफणत्संसनिष्यदत्करिक्रत्कनिक्रदद्भरिभ्रद्दविध्वतोदविद्युतत्तरित्रतःसरीसृपतंवरीवृजन्मर्मृज्यागनीगन्तीति च ॥ ३५९६ ॥

dādhartidardhartidardharṣibobhūtutetikte'larṣyāpanīphaṇatsaṃsaniṣyadatkarikratkanikradadbharibhraddavidhvatodavidyutattaritrataḥsarīsṛpataṃvarīvṛjanmarmṛjyāganīgantīti ca

dādharti-dardharti-dardharṣi-bobhūtu-tetikte-'larṣy-āpanīphaṇat-saṃsaniṣyadat-karikrat-kanikradad-bharibhrad-davidhvato-davidyutat-taritrataḥ-sarīsṛpataṃ-varīvṛjan-marmṛjy-āganīgantīti ca — And dādharti, dardharti, dardharṣi, bobhūtu, tetikte, alarṣi, āpanīphaṇat, saṃsaniṣyadat, karikrat, kanikradat, bharibhrat, davidhvataḥ, davidyutat, taritrataḥ, sarīsṛpatam, varīvṛjat, marmṛjya and āganīganti [are taught as ready-made forms (nipātana)].

Rule. Eighteen Vedic verb forms are taught as nipātanas. Most are intensives whose yaṅ has been deleted (yaṅluk, chapter 57), or forms with ślu, the deletion of the class-sign that doubles the root (chapter 46). In most, something about the abhyāsa is irregular. Bhaṭṭoji glosses each form in the order of the sūtra.

Example. One form worked through, alarṣi "you rush on":

ṛ (iyarti) + laṭ, sip → the root is doubled (ślu)

→ the abhyāsa keeps an l in place of r, against halādiḥ śeṣaḥ (SK 2179, chapter 44)

→ the abhyāsa does not take the i of artipipartyoś ca (SK 2493, chapter 46; so the Subodhinī)

→ alarṣi: alarṣi yudhma khajakṛt purandara "you rush on, O fighter, maker of the battle-din, breaker of forts".

The ending sip (second person) is not binding: alarti dakṣa uta "and the able one rushes on".

The other seventeen, with what each nipātana grants:

dādharti, dardharti, dardharṣi: from dhṛṅ, or from dhāri, the same root with ṇic.
bobhūtu: bhū in yaṅluk, imperative (loṭ), with no guṇa.
tetikte: tij in yaṅluk, with a middle (ātmanepada) ending.
āpanīphaṇat: phaṇ with ā, yaṅluk, present participle (śatṛ); the abhyāsa takes the augment nīk: anv āpanīphaṇat "bounding along after".
saṃsaniṣyadat: syand with sam, yaṅluk, śatṛ; the abhyāsa takes nik, and the root's s becomes ṣ.
karikrat: kṛ in yaṅluk; the abhyāsa takes no cutva.
kanikradat: krand in the aorist (luṅ), with aṅ for the aorist sign, doubling, no cutva, and the augment nik: kanikradaj januṣam "he roared out his birth", that is, akrandīt.
bharibhrat: bhṛ (bibharti); the abhyāsa takes no jaśtva, the replacement that abhyāse car ca (SK 2182) would make: vi yo bharibhrad oṣadhīṣu "who carries it about among the plants".
davidhvataḥ: dhvṛ in yaṅluk, śatṛ; the abhyāsa takes vik, and the root's ṛ is lost: davidhvato raśmayaḥ sūryasya "the flickering rays of the sun".
davidyutat: dyut; the abhyāsa takes no saṃprasāraṇa, has a, and takes vik: davidyutad dīdyac chośucānaḥ "flashing, shining, blazing".
taritrataḥ: tṝ in śatṛ with ślu; the abhyāsa takes rik: suhorjā taritrataḥ.
sarīsṛpatam: sṛp in śatṛ with ślu, second case singular; the abhyāsa takes rīk.
varīvṛjat: vṛj in śatṛ with ślu; the abhyāsa takes rīk.
marmṛjya: mṛj in the perfect (liṭ), ending ṇal; the abhyāsa takes ruk, the root takes yuk.
āganīganti: gam with ā, present (laṭ), with ślu; no cutva, and the augment nīk: vakṣyantīved āganīganti karṇam "as if about to speak, it comes close to the ear".

Applies when / blocked by. The Subodhinī names the rules these forms set aside. karikrat escapes kuhoś cuḥ (SK 2245). bharibhrat escapes abhyāse car ca (SK 2182). davidyutat escapes dyutisvāpyoḥ saṃprasāraṇam (SK 2344). For davidhvataḥ it adds that the nasal of the participle is barred by nābhyastāc chatuḥ (SK 427).

Watch out. bobhūtu teaches something beyond itself. The Subodhinī objects that bhūsuvos tiṅi (SK 2224) already forbids guṇa here. It answers that the nipātana is a jñāpaka, an indication: elsewhere a yaṅluk form of bhū does take guṇa. So ordinary Sanskrit has bobhavīti. The 1915 print gives taritrataḥ and sarīsṛpatam separate glosses.

Siddhānta-kaumudī

एतेष्टादश निपात्यन्ते । आद्यास्त्रयो धृङो धारयतेर्वा । भवतेर्यङ्लुगन्तस्य गुणाभावः । तेन भाषायां गुणो लभ्यते । तिजेर्यङ्लुगन्तात्तङ् । इयर्तेर्लटि हलादिःशेषापवादो रेफस्य लत्वमित्वाभावश्च निपात्यते । अलर्षि युध्म खजकृत्पुरन्दर (अल॑र्षि युध्म खजकृत्पुरन्दर) । सिपा निर्देशो न तन्त्रम् । अलर्ति दक्ष उत (अल॑र्ति॒ दक्ष॑ उ॒त) । फणतेराङ्पूर्वस्य यङ्लुगन्तस्य शतरि अभ्यासस्य नीगागमो निपात्यते । अन्वापनीफणत् (अन्वा॒पनी॑फणत्) । स्यन्देः संपूर्वस्य यङ्लुकि शतरि अभ्यासस्य निक् । धातुसकारस्य षत्वम् । करोतेर्यङ्लुगन्तस्याभ्यासस्य चुत्वाभावः । क्रन्देर्लुङिच्लेरङ्द्विर्वचनमभ्यासस्य चुत्वाभावो निगागमश्च । कनिक्रदज्जनुपम् (कनि॑क्रदज्ज॒नुप॑म्) । अक्रन्दीदित्यर्थः । बिभर्तेरभ्यासस्य जश्त्वाभावः । वि यो भरिभ्रदोषधीषु (वि यो भरि॑भ्र॒दोष॑धीषु) । ध्वरतेर्यङ्लुगन्तस्य शतरि अभ्यासस्य विगागमो धातोर्ऋकारलोपश्च । दविध्वतो रश्मयः सूर्यस्य (दवि॑ध्वतो र॒श्मयः॒ सूर्य॑स्य) । द्युतेरभ्यासस्य संप्रसारणाभावोऽत्वं विगागमश्च । दविद्युतद्दीद्यच्छोशुचानः (दवि॑द्युत॒द्दीद्य॒च्छोशु॑चानः) । तरतेः शतरि श्लौ द्वितीयैकवचने रीगागमोऽभ्यासस्य । वृजेः शतरि श्लावभ्यासस्य रीक् । मृजेर्लिटि णल् अभ्यासस्य रुक् धातोश्च युक् । गमेराङ्पूर्वस्य लटि श्लावभ्यासस्य चुत्वाभावो नीगागमश्च । वक्ष्यन्ती वेदागनीगन्ति कर्णम् (वक्ष्यन्ती॒ वेदाग॑नीगन्ति कर्ण॑म्) ॥

These eighteen are taught as ready-made forms (nipātana).

The first three [dādharti, dardharti, dardharṣi] are from dhṛṅ, or from dhāri (dhārayati).

[bobhūtu:] for bhū ending in yaṅ-luk, the absence of guṇa [in loṭ]. By this [nipātana, as an indication], guṇa is obtained in the ordinary language (bhāṣā).

[tetikte:] after tij ending in yaṅ-luk, taṅ (an ātmanepada ending).

[alarṣi:] for iyarti (ṛ) in laṭ, l in place of r — an exception (apavāda) to halādiḥ śeṣaḥ (SK 2179) — and the absence of i-substitution are taught by nipātana: alarṣi yudhma khajakṛt purandara ['you rush on, O fighter, maker of the battle-din, breaker of forts']. The citation [of the form] with sip is not binding (na tantram): alarti dakṣa uta ['and the able one rushes on'].

[āpanīphaṇat:] for phaṇ preceded by āṅ, ending in yaṅ-luk, in śatṛ, the augment nīk for the abhyāsa is taught by nipātana: anv āpanīphaṇat ['bounding along after'].

[saṃsaniṣyadat:] for syand preceded by sam, in yaṅ-luk, in śatṛ, [the augment] nik for the abhyāsa, and ṣ in place of the root's s.

[karikrat:] for kṛ ending in yaṅ-luk, the absence of cutva for the abhyāsa.

[kanikradat:] for krand in luṅ, aṅ in place of cli, reduplication, the absence of cutva for the abhyāsa, and the augment nik: kanikradaj januṣam ['he roared out (his) birth'] — that is, akrandīt.

[bharibhrat:] for bibharti (bhṛ), the absence of jaśtva for the abhyāsa: vi yo bharibhrad oṣadhīṣu ['who carries (it) about among the plants'].

[davidhvataḥ:] for dhvṛ ending in yaṅ-luk, in śatṛ, the augment vik for the abhyāsa and deletion of the root's ṛ: davidhvato raśmayaḥ sūryasya ['the flickering rays of the sun'].

[davidyutat:] for dyut, the absence of saṃprasāraṇa for the abhyāsa, a [in its place], and the augment vik: davidyutad dīdyac chośucānaḥ ['flashing, shining, blazing'].

[taritrataḥ:] for tṝ (tarati) in śatṛ, with ślu, [the augment rik for the abhyāsa: suhorjā taritrataḥ.

sarīsṛpatam: for sṛp in śatṛ, with ślu,] in the second-case singular (dvitīyaikavacana), the augment rīk for the abhyāsa.

[varīvṛjat:] for vṛj in śatṛ, with ślu, rīk for the abhyāsa.

[marmṛjya:] for mṛj in liṭ, ṇal; the augment ruk for the abhyāsa and the augment yuk for the root.

[āganīganti:] for gam preceded by āṅ, in laṭ, with ślu, the absence of cutva for the abhyāsa and the augment nīk: vakṣyantīved āganīganti karṇam ['as if about to speak, it comes close to the ear'].

translator notes

commentary Subodhinī, printed in the second half of sk.3593.s1 ('dhṛṅa iti', 'dhārayater veti'): dhāri is the same root made ṇic-final. In dādharti from dhāri, ślu of śap, deletion of ṇic and lengthening of the abhyāsa are taught by nipātana; or from dhṛṅ, where śa would apply, śap by vyatyaya, then ślu and lengthening of the abhyāsa; parasmaipada is also taught by nipātana, and in the yaṅ-luk of that root the lengthening of the abhyāsa is an exception to ruk and the rest. In dardharti, on the yaṅ-luk view, the nipātana is the absence of the length that the nipātana dādharti would bring, and ruk comes from rugrikau ca luki (SK 2652) and ṛtaś ca (SK 2653); on the ślu view ruk too is nipātana. In dardharṣi there is no nipātana on the yaṅ-luk view; only on the ślu view. Recorded; the kaumudī names only the roots.
commentary Subodhinī, sk.3593.s1 ('tena bhāṣāyām iti'): bobhūtu is the loṭ of bhū ending in yaṅ-luk. Objection: bhūsuvos tiṅi (SK 2224) already forbids guṇa, so the nipātana is pointless. Reply: granted; the nipātana is then an indication (jñāpaka) that elsewhere the prohibition of guṇa does not hold for a yaṅ-luk form, so bobhavīti has guṇa in the ordinary language. Followed for '[in loṭ]' and '[nipātana, as an indication]'.
commentary Subodhinī, sk.3593.s1: tetikte has ātmanepada after tij in yaṅ-luk by nipātana. alarṣi: ṛ gatau, laṭ, sip, doubling by ślau; for the abhyāsa, l for r as an exception to halādiḥśeṣa, and the absence of the i that artipipartyoś ca (SK 2493) would give. Followed: 'the absence of i-substitution' is taken as that of SK 2493.
commentary Subodhinī, sk.3593.s1 and its continuation on NSP p. 608 last line (OCR 'ityasmaipi' = print 'tadāha—iyarter iti'; scan page-0618 read): karikrat is kṛ in yaṅ-luk with śatṛ, the absence of the cutva due by kuhoś cuḥ (SK 2245), and rik by ṛtaś ca (SK 2653). bharibhrat is bibharti in yaṅ-luk with śatṛ, the absence of the jaśtva due by abhyāse car ca (SK 2182). davidhvataḥ is the śatṛ form of dhvṛ in yaṅ-luk, num being barred by nābhyastāc chatuḥ (SK 427). davidyutat is dyut in yaṅ-luk with śatṛ, the absence of the saṃprasāraṇa due by dyutisvāpyoḥ saṃprasāraṇam (SK 2344). Recorded; the kaumudī does not state yaṅ-luk or śatṛ for bharibhrat and davidyutat.
textual No Subodhinī on taritrataḥ, sarīsṛpatam, varīvṛjat, marmṛjya or āganīganti: the commentary on this sūtra (all of it filed under sk.3593.s1) stops at 'saṃprasāraṇābhāva iti', and the print goes straight on to sasūveti (NSP p. 609, scan page-0619 read).
textual Ours reads 'tarateḥ śatari ślau dvitīyaikavacane rīgāgamo 'bhyāsasya', which assigns the sarīsṛpatam gloss to tṝ. The print reads 'tarateḥ śatari ślau abhyāsasya rigāgamaḥ. suhorjā taritrataḥ. sṛpeḥ śatari ślau dvitīyaikavacane rīgāgamo 'bhyāsasya' (NSP p. 609, scan page-0619; Wikisource agrees): an eye-skip from ślau to ślau (collation batch08, class A). The English supplies 'the augment rik for the abhyāsa: suhorjā taritrataḥ. sarīsṛpatam: for sṛp in śatṛ, with ślu,' in square brackets from the print. Mūla, for the Print Check.
textual Both copies of ours read 'kanikradaj janupam'; the mantra word is januṣam (Wikisource OCR 'januṣa.'; the print cannot separate ṣ and p at this resolution — collation batch08, class C). The English gives januṣam.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
translator The bracketed form-labels ('[bobhūtu:]' and so on) are supplied: the kaumudī glosses the eighteen forms in sūtra order without naming each. The bracketed glosses of the mantras are minimal and lexical; suhorjā taritrataḥ is left unglossed.
textual Ours reads 'eteṣṭādaśa nipātyante' without the avagraha; the print has 'ete 'ṣṭādaśa' (NSP p. 608, scan page-0618; Wikisource agrees). Class A, not in collation batch08. The English follows the print ('these eighteen'). Mūla, for the Print Check.
translator Ours and the print run the last mantra together as one string ('vakṣyantī vedāganīganti'). The English divides it vakṣyantī + iva + id + āganīganti = vakṣyantīved āganīganti: 'as if' renders the iva, and the ā belongs to the nipātana form, which the kaumudī derives from gam preceded by āṅ. Wikisource's division 'vedā ganīganti' is not followed.

SK 3597 · A 7.4.74V

ससूवेति निगमे ॥ ३५९७ ॥

sasūveti nigame

sasūveti nigame — The form sasūva [is taught as ready-made (nipātana)] in the Vedic text (nigama).

Rule. In the Vedic text (nigama) the form sasūva is a nipātana. It is the perfect of sū "to give birth".

Example.

sū + liṭ → the active (parasmaipada) ending, by nipātana

→ the root is doubled; the abhyāsa takes a for its u: sa-sū

→ the augment vuk → sasūva.

gṛṣṭiḥ sasūva sthaviram "the young cow has borne a sturdy calf".

Applies when / blocked by. In ordinary Sanskrit (bhāṣā) the form is suṣuve, a middle form with the abhyāsa su.

Watch out. The Subodhinī says this sūtra ought to have stood among the eighteen forms of SK 3596.

Siddhānta-kaumudī

सूतेर्लिटि परस्मैपदं वुगागमोऽभ्यासस्य चात्वं निपात्यते । गृष्टिः ससूव स्थविरम् (गृ॒ष्टिः स॑सूव स्थवि॑रम्) । सुपुवे इति भाषायाम् ॥

For sū (sūte) in liṭ, parasmaipada, the augment vuk, and a for the abhyāsa are taught by nipātana: gṛṣṭiḥ sasūva sthaviram ['the young cow has borne a sturdy (calf)']. In the ordinary language (bhāṣā), suṣuve.

Subodhinī

NSP p. 619

—ससूवेति निगमे । दाधर्त्यादिष्वेतत्पठितव्यम् ॥—विवष्टीति । वश कान्तौ । लटि तिपि शपः श्लौ द्वित्वम् अभ्यासस्येत्वं ‘व्रश्च’ इति षत्वम् ष्टुत्वम् ॥ इति सुवोधिन्यां सप्तमोऽध्यायः ॥ प्रसमुपोदः पादपूरणे । समाहारद्वन्द्वः । समासान्तविधेरनित्यत्वाद् ‘द्वन्द्वाच्चुदषहान्तात्—’ इति न टच् ॥—प्रप्रायमग्निरिति । नात्र द्विवचनस्य किञ्चिद्द्योत्यं केवलं पादपूरणमेव कार्यम् । नचैवंविधस्य भाषायां प्रयोगोऽस्तीति सामर्थ्याच्छन्दस्येवेदं विधानमित्याहुः

translator notes

commentary Subodhinī, sk.3597.s1 ('sasūveti nigame'): this sūtra ought to have been read among dādharti and the rest (SK 3596). Recorded; it bears on the sūtra's placement, not on the English.
textual Ours reads 'supuve iti bhāṣāyām'; the form is suṣuve (Wikisource OCR 'suṣuba'; the print cannot separate ṣ and p at this resolution — collation batch08, class C). The English gives suṣuve.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
translator The gloss of the mantra is minimal and lexical; 'a for the abhyāsa' is the change of the abhyāsa's vowel (su → sa) that the form sasūva shows.

SK 3598 · A 7.4.78V

बहुलं छन्दसि ॥ ३५९८ ॥

bahulaṃ chandasi

bahulaṃ chandasi — In the Veda, variously (bahulam), [i takes the place of the abhyāsa (anuvṛtti of it from bhṛñām it, SK 2496, and of abhyāsasya)].

Rule. In the Veda, i variously takes the place of the abhyāsa's vowel. bahulam means "variously": sometimes it applies, sometimes not.

Example.

vaś + laṭ, tip → the class-sign is deleted (ślu), and the root is doubled → va-vaś-ti

→ i for the abhyāsa's vowel → vi-vaś-ti

→ ś becomes ṣ (SK 294), and t after ṣ becomes ṭ (ṣṭutva) → vivaṣṭi.

pūrṇāṃ vivaṣṭi "he longs for the full ladle". Bhaṭṭoji: this is the form of vaś "to desire".

Applies when / blocked by. The i is the it of bhṛñām it (SK 2496, chapter 46), carried into this rule. The Subodhinī, on the same form at SK 3401, derives vivaṣṭi with this rule. Here the seventh book ends.

Siddhānta-kaumudī

अभ्यासस्य इकारः स्याच्छन्दसि । पूर्णां विवष्टि (पूर्णां विव॑ष्टि) । वशेरेतद्रूपम् ॥

In the Veda, i takes the place of the abhyāsa: pūrṇāṃ vivaṣṭi ['he longs for the full (ladle)'] — this is the form of vaś.

[Here ends the seventh adhyāya.]

translator notes

commentary Subodhinī, sk.3597.s1 ('vivaṣṭīti', OCR 'vivagrīti'): vaś kāntau; laṭ, tip, ślu of śap, doubling, i for the abhyāsa, ṣ by vraśca… (SK 294) and ṣṭutva. Followed: vivaṣṭi as the laṭ third-person singular of vaś with i in the abhyāsa.
textual The print closes the kaumudī here with 'iti saptamo 'dhyāyaḥ' (NSP p. 609, scan page-0619 read); ours has no colophon (collation batch08, class M). The Subodhinī likewise closes its seventh adhyāya here (sk.3597.s1). Supplied in brackets at the end of k1. Mūla, for the Print Check.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
commentary Subodhinī on SK 3401, sk.3401.s1 (on the same form vivaṣṭi, OCR 'vivardhati'): after doubling, 'bhṛñām it' (SK 2496), and then 'by the sūtra bahulaṃ chandasi, i for the abhyāsa'. Followed for the bracketed anuvṛtti of it from SK 2496 in sutra_en.
translator abhyāsasya is supplied by the kaumudī ('abhyāsasya ikāraḥ') and runs through this section of the seventh adhyāya; that it is not separately numbered here is the translator's choice.

SK 3599 · A 8.1.6V

प्रसमुपोदः पादपूरणे ॥ ३५९९ ॥

prasamupodaḥ pādapūraṇe

prasamupodaḥ pādapūraṇe — pra, sam, upa and ud [are doubled (dve, carried forward (anuvṛtti) from sarvasya dve, SK 2139)] for filling out the metrical foot (pādapūraṇa).

Rule. The prefixes pra, sam, upa and ud are doubled to fill out the pāda, the metrical line of a verse.

Example.

pra ayam agniḥ → pra doubled → pra prāyam agniḥ "forth, forth goes this Agni".

saṃsam id yuvase "you join all together".

upopa me parā mṛśa "touch me closely".

kiṃ nod ud u harṣase "why do you not exult?"

Applies when / blocked by. The doubling adds no meaning (Subodhinī). Its only work is to fill the line. Such usage is not found in ordinary language, so the Subodhinī says the rule holds only in the Veda. That the doubling is the one taught by sarvasya dve (SK 2139, chapter 43) is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The sūtra word prasamupodaḥ is a collective compound (samāhāra-dvandva) naming the four prefixes. It ought to take the closing affix ṭac by SK 930. The Subodhinī says it does not, because rules for closing affixes are not obligatory. The 1915 print reads pra prāyam with both copies of pra. Here the eighth book begins.

Siddhānta-kaumudī

एषां द्वे स्तः पादपूरणे । प्रपायमग्निः । संसमिद्युवसे (संसमिद्यु॑वसे) । उपोप मे परामृश (उपो॑प मे परा॑मृश) । किं नोदुदु हर्पसे (किं नोदु॑दु हर्पसे) ॥

[The eighth adhyāya.]

There are two [occurrences] of these for filling out the pāda: pra prāyam agniḥ ['forth, forth (goes) this Agni']; saṃsam id yuvase ['you join (all) together']; upopa me parā mṛśa ['touch me closely']; kiṃ nod ud u harṣase ['why do you not exult?'].

translator notes

commentary Subodhinī, sk.3597.s1 (after the colophon of its seventh adhyāya): prasamupodaḥ is a samāhāra-dvandva; ṭac is not added by dvandvāc cudaṣahāntāt samāhāre (SK 930) because rules prescribing samāsānta affixes are not obligatory (anitya). Followed in reading the sūtra word as a collective naming the four upasargas.
commentary Subodhinī, sk.3597.s1 ('prapra-ayam agnir iti'): the doubling here conveys no meaning; its only function is to fill out the pāda; and since such usage does not occur in the ordinary language, by implication (sāmarthya) this rule applies only in the Veda, they say. Recorded; the English of the sūtra does not add 'in the Veda'.
textual The print sets the heading 'aṣṭamo 'dhyāyaḥ' above SK 3599 (NSP p. 609, scan page-0619 read); ours has none (collation batch08, class M). Supplied in brackets at the head of k1. Mūla, for the Print Check.
textual Ours reads 'prapāyam agniḥ'; the print reads 'praprāyam agniḥ' (NSP p. 609, scan page-0619), as does the Subodhinī's pratīka 'praprāyam agnir iti' (collation batch08, class A). The English follows the print. Mūla, for the Print Check.
textual Both copies of ours read 'harpase'; the verb is harṣase from hṛṣ (Wikisource harṣase; the print cannot separate ṣ and p — collation batch08, class C). The English gives harṣase. Wikisource also has only one 'du' ('kiṃ nodu'); ours agrees with the print's 'nodudu'.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
translator The kaumudī supplies 'dve staḥ'; its source in sarvasya dve (SK 2139), the heading rule of this pāda, is the translator's identification. The bracketed glosses of the mantras are minimal and lexical.

SK 3600 · A 8.2.15V

छन्दसीरः ॥ ३६०० ॥

chandasīraḥ

chandasīraḥ — In the Veda, after [a stem ending in] an i-vowel (ivarṇa) or in r, [v takes the place of the m of matup (matoḥ … vaḥ, carried forward (anuvṛtti) from mād upadhāyāś ca matorvo 'yavādibhyaḥ, SK 1897)].

Rule. In the Veda, after a stem ending in an i-vowel or in r, v replaces the m of matup.

Example.

hari + matup → m becomes v → harivat "having bay horses"

→ dative harivate: harivate haryaśvāya "to him who has bay horses, whose horses are bay".

gir + matup → m becomes v → gir-vat → the i is lengthened before r (SK 433) → gīrvān.

Applies when / blocked by. Bhaṭṭoji's gloss supplies "the m of matup becomes v". That this comes from mād upadhāyāś ca… (SK 1897, chapter 39) is not stated by Bhaṭṭoji or his commentators; it is inferred. The ī of the sūtra stands for the whole i-class, short and long. The Subodhinī supplies the lengthening rule for gīrvān.

Siddhānta-kaumudī

इवर्णान्ताद्रेफान्ताच्च परस्य मतोर्मस्य वः स्यात् । हरिवते हर्यश्वाय (हरि॑वते॒ हर्य॑श्वाय) । गीर्वान् ॥

In place of the m of matu(p) following [a stem] ending in an i-vowel (ivarṇa) or in r, v occurs: harivate haryaśvāya ['to him who has bay horses, to him whose horses are bay']; gīrvān.

Subodhinī

NSP p. 619

—छन्दसीरः ॥—हरिवते इति । हरयो विद्यन्ते यस्येति हरिवान् तस्मै । हरिशब्दान्मतुप् मकारस्य वकारः ॥—गीर्वानिति । ‘र्वोरुपधाया दीर्घ इकः’ इति दीर्घः

translator notes

commentary Subodhinī, sk.3600.s1: harivān is 'he who has bay horses (harayaḥ)', and harivate (a fourth-case word, caturthyanta) is 'to him'; matup after hari, and v in place of its m. gīrvān: lengthening by rvor upadhāyā dīrgha ikaḥ (SK 433). Followed for the gloss of harivate as a matup derivative.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
translator The kaumudī supplies 'matoḥ masya vaḥ'; the identification of its source as SK 1897 (A 8.2.9) is the translator's. The sūtra's 'ī' is taken, as the kaumudī takes it, for the whole i-vowel class (ivarṇa).

SK 3601 · A 8.2.16V

अनो नुट् ॥ ३६०१ ॥

ano nuṭ

ano nuṭ — After [a stem ending in] an, [matup (matoḥ, carried forward (anuvṛtti) from SK 3600)] receives the augment nuṭ.

Rule. After a stem ending in an, matup takes the augment nuṭ, that is, an n placed before it.

Example.

akṣi + matup → akṣi becomes akṣan (anaṅ, SK 322, through chandasy api dṛśyate, SK 3575) → akṣan-mat

→ the stem's n is lost → akṣa-mat

→ nuṭ comes, on the strength of what the stem was before → akṣa-n-mat

→ v for m; n becomes ṇ → akṣaṇvantaḥ "having eyes".

Also asthanvantaṃ yad anasthā "that the boneless one bears the one with bones".

Applies when / blocked by. The Subodhinī explains why nuṭ does not spoil the other rules. nuṭ is taught in the Tripādī, the last three quarters of book 8, whose rules are asiddha, treated as not yet done, for the earlier rules (SK 12). So the n is lost first, and nuṭ comes after. And nuṭ does not stand between the stem and matup for the rule that makes m into v.

Watch out. The quoted line also has karṇavantaḥ "having ears". That word does not end in an and is not an instance of this rule. The Subodhinī adds that the Vedic word-by-word text writes akṣaṇ-vantaḥ. It cites the Mahābhāṣya: grammar does not follow those reciters; they must follow grammar.

Siddhānta-kaumudī

अन्नन्तान्मतोर्नुट् स्या । अक्षण्वन्तः कर्णवन्तः (अ॒क्ष॒ण्वन्तः॒ कर्ण॑वन्तः) । अस्थन्वन्तं यदनस्था (अ॒स्थ॒न्वन्तं॒ यद॑न॒स्था) ॥

After [a stem] ending in an, matu(p) receives the augment nuṭ: akṣaṇvantaḥ karṇavantaḥ ['having eyes, having ears']; asthanvantaṃ yad anasthā ['that the boneless one (bears) the one with bones'].

Subodhinī

alignment inferredNSP p. 619

—अक्षण्वन्त इति । अक्षिशब्दान्मतुप् ‘अस्थिदधिसक्थ्यक्षणामनङ्गुदात्तः’ । ‘छन्दस्यपि दृश्यते’ इत्यनङ् । नुटोऽसिद्धत्वात्पूर्वं नलोपे भूतपूर्वगत्या नुट् णत्वम् । ननु यदि परादिर्नुट् क्रियते तस्य मतुव्ग्रहणेन ग्रहणात् ‘मादुपधायाः—’ इति वत्वं मतुपस्तु न स्यात् नुटा व्यवधानात् । यदि तु पूर्वान्तो नुट् क्रियते तर्हि णत्वं न स्यात् । ‘पदान्तस्य’ इति निषेधादिति चेत्सत्यम् । नुटोऽसिद्धत्वान्नोक्तदोषः । नन्वेवमवग्रहे दोषः स्यात् अक्षणिति णान्तं ह्यवग्रहन्ति अक्षेत्यकारान्तमवग्रहीतुमुचितमिति चेत्सत्यम् । न लक्षणेन पदकारा अनुवर्त्याः पदकारैर्नामलक्षणमनुवर्तनीयं तस्माद्यथालक्षणं पदं कर्तव्यमिति महाभाष्ये स्थितम् । किञ्च ईयिवांसमित्यादौ पदत्वं विनापि अवग्रहः क्रियते । पूर्वेभिरमिनेत्यादौ सत्यपि पदत्वे न क्रियते इति ॥—घस्येति । तरप्तमपोरित्यर्थः । ‘तरप्तमपौ घः’ इति तरप्तमपोर्घसंज्ञाविधानात्

translator notes

commentary Subodhinī, sk.3601.s1 ('akṣaṇvanta iti'): matup after akṣi; anaṅ, as by asthidadhisakthyakṣṇām anaṅ udāttaḥ (SK 322), through chandasy api dṛśyate (SK 3575); since nuṭ is asiddha, n-deletion comes first, and nuṭ is then added on the strength of what the stem formerly was (bhūtapūrvagati), with ṇatva. Objection: if nuṭ is the initial of the following [matup], it is included in the mention of matup, and v for the m of matup by mād upadhāyāḥ… would fail, nuṭ intervening; if it is the final of the preceding, ṇatva would fail by the padānta prohibition. Reply: nuṭ is asiddha, so neither fault arises. On the padapāṭha's avagraha 'akṣaṇ-vantaḥ' (where 'akṣa-' would be expected), the Mahābhāṣya holds that grammar is not to follow the padakāras; rather the padakāras must follow grammar; and avagraha is made in īyivāṃsam without padatva and withheld in pūrvebhiḥ despite it. Recorded; the kaumudī gives only the rule and the forms.
textual Ours reads 'annantān matoḥ nuṭ syā'; the print has 'syāt' (NSP p. 609, scan page-0619; collation batch08, class A). The English follows the print. Mūla, for the Print Check.
textual The print, like ours, ends the second quotation at 'yad anasthā' (NSP p. 609, scan page-0619); Wikisource continues 'yad anasthā bibharti'. Witness variant; the bracketed '(bears)' supplies the sense of the omitted verb.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
translator The kaumudī supplies 'matoḥ'; carrying it from SK 3600 (where it is itself supplied from SK 1897) is the translator's identification. karṇavantaḥ belongs to the quoted pāda and is not itself an instance of the rule.

SK 3602 · A 8.2.17V

नाद्घस्य ॥ ३६०२ ॥

nādghasya

nād ghasya — After [a stem ending in] n, gha (tarap, tamap) [receives the augment nuṭ (carried forward (anuvṛtti) from SK 3601)].

Rule. After a stem ending in n, gha (tarap or tamap) takes the augment nuṭ.

Example.

supathin + tarap → the stem's n is lost → supathi-tara

→ nuṭ → supathi-n-tara → supathintaraḥ.

The Subodhinī: tarap comes by SK 2005; the n passes through anusvāra to the nasal of t's class.

Applies when / blocked by. Two vārttikas extend the rule. A vārttika is a supplementary statement to a sūtra.

After bhūridāvan "giving abundantly", gha takes tuṭ (a t) instead:

bhūridāvan + tarap → n lost → bhūridāva-tara → tuṭ → bhūridāvattaro janaḥ "a man who gives more abundantly".

The Subodhinī derives the stem with vanip after dā (SK 3418).

ī for rathin "charioteer":

rathin + tarap → n lost → rathi-tara → ī for the i → rathītaraḥ; rathītamaṃ rathīnām "the best charioteer among charioteers".

Watch out. In rathītaraḥ the ī replaces the i left after the n is lost, not the n itself. The Subodhinī says so: an ī for the n would be asiddha, and the vowels could not merge. The vārttika's stem is printed bhūridānnaḥ; the form bhūridāvattaraḥ and the Subodhinī's derivation show it is bhūridāvan.

Siddhānta-kaumudī

नान्तात्परस्य घस्य नुट् । सुपथिन्तरः ।

After [a stem] ending in n, gha receives nuṭ: supathintaraḥ.

vārttika

भूरिदान्नस्तुड्वाच्यः

(vārttika) After bhūridāvan, tuṭ [for gha] is to be stated.

(वार्तिकम्) ॥ भूरिदावत्तरो जनः (भू॒रि॒दाव॑त्तरो जनः॑) ।

bhūridāvattaro janaḥ ['a man who gives more abundantly'].

vārttika

ईद्रथिनः

(vārttika) ī [in place of the final i of] rathin [after the n has been deleted, before gha].

(वार्तिकम्) ॥ रथीतरः (र॒थीत॑रः) । रथीतमं रथीनाम् (र॒थीत॑मं र॒थीना॑म्) ॥

rathītaraḥ; rathītamaṃ rathīnām ['the best charioteer among charioteers'].

Subodhinī

alignment inferredNSP p. 619

—सुपथिन्तर इति । सुपथिन्शब्दात् ‘द्विवचनविभज्योपपदे—’ इति तरप् नलोपः । तरपो नुट् तस्यानुस्वारः परसवर्णः ॥—भूरिदान्न इति । भूरिदान्नः परस्य घस्य तुड् वाच्य इत्यर्थः ॥—भूरिदावत्तर इति । ‘आतो मनिन्—’ इत्यादिना दाधातोर्वनिप् तदन्तात्तरप् ‘नलोपः प्रातिपदिकान्तस्य’ इति नलोपः तुडागमः ॥—ईद्रथिन इति । रथिन ईकारोऽन्तादेशो घे परे ॥—रथीतर इति । रथशब्दात् ‘अत इनिटनौ’ इति मत्वर्थीय इनिः । तदन्तात्तरप् नकारलोपे कृते इकारस्य ईकारादेशः । यदि तु नकारलोपापवादो नकारस्थाने ईकारो विधीयते तदा तस्यासिद्धत्वादेकादेशो न स्यात् ॥—रथीतममिति । इह पदकारा ह्रस्वान्तमवग्रहन्ति । ‘अन्येषामपि’ इति संहितायां दीर्घ इति तदाशयः

translator notes

commentary Subodhinī, printed at the end of sk.3601.s1 ('ghasyeti'): gha means tarap and tamap, since taraptamapau ghaḥ (SK 2003) names them gha. Followed for '(tarap, tamap)'.
commentary Subodhinī, sk.3602.s1: supathintaraḥ — tarap after supathin by dvivacanavibhajyopapade tarabīyasunau (SK 2005), n-deletion; nuṭ for tarap, its anusvāra and the homorganic nasal (parasavarṇa). Recorded.
commentary Subodhinī, sk.3602.s1 (pratīka OCR'd 'bhūridātra iti'): 'tuṭ is to be stated for gha that follows bhūridāvan' (our OCR reads nuṭ; the print has tuṭ, NSP p. 609, scan page-0619 read); then on bhūridāvattaraḥ: vanip after dā by āto maninkvanibvanipaś ca (SK 3418), tarap after that, n-deletion by nalopaḥ prātipadikāntasya (SK 236), and the augment tuṭ. Followed for '[for gha]' and for the stem bhūridāvan.
commentary Subodhinī, sk.3602.s1: first glosses the vārttika as ī replacing the final of rathin before gha; then on rathītaraḥ: ini after ratha by ata iniṭhanau (SK 1922), tarap, and after n-deletion ī replaces the i (our OCR 'īkārasya'; the print reads 'ikārasya īkārādeśaḥ', NSP p. 609, scan page-0619) — for if ī were taught in place of n as an exception to n-deletion, it would be asiddha and the single substitute (ekādeśa) could not take place. So the Subodhinī rejects the n-replacement analysis. Followed for '[in place of the final i of … after the n has been deleted]'.
commentary Subodhinī, sk.3602.s1 ('rathītamam iti'): the padakāras make the avagraha with a short vowel (rathi-tamam), their view being that the length in the saṃhitā comes from anyeṣām api dṛśyate (SK 3539). Recorded.
textual Ours and the print read the vārttika's stem as 'bhūridānnaḥ' (the print's conjunct looks like nna but could be the vna ligature; NSP p. 609, scan page-0619 read; the Subodhinī's pratīka in the print reads the same); the form bhūridāvattaraḥ and the Subodhinī's vanip derivation require bhūridāvnaḥ, the sixth-case form of bhūridāvan. The English gives bhūridāvan. Not in collation batch08; class C for the Print Check.
textual The '(vārttikam)' tags opening k3 and k5 in ours are editorial; the print marks both vārttikas with its sign before them (NSP p. 609, scan page-0619). The tags are dropped and the vārttikas themselves (k2, k4) labelled.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
translator The kaumudī supplies 'nuṭ'; its source in SK 3601 is evident from the sequence. The gloss of k3 and k5 is minimal and lexical.

SK 3603 · A 8.2.61V

नसत्तनिषत्तानुत्तप्रतूर्तसूर्तगूर्तानि छन्दसि ॥ ३६०३ ॥

nasattaniṣattānuttapratūrtasūrtagūrtāni chandasi

nasattaniṣattānuttapratūrtasūrtagūrtāni chandasi — In the Veda, nasatta, niṣatta, anutta, pratūrta, sūrta and gūrta [are taught as ready-made forms (nipātana)].

Rule. In the Veda, six past participles are nipātanas: nasatta, niṣatta, anutta, pratūrta, sūrta and gūrta. The past participle in -ta is called the niṣṭhā.

Example.

ni + sad + kta → by nipātana the niṣṭhā does not take n

→ s becomes ṣ (SK 2271, so the Subodhinī) → niṣattam: niṣattam asya carataḥ.

na + sad + kta → nasattam: nasattam añjasā.

In ordinary Sanskrit these would be niṣaṇṇam and asannam.

The others: anuttam from und with the negative na; pratūrtam from tvar or from turvī; sūrtam from sṛ; gūrtam from gurī.

Applies when / blocked by. The change these forms escape is radābhyāṃ niṣṭhāto naḥ pūrvasya ca daḥ (SK 3016, chapter 67). It makes the t of the niṣṭhā n after r and d, and the d before it n too. The Subodhinī gives the ordinary forms anunnam and gūrṇam.

Watch out. The Subodhinī draws a further point from anuttam. Because this form had to be taught for the Veda, the option of SK 3038 does not hold for und in ordinary Sanskrit.

Siddhānta-kaumudī

सदेर्नञ्पूर्वान्निपूर्वाच्च निष्ठायां नत्वाभावो निपात्यते । नसत्तमञ्जसा । निपत्तमस्य चरतः । असन्नं निषण्णमिति प्राप्ते । उन्देर्नञ्पूर्वस्यानुत्तम् । प्रतूर्तमिति त्वरतेः, तुर्वीत्यस्य वा । सूर्तमिति सृ इत्यस्य । गूर्तमिति गुरी इत्यस्य ॥

For sad preceded by nañ and preceded by ni, in the niṣṭhā, the absence of n-substitution [due by radābhyāṃ niṣṭhāto naḥ pūrvasya ca daḥ, SK 3016] is taught by nipātana: nasattam añjasā; niṣattam asya carataḥ — where asannam and niṣaṇṇam would otherwise result.

For und preceded by nañ, anuttam.

pratūrtam is from tvar, or from turvī; sūrtam from sṛ; gūrtam from gurī.

Subodhinī

NSP p. 619–620

—नसत्त—। एतानि छन्दसि विषये निपात्यन्ते ॥—नत्वाभाव इति । ‘रदाभ्याम्—’ इति प्राप्तस्य ॥—निषत्तमिति । ‘सदिरप्रतेः’ इति षत्वम् ॥—अनुत्तमिति । अनुन्नमिति भाषायाम् । एतन्निपातनारम्भसामर्थ्याद्भाषायां ‘नुदविदोन्दत्र—’ इति विकल्पो नेत्याहुः ॥— प्रतूर्तमिति । यदा त्वरतेस्तदा ‘ज्वरत्वर-’ इत्यादिना ऊट् । यदा तुर्वी हिंसायामित्यस्य तदा ‘राल्लोपः’ ॥—सृ इत्यस्येति । निपातनादुत्वम् । रपरत्वं तु ‘उरण् रपरः’ इत्येव सिद्धम् । कार्यकालपक्षाश्रयणेन परिभाषाणामसिद्धत्वप्रकरणेऽपि प्रवृत्तेः ॥—गूर्तमिति । गूर्णमिति भाषायाम् ॥—अम्न-। उभयथेति व्याचष्टे—रुवां रेफो वेति । ‘ससजुषो रुः’ इति नित्यं रुत्वे प्राप्ते पक्षे रेफादेशार्थमिदम् । अम्नस्शब्द ईषदर्थे । अम्नरस्तमितमिति यथा । अवो रक्षणम् ॥— अम्न एवेति । यदा रुत्वं तदा ‘भोभगो-’ इति रोर्यत्वं ‘लोपः शाकल्यस्य’ इति लोपः

translator notes

commentary Subodhinī, sk.3603.s1: these are taught by nipātana in the Veda; the n-substitution that is absent is the one due by radābhyām… (SK 3016); niṣattam has ṣ by sadir aprateḥ (SK 2271). Followed for the bracketed identification of the n-substitution.
commentary Subodhinī, sk.3603.s1: anuttam — in the ordinary language anunnam; by the very undertaking of this nipātana, the option of nudavidondatrā… (SK 3038) does not hold in the ordinary language, they say. pratūrtam — from tvar, ūṭh by jvaratvara… (SK 2654); from turvī hiṃsāyām, rāl lopaḥ (SK 2655). sūrtam — u [for ṛ] by nipātana, its r-addition by uraṇ raparaḥ (SK 70) itself, since on the kāryakāla view paribhāṣās operate even within the asiddha section. gūrtam — in the ordinary language gūrṇam. Recorded; the kaumudī names only the roots.
textual Both copies of ours have 'nipattam asya carataḥ'; the sūtra and the Subodhinī ('niṣattam iti … ṣatvam') have niṣatta, as does Wikisource; the print cannot separate ṣ and p (collation batch08, class C). The English gives niṣattam.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.
translator The two mantra fragments are left unglossed: in isolation their sense is not secure, and only the forms nasatta and niṣatta are at issue.

SK 3604 · A 8.2.70V

अम्नरूधरवरित्युभयथा छन्दसि ॥ ३६०४ ॥

amnarūdharavarityubhayathā chandasi

amnarūdharavarityubhayathā chandasi — In the Veda, amnas, ūdhas and avas [take] either [substitute for their final: ru or r].

Rule. In the Veda, the final s of amnas, ūdhas and avas is replaced either by ru or by r.

Example.

amnas eva → s becomes ru → ru becomes y before a vowel (SK 167) → y is lost (SK 67) → amna eva.

amnas eva → s becomes r → amnar eva.

Likewise ūdha eva / ūdhar eva, and ava eva / avar eva.

Applies when / blocked by. ru would come anyway by sasajuṣo ruḥ (SK 162). So, the Subodhinī says, the rule is really for the plain r. The plain r does not go on to y, so it stays. The Subodhinī glosses the words: amnas means "a little", avas means "protection".

Siddhānta-kaumudī

रुर्वा रेफो वा । अम्न एव । अम्नरेव । ऊध एव । ऊधरेव । अवएव । अवरेव ॥

Either ru or r: amna eva, amnar eva; ūdha eva, ūdhar eva; ava eva, avar eva.

translator notes

commentary Subodhinī, printed at the end of sk.3603.s1 ('amna—', 'ubhayatheti vyācaṣṭe—rur vā repho veti'): since ru would apply obligatorily by sasajuṣo ruḥ (SK 162), this rule is for r as the alternative substitute. amnas is a word meaning 'a little' (as in amnar astamitam); avas means protection. Followed for '[substitute for their final: ru or r]'.
commentary Subodhinī, end of sk.3603.s1 ('amna eveti'): when ru is taken, it becomes y by bhobhagoaghoapūrvasya yo 'śi (SK 167) and is deleted by lopaḥ śākalyasya (SK 67). Followed in reading amna eva, ūdha eva, ava eva as the ru forms.
textual Ours writes 'ava eva' in one word ('avaeva'), as the print does ('avaeva', NSP p. 610, scan page-0620 read); same reading, separated in the English.
textual No Subodhinī block of its own; its Subodhinī is filed under sk.3603.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093 (printed p. 735) carries only the kaumudī mūla for this sūtra.

SK 3605 · A 8.2.71V

भुवश्च महाव्याहृतेः ॥ ३६०५ ॥

bhuvaśca mahāvyāhṛteḥ

bhuvaś ca mahāvyāhṛteḥ — And for bhuvas, the great utterance (mahāvyāhṛti), [either ru or r in place of its final, in the Veda (ubhayathā chandasi, carried forward (anuvṛtti) from SK 3604)].

Rule. The same choice, ru or r, holds for bhuvas when it is the great utterance (mahāvyāhṛti). The three great utterances name earth, mid-region and heaven; bhuvas is the middle one.

Example.

bhuvas iti → ru → y → lost → bhuva iti.

bhuvas iti → r → bhuvar iti.

Applies when / blocked by. The Subodhinī: the word must be the indeclinable bhuvas, "the mid-region". In bhuvo viśveṣu bhuvaneṣu the word is a verb form of bhū, so the rule does not touch it. There bhuvaḥ is an imperfect (laṅ) used for the present (SK 3423), with no augment a (SK 3546).

Watch out. Bhaṭṭoji gives only the two forms. That bhuva iti shows ru and bhuvar iti shows r, as at SK 3604, is not stated by Bhaṭṭoji or his commentators; it is inferred. The 1915 print reads bhuvar iti.

Siddhānta-kaumudī

भुव इति (भुव॒ इति॑) । भवरिति (भुव॒रिति॑) ॥

bhuva iti; bhuvar iti.

Subodhinī

NSP p. 620

—भुवश्च-। महाव्याहृतेर्भुवस् इत्येतस्य छन्दसि विषये रुवां रेफो वा । तिस्रो महाव्याहृतयः पृथिव्यन्तरिक्षस्वर्गाणां वाचिकाः । इह तु मध्यमाया ग्रहणम् । महाव्याहृतेरिति किम् । भुवो विश्वेषु भुवनेषु । तिङन्तमेतद्भवतेः ‘छन्दसि लुङ्लङ्लिटः’ इति वर्तमाने लङ् सिप् शपि गुणाभावश्छान्दसः ‘वहुलं छन्दस्यमाङ्योगेऽपि’ इत्यडभावः । लाक्षणिकत्वादेवास्याग्रहणे सिद्धे महाव्याहृतिग्रहणमस्याः परिभाषाया अनित्यत्वज्ञापनार्थं, तेन क्षापयतीत्यादौ युक् सिध्यति ॥—भुव इति । भुव इत्येतदव्ययमन्तरिक्षवाचि महाव्याहृतिः ॥—ओम-। अभ्यादानमारम्भस्तदाह—आरम्भे इति । अत्र प्लुतश्रुत्याच्परिभाषोपस्थानादच एव प्लुतः । मकारस्त्वर्धमात्रः इति समुदायोऽध्यर्धतुर्यमात्रः संपद्यते

translator notes

commentary Subodhinī, sk.3605.s1: for bhuvas the mahāvyāhṛti, in the Veda, ru or r optionally. Followed for the bracketed anuvṛtti in sutra_en.
commentary Subodhinī, sk.3605.s1: the three mahāvyāhṛtis denote earth, mid-region and heaven; here the middle one is meant, the indeclinable bhuvas denoting the mid-region (antarikṣa). Why 'mahāvyāhṛteḥ'? bhuvo viśveṣu bhuvaneṣu: that is a tiṅanta from bhū — laṅ in the present by chandasi luṅlaṅliṭaḥ (SK 3423), sip, no guṇa before śap as a Vedic licence, no aṭ by bahulaṃ chandasy amāṅyoge 'pi (SK 3546). Though such a derived (lākṣaṇika) form would be excluded anyway, the word mahāvyāhṛti is used to show that this paribhāṣā is not binding (anitya), which yields the augment in kṣāpayati and the like (our OCR 'kāpayatīty ādau yuk'; the print's first word begins with the kṣa ligature, kṣāpayati, and its augment glyph cannot be told apart between puk and yuk at this resolution, NSP p. 610, scan page-0620 zoomed; puk, from kṣai made kṣā, is the grammatically expected one). Followed for '(mahāvyāhṛti)' as the word bhuvas, not the verb form.
textual The plain copy in ours reads 'bhavar iti'; the accented copy and the print have 'bhuvar iti' (NSP p. 610, scan page-0620; collation batch08, class A). The English follows the print. Mūla, for the Print Check.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0093–0094 (printed pp. 735–736) carry only the kaumudī mūla for this sūtra.
translator bhuva iti shows the ru option (ru → y → deletion, as at SK 3604) and bhuvar iti the r option; the kaumudī gives only the two forms.

SK 3606 · A 8.2.87V

ओमभ्यादाने ॥ ३६०६ ॥

omabhyādāne

om abhyādāne — om [becomes pluta (prolated) (plutaḥ, carried forward (anuvṛtti) from vākyasya ṭeḥ pluta udāttaḥ, SK 93)] at a commencement (abhyādāna).

Rule. The word om becomes pluta at a commencement (abhyādāna, that is, ārambha).

Example.

om agnim īḷe purohitam → o of om pluta → ó3m agnim īḷe purohitam "Om! I praise Agni, the household priest".

The udātta syllable is the pluta ó3.

Applies when / blocked by. It is not pluta when om does not open anything: om ity ekākṣaram "om, the single syllable".

Watch out. Only the vowel is prolated, not the m. The Subodhinī says the pluta always falls on a vowel, by acaś ca (SK 35, chapter 2). With half a mātrā for the m, ó3m comes to three and a half mātrās.

Siddhānta-kaumudī

ओंशब्दस्य प्लुतः स्यादारम्भे । ओ3मग्निमीळे पुरोहितम् (ओ3म॒ग्निमी॑ळे पु॒रोहि॑तम्) । अभ्यादाने किम् । ओमित्येकाक्षरम् ॥

The word om becomes pluta at a commencement: o3m agnim īḷe purohitam ['Om! I praise Agni, the household priest']. Why 'at a commencement'? om ity ekākṣaram ['om, the single syllable'] [— there it is not pluta].

translator notes

commentary Subodhinī, printed at the end of sk.3605.s1 ('om—', 'ārambhe iti'): abhyādāna means ārambha, commencement. Since the paribhāṣā [acaś ca, SK 35] presents itself wherever pluta is heard, only the vowel is prolated; the m is half a mora, so the whole comes to three and a half morae. Followed for 'commencement'; the vowel-only scope is recorded, not added to the English.
textual The tail of sk.3605.s1 reads 'ava eva mutaḥ'; the print has 'aca eva plutaḥ' (NSP p. 610, scan page-0620 read: 'acparibhāṣopasthānād aca | eva plutaḥ'). Commentary OCR slip, noted for the source layer.
textual No Subodhinī block of its own; its Subodhinī is filed under sk.3605.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0094 (printed p. 736) carries only the kaumudī mūla; it reads 'om ity ekākṣaraṃ brahma', where ours follows the print (collation batch08, class V).
translator The final bracket states what the counter-example shows; the kaumudī gives the phrase alone. The kaumudī supplies 'plutaḥ'; its source in SK 93 (A 8.2.82), the heading of the pluta rules, is the translator's identification. The pluta digit is written 3 as in the source.

SK 3607 · A 8.2.88V

ये यज्ञकर्मणि ॥ ३६०७ ॥

ye yajñakarmaṇi

ye yajñakarmaṇi — In a sacrificial act (yajñakarman), [the word] ye [becomes pluta — under the adhikāra 'vākyasya ṭeḥ pluta udāttaḥ' (SK 93)].

Rule. In a sacrificial act (yajñakarman), the word ye becomes pluta.

Example.

ye yajāmahe → e of ye pluta → yé3 yajāmahe "we who worship".

The udātta syllable is the pluta yé3.

Applies when / blocked by. Outside the sacrificial act the same words are said plainly: ye yajāmahe. The word yajñakarmaṇi runs on into SK 3608–3610.

Siddhānta-kaumudī

ये3यजामहे । यज्ञेति किम् । ये यजामहे ॥

ye3 yajāmahe ("[we] who worship"). Why "in a sacrificial act"? ye yajāmahe [outside the sacrificial act, with no pluta].

Subodhinī

NSP p. 620

—ये यज्ञ-। ये इत्येतस्य यज्ञकर्मणि प्लुतो भवति

translator notes

commentary Subodhinī (sk.3607.s1): 'the word ye becomes pluta in a sacrificial act' (OCR 'muto' = pluto). Followed for sutra_en; it only restates the rule and adds nothing to the kaumudī.
textual No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource uttara-4/0094 gives only the kaumudī mūla for SK 3606–3622. Ours = print (NSP p. 610, scan page-0620; collation batch08 lists 3607 as clean). Ours gives no accented copy of the example here.
translator The figure 3 after a vowel (ye3) is the source's sign for the three-mora protracted (pluta) vowel; it is kept as written. The gloss of ye yajāmahe is the translator's.

SK 3608 · A 8.2.89V

प्रणवष्टेः ॥ ३६०८ ॥

praṇavaṣṭeḥ

praṇavaṣ ṭeḥ — [In a sacrificial act (yajñakarmaṇi, carried forward (anuvṛtti) from SK 3607),] the praṇava [om] is substituted for the ṭi [of the sentence].

Rule. In a sacrificial act, the praṇava, the syllable om, replaces the whole ṭi of the sentence.

Example. The Subodhinī's reading:

jinvati (jinv, present, third person singular) → its ṭi i is replaced by om → jinvato3m.

In the mantra: apāṃ retāṃsi jinvato3m "it quickens the seeds of the waters".

Applies when / blocked by. yajñakarmaṇi comes from SK 3607 (Subodhinī). Why does the sūtra say "of the ṭi" again, when SK 93 already gives it? The Subodhinī answers. A substitute replaces only the last sound of what it stands for, by alo 'ntyasya (SK 42, chapter 2). Where the ṭi ends in a consonant, om would replace only that consonant. Restating "of the ṭi" makes om replace the whole ṭi.

Watch out. Bhaṭṭoji's text, like the 1915 print, has jivanto3m. The Subodhinī reads jinvato3m and derives it from jinvati; the example above follows it. Bhaṭṭoji writes the substituted om as pluta but does not say here why. So its accent is not marked here.

Siddhānta-kaumudī

यज्ञकर्मणि टेरोमित्यादेशः स्यात् । अपां रेतांसि जिवन्तो3म् (अ॒पां रेतां॑सि जिवन्तो3म्) । टेः किम् । हलन्ते अन्त्यस्य माभूत् ॥

In a sacrificial act, om is substituted for the ṭi. apāṃ retāṃsi jivanto3m ("… [he/it] quickens the seeds of the waters"). Why "for the ṭi"? So that [the substitute] does not [replace only] the final [sound] when [the ṭi] ends in a consonant.

Subodhinī

NSP p. 620

—प्रणवः-। यज्ञकर्मणीति वर्तते । यज्ञकर्मणि टेः प्रणवादेशः स्यात्तदाह—यज्ञकर्मणीत्यादि ॥—जिन्वतोमिति । जिविः प्रीणनार्थः । लट् तिप् टेः प्रणवादेशः ॥—टेः किमिति । ‘वाक्यस्य टेः-’ इत्यतः टेरित्यनुवर्तमाने पुनष्टेर्ग्रहणं किमर्थमिति प्रश्नः । असति हि टिग्रहणे ‘अलोऽन्त्यस्य’ इति वचनाट्टेः योऽन्त्योऽल् तस्यौंकारः स्यात् तस्मात्सर्वादेशार्थं टिग्रहणमित्याह—हलन्तेत्यस्य माभूदिति । अजन्ते विशेषाभावाद्धलन्ते इत्युक्तम्

translator notes

commentary Subodhinī (sk.3608.s1): 'yajñakarmaṇi is continued (vartate)', so that the rule means 'in a sacrificial act the praṇava is substituted for the ṭi', which the kaumudī's gloss states. Followed: yajñakarmaṇi is bracketed in sutra_en as anuvṛtti from SK 3607.
commentary Subodhinī (sk.3608.s1) on 'ṭeḥ kim': ṭeḥ is already carried forward from 'vākyasya ṭeḥ …' (SK 93), so the question is why ṭi is mentioned again; without it, by 'alo 'ntyasya' (SK 42) the substitute would replace only the final sound (al) of the ṭi (OCR 'tasyaukāraḥ', presumably the oṃkāra); hence ṭi is restated so that the substitute replaces the whole (sarvādeśa); 'halante' is said because for a vowel-final [ṭi] it makes no difference. Followed: the k1 answer is rendered as concerning the final sound of a consonant-final ṭi.
commentary Subodhinī (sk.3608.s1) cites the example as 'jinvatom': √jivi in the sense of gratifying (prīṇana), laṭ, tip, and the praṇava substituted for the ṭi. Recorded; see the textual note on the form.
textual Ours 'jivanto3m' = the 1915 print (NSP p. 610, scan page-0620); collation batch08 files it as a witness variant (V): Wikisource reads 'jinvato3m', and the print's own Subodhinī lemma is 'jinvatom' with the derivation laṭ + tip (third person singular, jinvati → jinvato3m). The print's kaumudī form is probably a misprint. The English keeps the transmitted form; the gloss follows the sense of √jinv.
textual No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource uttara-4/0094 gives only the kaumudī mūla here. The example is given once in IAST; our text's accented copy in parentheses is the edition's presentation.
translator The example writes the substituted om as pluta (o3m); the kaumudī does not say here why it is protracted. The English gloss of the mantra fragment is the translator's; its singular subject follows the Subodhinī's derivation (laṭ, tip: jinvati → jinvato3m), not the plural that the transmitted jivanto3m would suggest.

SK 3609 · A 8.2.90V

याज्याऽन्तः ॥ ३६०९ ॥

yājyā'ntaḥ

yājyā 'ntaḥ — [In a sacrificial act (yajñakarmaṇi, carried forward (anuvṛtti) from SK 3607),] the final [ṭi] of a yājyā [mantra becomes pluta — under the adhikāra 'vākyasya ṭeḥ pluta udāttaḥ' (SK 93)].

Rule. In a sacrificial act, in a yājyā (a verse recited at the offering), only the ṭi of the last sentence becomes pluta.

Example.

jihvām agne cakṛṣe havyavāham → the ṭi am of the last word pluta → jihvām agne cakṛṣe havyavāhā́3m.

"O Agni, you have made your tongue the bearer of oblations." The udātta syllable is the pluta hā́3m.

Applies when / blocked by. Why "last"? A yājyā is a verse made of a group of sentences. Without "last", every sentence would take the pluta at its ṭi. It is wanted only for the very last.

Siddhānta-kaumudī

ये याज्या मन्त्रास्तेषामन्त्यस्य टे प्लुतो यज्ञकर्मणि । जिह्वामगग्ने चकृषे हव्यवाहा3म् (जि॒ह्वाम॑ग्ने चकृषे हव्यवाहा3म्) । अन्तः किम् । याज्यानामृचां वाक्यसमुदाय रूपाणां प्रतिवाक्यं टेः स्यात् । सर्वान्त्यस्य चेत्यते ॥

Of the mantras that are yājyās, the ṭi of the last [sentence] becomes pluta in a sacrificial act. jihvām agne cakṛṣe havyavāhā3m ("O Agni, you have made [your] tongue the bearer of oblations"). Why "final"? [Otherwise the pluta] would come to the ṭi of each sentence of the yājyā verses (ṛc), which consist of a group of sentences; and it is desired only for the very last (sarvāntya).

Subodhinī

NSP p. 620

—याज्यान्तः—ये याज्या मन्त्रा इति । याज्याकाण्डे पठ्यन्ते ये मन्त्रा याज्यानुवाक्याकाण्डमिति समाख्याते प्रकरणे ये मन्त्रा इत्यर्थः ॥— तेषामिति । मन्त्राणामित्यर्थः । तासामिति पाठे तासां याज्यानाम् । इहेदमन्तग्रहणं टेरित्यस्य निवर्तकं वा स्याद्विशेषणं वा । आद्ये चान्ते विशेषिते अजन्ताया एव याज्यायाः प्लुतः स्यात् । पक्षान्तरे त्वन्तग्रहणमनर्थकं टेरन्तत्वाव्यभिचारादित्यभिप्रायेणाह—अन्तः किमिति । इतरोऽपि विदिताभिप्राय आह—याज्यानामृचामिति । याज्या नाम ऋचः काश्चिद्वाक्यसमुदायरूपाः तत्र यावन्ति वाक्यानि तेषां सर्वेषां टेः प्लुतः प्राप्नोति स चान्तस्यैवेष्यते तदर्थमन्तग्रहणमिति भावः

translator notes

commentary Subodhinī (sk.3609.s1): 'the mantras that are yājyās' are those recited in the yājyā-section, i.e. the section known as the yājyānuvākyā-kāṇḍa; 'teṣām' means 'of the mantras', and on a reading 'tāsām' it means 'of the yājyās'. Recorded; the English renders the kaumudī's 'teṣām' as transmitted.
commentary Subodhinī (sk.3609.s1) on 'antaḥ kim': the mention of anta could either cancel 'ṭeḥ' or qualify it; on the first view (with anta so qualified) the pluta would fall only on a vowel-final yājyā, and on the other view the mention of anta is pointless, since a ṭi is invariably final. With that in mind the questioner asks 'why final?', and the other, knowing his intention, answers: yājyās are certain ṛcs consisting of groups of sentences, and the pluta would reach the ṭi of every sentence, whereas it is desired only for the last, and that is what 'anta' is for. Followed: 'antaḥ kim' is rendered as a question answered by the each-sentence argument, and 'antyasya' as the last sentence.
textual Collation batch08 (class A, NSP p. 610, scan page-0620): ours 'ṭe pluto' = print 'ṭeḥ pluto' (visarga dropped); ours plain copy 'jihvāmagagne' = print 'jihvām agne' (our accented copy agrees with the print, and the English follows it); ours 'sarvāntyasya cetyate' = print 'ceṣyate' ('is desired'), which the English follows. Wikisource reads 'ye yājyāntā mantrāḥ' (witness variant V; ours follows the print and its Subodhinī lemma).
textual No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource uttara-4/0094 gives only the kaumudī mūla here.
translator In the example the ṭi -am of havyavāham is made pluta (havyavāhā3m). The bracketed English gloss of the mantra is the translator's.

SK 3610 · A 8.2.91V

ब्रूहिप्रेष्यश्रौषड्वौषडावहानामादेः ॥ ३६१० ॥

brūhipreṣyaśrauṣaḍvauṣaḍāvahānāmādeḥ

brūhi-preṣya-śrauṣaḍ-vauṣaḍ-āvahānām ādeḥ — Of brūhi, preṣya, śrauṣaṭ, vauṣaṭ and āvaha, the first [vowel becomes pluta] [in a sacrificial act (yajñakarmaṇi, carried forward (anuvṛtti) from SK 3607, as the kaumudī's gloss shows)].

Rule. In a sacrificial act, the first vowel of brūhi, preṣya, śrauṣaṭ, vauṣaṭ and āvaha becomes pluta.

Example.

agnaye 'nubrū́3hi.

agnaye gomayāni pré3ṣya.

astu śráu3ṣaṭ.

somasyāgne vīhī váu3ṣaṭ.

agnim ā́3vaha.

In each, the udātta syllable is the pluta: brū́3, pré3, śráu3, váu3, ā́3.

Watch out. This rule moves the pluta to the first vowel of the word, not the ṭi. The sūtra says only "the first". That it means the first vowel is not stated by Bhaṭṭoji or his commentators; it is inferred, since only a vowel can be pluta (SK 35). There is no Subodhinī on this sūtra.

Siddhānta-kaumudī

एषामादेः प्लुतो यज्ञकर्मणि । अग्नयेनुब्रू3हि । अग्नये गोमयानि प्रे3ष्य । अस्तु श्रौ3षट् । सोमस्याग्ने वीही वौ3षट् । अग्निमा3वह ॥

Of these, the first [vowel] becomes pluta in a sacrificial act. agnaye 'nubrū3hi; agnaye gomayāni pre3ṣya; astu śrau3ṣaṭ; somasyāgne vīhī vau3ṣaṭ; agnim ā3vaha.

translator notes

textual No Subodhinī on this sūtra: our data has no s-block for 3610 and none is filed under the neighbours (sk.3609.s1 ends with yājyāntaḥ, sk.3611.s1 begins with agnītpreṣaṇe); the print's Subodhinī passes straight from 3609 to 3611 (NSP p. 610, scan page-0620).
textual No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource uttara-4/0094 gives only the kaumudī mūla here. Ours = print (collation batch08 lists 3610 as clean; scan page-0620 read: 'agnayenubrū3hi', 'vīhī vau3ṣaṭ').
translator '[vowel]' is the translator's supply for ādeḥ: only a vowel can be protracted (cf. the Subodhinī at SK 3606, printed under sk.3605.s1, which invokes the ac-paribhāṣā for the pluta). In each example the first vowel of the listed word is pluta: brū3hi, pre3ṣya, śrau3ṣaṭ, vau3ṣaṭ, ā3vaha. The ritual formulas are left unglossed.
textual Our sūtra word-division (padaccheda) spells the first member 'brūhipresya-' with s; our sūtra text and the print have 'preṣya' (NSP p. 610, scan page-0620). A metadata slip in ours only, not in collation; the English follows the sūtra text and the print.

SK 3611 · A 8.2.92V

अग्नीत्प्रेषणे परस्य च ॥ ३६११ ॥

agnītpreṣaṇe parasya ca

agnītpreṣaṇe parasya ca — In the agnīdh's directive (agnīt-preṣaṇa), [the first vowel (ādeḥ, carried forward (anuvṛtti) from SK 3610, as the kaumudī's gloss shows) becomes pluta,] and also the one following it (parasya).

Rule. In the agnīdh's directive (agnīt-preṣaṇa), the first vowel becomes pluta, and also the vowel after it. The agnīdh is a priest of the rite.

Example.

o śrāvaya → first vowel o pluta, and the next vowel ā pluta → ó3śrā́3vaya.

Both plutas are udātta: ó3 and śrā́3.

Applies when / blocked by. "The first" comes from SK 3610, as Bhaṭṭoji's gloss shows. Bhaṭṭoji and the Subodhinī read the compound as "the directive of the agnīdh". They do not say whether the agnīdh gives it or receives it.

Siddhānta-kaumudī

अग्नीधः प्रेषणे आदेः प्लुतस्तस्मात्परस्य च । ओ3श्रा3वय ॥

In the agnīdh's directive (agnīdhaḥ preṣaṇe), the first [vowel] becomes pluta, and also the one following it. o3śrā3vaya.

Subodhinī

NSP p. 620

—अग्नीत्प्रेषणे परस्य च । अग्नीधः प्रेषणमग्नीत्प्रेषणं तस्मिन् तदाह—अग्नीधः प्रेषण इति

translator notes

commentary Subodhinī (sk.3611.s1): 'agnītpreṣaṇa is the preṣaṇa of the agnīdh (agnīdhaḥ preṣaṇam); in that' — which is what the kaumudī's 'agnīdhaḥ preṣaṇe' states. Followed: the compound is rendered with the sixth-case relation kept ('the agnīdh's directive'), without deciding whether the agnīdh gives or receives it.
textual Ours = print 'o3śrā3vaya' only (NSP p. 610, scan page-0620; collation batch08 lists 3611 as clean). Wikisource uttara-4/0094 adds further material after it ('naha' [?], 'agnīd agnīn vihara', 'barhis stṛṇīhi') that the print lacks: witness variant, not translated.
textual No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource gives only the kaumudī mūla here.
translator In o3śrā3vaya the first vowel (o) and the following one (the ā of śrā) are both pluta. Whether the 'preṣaṇa' is addressed to the agnīdh (as in the ritual call o śrāvaya) is not said in the kaumudī; the English keeps the possessive neutral.

SK 3612 · A 8.2.93V

विभाषा पृष्टप्रतिवचने हेः ॥ ३६१२ ॥

vibhāṣā pṛṣṭaprativacane heḥ

vibhāṣā pṛṣṭaprativacane heḥ — In the answer to a question (pṛṣṭa-prativacana), [the ṭi] of hi optionally (vibhāṣā) [becomes pluta — under the adhikāra 'vākyasya ṭeḥ pluta udāttaḥ' (SK 93)].

Rule. In the answer to a question, the particle hi optionally (vibhāṣā) becomes pluta.

Example.

Question: akārṣīḥ kaṭam? "Did you make the mat?"

Answer: akārṣaṃ hi → hi pluta → akārṣaṃ hí3 "Of course I made it"; or plain akārṣaṃ hi.

The udātta syllable is the pluta hí3.

Applies when / blocked by. Only in an answer: kaṭaṃ kariṣyati hi "he will surely make the mat" answers nothing, so no pluta. Only for hi: kaṭaṃ karoti nanu "why, he is making the mat" uses nanu, so no pluta.

Siddhānta-kaumudī

प्लुतः अकार्षीः कटम् । अकार्षं हि3 । अकार्षं हि । पृष्टेति किम् कटं करिष्यति हि । हेः किम् । कटं करोति ननु ॥

[It becomes] pluta. akārṣīḥ kaṭam? ("Did you make the mat?") akārṣaṃ hi3 ("Of course I made it"); [or] akārṣaṃ hi. Why "in the answer to a question"? kaṭaṃ kariṣyati hi ("He will surely make the mat") [is not an answer, so no pluta]. Why "of hi"? kaṭaṃ karoti nanu ("Why, he is making the mat") [the answer uses nanu, not hi].

Subodhinī

NSP p. 620

—विभाषा पृष्टप्रतिवचने । विभाषा हेः प्लुतो भवति

translator notes

commentary Subodhinī (sk.3612.s1): 'hi optionally becomes pluta' (OCR 'muto' = pluto). Followed for sutra_en; it only restates the rule.
textual Ours = print in wording (NSP p. 610, scan page-0620; collation batch08 lists 3612 as clean), except that ours lacks the daṇḍa after 'pṛṣṭeti kim', which the print has ('pṛṣṭeti kim | kaṭaṃ kariṣyati hi'); punctuation only, not in collation, and the English follows the print. Wikisource uttara-4/0094 reads the last counterexample as 'karomi nanu' (witness variant; ours follows the print).
textual No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource gives only the kaumudī mūla here.
translator The bracketed explanations of the two counterexamples and the English glosses of the examples are the translator's; the kaumudī gives the forms only. The kaumudī's opening 'plutaḥ' supplies the operation for the sūtra.

SK 3613 · A 8.2.94V

निगृह्यानुयोगे च ॥ ३६१३ ॥

nigṛhyānuyoge ca

nigṛhyānuyoge ca — And in a questioning (anuyoga) after refuting [an opponent] (nigṛhya), [the ṭi of the sentence optionally (vibhāṣā, carried forward (anuvṛtti) from SK 3612, as the kaumudī's 'vā' shows) becomes pluta — under the adhikāra 'vākyasya ṭeḥ pluta udāttaḥ' (SK 93)].

Rule. When one has refuted someone (nigṛhya) and then questions him about his claim (anuyoga), the ṭi of that sentence optionally becomes pluta.

Example.

Someone has said, "Today is the new-moon day". He has been refuted by reasoning. Now he is asked:

adyāmāvāsyety āttha → ṭi a of āttha pluta → adyāmāvāsyety ātthá3 "You say, 'Today is the new-moon day'?"

The udātta syllable is the pluta thá3.

Applies when / blocked by. The option comes from SK 3612, as Bhaṭṭoji's "optionally" (vā) shows. The Subodhinī: nigṛhya is an absolutive, "having dislodged him from his position"; anuyoga is putting that position back to him in words, "so you say this without proof". The question is asked with indignation.

Siddhānta-kaumudī

अत्र यद्वाक्यं तस्य टेः प्लुतो वा । अद्यामावास्येत्यात्थ3 । अमावास्येत्येवंवादिनं युक्त्या स्वमतात्प्रच्याव्य एवमनुयुज्यते ॥

The ṭi of the sentence [used] here optionally becomes pluta. adyāmāvāsyety āttha3 ("You say, 'Today is the new-moon day'?"). One who speaks thus — "it is the new-moon day" — having been dislodged from his own position by reasoning, is questioned in this way.

Subodhinī

NSP p. 620

—निगृह्या-। निगृह्येति त्यवन्तम् । स्वमतात्प्रच्यवनं निग्रहः तस्यैव स्वमतस्य । एवं किल त्वं निरुपपत्तिकमात्थेति शब्देन प्रतिपादनमनुयोगः तत्र यद्वाक्यं तदाह—अत्र यद्वाक्यमिति । निष्टस्योत्यात्येति । तदेव विवृणोति—अमावास्येत्येवमित्यादि

translator notes

commentary Subodhinī (sk.3613.s1): nigṛhya is a form ending in lyap (an absolutive); nigraha is dislodging [someone] from his own position; anuyoga is setting out in words, about that very position, 'so you say this without any proof'; the sentence used in that [situation] is what the kaumudī means by 'atra yad vākyam'. Followed: nigṛhya rendered as 'after refuting' and anuyoga as the ensuing questioning.
commentary Subodhinī, as printed (NSP p. 610, scan page-0620): 'adyāmāvāsyā' has been asserted by someone; having refuted him with arguments (upapattibhiḥ), one questions him with indignation (sābhyasūyam): 'adyāmāvāsyety āttha'; the kaumudī's last sentence explains this. Followed in the gloss of the example and of the closing sentence.
textual Commentary OCR (not mūla): our sk.3613.s1 reads '… tadāha—atra yadvākyamiti | niṣṭasyotyātyeti |' where the print has '… atra yad vākyam iti. nigṛhyānuyoge yad vākyam ity arthaḥ. adyāmāvāsyety evaṃ kenacit pratijñātaṃ tam upapattibhir nigṛhya sābhyasūyam anuyuṅkte — adyāmāvāsyety āttheti (= āttha iti).' (scan page-0620, lower block). The middle of the passage is lost in our s-block.
textual Ours = print (collation batch08: 3613 not listed with any difference). No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource uttara-4/0094 gives only the kaumudī mūla here.

SK 3614 · A 8.2.95V

आम्रेडितं भर्त्सने ॥ ३६१४ ॥

āmreḍitaṃ bhartsane

āmreḍitaṃ bhartsane — In a threat (bhartsana), an āmreḍita [— the repeated latter member of a doubled expression — has its ṭi made pluta, under the adhikāra 'vākyasya ṭeḥ pluta udāttaḥ' (SK 93)].

Rule. In a threat (bhartsana), the doubled word becomes pluta at its ṭi. The sūtra names the āmreḍita, the second member of a doubled word (SK 83, chapter 3). Bhaṭṭoji says it stands for the whole doubled expression, both members.

Example.

dasyo dasyo → each ṭi o pluta → dasyó3 dasyó3 ghātayiṣyāmi tvām "Robber! robber! I will have you killed!"

caurá3 caurá3 "Thief! thief!"

The udātta syllables are the plutas syó3 and rá3.

Applies when / blocked by. The word is doubled by vākyāder āmantritasya… (SK 2143, chapter 43), so the Subodhinī. It explains Bhaṭṭoji's remark. The name āmreḍita belongs to the second member alone. Yet the pluta is wanted on both, and the second member alone is never used in a threat. So "āmreḍita" here indicates the whole doubled group (upalakṣaṇa).

Siddhānta-kaumudī

दस्यो3दस्यो3घातयिष्यामि त्वाम् । आम्रेडितग्रहणं द्विरुक्तोपलक्षणम् । चौर3 चौर3 ॥

dasyo3 dasyo3 ghātayiṣyāmi tvām ("Robber! robber! I will have you killed!"). The mention of "āmreḍita" is an indication (upalakṣaṇa) of the doubled [expression as a whole]: caura3 caura3 ("Thief! thief!").

Subodhinī

alignment inferredNSP p. 620–621

—दस्यो३दस्यो३ इति । ‘वाक्यादेरामन्त्रितस्य’ इत्यादिना द्विर्वचनम् । ननु द्विरुक्तसमुदाये परभागस्यैव प्लुतः प्राप्नोति न तु पूर्वस्य ‘तस्य परमाम्रेडितम्’ इति परभागस्यैवाम्रेडितसंज्ञाविधानात् इष्यते द्वयोरपीत्याह—आम्रेडितग्रहणमित्यादि ॥—द्विरुक्तोपलक्षणार्थमिति । द्विरुक्तसमुदाये भागद्वयोपलक्षणमित्यर्थः । एतच्चाम्रेडितस्य भर्त्सने वृत्त्यसंभवाल्लभ्यते

translator notes

commentary Subodhinī (sk.3614.s1, completed from the print, NSP pp. 610–611, scans page-0620/0621): the doubling is by 'vākyāder āmantritasya …' (SK 2143). Objection: in the doubled group the pluta would come only to the latter part, not to the former, since 'tasya param āmreḍitam' (SK 83) gives the name āmreḍita to the latter part alone; but it is desired for both — hence 'āmreḍitagrahaṇam …'. 'An indication of the doubled' means an indication of both parts of the doubled group; this is gathered from the fact that the āmreḍita alone cannot be used in a threat. Followed: 'dviruktopalakṣaṇa' is rendered as covering the whole doubled expression, which the examples bear out (both members pluta).
textual Commentary OCR (not mūla): our sk.3614.s1 reads 'sa tā evaṃ syāt | tasya vākyapreṣitam'' where the print has 'na tu pūrvasya, ‘tasya param āmreḍitam’ iti' (scan page-0620, last line, under the watermark).
textual Ours = print (NSP p. 611, scan page-0621; collation batch09 lists 3614 as clean). Wikisource uttara-4/0094 has 'dasyodasyo3' and 'caura caura3' (pluta on the second member only): witness variant; ours follows the print. No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource gives only the kaumudī mūla here.
translator The English glosses of the examples are the translator's; ghātayiṣyāmi is rendered causatively ('have you killed').

SK 3615 · A 8.2.96V

अङ्गयुक्तं तिङ् आकाङ्क्षम् ॥ ३६१५ ॥

aṅgayuktaṃ tiṅ ākāṅkṣam

aṅgayuktaṃ tiṅ ākāṅkṣam — A word ending in a tiṅ affix (tiṅ) that is joined with aṅga and is expectant (ākāṅkṣa) [of something further becomes pluta at its ṭi, under the adhikāra 'vākyasya ṭeḥ pluta udāttaḥ' (SK 93)], [in a threat (bhartsane, carried forward (anuvṛtti) from SK 3614, as the kaumudī's 'bhartsana ity eva' states)].

Rule. In a threat, a verb form (tiṅanta, a word ending in a verb ending) joined with the particle aṅga becomes pluta at its ṭi. The verb must be ākāṅkṣa, "expectant": the sentence must go on.

Example.

aṅga kūja → ṭi a of kūja pluta → aṅga kūjá3, idānīṃ jñāsyasi jālma "Go on, coo! Now you will find out, you wretch!"

The udātta syllable is the pluta já3. The Subodhinī: aṅga shows impatience, and kūja is the imperative of kūj "to make an inarticulate sound".

Applies when / blocked by. Three counter-examples, none pluta:

Not a verb: aṅga devadatta mithyā vadasi "Come now, Devadatta, you are lying". Here aṅga devadatta expects the rest, but it is not a verb (Subodhinī).
Not expectant: aṅga paca "Come, cook!" expects nothing further.
Not a threat: aṅgādhīṣva, bhaktaṃ tava dāsyāmi "Come, study; I will give you rice". "In a threat" runs on from SK 3614.

Siddhānta-kaumudī

अङ्गेत्यनेन युक्तं तिङन्तं प्लवते । अङ्ग कूज3 इदानीं ज्ञास्यसिजाल्म । तिङ् किम् । अङ्ग देवदत्त मिथ्या वदसि । आकाङ्क्षं किम् । अङ्ग पच । नैतदपरमाकाङ्क्षति । भर्त्सन इत्येव । अङ्गाधीष्व भक्तं तव दास्यामि ॥

A word ending in a tiṅ affix (tiṅanta) joined with "aṅga" is protracted (plavate). aṅga kūja3, idānīṃ jñāsyasi jālma ("Go on, coo! Now you will find out, you wretch!"). Why "a tiṅ"? aṅga devadatta mithyā vadasi ("Come now, Devadatta, you are lying"). Why "expectant"? aṅga paca ("Come, cook!"): this does not expect anything further. "In a threat" (bhartsane) applies here too (ity eva): aṅgādhīṣva, bhaktaṃ tava dāsyāmi ("Come, study; I will give you rice") [is not a threat, so no pluta].

Subodhinī

alignment inferredNSP p. 621

—अङ्गयुक्तम् । आकाङ्क्षतीत्याकाङ्क्षं पचाद्यच् ॥—तिङन्तमिति । आकाङ्क्षं तिङन्तमित्यर्थः ॥—अङ्ग कूज ३ इति । अङ्गशब्दोऽमर्षे कूज अव्यक्ते लोण्मध्यमपुरुषैकवचनम् ॥—ज्ञास्यसि जाल्मेति । कूजनफलमस्मिन्नेव क्षणे ज्ञास्यसीत्यर्थः ॥—अङ्ग देवदत्तेति । अङ्गशब्दोऽत्रानुनये अङ्ग देवदत्तेत्येकं वाक्यम् । एतच्च मिथ्या वदस्येतदपेक्षते

translator notes

commentary Subodhinī (sk.3615.s1): ākāṅkṣa is 'that which expects' (ākāṅkṣati), with the affix ac by the pacādi rule [SK 2896]; the kaumudī's 'tiṅantam' means an expectant tiṅanta. Followed: ākāṅkṣa rendered 'expectant' as a qualifier of the tiṅanta.
commentary Subodhinī (sk.3615.s1): in aṅga kūja3 the word aṅga expresses impatience (amarṣa), and kūja is √kūj 'to make an inarticulate sound', loṭ, second person (madhyama-puruṣa) singular; 'jñāsyasi jālma' means 'this very moment you will know the result of your cooing'. Followed in the gloss of the example.
commentary Subodhinī (sk.3615.s1): in 'aṅga devadatta' aṅga is used in conciliation (anunaya); 'aṅga devadatta' is one sentence, and it expects 'mithyā vadasi' — so the expectant member is not a tiṅanta. Followed: the counterexample is glossed with a conciliatory 'Come now'.
textual Ours = print (NSP p. 611, scan page-0621; collation batch09 lists 3615 as clean; the split 'jñāsyasijālma' is ignored there as a word-split difference). No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource uttara-4/0094 gives only the kaumudī mūla here.
translator The bracketed reason for the last counterexample and the English glosses of the examples are the translator's; the kaumudī gives the forms only.

SK 3616 · A 8.2.97V

विचार्यमाणानाम् ॥ ३६१६ ॥

vicāryamāṇānām

vicāryamāṇānām — [The ṭi] of [sentences] under deliberation (vicāryamāṇa) [becomes pluta — under the adhikāra 'vākyasya ṭeḥ pluta udāttaḥ' (SK 93)].

Rule. The ṭi of sentences under deliberation (vicāryamāṇa) becomes pluta. Bhaṭṭoji: deliberation (vicāra) is examining the true nature of a thing by the means of knowledge (pramāṇas).

Example.

hotavyaṃ dīkṣitasya gṛhe, na hotavyam iti

→ the ṭi of each sentence pluta → hotavyaṃ dīkṣitasya gṛhā́3i, na hotavyá3m iti

"Should one offer in the house of the initiated sacrificer, or should one not offer?"

The udātta syllables are the plutas hā́3 and vyá3.

Applies when / blocked by. Both alternatives, "one should offer" and "one should not offer", are being weighed, so both take the pluta. SK 3617 shows that this is the Vedic usage.

Watch out. gṛhā3i is gṛhe, a locative, whose e has been split into a pluta ā and an i. The Subodhinī names SK 3626 for that split.

Siddhānta-kaumudī

वाक्यानां टेः प्लुतः । होतव्यं दीक्षितस्य गृहा3इ । न होतव्य3मिति । होतव्यं न होतव्यमिति विचार्यते । प्रमाणैर्वस्तुतत्त्वपरीक्षणं विचारः ॥

The ṭi of [such] sentences becomes pluta. hotavyaṃ dīkṣitasya gṛhā3i, na hotavya3m iti ("Should one offer [an oblation] in the house of the initiated [sacrificer], or should one not offer?"). Here "one should offer" and "one should not offer" are being deliberated. Deliberation (vicāra) is the examination of the true nature of a thing by means of the pramāṇas.

Subodhinī

NSP p. 621

—विचार्यमाणानाम् । ‘कोटिद्वयस्पृग्विज्ञानं विचार इति कथ्यते । विचार्यमाणस्तज्ज्ञानविषयीभूत उच्यते ॥’ इह तु विचार्यमाणविषयत्वाद्वाक्यानि विचार्यमाणानि ॥—गृहा ३ इति । सप्तम्येकवचनान्तस्य गृहे इत्यस्य ‘एचोऽप्रगृह्यस्ये’ति प्लुतविकारः

translator notes

commentary Subodhinī (sk.3616.s1) quotes a verse: 'Vicāra is called the cognition that touches two alternatives (koṭi); the vicāryamāṇa is said to be what becomes the object of that cognition'; here the sentences are called vicāryamāṇa because their content is what is deliberated. Followed: the sūtra's vicāryamāṇānām is rendered as qualifying sentences (vākyānām, per the kaumudī).
commentary Subodhinī (sk.3616.s1) on 'gṛhā3i': it is gṛhe, a seventh-case singular form (saptamyekavacanānta), changed by 'eco 'pragṛhyasya …' (SK 3626). Recorded: the kaumudī gives the form without derivation, so k1 adds none.
textual Ours = print (NSP p. 611, scan page-0621; collation batch09 lists 3616 as clean). No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource uttara-4/0094 gives only the kaumudī mūla here.
translator The English gloss of the example is the translator's; the two halves are rendered as alternatives because the kaumudī says both are being deliberated.

SK 3617 · A 8.2.98V

पूर्वं तु भाषायाम् ॥ ३६१७ ॥

pūrvaṃ tu bhāṣāyām

pūrvaṃ tu bhāṣāyām — But in ordinary language (bhāṣā), [only] the first [of the sentences under deliberation (vicāryamāṇānām, carried forward (anuvṛtti) from SK 3616) becomes pluta at its ṭi].

Rule. But in ordinary Sanskrit (bhāṣā), of the sentences under deliberation, only the first becomes pluta.

Example.

ahir nu rajjur nu → only the first sentence pluta → ahir nú3 rajjur nu "Is it a snake? Or is it a rope?"

The udātta syllable is the pluta nú3.

Applies when / blocked by. "First" means first in the order spoken. Since the sūtra names bhāṣā, Bhaṭṭoji infers that SK 3616, which gives the pluta to every sentence, is for the Veda.

Watch out. The first sentence already has the pluta by SK 3616. So, the Subodhinī says, this rule is a niyama, a restriction: "only the first". It does not mean "the first, only in bhāṣā".

Siddhānta-kaumudī

विचार्यमाणानां पूर्वमेव प्लवते । अहिर्नु3 रज्जुर्नु । प्रयोगापेक्षं पूर्वत्वम् । भाषाग्रहणात्पूर्वयोगश्छन्दसीति ज्ञायते ॥

Of the [sentences] under deliberation, only the first is protracted (plavate). ahir nu3 rajjur nu ("Is it a snake? or is it a rope?"). Being "first" is relative to the order of utterance (prayoga). From the mention of "bhāṣā" it is understood (jñāyate) that the preceding rule [applies] in the Veda (chandasi).

Subodhinī

NSP p. 621

—पूर्वं तु—पूर्वेणैव सिद्धे नियमार्थमिदम् । तुशब्दस्त्वर्थतोऽवधारणार्थः । यथैवं विज्ञायेत पूर्वमेव प्लुत इति मैवं विज्ञायि पूर्वं भाषायामेवेति । उदाहरणे तुशब्दो वितर्के

translator notes

commentary Subodhinī (sk.3617.s1, OCR 'pūrvaṃ gaiva' = print 'pūrveṇaiva', scan page-0621): since [the first sentence's pluta] is already established by the preceding rule, this rule is for restriction (niyama); 'tu' in effect has the sense of restriction (avadhāraṇa), so that it is understood as 'only the first is pluta', and not as 'the first [is pluta] only in bhāṣā'. Followed: the kaumudī's 'pūrvam eva' is rendered 'only the first' and '[only]' is supplied in sutra_en.
commentary Subodhinī (sk.3617.s1): 'in the example the particle is in the sense of conjecture (vitarka)'. Followed: nu is rendered as a questioning 'is it …?'. Our OCR reads 'tuśabdo' here; on the print (scan page-0621) the first glyph cannot be told apart from the nu of 'anudāttaḥ' and of the kaumudī's 'ahir nu3 rajjur nu' on the same page, and since the Subodhinī is glossing the example's particle, 'nuśabdo' is expected (commentary, not mūla).
textual Ours = print (NSP p. 611, scan page-0621: 'prayogāpekṣaṃ pūrvatvam'; collation batch09 lists 3617 as clean). Wikisource uttara-4/0094 reads 'prayogāpekṣatvaṃ pūrvatvam' and 'iha bhāṣāgrahaṇāt': witness variants. No Bālamanoramā: our balamanorama layer has no block for this unit, and Wikisource gives only the kaumudī mūla here.
translator The ṭi under the adhikāra of SK 93 is supplied in sutra_en by the translator; the kaumudī says only 'plavate'. In the example only the first sentence (ahir nu3) carries the pluta.

SK 3618 · A 8.2.99V

प्रतिश्रवणे च ॥ ३६१८ ॥

pratiśravaṇe ca

pratiśravaṇe ca — And in pratiśravaṇa (acceptance, affirmation, readiness to listen), [the ṭi of the sentence becomes pluta — 'vākyasya ṭeḥ plutaḥ' carried forward (anuvṛtti) from the adhikāra of SK 93].

Rule. In pratiśravaṇa the ṭi of the sentence becomes pluta. Bhaṭṭoji gives the word three senses: acceptance, affirmation, and readiness to listen.

Example.

Acceptance. gāṃ me dehi bhoḥ "Give me a cow, sir." — hanta te dadāmí3 "Very well, I give it to you".
Affirmation. nityaḥ śabdo bhavitum arhatí3 "Sound must be eternal".
Readiness to listen. datta kim ātthá3 "Datta, what are you saying?"

The udātta syllables are the plutas mí3, tí3 and thá3.

Watch out. Bhaṭṭoji lists the examples without labels. The Subodhinī assigns the last to readiness to listen. Pairing the first two with acceptance and affirmation is not stated by Bhaṭṭoji or his commentators; it is inferred from the examples.

Siddhānta-kaumudī

वाक्यस्य टे प्लुतोऽभ्युपगमे प्रतिज्ञाने श्रवणाभिमुख्ये च । गां मे देहि भोः । हन्त ते ददामि3 । नित्यः शब्दो भवितुमर्हति 3 । दत्त किमात्थ3 ॥

The ṭi of the sentence becomes pluta in acceptance (abhyupagama), in affirmation (pratijñāna), and in readiness to listen (śravaṇābhimukhya). [Acceptance:] gāṃ me dehi bhoḥ ['Give me a cow, sir'] — hanta te dadāmi3 ['Very well, I give it to you']. [Affirmation:] nityaḥ śabdo bhavitum arhati3 ['Sound must be eternal']. [Readiness to listen:] datta kim āttha3 ['Datta, what are you saying?'].

Subodhinī

NSP p. 621

—प्रतिश्रव—प्रतिश्रवणार्थमाह—अभ्युपगमे इत्यादि । अङ्गीकारे इत्यर्थः ॥—प्रतिज्ञाने इति । अत्रोभयत्रापि गतिसमासः । अर्थद्वयेऽपि प्रतिपूर्वः शृणोतिः प्रसिद्धः ॥— आभिमुख्ये चेति । अत्र ‘लक्षणेनाभिप्रती आभिमुख्ये’ इत्यव्ययीभावः ॥—दत्त किमात्थ ३ इ इति । किं ब्रूषे इत्येव पृच्छ्यते । अत्र श्रवणाभिमुख्यं गम्यते

translator notes

commentary Subodhinī (sk.3618.s1): 'abhyupagame' etc. state the meaning of pratiśravaṇa; abhyupagama = acceptance (aṅgīkāra); at 'pratijñāne' it says that in both these senses (abhyupagama and pratijñāna) prati-śravaṇa is a gati-samāsa, prati + śru being well known in both senses; at 'ābhimukhye' it says that in the sense of readiness to listen prati-śravaṇa is an avyayībhāva by 'lakṣaṇenābhipratī ābhimukhye'; in 'datta kim āttha3' one simply asks 'what do you say?', and readiness to listen (śravaṇābhimukhya) is what is understood. Followed: abhyupagama is rendered 'acceptance', and the last example is assigned to śravaṇābhimukhya.
translator Bhaṭṭoji does not label the examples. The bracketed labels pair them with the three senses in the order he gives them. Only the last pairing is stated by the Subodhinī. The first two are evident from the examples.
textual Ours reads 'vākyasya ṭe' with the visarga dropped. The print has 'vākyasya ṭeḥ' (NSP p. 611, scan 0621; collation batch09, class A). The English follows the print.
textual No BM on this sūtra: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0094) gives only the mūla here.

SK 3619 · A 8.2.100V

अनुदात्तं प्रश्नान्ताभिपूजितयोः ॥ ३६१९ ॥

anudāttaṃ praśnāntābhipūjitayoḥ

anudāttaṃ praśnāntābhipūjitayoḥ — At the end of a question (praśnānta) and in praise (abhipūjita), [the pluta — 'plutaḥ' carried forward (anuvṛtti) from the adhikāra of SK 93, a pluta already established by another rule] is anudātta.

Rule. At the end of a question (praśnānta) and in praise (abhipūjita), the pluta is anudātta. Bhaṭṭoji: this rule gives only the anudātta accent. The pluta itself is already given by dūrād dhūte ca (SK 95, chapter 4) and the other rules.

Example.

Question: agamaḥ pūrvān grāmān agnibhūte paṭo "Did you go to the eastern villages, Agnibhūti, clever one?"

→ the closing words take the pluta at their ṭi → agnibhūta3i, paṭa3u

→ this rule: those plutas are anudātta.

The pluta syllables ta3 and ṭa3 are anudātta, so they carry no mark.

Praise: śobhanaḥ khalv asi māṇavaka3 "You are fine indeed, boy". The pluta ka3 is anudātta.

Applies when / blocked by. The Subodhinī names the sources of these plutas. In praise the pluta comes from SK 95. In the question it comes from SK 3624, which reaches even a non-final word. In the question, the non-final words keep the svarita of SK 3624; only the closing words take the anudātta of this rule.

Watch out. agnibhūta3i and paṭa3u are agnibhūte and paṭo with the e and o split by SK 3626. Bhaṭṭoji does not derive them here.

Siddhānta-kaumudī

अनुदात्तः प्लुतः स्यात् । दूराद्धूतादिषु सिद्धस्य प्लुतस्यानुदात्तत्वमात्रमनेन विधीयते । अग्निभूत 3 इ । पट 3 उ । अग्निभूते पटो एतयोः प्रश्नान्ते टेरनुदात्तः प्लुतः । शोभनः खल्वसि माणवक3 ॥

The pluta is anudātta. This [rule] prescribes only the anudātta quality of a pluta already established in [the contexts of] 'dūrād dhūte' (SK 95) and the rest. agnibhūta3i; paṭa3u [closing the question agamaḥ pūrvān grāmān agnibhūte paṭo, 'Did you go to the eastern villages, Agnibhūti, clever one?']: in these two, agnibhūte and paṭo, the ṭi at the end of the question becomes an anudātta pluta. [In praise:] śobhanaḥ khalv asi māṇavaka3 ['You are fine indeed, boy'].

Subodhinī

NSP p. 621

—अनुदात्तं प्रश्नान्त—प्रश्नवाक्ये यच्चरमं प्रयुज्यते स प्रश्नान्तः । नानेन प्लुतो विधीयते किं तु दूराद्धूतादिषु विहितस्य प्लुतस्योदात्तत्वे प्राप्ते प्रश्नान्ताभिपूजितयोरनुदात्तत्वगुणमात्रं विधीयते तदाह—दुराद्धूतादिष्विति । तत्रैषा वचनव्यक्तिः । प्रश्नान्ते अभिपूजिते च यः प्लुतः सोऽनुदात्तो भवतीति । तत्राभिपूजिते ‘दूराद्धूते च’ इति प्लुत इति । इतरत्र तु अनन्त्यस्यापि ‘प्रश्नाख्यानयोः’ इति ॥—अग्निभूत ३ इ इति ॥—पट ३ उ इति । अगमाः पूर्वान् ग्रामान् इत्येतद्वाक्यं अग्निभूते पटो इत्यनन्तरेण समाप्तं तत्र अगमा इत्येवमादीनामनन्त्यस्यापि प्रश्नाख्यानयोः’ इति स्वरितः । प्लुतः अग्निभूते पटो अनयोरनुदात्तः । अभिपूजिते उदाहरणमाह— शोभनः खल्वसीत्यादि

translator notes

commentary Subodhinī (sk.3619.s1): praśnānta is what is used last in an interrogative sentence. This rule does not prescribe pluta. Where a pluta prescribed in dūrāddhūta etc. would be udātta, it prescribes merely the quality of being anudātta, hence Bhaṭṭoji's 'dūrāddhūtādiṣu'. The wording is: a pluta at the end of a question or in praise is anudātta. In praise the pluta comes from 'dūrād dhūte ca' (SK 95). In the question it comes from 'anantyasyāpi praśnākhyānayoḥ' (SK 3624), which applies even to a non-final word. Followed: 'plutaḥ' is supplied as already established, and the rule is rendered as assigning accent only.
commentary Subodhinī (sk.3619.s1): the sentence 'agamāḥ pūrvān grāmān' is completed by 'agnibhūte paṭo'. In it agamāḥ and the other non-final words take svarita by 'anantyasyāpi praśnākhyānayoḥ', and agnibhūte and paṭo take the anudātta pluta by this rule. 'śobhanaḥ khalv asi…' is given as the example of abhipūjita. Followed in the bracketed frame of the question and in the label '[In praise:]'. The Subodhinī writes agamāḥ. The kaumudī at SK 3624 and SK 3626 has agamaḥ, which the bracket keeps.
translator agnibhūta3i and paṭa3u are agnibhūte and paṭo with the final e and o split into a pluta a plus i or u by 'eco 'pragṛhyasya…' (SK 3626). Bhaṭṭoji does not derive them here.
textual No BM on this sūtra: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0094) gives only the mūla here.

SK 3620 · A 8.2.101V

चिदिति चोपमाऽर्थे प्रयुज्यमाने ॥ ३६२० ॥

ciditi copamā'rthe prayujyamāne

cid iti copamārthe prayujyamāne — And when [the particle] cit is used in the sense of comparison (upamā), [the ṭi of the sentence becomes an anudātta pluta — 'vākyasya ṭeḥ plutaḥ' carried forward (anuvṛtti) from the adhikāra of SK 93, and 'anudāttam' carried forward (anuvṛtti) from SK 3619].

Rule. When the particle cit is used in the sense of comparison (upamā), the ṭi of the sentence becomes an anudātta pluta.

Example.

agnicid bhāyāt "may he shine like fire" (= agnir iva bhāyāt)

→ ṭi āt of bhāyāt becomes an anudātta pluta → agnicid bhāyā3t.

The pluta syllable yā3 is anudātta, so it carries no mark.

Applies when / blocked by. Not where cit means something else: kathaṃcid āhuḥ "they say it with difficulty". Not where cit is not used: agnir māṇavako bhāyāt "may the boy shine like fire". There the comparison is understood, but cit is absent.

Watch out. Here the pluta itself is prescribed, not only its accent (Subodhinī, contrasting SK 3619). The pluta falls on the sentence's ṭi, on bhāyāt, not on cit. The Subodhinī: the iti in the sūtra makes "used" go with the word cit, so the pluta is not placed on cit.

Siddhānta-kaumudī

वाक्यस्य टेरनुदात्तः प्लुतः अग्निचिद्भाया3त् अग्निरिव भायात् । उपमार्थे किम् । कथंचिदाहुः प्रयुज्यमाने किम् । अग्निर्माणवको भायात् ॥

The ṭi of the sentence becomes an anudātta pluta. agnicid bhāyā3t, [that is,] agnir iva bhāyāt ['may he shine like fire']. Why 'in the sense of comparison'? kathaṃcid āhuḥ ['they say it with difficulty']. Why 'used'? agnir māṇavako bhāyāt ['may the boy shine (like) fire'].

Subodhinī

NSP p. 621

—चिदिति चोप—। चिदित्येतन्निपाते उपमानेऽर्थे प्रयुज्यमाने वाक्यस्य टेरनुदात्तः प्लुतो भवतीत्यर्थः । प्लुतोऽप्यत्राज्जिधीयते न गुणमात्रम् । इतीति किम् । अक्रियमाणे तस्मिन्नुपमानेऽर्थे कस्मिंश्चिच्छब्दे प्रयुज्यमाने चिच्छब्दः प्लुत इति विज्ञायते । इतिशब्दे तु सति प्रयुज्यमान इत्येतच्चिच्छब्दस्य विशेषणं प्लुतस्तु ‘वाक्यस्य टेः—’ इत्यधिकारात्तस्यैव भवतीति मनसि विभाव्योदाहरणमुखेनाह—अग्निचिदिव भायादिति । अत्र न चिच्छब्दस्य प्लुतः किं तु भायादित्यस्यैव । अक्रियमाणे तु इतिशब्दे चिच्छब्दस्यैव प्लुतः स्यात् अग्निचिद्भाया ३ दित्यत्र न स्यादिति भावः ॥—कथंचिदिति । अत्र कष्टे चिच्छब्दः ॥—अग्निमाणवको भायादिति । अग्निरिव माणवको दीप्यत इत्यर्थः । अत्रोपमानार्थस्य गम्यमानत्वादस्ति चिच्छब्दस्य प्रतीतिः । प्रयोगस्तु नास्ति । यद्यन्येषामप्युपमानार्थानामिवादीनामस्ति प्रतीतिस्तथापि चिच्छब्दस्यापि तावदस्तीति भावः

translator notes

commentary Subodhinī (sk.3620.s1): when the particle cit is used in the sense of upamāna, the ṭi of the sentence becomes an anudātta pluta. Here pluta itself is prescribed, not merely the quality (contrast SK 3619). Why 'iti'? Without it the rule would be understood as: when some word is used in the sense of comparison, cit gets the pluta. With iti, 'prayujyamāne' qualifies the word cit, while the pluta, by the adhikāra 'vākyasya ṭeḥ', falls on the sentence's ṭi. So in agnicid bhāyā3t the pluta is on bhāyāt, not on cit. In kathaṃcit, cit has the sense of hardship (kaṣṭa). agnir māṇavako bhāyāt means 'the boy shines like fire': the sense of comparison is understood, and with it the notion of cit, but cit is not used. Followed: the pluta is placed on the sentence's ṭi, and kathaṃcit is rendered 'with difficulty'.
textual No BM on this sūtra: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0094) gives only the mūla here.

SK 3621 · A 8.2.102V

उपरिस्विदासीदिति च ॥ ३६२१ ॥

uparisvidāsīditi ca

uparisvid āsīd iti ca — And in 'upari svid āsīt' [the ṭi becomes an anudātta pluta — 'anudāttam' carried forward (anuvṛtti) from SK 3619, as Bhaṭṭoji's gloss 'ṭeḥ pluto 'nudāttaḥ syāt' shows; the pluta itself is the one prescribed by 'vicāryamāṇānām' (SK 3616)].

Rule. In the phrase upari svid āsīt "was it above?", the ṭi becomes an anudātta pluta. The pluta itself is the one that vicāryamāṇānām (SK 3616) gives to a sentence under deliberation. This rule changes only its accent (Subodhinī).

Example.

upári svid āsī3t "was it above?"

The udātta syllable is pá of upári. The pluta sī3 is anudātta and unmarked. The ri after pá carries a svarita that only follows an udātta; as elsewhere in this chapter, such a svarita is left unmarked.

Contrast adháḥ svid āsī́3t "was it below?"

Here the udātta syllables are dhá of adháḥ and the pluta sī́3. That pluta is udātta by SK 3616.

Applies when / blocked by. Only the phrase with upari is named. The paired phrase with adhaḥ keeps the udātta pluta of SK 3616.

Watch out. Bhaṭṭoji glosses "the ṭi becomes an anudātta pluta". That the word "anudātta" is carried from SK 3619 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

टेः प्लुतोऽनुदात्तः स्यात् । उपरिस्विदासी 3 त् (उ॒परि॑स्विदासी 3 त्) । अधः स्विदासी 3 त् (अ॒धः स्वि॑दा॒सी 3 त्) इत्यत्र तु विचार्यमाणानाम् SK 3616 इत्युदात्तः प्लुतः ॥

The ṭi becomes an anudātta pluta. upári svid āsī3t ['was it above?'] [pá of upári udātta; the pluta syllable sī3 anudātta]. But in adháḥ svid āsī́3t ['was it below?'] the pluta is udātta, by 'vicāryamāṇānām' (SK 3616) [dhá of adháḥ udātta, and the pluta syllable sī3 udātta].

Subodhinī

NSP p. 621

—उपरिस्विदासीदिति । अत्रापि विचार्यमाणानामिति विहितस्य प्लुतस्य गुणमात्रं विधीयते

translator notes

commentary Subodhinī (sk.3621.s1): here too only the quality [anudātta] is prescribed for a pluta that 'vicāryamāṇānām' (SK 3616) prescribes. Followed in sutra_en.
textual Accents are read from our accented copies, which agree with the print (NSP p. 611, scan 0621, zoomed): anudātta under u and svarita on ri in upari; anudātta under a, svarita on svi and anudātta under dā in adhaḥ svid āsī3t. So the unmarked pa and dhaḥ are udātta. The sī3 after the anudātta dā is udātta, while the sī3 that follows the svarita ri is pracaya (anudātta). The mantra is given once, with acute for udātta.
textual No BM on this sūtra: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0094) gives only the mūla here.
translator Bhaṭṭoji's gloss states the anudātta quality, and the Subodhinī names only SK 3616 as the source of the pluta. Neither names the sūtra from which 'anudāttam' is carried; SK 3619 (anudāttaṃ praśnāntābhipūjitayoḥ), the last preceding rule with that word, is the translator's identification.

SK 3622 · A 8.2.103V

स्वरितमाम्रेडितेऽसूयासम्मतिकोपकुत्सनेषु ॥ ३६२२ ॥

svaritamāmreḍite'sūyāsammatikopakutsaneṣu

svaritam āmreḍite 'sūyāsammatikopakutsaneṣu — When an āmreḍita follows, [the pluta — 'plutaḥ' carried forward (anuvṛtti) from the adhikāra of SK 93, as Bhaṭṭoji's gloss 'svaritaḥ plutaḥ syāt' shows] is svarita, where envy (asūyā), approval (sammati), anger (kopa) or contempt (kutsana) is to be understood.

Rule. When an āmreḍita, the second member of a doubled word, follows, the pluta is svarita. This holds where envy (asūyā), approval (sammati), anger (kopa) or contempt (kutsana) is meant.

Example.

Envy. abhirūpaka abhirūpaka → the first member's ṭi becomes a svarita pluta → abhirūpakà3 abhirūpaka, riktaṃ te ābhirūpyam "Handsome fellow, handsome fellow! Your handsomeness is empty".
Approval. abhirūpakà3 abhirūpaka, śobhano 'si "… You are splendid".
Anger. avinītakà3 avinītaka, idānīṃ jñāsyasi jālma "Ill-bred fellow, ill-bred fellow! Now you will find out, wretch".
Contempt. śāktīkà3 śāktīka, riktā te śaktiḥ "Spearman, spearman! Your spear is empty".

In each, the pluta kà3 is svarita and marked with a grave.

Applies when / blocked by. The word is doubled by vākyāder āmantritasya asūyāsammatikopakutsanabhartsaneṣu (SK 2143, chapter 43), so the Subodhinī. Bhaṭṭoji's gloss supplies "pluta". That it comes from SK 93 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

स्वरितः प्लुतः स्यादाम्रेडिते परेऽसूयादौ गम्ये । असूयायाम् । अभिरूपक3 अभिरूपकरिक्तं ते आभिरूप्यम् । संमतौ । अभिरूपक 3 अभिरूपक शोभनोऽसि । कोपे । अविनीतक 3 अविनीतक इदानीं ज्ञास्यसि जाल्म । कुत्सने । शाक्तीक 3 शाक्तीकरिक्ता ते शक्तिः ॥

The pluta is svarita when an āmreḍita follows, where envy and the rest are to be understood. In envy: abhirūpaka3 abhirūpaka, riktaṃ te ābhirūpyam ['Handsome fellow, handsome fellow! Your handsomeness is empty']. In approval: abhirūpaka3 abhirūpaka, śobhano 'si ['Handsome fellow, handsome fellow! You are splendid']. In anger: avinītaka3 avinītaka, idānīṃ jñāsyasi jālma ['Ill-bred fellow, ill-bred fellow! Now you will find out, wretch']. In contempt: śāktīka3 śāktīka, riktā te śaktiḥ ['Spearman, spearman! Your spear is empty'].

Subodhinī

NSP p. 621–622

—स्वरितमाम्रेडिते—। उदाहरणे सर्वत्र वाक्यादेरामन्त्रितस्येति द्विर्व- चनम्

translator notes

commentary Subodhinī (sk.3622.s1, NSP pp. 611–612): in all the examples the doubling is by 'vākyāder āmantritasya asūyāsammatikopakutsanabhartsaneṣu' (SK 2143). Recorded; the English does not add it.
textual No BM on this sūtra: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0094–0095) gives only the mūla here.
translator Bhaṭṭoji's gloss supplies 'plutaḥ'; neither he nor the Subodhinī names its source. Its attribution to the adhikāra of vākyasya ṭeḥ pluta udāttaḥ (SK 93) is the translator's identification.

SK 3623 · A 8.2.104V

क्षियाऽऽशीःप्रैषेषु तिङ् आकाङ्क्षम् ॥ ३६२३ ॥

kṣiyā''śīḥpraiṣeṣu tiṅ ākāṅkṣam

kṣiyāśīḥpraiṣeṣu tiṅ ākāṅkṣam — In kṣiyā (breach of proper conduct), āśīḥ (wish) and praiṣa (direction), [the ṭi of] a tiṅanta that expects [something further] (ākāṅkṣa) [becomes a svarita pluta — 'svaritam' carried forward (anuvṛtti) from SK 3622, as Bhaṭṭoji's gloss 'svaritaḥ plutaḥ' shows].

Rule. In a breach of proper conduct (kṣiyā), a wish (āśīḥ) or a direction (praiṣa), the ṭi of an expectant verb form becomes a svarita pluta. "Expectant" means the sentence goes on after it.

Example.

Breach of conduct. svayaṃ ha rathena yāti → ṭi pluta, svarita → svayaṃ ha rathena yātì3, upādhyāyaṃ padātiṃ gamayati "He himself goes by chariot, and makes his teacher go on foot!"
Wish. putrāṃś ca lapsīṣṭà3 dhanaṃ ca tāta "May he obtain sons, and wealth too, dear one".
Direction. kaṭaṃ kurù3 grāmaṃ gaccha "Make the mat, then go to the village".

The svarita plutas, marked with a grave, are tì3, ṣṭà3 and rù3.

Applies when / blocked by. Not where the verb expects nothing further. For a wish: dīrghāyur asi "you are long-lived". For a direction: agnīd agnīn vihara "Agnīdh, spread out the fires". The Subodhinī: a breach of conduct has no counter-example, since it is always expectant. "He goes by chariot" shows no breach until the second half is said.

Watch out. That "svarita" is carried from SK 3622 is not stated by Bhaṭṭoji or his commentators; it is inferred. Bhaṭṭoji's gloss itself says "svarita pluta". The 1915 print reads putrāṃś.

Siddhānta-kaumudī

आकाङ्क्षस्य तिङन्तस्य टेः स्वरितः प्लुतः स्यादाचारभेदे । स्वयं ह रथेन याति 3 उपाध्यायं पदातिं गमयति । प्रार्थनायाम् । पुत्रंश्च लप्सीष्ट 3 धनं च तात । व्यापारणे । कटं कुरु 3 ग्रामं गच्छ । आकाङ्क्षं किम् । दीर्घायुरसि अग्नीदग्नीन्विहर ॥

The ṭi of a tiṅanta that expects [something further] becomes a svarita pluta, in a breach of conduct (ācārabheda) [= kṣiyā]: svayaṃ ha rathena yāti3, upādhyāyaṃ padātiṃ gamayati ['He himself goes by chariot, and makes his teacher go on foot!']. In entreaty (prārthanā) [= āśīḥ]: putrāṃś ca lapsīṣṭa3 dhanaṃ ca tāta ['May he obtain sons, and wealth too, dear one']. In directing [someone to act] (vyāpāraṇa) [= praiṣa]: kaṭaṃ kuru3 grāmaṃ gaccha ['Make the mat, then go to the village']. Why 'that expects'? dīrghāyur asi ['You are long-lived'] [for āśīḥ]; agnīd agnīn vihara ['Agnīdh, spread out the fires'] [for praiṣa].

Subodhinī

NSP p. 622

—क्षियाशीः—। क्षिया आचारोल्लङ्घनम् । इष्टाशंसनमाशीः ॥—दीर्घायुरसि अग्नीदग्नीन्विहरेति । क्षियायां तु न प्रत्युदाहतं नित्यसाकाङ्क्षत्वात् । न हि स्वयं ह रथेन यातीत्युक्ते आचारभेदो गम्यते किं तर्हि उपाध्यायं पदातिं गमयतीत्युक्ते ॥—प्लुतावै—। उदाहरणे 'गुरोरनृतः'—इति प्लुतः ॥—चतुर्मात्राविति । एचौ समाहारवर्णौ तत्र मात्रा अवर्णस्य मात्रेवर्णोवर्णयोः । तत्र इदूतोः प्लुते कृते तयोस्तिस्रो मात्राऽवर्णस्य चैका मात्रेति समुदायश्चतुर्मात्र इत्यर्थः । नन्वत्रार्धमात्राऽवर्णस्याध्यर्धमात्रेवर्णोवर्णयोरिति मतेऽर्धचतुर्थमात्रावप्येचौ प्राप्नुतः । सत्यम्, 'चतुर्मात्रः प्लुत इष्यते' इति भाष्यात् समविभाग एवात्राश्रीयत इति भावः ॥ परिगणनमाह—प्रश्नान्तेत्यादि । 'अनुदात्तं प्रश्नान्ताभिपूजितयोः' 'अनन्त्यस्यापि प्रश्नाख्यानयोः' इति चानुदात्तः स्वरितो वा प्लुतः । अभिपूजिते अनुदात्तं प्रश्नान्ताभिपूजितयोः' इति प्लुतः । विचार्यमाणे 'विचार्यमाणानाम्' इति प्लुतः । प्रत्यभिवादे 'प्रत्यभिवादेऽशूद्रे' इति प्लुतः । याज्यान्ते 'याज्यान्ते' इति प्लुतः ॥—विष्णुभूते इति । नन्विदं परिगणनस्योदाहरणमयुक्तं यावता सूत्रे एवादूराद्धूत इत्युच्यते अत आह— अदूराद्धूत इति न वक्तव्यमिति । अन्यार्थमवश्यं कर्तव्ये परिगणने तेनैव सिद्धत्वात् अदूराद्धूत इति न वक्तव्यम्

translator notes

commentary Subodhinī (sk.3623.s1): kṣiyā = overstepping of [proper] conduct; āśīḥ = expressing hope for what is desired. No counterexample is given for kṣiyā, since it always expects something further (nityasākāṅkṣa): when only 'svayaṃ ha rathena yāti' is said, no breach of conduct is understood; it is understood only once 'upādhyāyaṃ padātiṃ gamayati' is said. Followed: the two counterexamples are assigned to āśīḥ and praiṣa.
textual Ours reads 'putraṃś ca' (ā-sign dropped). The print has 'putrāṃś ca' (NSP p. 612, scan 0622; collation batch09, class A; Wikisource agrees with the print). The English follows the print.
textual No BM on this sūtra: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.
translator Bhaṭṭoji's gloss gives the svarita pluta but names no source sūtra, and the Subodhinī says nothing on it. That 'svaritam' is carried from svaritam āmreḍite … (SK 3622) is the translator's identification.

SK 3624 · A 8.2.105V

अनन्त्यस्यापि प्रश्नाख्यानयोः ॥ ३६२४ ॥

anantyasyāpi praśnākhyānayoḥ

anantyasyāpi praśnākhyānayoḥ — In a question (praśna) and in a narration (ākhyāna), [the ṭi] even of a non-final [pada becomes a svarita pluta — 'svaritam' carried forward (anuvṛtti) from SK 3622, as Bhaṭṭoji's gloss 'svaritaḥ plutaḥ' shows].

Rule. In a question (praśna) and in a narration (ākhyāna), the ṭi of every word (pada), not only the last, becomes a svarita pluta.

Example.

Question. agamaḥ pūrvān grāmān → the ṭi of each word a svarita pluta → agamàḥ3 pūrvà3n grāmà3n "Did you go to the eastern villages?"
Narration. agamam pūrvān grāmān → agamà3m pūrvà3n grāmà3n "I went to the eastern villages".

Every pluta here is svarita and marked with a grave.

Applies when / blocked by. Bhaṭṭoji: this pluta comes on all the words. At the very end of a question, SK 3619 makes the pluta anudātta instead (Subodhinī on SK 3619). In the full question of SK 3619, agamaḥ pūrvān grāmān goes on with agnibhūte paṭo; those closing words take the anudātta pluta.

Watch out. That "svarita" is carried from SK 3622 is not stated by Bhaṭṭoji or his commentators; it is inferred. There is no Subodhinī on this sūtra itself.

Siddhānta-kaumudī

अनन्त्यस्यान्त्यस्यापि पदस्य टेः स्वरितः प्लुतः एतयोः । अगमः 3पूर्वा 3 न् ग्रामा 3 न् । सर्वपदानामयम् । आख्याने । अगम3 म् पूर्वा 3 न् ग्रामा 3 न् ॥

The ṭi of a pada, non-final as well as final, becomes a svarita pluta in these two [contexts]. [In a question:] agamaḥ3 pūrvā3n grāmā3n ['Did you go to the eastern villages?']. This [pluta applies] to all the padas. In narration: agama3m pūrvā3n grāmā3n ['I went to the eastern villages'].

translator notes

commentary Subodhinī on SK 3619 (sk.3619.s1): in the question 'agamāḥ pūrvān grāmān agnibhūte paṭo', agamāḥ and the other non-final words take svarita by 'anantyasyāpi praśnākhyānayoḥ'. In its note on the parigaṇana of SK 3626 (printed under sk.3623.s1) it names this rule and SK 3619 as giving an anudātta or a svarita pluta at the end of a question. Recorded; the English agrees.
textual No Subodhinī on this sūtra itself. Our s-blocks pass from 3623's counterexample to 3625's 'plutāvai—' (sk.3623.s1), and so does the print (NSP p. 612, scan 0622). No BM: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.
translator Bhaṭṭoji's gloss gives the svarita pluta but names no source sūtra, and the Subodhinī says nothing on it. That 'svaritam' is carried from svaritam āmreḍite … (SK 3622) is the translator's identification.

SK 3625 · A 8.2.106V

प्लुतावैच इदुतौ ॥ ३६२५ ॥

plutāvaica idutau

plutāv aica idutau — When ai or au is [to be made] pluta, [its constituent] i or u [is made pluta].

Rule. Where ai or au is to be pluta, its i or u part is made pluta.

Example.

aitikāyana → the i part of ai pluta → ai3tikāyana.

aupagava → the u part of au pluta → au3pagava.

Bhaṭṭoji: here ai and au come to four mātrās.

Applies when / blocked by. It works wherever a pluta is prescribed, as in dūrād dhūte (SK 95) and the rest. The Subodhinī says these two plutas come from guror anṛto… (SK 97, chapter 4).

Watch out. The count of four mātrās: the Subodhinī takes ai as one mātrā of a plus one of i. When the i becomes pluta it has three, and the whole has four. Some divide ai as half a mātrā and one and a half, which would give three and a half. The Subodhinī keeps the equal division, because the Mahābhāṣya wants a pluta of four mātrās here.

Siddhānta-kaumudī

दूराद्धूतादिषु प्लुतो विहितस्तत्रैव ऐचः प्लुतप्रसङ्गे तदवयवाविदुतौ प्लवेते । ऐ 3 तिकायन । औ 3 पगव । चतुर्मात्रावत्र ऐचौ संपद्येते ॥

Where pluta is prescribed, in [the contexts of] 'dūrād dhūte' (SK 95) and the rest, there, when pluta is due for ai or au, their constituents i and u are made pluta. ai3tikāyana; au3pagava. Here ai and au come to have four mātrās.

translator notes

commentary Subodhinī, printed under sk.3623.s1 (NSP p. 612): in the examples the pluta is by 'guror anṛto…' (SK 97). On 'four mātrās': ai and au are compound sounds (samāhāravarṇa), with one mātrā for the a and one for the i or u. When the i or u is made pluta it has three mātrās, and with the one mātrā of the a the whole has four. Objection: on the view that the a has half a mātrā and the i or u one and a half, ai and au would come to three and a half mātrās. Granted; but because the Bhāṣya says 'a pluta is wanted as four mātrās', an equal division is adopted here. Recorded; the English gives 'four mātrās' as Bhaṭṭoji states it and does not add the source of the pluta.
textual Ours writes the pluta numeral as 3 (ai3tikāyana, au3pagava), as the print does (NSP p. 612, scan 0622). Wikisource (uttara-4/0095) has 4 in both. This is a witness variant only and is not in the collation.
textual No Subodhinī in this unit's own s-block (it is in sk.3623.s1). No BM: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.

SK 3626 · A 8.2.107V

एचोऽप्रगृह्यस्यादूराद्धूते पूर्वस्यार्धस्यादुत्तरस्येदुतौ ॥ ३६२६ ॥

eco'pragṛhyasyādūrāddhūte pūrvasyārdhasyāduttarasyedutau

eco 'pragṛhyasyādūrāddhūte pūrvasyārdhasyād uttarasyedutau — Of an ec that is not pragṛhya, [where pluta is due (plutaviṣaye), as Bhaṭṭoji's gloss says — 'plutaḥ' carried forward (anuvṛtti) from the adhikāra of SK 93], except in a call from afar (adūrāddhūte), the first half [becomes a pluta] ā, and the latter half i or u.

Rule. Take an ec (e, o, ai, au) that is not pragṛhya, where a pluta is due, but not in a call from afar. Its first half becomes a pluta ā, and its second half becomes i or u. A pragṛhya vowel is one that stays unchanged before a vowel (chapter 4).

Example.

agnibhūte → e = a + i → first half a pluta ā, second half i → agnibhūta3i.

paṭo → o = a + u → paṭa3u.

Applies when / blocked by. A vārttika limits the rule to five contexts:

end of a question: agamaḥ3 pūrvā3n grāmā3n agnibhūta3i;
praise: karoṣi paṭa3u;
deliberation: hotavyaṃ dīkṣitasya gṛha3i, na hotavya3m iti;
a return greeting (SK 94): āyuṣmān edhi agnibhūta3i "Be long-lived, Agnibhūti";
the end of a yājyā (SK 3609): stomair vidhemāgnayā3i "Let us worship Agni with praises".

Why the list? Not in viṣṇubhūte ghātayiṣyāmi tvām "Viṣṇubhūti, I shall have you killed". So the sūtra's "not in a call from afar" need not be stated; the list already excludes it.

But "at the end of a word" (padānta) must be added. Otherwise the rule would reach bhadraṃ karoṣi gauḥ "you do well, ox". The Subodhinī: by SK 230, go is not a pada before the ending s, so its au is not word-final.

Not for a pragṛhya: śobhane māle "O two fine garlands", pragṛhya by SK 100.

A second vārttika: in the Veda, this split also applies to a vocative (āmantrita) where pluta is not otherwise due: agna3i patnīvaḥ "O Agni, accompanied by the wives". The Subodhinī: agne is a vocative by SK 411, and the vārttika covers only cases where no pluta is otherwise due.

Watch out. The Subodhinī matches the list to its rules. The question takes SK 3619 and SK 3624, and praise SK 3619. Deliberation takes SK 3616; the last two take SK 94 and SK 3609. That patnīvaḥ is one word, with ru by SK 3628, is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

अप्रगृह्यस्य एचोऽदूराद्धूते प्लुतविषये पूर्वस्यार्धस्याकारः प्लुतः स्यादुत्तरस्य त्वर्धस्य इदुतौ स्तः ।

Of an ec that is not pragṛhya, in a context for pluta other than a call from afar, the first half becomes a pluta ā, while the latter half becomes i or u.

vārttika

प्रश्नान्ताभिपूजितविचार्यमाणप्रत्यभिवादयाज्यान्तेष्वेव

(vārttika) Only at the end of a question, in praise, in deliberation, in a return greeting, and at the end of a yājyā.

(वार्तिकम्) ॥ प्रश्नान्ते । अगमः 3 पूर्वा 3 न् ग्रामा 3 न् । अग्निभूत 3 इ । अभिपूजिते । करोषि पट 3 उ । विचार्यमाणे । होतव्यं दीक्षितस्य गृह 3 इ । न होतव्य 3 मिति । प्रत्यभिवादे । आयुष्मानेधि अग्निभूत 3 इ । याज्यान्ते । स्तोर्मैर्विधेमा॒ग्नया 3 इ । परिगणनं किम् । विष्णुभूते घातयिष्यामि त्वाम् । अधूराद्धूत इति न वक्तव्यम् । पदान्तग्रहणं तु कर्तव्यम् । इह माभूत् । भद्रं करोषि गौरिति । अप्रगृह्यस्य किम् । शोभने माने ।

At the end of a question: agamaḥ3 pūrvā3n grāmā3n agnibhūta3i ['Did you go to the eastern villages, Agnibhūti?']. In praise: karoṣi paṭa3u ['You do [it well], clever one']. In deliberation: hotavyaṃ dīkṣitasya gṛha3i, na hotavya3m iti ['Should one offer in the consecrated man's house, or should one not offer?']. In a return greeting: āyuṣmān edhi agnibhūta3i ['Be long-lived, Agnibhūti']. At the end of a yājyā: stomair vidhemāgnayā3i ['Let us worship Agni with praises']. Why the enumeration? viṣṇubhūte ghātayiṣyāmi tvām ['Viṣṇubhūti, I shall have you killed']. 'adūrāddhūte' need not be stated. But 'at the end of a pada' (padānta) must be stated, so that [the rule] does not apply here: bhadraṃ karoṣi gauḥ ['You do well, ox']. Why 'not pragṛhya'? śobhane māle ['O two fine garlands'].

vārttika

आमन्त्रिते छन्दसि प्लुतविकारोऽयं वक्तव्यः

(vārttika) In chandas, this modification of the pluta should be stated for an āmantrita too [where it would not otherwise apply].

(वार्तिकम्) ॥ अग्न 3 इ पत्नी वः ॥

agna3i patnīvaḥ ['O Agni, accompanied by the wives'].

Subodhinī

alignment inferredNSP p. 622–623

— भद्रं करोषि गौ३रिति । अत्रासर्वनामस्थान इति प्रतिषेधात्सौ परतः पूर्वपदं न भवति ॥—शोभने माले ३ इति । 'ईदूदेद्'—इति प्रगृह्यसंज्ञा ॥—आमन्त्रिते इति । अप्राप्ते एव प्लुते वचनम् ॥—अग्न ३ इ इति । अग्निशब्दस्य संबुद्धौ रूपं 'सामन्त्रितम्' इति आमन्त्रितसंज्ञा ॥—तयोर्य्वा—। नन्विदं व्यर्थम् 'इको यणचि' इत्यनेनैव सिद्धमत आह—इदुतोरसिद्धत्वादिति । ननु सिद्धः प्लुतः स्वरसन्धिषु कथं ज्ञायते । 'प्लुतप्रगृह्या अचि'—इति प्रकृतिभावविधानात् । यस्य हि विकारः प्राप्तस्तस्य प्रकृतिभावो विधेयः, प्लुतस्यासिद्धत्वेन तस्य स्वरसन्ध्याख्यो विकारः प्राप्नोति । अस्तु प्लुतः सिद्धः किमायातमिदुत्तोः । उच्यते । प्लुतकरणे यत्कार्यं तत्स्वरसन्धिषु सिद्धमिति सामान्येन ज्ञापकमाश्रयिष्यते, ततश्चेदुतोरपि सिद्धत्वात्सिद्ध एव यणादेशोऽत आह—सवर्णदीर्घत्वस्येति । यदीदं नोच्यत अग्न ३ इ इन्द्रं पट ३ उ उदकमित्यत्र षाष्ठिकं यणादेशं वाधित्वा सवर्णदीर्घः स्यात् । अग्न ३ याशेत्यादौ च 'इकोऽसवर्णे शाकल्यस्'— इति प्रकृतिभावः स्यात्तद्वाधनार्थमिदं वक्तव्यमेव । ननु च तन्निवृत्तये यत्नान्तरमस्ति किं पुनस्तत्प्लुतस्य यणादेशो वक्तव्यः सवर्णदीर्घनिवृत्त्यर्थः शाकलनिवृत्त्यर्थश्च । तच्चावश्यं वक्तव्यं य इक् प्लुतपूर्वः न च प्लुतविकारः भो इ इन्द्रं भो इ यिन्द्रं गायतीति भोशब्दस्य छान्दसः प्लुतः, ततः परस्येकारस्य निपातत्वात् प्रकृतिभावे प्राप्ते तं वाधित्वा यणादेशः । तदेवं तस्यावश्यं कर्तव्यत्वेनैव यणा सिद्धेऽत आह—यवयोरिति । तथाचोक्तं वृत्तिकृता—'किं तु यणा भवतीह न सिद्धं य्वाविदुतोर्यदयं विदधाति । तौ च मम स्वरसन्धिषु सिद्धौ शाकलदीर्घविधी तु निवर्त्यौ ॥ इक् च यदा भवति प्लुतपूर्वस्तस्य यणं विदधात्यपनादाम् ॥ जेन तमोश्च न शाकलदीर्घविधी यणस्वरवाधनमेव तु हेतुः' ॥ अयमर्थः । 'इको यणचि' इति यणादेशेन किं रूपं प्रसिध्यति यतोऽयमाचार्यः इदुतोर्य्वौ विधदाति तौ चेदुतौ स्वरसन्धिषु सिद्धौ । ममेति सूत्रकारेणैकीभूतस्य वचनम् । एवं चोदिते परिहरति—शाकलदीर्घविधौ तु निवर्त्याविति । शाकलस्येदं शाकलं ‘कण्वादिभ्यो गोत्रे’ इत्यण् । पुनश्चोदयति—इक् च यदेति । वार्तिककारोऽपि इकः प्लुतपूर्वस्य यणं विदधाति । स च प्रकृतिभावस्येव शाकलदीर्घविध्योरप्यपवादः । ततश्च तेनैव यणा एतयोरपि इदुतोः शाकलदीर्घो न भविष्यति इति नार्थं एतेन । परिहरति— यण्स्वरेति । यण्स्वरवाधनार्थमेव हेतुः सूत्रारम्भस्येति ॥—मतु—। अनुवन्धपरित्यागेन सकारान्तस्य वस् इत्यस्य मतुपा सह द्वन्द्वः । अल्पाच्चतरस्यापि सौत्रः परनिपातः ॥—मरुत्व इति । मरुतो यस्य सन्तीति मतुप् ‘झयः’ इति वत्वं ‘तसौ मत्वर्थे’ इति भत्वाज्जश्त्वं न ॥—हरिवो मेदिनमिति । हरयों विद्यन्ते यस्येति मतुप् । हरिवच्छब्दात्संबुद्ध्येकवचने ‘उगिदचाम्—’ इति नुम् । हल्ङ्यादिलोपे संयोगान्तलोपे च कृते नकारस्य रुः ‘संयोगान्तलोपो रुत्वे सिद्धो वक्तव्यः’ इति वचनात् ‘हशि च’ इत्युत्वम् ॥ प्रसङ्गादाह—दाश्वानिति ॥—क्वनिब्वनिपोः सामान्येन ग्रहणमिति । अनुवन्धनिर्देशात्तदनुवन्धकपरिभाषाया अनुपस्थानात् क्वनिपोऽपि ग्रहणम् ॥—प्रातरित्व इति । प्रातरेतीति छवि ‘अन्येभ्योऽपि दृश्यन्ते’ इति क्वनिप् । ‘ह्रस्वस्य पिति कृति तुक्’ । तदाह—इनः क्वनिबिति ॥—उभयथा—। ‘नश्छव्यप्रशान्’ इति वर्तते । तेनैव नित्ये प्राप्ते विकल्पार्थं वचनम्

translator notes

commentary Subodhinī, printed under sk.3623.s1 (NSP p. 612), on the enumeration: at the end of a question the pluta is anudātta or svarita, by 'anudāttaṃ praśnānta…' (SK 3619) and 'anantyasyāpi praśnākhyānayoḥ' (SK 3624). In praise it is given by 'anudāttaṃ praśnāntābhipūjitayoḥ', in deliberation by 'vicāryamāṇānām' (SK 3616), in a return greeting by 'pratyabhivāde 'śūdre' (SK 94), and at the end of a yājyā by 'yājyāntaḥ' (SK 3609). On viṣṇubhūte: Objection: this counterexample to the enumeration is out of place, since the sūtra itself says adūrāddhūte. Hence Bhaṭṭoji says 'adūrāddhūte need not be stated': the enumeration has to be made anyway for another purpose, and it already secures [the exclusion]. Followed: 'adūrāddhūte' is rendered as made redundant by the enumeration.
commentary Subodhinī (sk.3626.s1): on bhadraṃ karoṣi gau3ḥ, because of the restriction 'asarvanāmasthāne' (SK 230), the preceding [go] is not a pada before su; so its au is not pada-final. On śobhane māle3: pragṛhya by 'īdūded dvivacanaṃ pragṛhyam' (SK 100). Followed for the force of 'padānta'.
commentary Subodhinī (sk.3626.s1): 'āmantrite': the statement applies where pluta is not otherwise obtained (aprāpte eva plute vacanam); agna3i is the sambuddhi form of agni, āmantrita by 'sāmantritam' (SK 411). Followed in the bracket of k4.
textual Three slips in ours, all class A in collation batch09 (NSP p. 612, scan 0622). Ours has 'stormair' with an extra repha, where the print has stomair. Ours has 'adhūrāddhūta', where the print has adūrāddhūta, the sūtra word. Ours has 'śobhane māne', where the print has māle, as do Wikisource and the Subodhinī. The English follows the print each time.
textual The '(vārttikam)' tags at the head of k3 and k5 are editorial. The print marks the two vārttikas with a sign placed before them (scan 0622). The vārttikas are labelled at k2 and k4, and the tags are not rendered.
textual Witness variants, not in the collation: Wikisource (uttara-4/0095) reads 'bhadraṃ karoṣi paṭa3u' (praise), 'gṛhā3i' and 'viṣṇubhūte3'. Ours agrees with the print each time: 'karoṣi paṭa 3 u', 'gṛha 3 i', and 'viṣṇubhūte' with no pluta sign (scan 0622).
translator Ours and the print space the second word 'patnī vaḥ'. It is read as one word, patnīvaḥ, the sambuddhi of patnīvat, with ru by 'matuvaso ru…' (SK 3628).
textual No BM on this sūtra: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.
translator Bhaṭṭoji's gloss says 'plutaviṣaye' and 'ākāraḥ plutaḥ syāt' but names no source; the attribution of the pluta to the adhikāra of vākyasya ṭeḥ pluta udāttaḥ (SK 93) is the translator's identification.

SK 3627 · A 8.2.108संहिताधिकारः (तृतीयः)

तयोर्य्वावचि संहितायाम् ॥ ३६२७ ॥

tayoryvāvaci saṃhitāyām

tayor yvāv aci saṃhitāyām — In place of these two [the i and u of SK 3626], y and v [are substituted] when an ac follows, in continuous utterance (saṃhitā). ['saṃhitāyām' is an adhikāra to the end of the adhyāya.]

Rule. The i and u left by SK 3626 become y and v before a vowel (ac), in continuous utterance (saṃhitā).

Example.

agna3i + āśā → i becomes y → agna3yāśā.

paṭa3u + āśā → u becomes v → paṭa3vāśā.

Likewise agna3yindram, paṭa3vudakam.

Applies when / blocked by. Not before a consonant: agnā3i varuṇau. Not outside saṃhitā: agna3i indraḥ. Bhaṭṭoji: the word saṃhitāyām is a heading (adhikāra) to the end of the eighth book.

Watch out. The Subodhinī asks why this is taught, when i and u become y and v before a vowel anyway (SK 47). Bhaṭṭoji gives two answers.

The i and u made here are asiddha for the earlier rules. So this rule is needed to shut out two others. One is the merging of like vowels (akaḥ savarṇe dīrghaḥ, SK 85). The other is Śākalya's rule, which leaves them unchanged (iko 'savarṇe śākalyasya hrasvaś ca, SK 91).
Or: the y and v made here are asiddha. So the rule blocks udāttasvaritayor yaṇaḥ svarito 'nudāttasya (SK 3657, chapter 71), which would make an anudātta vowel after such a y or v svarita.

Scholars discuss this. The Subodhinī weighs both at length and quotes a verse that favours the second.

Siddhānta-kaumudī

इदुतोर्यकारवकारौ स्तोऽचि संहितायाम् । अग्न 3 याशा । पट 3 वाशा । अग्न 3 यिन्द्रम् । पट 3 वुदकम् । अचि किम् । अग्ना 3 इ वरुणौ । संहितायां किम् । अग्न 3 इ इन्द्रः । संहितायामित्यध्यायसमाप्तेरधिकारः । इदुतोरसिद्धत्वादयमारम्भः सवर्मदीर्घत्वस्य शाकल्यस्य च निवृत्त्यर्थम् । यवयोरसिद्धत्वात् उदात्तस्वरितयोर्यणः स्वरितोऽनुदात्तस्य SK 3657 इत्यस्य बाधनार्थो वा ॥

In place of i and u, y and v occur when an ac follows, in saṃhitā: agna3yāśā; paṭa3vāśā; agna3yindram; paṭa3vudakam. Why 'when an ac follows'? agnā3i varuṇau. Why 'in saṃhitā'? agna3i indraḥ. 'saṃhitāyām' is an adhikāra up to the end of the adhyāya. This [rule] is undertaken because i and u are asiddha, [and it serves] to exclude savarṇa-dīrgha ['akaḥ savarṇe dīrghaḥ', SK 85] and Śākalya's [rule, 'iko 'savarṇe śākalyasya hrasvaś ca', SK 91]. Or: since y and v are asiddha, it serves to block 'udāttasvaritayor yaṇaḥ svarito 'nudāttasya' (SK 3657).

translator notes

commentary Subodhinī, printed under sk.3626.s1 (NSP pp. 612–613), argues step by step. Objection: the rule is useless, since 'iko yaṇ aci' gives the same. Answer: i and u are asiddha. Objection: pluta is siddha in vowel sandhi, as the prakṛtibhāva of 'plutapragṛhyā aci' (SK 90) shows, and by a general jñāpaka the i and u made in forming the pluta are siddha too, so the sixth-book yaṇ would apply anyway. Answer ('savarṇadīrghatvasya'): without this rule, savarṇa-dīrgha would block that yaṇ in agna3i indram and paṭa3u udakam, and Śākalya's prakṛtibhāva would apply in agna3yāśā etc.; the rule excludes both. Objection: the yaṇ needed anyway for an ik that is preceded by a pluta (plutapūrva) but is not itself a pluta-modification (bho3 i indram, where the i follows the pluta bho3 → bho3 yindraṃ gāyati, overriding the nipāta's prakṛtibhāva) already excludes both. Hence Bhaṭṭoji's alternative 'yavayoḥ…'. The vṛttikāra's verse ends 'yaṇsvarabādhanam eva tu hetuḥ': the real ground of the rule is blocking the svarita of the yaṇ. Recorded: the English keeps Bhaṭṭoji's two purposes side by side, joined by 'or', and does not choose between them.
translator In 'idutor asiddhatvād ayam ārambhaḥ savarṇadīrghatvasya śākalyasya ca nivṛttyartham' the English joins the two parts as ground and purpose. The Subodhinī treats them as successive steps of one argument (see the commentary note). The SK numbers in brackets identify the two rules Bhaṭṭoji names only as 'savarṇadīrgha' and 'śākalya'.
textual Ours reads 'savarmadīrghatvasya'; the print has savarṇadīrghatvasya (NSP p. 612, scan 0622; collation batch09, class A). The English follows the print.
textual No Subodhinī in this unit's own s-block (it is in sk.3626.s1). No BM: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.

SK 3628 · A 8.3.1V

मतुवसो रु सम्बुद्धौ छन्दसि ॥ ३६२८ ॥

matuvaso ru sambuddhau chandasi

matuvaso ru sambuddhau chandasi — In chandas, in the sambuddhi (address singular), [the final of a stem ending in] matu[p] or vas[u] becomes ru.

Rule. In the Veda, in the vocative singular (sambuddhi), a stem in matup or in vasu changes its final n to ru. By alo 'ntyasya (SK 42) the ru replaces the last sound, the n.

Example. The Subodhinī's steps:

harivat + su (vocative) → the augment num (SK 361) → harivant + s

→ s is lost, then the final t of the cluster → harivan

→ n becomes ru → ru becomes u before m (haśi ca, SK 166) → a + u become o (ādguṇaḥ, SK 69, chapter 3) → harivo medinaṃ tvā "… you, the ally, O lord of the bay horses".

marutvan → ru → indra marutva iha pāhi somam "Indra, accompanied by the Maruts, drink the soma here".

Applies when / blocked by. Bhaṭṭoji: the v of harivaḥ is by chandasīraḥ (SK 3600). The Subodhinī takes the v of marutvan from jhayaḥ (SK 1898, chapter 39). The word ru in the sūtra has no case-ending (Bhaṭṭoji).

Watch out. In marutva iha the ru has gone on to y and then been lost before the vowel. These steps are not stated by Bhaṭṭoji or his commentators here; they are inferred, as at SK 3604.

Siddhānta-kaumudī

रु इत्यविभक्तिको निर्देशः । मत्वन्तस्य वस्वन्तस्य च रुः स्यात् । अलोऽन्त्यस्य SK 42 इति परिभाषया नकारस्य । इन्द्र मरुत्व इह पाहि सोमम् (इन्द्र॑ मरुत्व इ॒ह पा॑हि सोम॑म्) । हरिवो मेदिनं त्वा (हरिवो मे॒दिनं॑ त्वा) । छन्दसीरः SK 3600 इति वत्वम् ॥

'ru' is a mention without a case-ending (avibhaktika nirdeśa). Of a stem ending in matup and of one ending in vasu, ru is substituted, and by the paribhāṣā 'alo 'ntyasya' (SK 42) it replaces the n. indra marutva iha pāhi somam ['Indra, accompanied by the Maruts, drink the soma here']. harivo medinaṃ tvā ['… you, the ally, O lord of the bay horses']. The v [of harivaḥ] is by 'chandasīraḥ' (SK 3600).

translator notes

commentary Subodhinī, printed under sk.3626.s1 (NSP p. 613). 'matu-': with the anubandha dropped, the sūtra word is a dvandva of matup and the s-final vas; vas, though it has fewer vowels, stands second by a licence of the sūtra (sautraḥ paranipātaḥ). marutva: matup in the sense 'whose are the Maruts'; v by 'jhayaḥ' (SK 1898); no jaśtva, since the stem is bha by 'tasau matvarthe' (SK 1896). harivo medinam: matup in the sense 'who has bay horses'. In the sambuddhi of harivat, num comes by 'ugidacām' (SK 361). After the loss of su (hal-ṅyādi) and of the conjunct-final t, the n becomes ru, because 'the loss of a conjunct-final is to be treated as siddha for ru'; then u by 'haśi ca' (SK 166). Recorded. The derivation is not added to the English. Since the Subodhinī derives the v of marutva from 'jhayaḥ', Bhaṭṭoji's 'chandasīraḥ iti vatvam' is bracketed as about harivaḥ.
textual Our accented copy of the first mantra lacks the anudātta under hi of pāhi, which the print has (NSP p. 613, scan 0623; collation batch09, ACCENT). This rule is not about accent, so both mantras are given once, in plain IAST.
textual No Subodhinī in this unit's own s-block (it is in sk.3626.s1). No BM: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.

SK 3629 · A 6.1.12V

दाश्वान् साह्वान् मीढ्वांश्च ॥ ३६२९ ॥

dāśvān sāhvān mīḍhvāṃśca

dāśvān sāhvān mīḍhvāṃś ca — dāśvān, sāhvān and mīḍhvān [are formed irregularly, by nipātana].

Rule. dāśvān, sāhvān and mīḍhvān are nipātanas. All three end in the affix kvasu.

Example.

mīḍhvas tokāya tanayāya "O bountiful one, for offspring and descendants".

Applies when / blocked by. This sūtra comes from the sixth book. The Subodhinī says Bhaṭṭoji brings it in "incidentally" (prasaṅgāt). The link is probably that mīḍhvaḥ is the vocative of a kvasu stem, with the ru of SK 3628. That link is not stated by Bhaṭṭoji or his commentators; it is inferred.

A vārttika adds van, stems in -van. That it adds them to the matup and vasu stems of SK 3628 is not stated by Bhaṭṭoji or his commentators; it is inferred from its example, the vocative prātaritvaḥ with ru. Both kvanip and vanip are covered, since no marker is named. So the rule about affixes with a given marker (anubandha) does not come in.

prātar + i + kvanip → the augment tuk (SK 2858) → prātaritvan "early-comer"

→ vocative, n becomes ru → yas tvāyantaṃ vasunā prātaritvaḥ "… who welcomes you as you come with wealth, O early-comer".

Bhaṭṭoji: kvanip comes after iṇ "to go". The Subodhinī gives anyebhyo 'pi dṛśyante (SK 2980) for it.

Siddhānta-kaumudī

एते क्वस्वन्ता निपात्यन्ते । मीढ्वस्तोकाय तनयाय (मीढ्व॑स्तो॒का॒य तन॑याय) ।

These, ending in [the affix] kvasu, are given as nipātanas. mīḍhvas tokāya tanayāya ['O bountiful one, for offspring and descendants'].

vārttika

वन उपसंख्यानम्

(vārttika) van should [also] be included [in 'matuvasoḥ' of SK 3628].

(वार्तिकम्) ॥ क्वनिब्वनिपोः सामान्यग्रहणम् । अनुबन्धपरिभाषा तु नोपतिष्ठते । अनुबन्धस्येहानिर्देशात् । यस्त्वायन्तं वसुना प्रातरित्वः (यस्त्वा॒यन्तं॒ वसु॑ना प्रातरित्वः) । इणः क्वनिप् ॥

Both kvanip and vanip are covered [by 'van'] without distinction. The paribhāṣā concerning anubandhas does not come into play, since no anubandha is specified here. yas tvāyantaṃ vasunā prātaritvaḥ ['… who welcomes you as you come with wealth, O early-comer']. [In prātaritvan,] kvanip [comes] after iṇ.

translator notes

commentary Subodhinī, printed under sk.3626.s1 (NSP p. 613): 'prasaṅgād āha—dāśvān iti': Bhaṭṭoji brings this sūtra in incidentally. On 'both are covered': since no anubandha is specified, the paribhāṣā about [affixes bearing] that anubandha (tadanubandhaka-paribhāṣā) does not present itself, so kvanip too is included. prātaritva: from prātar + i 'go', kvanip comes by 'anyebhyo 'pi dṛśyante' (SK 2980) and tuk by 'hrasvasya piti kṛti tuk' (SK 2858); hence 'iṇaḥ kvanip'. Followed: the sūtra is taken as a digression, and the paribhāṣā is left unnamed in the English, as Bhaṭṭoji leaves it.
translator The bracket '[in matuvasoḥ of SK 3628]' is an inference. The vārttika is meaningful only as an extension of 'matuvaso ru sambuddhau chandasi', and its example, prātaritvaḥ, is the sambuddhi of a van-stem with ru. Likewise mīḍhvaḥ in k1 is the sambuddhi of a kvasu-stem with ru by SK 3628, which is presumably why the sūtra is brought in here (the Subodhinī's 'prasaṅgāt').
textual The '(vārttikam)' tag at the head of k3 is editorial. The print marks the vārttika with a sign placed before it (NSP p. 613, scan 0623). The vārttika is labelled at k2, and the tag is not rendered.
textual In our accented copy of the mantra the second anudātta stands under kā; the print has it under ya, i.e. mīḍhvas tokāya (NSP p. 613, scan 0623; collation batch09, ACCENT). This rule is not about accent, so the mantra is given once, in plain IAST.
textual No Subodhinī in this unit's own s-block (it is in sk.3626.s1). No BM: our balamanorama layer is empty, and the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.

SK 3630 · A 8.3.8V

उभयथर्क्षु ॥ ३६३० ॥

ubhayatharkṣu

ubhayatharkṣu — In the ṛcs, both ways [: the n optionally becomes ru before a chav followed by an am sound — carried forward (anuvṛtti) from SK 140, naś chavy apraśān].

Rule. In the ṛcs (Vedic verses), the change of SK 140 is optional. A final n optionally becomes ru before a sound of the group chav that is followed by a sound of the group am.

Example.

paśūn tān cakre → the n of tān becomes ru → ru becomes visarga → visarga becomes s (SK 138), with a nasal before it → s becomes ś before c (stoḥ ścunā ścuḥ, SK 111, chapter 5; not named here) → paśūn tāṃś cakre "he made those animals".

Applies when / blocked by. naś chavy apraśān (SK 140) runs on into this rule; by itself it would make ru obligatory. So this rule is for the option (Subodhinī). The nasal before ru is optional here by SK 136, the Subodhinī says.

Watch out. The n of paśūn stays as it is. That it shows the option not taken is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

अम्परे छवि नकारस्य रुर्वा । पशून्तांश्चक्रे (प॒शून्तांश्च॑क्रे) ॥

Before a chav followed by an am [sound], ru optionally replaces n. paśūn tāṃś cakre ["he made those animals"] [from paśūn tān cakre: the n of tān becomes ru, giving tāṃś; the n of paśūn is left, the option not being taken].

Subodhinī

alignment inferredNSP p. 623

—पशून्तांश्चक्रे इति । पशून् तानिति स्थिते नस्य रुः । पूर्वत्र ‘अत्रानुनासिकः—’ इति वानुनासिकः । उत्तरत्र तु ‘आतोऽटि नित्यम्’ इत्यनुनासिकः । रेफस्य विसर्गः । तस्य ‘विसर्जनीयस्य’ इति सः

translator notes

commentary Subodhinī on 'ubhayathā', printed at the tail of sk.3626.s1 (NSP p. 613, scan 0623): 'naś chavy apraśān (SK 140) is carried forward (vartate); since by that alone [ru] would be obligatory, this statement is for an option.' Followed: the anuvṛtti in sutra_en and 'optionally' in k1.
commentary Subodhinī (own s1): 'when paśūn tān stands, the n becomes ru. In the former case (pūrvatra) the anunāsika is optional by atrānunāsikaḥ… (SK 136); in the latter (uttaratra) the anunāsika is by āto 'ṭi nityam (SK 3632). The r becomes visarga, and that becomes s by visarjanīyasya [saḥ] (SK 138).' Followed for the bracketed analysis in k1.
translator The bracket's last clause (that paśūn shows the option not taken) is my inference from the form; the Subodhinī does not say it. Its 'pūrvatra … uttaratra' most naturally means 'in this example … in the examples of the next sūtra (SK 3631), where an aṭ follows', since āto 'ṭi nityam needs a following aṭ, which tāṃś cakre lacks.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here. Collation batch09: ours = print (NSP p. 613, scan 0623).

SK 3631 · A 8.3.9V

दीर्घादटि समानपादे ॥ ३६३१ ॥

dīrghādaṭi samānapāde

dīrghād aṭi samānapāde — [The n (nakārasya, as Bhaṭṭoji's gloss says; carried forward (anuvṛtti) from SK 140)] after a long vowel [optionally becomes ru (ubhayathā, carried forward (anuvṛtti) from SK 3630)] when an aṭ follows, [the n and the aṭ standing] in the same pāda.

Rule. An n after a long vowel optionally becomes ru before a sound of the group aṭ. The n and the aṭ must stand in the same pāda.

Example.

devān acchā → n becomes ru; the ā before it is nasalized (SK 3632) → the ru then goes before the vowel, as at SK 3604 (not stated here) → devā̃ acchā sumatī "towards the gods, with good thought".

mahān indraḥ → mahā̃ indro ya ojasā "Indra, who is great in might".

Applies when / blocked by. "Optionally" runs on from SK 3630. So the option may not be taken: ādityān yāciṣāmahe "we entreat the Ādityas". That the n is still the n of SK 140 is not stated by Bhaṭṭoji or his commentators; it is inferred. The Subodhinī: samāna here means "one", so the n and the aṭ must be in one pāda.

Watch out. The 1915 print reads devā̃ and mahā̃, with the nasal sign over the vowel, not an anusvāra. The Subodhinī adds that the option also accounts for the reading mahān hi saḥ of the Ṛgveda reciters.

Siddhānta-kaumudī

दीर्घान्नकारस्य रुर्वा स्यादटि तौ चेन्नाटौ एकपादस्थौ स्याताम् । देवां अच्छा सुमती (दे॒वां अच्छा॑ सुम॒ती) । महां इन्द्रो य ओजसा (म॒हां इन्द्रो॒ य ओज॑सा) । उभयथेत्यनुवृत्तेर्नेह । आदित्यान्याचिषामहे (आ॒दित्यान्या॑चिषामहे) ॥

For n after a long [vowel], ru optionally occurs when an aṭ follows, provided that those two — the n and the aṭ (nāṭau) — stand in one pāda. devā̃ acchā sumatī ["towards the gods, with good thought"]. mahā̃ indro ya ojasā ["Indra, who is great in might"]. [In devān and mahān the n becomes ru, and the ā before it is obligatorily nasalized by āto 'ṭi nityam (SK 3632).] Because ubhayathā is carried forward (anuvṛtti), [ru does] not [occur] here: ādityān yāciṣāmahe ["we entreat the Ādityas"].

Subodhinī

NSP p. 623

—दीर्घादटि समानपादे । एकपर्यायः समानशब्दस्तदाह— तौ चेन्नाटावेकपादस्थाविति । नाटौ नकाराटौ ॥—देवाँ अच्छा ॥—महाँ इन्द्रो इति । देवान् अच्छा महा-निति नस्य रुः । ‘आतोऽटि नित्यम्’ इति नित्यमनुनासिकः ॥—नेहेति । एतेन महान् हि स इति बह्वृचानां पाठोऽपि व्याख्यातः । आकरे तु महां हीत्युदाहृतं तच्छाखान्तरे अन्वेषणीयम् ॥—एवं चेति । विकल्पस्यैव व्यवस्थिततया प्रकृतसूत्रत्यागेन महल्लाघवं सूत्रारम्भे तु व्यत्ययोऽपि शरणीकरणीय इति महान् क्लेश इति भावः

translator notes

commentary Subodhinī (own s1, NSP p. 613, scan 0623): samāna is a synonym of eka, hence the gloss 'tau cen nāṭāv ekapādasthau'; nāṭau = the n and the aṭ. devān acchā, mahān: the n becomes ru, and by āto 'ṭi nityam the anunāsika is obligatory. Followed: 'the n and the aṭ (nāṭau)' and the bracketed analysis.
commentary Subodhinī on 'neha': 'by this [the anuvṛtti of ubhayathā] the Bahvṛcas' reading mahān hi saḥ is also accounted for; the Ākara, however, cites mahāṃ hi, which is to be looked for in another śākhā.' Recorded.
textual Ours writes devāṃ and mahāṃ (anusvāra) in both copies; the print has the candrabindu (devā̃, mahā̃) in both places (NSP p. 613, scan 0623; collation batch09), as does the Subodhinī's lemma. The English follows the print. In the accented copy of ādityān ours lacks the anudātta under di (collation accent table); each mantra is rendered once in plain IAST.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here.
translator Bhaṭṭoji glosses 'nakārasya' but names no source. The Subodhinī's 'naś chavy apraśān iti vartate' is said of SK 3630 (at the tail of sk.3626.s1), not of this sūtra; that the n is carried from naś chavy apraśān (SK 140) here too is the translator's identification.

SK 3632 · A 8.3.3V

आतोऽटि नित्यम् ॥ ३६३२ ॥

āto'ṭi nityam

āto 'ṭi nityam — [For] ā [before ru], when an aṭ follows, [the nasal (anunāsika)] is obligatory (nityam).

Rule. Before a sound of the group aṭ, an ā standing before ru is always nasalized (anunāsika).

Example.

mahān indraḥ → n becomes ru (SK 3631) → the ā before it nasalized → the ru then goes before the vowel, as at SK 3604 (not stated here) → mahā̃ indraḥ.

Applies when / blocked by. SK 136 (chapter 5) makes this nasal optional. Before an aṭ, after ā, this rule makes it obligatory. Bhaṭṭoji places the rule after SK 3631 because SK 3631's examples need it. Bhaṭṭoji's gloss supplies "before ru" and "nasal". That they come from SK 3628 and SK 136 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. Bhaṭṭoji doubts the rule's purpose. The Taittirīya school recites an anusvāra here. The earlier grammarians (prāñcaḥ) call that a Vedic interchange (vyatyaya). So the use of the sūtra is open to question (cintya). The Subodhinī: since the option of SK 136 is fixed in scope anyway, dropping this sūtra would be much simpler.

Siddhānta-kaumudī

अटि परतो रोः पूर्वस्यातः स्थाने नित्यमनुनासिकः । महाँ इन्द्रः (म॒हाँ इन्द्रः॑) । तैत्तिरीयास्तु अनुस्वारमधीयते । तत्र छान्दसो व्यत्यय इति प्राञ्चः । एवं च सूत्रस्य फलं चिन्त्यम् ॥

When an aṭ follows, in place of the ā preceding ru there is obligatorily an anunāsika. mahā̃ indraḥ. The Taittirīyas, however, recite an anusvāra [here]; there, the earlier [grammarians] (prāñcaḥ) say, it is a Vedic interchange (chāndasa vyatyaya). And so the purpose (phala) of the sūtra is open to question (cintya).

translator notes

commentary Subodhinī on 'evaṃ ca', printed under sk.3631.s1 (NSP p. 613, scan 0623): 'since the option itself is fixed in its scope (vyavasthita), dropping the present sūtra brings great economy; if the sūtra is undertaken, vyatyaya must also be resorted to [for the Taittirīya anusvāra] — a great trouble.' Our OCR garbles 'mahal lāghavaṃ' as 'mahāśayavaṃ'; the scan reads 'mahallāghavaṃ'. Followed: 'open to question' for cintya, as a doubt about the sūtra's purpose.
translator The bracketed 'before ru' and 'the nasal (anunāsika)' come from Bhaṭṭoji's gloss (roḥ pūrvasyātaḥ … anunāsikaḥ); no commentator here names their source. They would come from the ru of SK 3628 (A 8.3.1) and the anunāsika of atrānunāsikaḥ pūrvasya tu vā (SK 136, A 8.3.2), which this rule (A 8.3.3) follows in the Aṣṭādhyāyī; Bhaṭṭoji places it after A 8.3.9 because SK 3631 needs it. My inference.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0095) gives only the mūla here. Collation batch09: ours = print (NSP p. 613, scan 0623).

SK 3633 · A 8.3.11V

स्वतवान् पायौ ॥ ३६३३ ॥

svatavān pāyau

svatavān pāyau — [The n of] svatavān [optionally becomes ru] when [the word] pāyu follows.

Rule. The n of svatavān optionally becomes ru when the word pāyu follows.

Example.

svatavān pāyuḥ → n becomes ru; the ā nasalized → bhuvas tasya svatavā̃ḥ pāyur agne "be, O Agni, his self-strong protector".

Applies when / blocked by. The Subodhinī: svatavas means "whose strength is his own", from the root tu "to grow" with asun. Its n is the augment num of dṛksvavassvatavasāṃ chandasi (SK 3577). That the ru comes from SK 3628 and the option from SK 3630 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The 1915 print reads bhuvas and svatavā̃ḥ, with the visarga that the ru leaves.

Siddhānta-kaumudī

रुर्वा । भवस्तस्य स्वतवाँ पायुरग्ने (भुव॒स्तस्य॒ स्वत॑वाँ पा॒युर॑ग्ने) ॥

Ru optionally [replaces the n]. bhuvas tasya svatavā̃ḥ pāyur agne ["be, O Agni, his self-strong protector"].

Subodhinī

NSP p. 623

—स्वतवान् । स्वतवानित्येतस्य नकारस्य रुर्वा पायुशब्दे परे ॥—स्वतवा इति । तु वृद्धो सौत्रो धातुः ततोऽसुन् । स्वं तवो यस्यासौ स्वतवान् । ‘दृक्स्ववःस्वतवसां छन्दसि’ इति नुम्

translator notes

commentary Subodhinī (own s1, NSP p. 613, scan 0623): the n of svatavān optionally becomes ru when the word pāyu follows. svatavas: from tu 'to grow' (vṛddhau), a sautra root, with asun; svatavān = 'he whose strength (tavas) is his own'; num by dṛksvavassvatavasāṃ chandasi (SK 3577). Followed: '[the n of]' and '[the word] pāyu'.
translator 'Optionally becomes ru' renders Bhaṭṭoji's 'rur vā'; I take the ru from SK 3628 and the option from ubhayathā (SK 3630), but no commentator states this anuvṛtti.
textual Ours reads plain 'bhavas tasya svatavā̃ pāyur agne' and accented 'bhuvas tasya svatavā̃ pāyur agne'. The print has bhuvas, and a visarga after svatavā̃ (svatavā̃ḥ, the visarga of the ru) (NSP p. 613, scan 0623; collation batch09). The English follows the print.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0095–0096) gives only the mūla here.

SK 3634 · A 8.3.49V

छन्दसि वाऽप्राम्रेडितयोः ॥ ३६३४ ॥

chandasi vā'prāmreḍitayoḥ

chandasi vā 'prāmreḍitayoḥ — In chandas, [s] optionally [replaces visarga before a ku or pu sound], except [before] pra and an āmreḍita.

Rule. In the Veda, a visarga optionally becomes s before a sound of the k-class or the p-class (ku, pu). This does not happen before the word pra or before an āmreḍita.

Example.

ṛtaḥ kaviḥ → visarga becomes s before k → agne trātar ṛtas kaviḥ "O Agni, protector, seer of the ṛta".

viśvataḥ pṛthuḥ → girir na viśvatas pṛthuḥ "broad on all sides like a mountain".

Applies when / blocked by. Not before pra: agniḥ pra vidvān. Not before an āmreḍita: paruṣaḥ paruṣaḥ "joint by joint", a doubling for pervasion (vīpsā), so the Subodhinī. Bhaṭṭoji also gives vasunaḥ pūrvyas patiḥ "the ancient lord of wealth" as "not here". The visarga of vasunaḥ stays before p, while pūrvyas in the same line shows the s.

Watch out. That vasunaḥ shows the option not taken is not stated by Bhaṭṭoji or his commentators; it is inferred. Bhaṭṭoji's gloss supplies "visarga becomes s before ku and pu". No commentator says from which rule those words come.

Siddhānta-kaumudī

विसर्गस्य सो वा स्यात् कुप्वोः प्रशब्दमाम्रेडितं च वर्जयित्वा । अग्ने त्रातर्ऋतस्कविः (अग्ने त्रातर्ऋ॒तस्क॒विः) । गिरिर्न विश्वतस्पृथुः (गि॒रिर्न वि॒श्वत॑स्पृ॒थुः) । नेह । वसुनः पूर्व्यस्पतिः (वसु॑नः पू॒र्व्यस्पतिः॑) । अप्रेत्यादि किम् । अग्निः प्रविद्वान् । परुषः परुषः (परु॑षः परुषः) ॥

Visarga is optionally replaced by s when a ku or pu [sound] follows, excluding the word pra and an āmreḍita. agne trātar ṛtas kaviḥ ["O Agni, protector, seer of the ṛta"]. girir na viśvatas pṛthuḥ ["broad on all sides like a mountain"]. Not here: vasunaḥ pūrvyas patiḥ ["the ancient lord of wealth"]. Why 'except pra' and so on? agniḥ pra vidvān; paruṣaḥ paruṣaḥ ["joint by joint" — a doubling in the sense of pervasion (vīpsā)].

Subodhinī

alignment inferredNSP p. 623

—परुषः परुष इति । वीप्सायां द्विर्वचनम्

translator notes

commentary Subodhinī (own s1, NSP p. 613, scan 0623): paruṣaḥ paruṣaḥ is a doubling in the sense of vīpsā [hence an āmreḍita]. Followed in the bracket.
translator 'Not here: vasunaḥ pūrvyas patiḥ' is not explained by Bhaṭṭoji or the Subodhinī. I read it as showing the option not taken: the visarga of vasunaḥ stays before p, while pūrvyas in the same line shows it taken. The English keeps the bare 'Not here'. The bracketed '[s … before a ku or pu sound]' in sutra_en comes from Bhaṭṭoji's gloss; its wording echoes kupvoḥ ≍ka≍pau ca (SK 142), but no commentator states an anuvṛtti.
textual Ours gives no accented copy of 'agniḥ pravidvān' (the print gives it accented and divided: agniḥ pra vidvān) and lacks the svarita over gne in 'agne trātar' (collation batch09 accent table). Wikisource reads 'puruṣaḥ puruṣaḥ'; ours = print 'paruṣaḥ paruṣaḥ' (scan 0623).
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla here.

SK 3635 · A 8.3.50V

कःकरत्करतिकृधिकृतेष्वनदितेः ॥ ३६३५ ॥

kaḥkaratkaratikṛdhikṛteṣvanaditeḥ

kaḥkaratkaratikṛdhikṛteṣv anaditeḥ — [Visarga is replaced by s] when kaḥ, karat, karati, kṛdhi or kṛta [forms of kṛ] follow, except [the visarga] of aditi.

Rule. A visarga becomes s before kaḥ, karat, karati, kṛdhi and kṛta, all forms of kṛ "to make". The visarga of aditiḥ is excepted.

Example.

apaḥ kaḥ → visarga becomes s → pradivo apas kaḥ "from of old you have done the work".

yathā no vasyasas karat "so that he may make us better off".

supeśasas karati "he makes them well-adorned".

uruṇas kṛdhi "make wide room for us".

somaṃ na cārũ maghavatsu nas kṛtam "make us dear among the patrons, like soma".

Applies when / blocked by. Not for aditi: yathā no aditiḥ karat "so that Aditi may make it for us".

Watch out. The Subodhinī derives all five from kṛ:

kaḥ: an aorist with the aorist sign deleted (SK 3402) and no augment a (SK 3546).
karat: an aorist with aṅ (SK 3406) and guṇa (SK 2406).
karati: a present with śap by Vedic interchange.
kṛdhi: an imperative with dhi for hi (SK 3551).
kṛta: the past participle in kta.

Whether "in the Veda" runs on from SK 3634 is not said by Bhaṭṭoji or his commentators.

Siddhānta-kaumudī

विसर्गस्य सः स्यात् । प्रदिवो अपस्कः (प्र॒दिवो॒ अप॒स्कः) । यथा नो वस्यसस्करत् (यथा॑ नो॒ वस्य॑स॒स्कर॑त्) । सुपेशसस्करति (सु॒पेश॑सस्करति॒) । उरुणस्कृधि (उ॒रुण॑स्कृधि) । सोमं न चारु मघवत्सु नस्कृतम् (सोमं॒ न चारुं॑ म॒घव॑त्सु नस्कृतम्) । अनदितेरिति किम् । यथा नो अदितिः करत् (यथा॑ नो॒ अदि॑तिः॒ कर॑त्) ॥

Visarga is replaced by s. pradivo apas kaḥ ["from of old you have done the work"]. yathā no vasyasas karat ["so that he may make us better off"]. supeśasas karati ["he makes (them) well-adorned"]. uruṇas kṛdhi ["make wide room for us"]. somaṃ na cārũ maghavatsu nas kṛtam ["(make) us dear among the patrons, like soma"]. Why 'except aditi'? yathā no aditiḥ karat ["so that Aditi may make (it) for us"].

Subodhinī

NSP p. 623

—कः करत्—करिति कृञो लुङ् ‘मन्त्रे घस—’ इत्यादिना च्लेर्लुक् तिपि गुणः । हल्ङ्यादिलोपः । ‘वहुलं छन्दस्यमाङ्योगेपि’ इत्यड्भावः । करदिति कृञ एव लुङ् । ‘कृमृदृरुहिभ्यश्छन्दसि’ इति च्लेरङ् । ‘ऋदृशोऽङि—’ इति गुणः । करतीति लट् व्यत्ययेन शप् । कृधीति लोट् मेर्हिः । ‘श्रुशृणुपॄकृवृभ्यश्छन्दसि’ इति हेर्धिरादेशः । कृत इति कृञ एव क्तः ॥—पर्योज इति । अत्र परिः सर्वतोभावे

translator notes

commentary Subodhinī (own s1, NSP p. 613, scan 0623) identifies all five as forms of kṛ: kaḥ = luṅ, luk of cli by mantre ghasa… (SK 3402), guṇa before tip, halṅyādi-lopa, no aṭ by bahulaṃ chandasy amāṅyoge 'pi (SK 3546); karat = luṅ, cli → aṅ by kṛmṛdṛruhibhyaś chandasi (SK 3406), guṇa by ṛdṛśo 'ṅi guṇaḥ (SK 2406); karati = laṭ, with śap by vyatyaya; kṛdhi = loṭ, hi → dhi by śruśṛṇupṝkṛvṛbhyaś chandasi (SK 3551); kṛta = kta. Followed: '[forms of kṛ]' in sutra_en. Its last lemma, 'paryoja iti', belongs to SK 3636.
translator The bracketed '[Visarga is replaced by s]' is Bhaṭṭoji's gloss 'visargasya saḥ syāt'. Neither he nor the Subodhinī says whether 'chandasi' (SK 3634) runs on, so the English leaves it out.
textual Ours drops the nasal of cāru in the plain copy ('cāru') and writes it as anusvāra in the accented copy ('cāruṃ'); the print has the candrabindu, cārũ (NSP p. 613, scan 0623; collation batch09). The English follows the print.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla here.

SK 3636 · A 8.3.51V

पञ्चम्याः परावध्यर्थे ॥ ३६३६ ॥

pañcamyāḥ parāvadhyarthe

pañcamyāḥ parāv adhyarthe — [The visarga] of a fifth-case word (pañcamyanta) [is replaced by s] when pari follows in the sense of adhi.

Rule. The visarga of a fifth-case (ablative) word becomes s before pari when pari means adhi, "above".

Example.

divaḥ pari → visarga becomes s → divas pari prathamaṃ jajñe "he was first born above heaven".

Applies when / blocked by. Not when pari means something else: divas pṛthivyāḥ pary ojaḥ. There, the Subodhinī says, pari means "all round".

Siddhānta-kaumudī

पञ्चमीविसर्गस्य सः स्यादुपरिभवार्थे परिशब्दे परतः । दिवस्परि प्रथमं जज्ञे (दि॒वस्परि॑ प्रथमं ज॑ज्ञे) । अध्यर्थे किम् । दिवस्पृथिव्याः पर्योजः (दि॒वस्पृ॑थि॒व्याः पर्योजः॑) ॥

The visarga of a fifth-case [ending] (pañcamī) is replaced by s when the word pari follows in the sense of 'being above' (uparibhava). divas pari prathamaṃ jajñe ["he was first born above heaven"]. Why 'in the sense of adhi'? divas pṛthivyāḥ pary ojaḥ [where pari means 'all around'].

translator notes

commentary Subodhinī, printed at the end of sk.3635.s1 (NSP p. 613, scan 0623): 'paryojaḥ: here pari is in the sense of all-roundness (sarvatobhāva).' Followed in the bracket after the counter-example.
textual Ours = print 'uparibhavārthe' (scan 0623); Wikisource reads 'uparibhāvārthe' (witness variant, not in the collation). In the accented copy of the first mantra ours lacks the anudātta under tha of prathamaṃ (collation batch09 accent table); the mantra is rendered once in plain IAST.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla here.

SK 3637 · A 8.3.52V

पातौ च बहुलम् ॥ ३६३७ ॥

pātau ca bahulam

pātau ca bahulam — And, variably (bahulam), when pātau [a form of pā 'to protect'] follows, [s replaces the visarga of a fifth-case word: pañcamyāḥ carried forward (anuvṛtti) from SK 3636].

Rule. The visarga of a fifth-case word becomes s variously (bahulam) before pātu, a form of pā "to protect".

Example.

divaḥ pātu → visarga becomes s → sūryo no divas pātu "may Sūrya protect us from heaven".

Applies when / blocked by. Bhaṭṭoji: "of a fifth-case word" applies here too, carried from SK 3636.

Watch out. The Subodhinī reports two views of the sūtra word pātau. Some take it as naming the root pā; others, looking at the example, take it as imitating the imperative pātu.

Siddhānta-kaumudī

पञ्चम्या इत्येव । सूर्यो नो दिवस्पातु (सूर्यो॑ नो दि॒वस्पा॑तु) ॥

[The word] pañcamyāḥ ('of a fifth-case [ending]') applies here too (ity eva). sūryo no divas pātu ["may Sūrya protect us from heaven"].

Subodhinī

NSP p. 623–624

—पातौ च—। क्वचित्प्रकाते पताविति ॥—धातुनिर्देश इति । अन्ये तूदाहरण- पर्यालोचनया लोडन्तानुकरणं मन्यन्ते

translator notes

commentary Subodhinī (own s1, NSP pp. 613–614, scans 0623–0624): 'in some manuscript [the sūtra reads] patau'; and on 'dhātunirdeśaḥ': 'others, considering the example, take [pātau] as an imitation (anukaraṇa) of the loṭ form [pātu].' So the Subodhinī knows two views: pātau names the root pā, or it imitates the loṭ form pātu. Recorded; sutra_en keeps 'pātau' and says only '[a form of pā]', which fits both.
translator The Subodhinī lemma 'dhātunirdeśa iti' has no counterpart in our kaumudī or in the print's kaumudī for SK 3637 (scan 0623 reads only 'pañcamyā ity eva. sūryo no divas pātu'). It seems to quote a gloss such as 'pātāv iti dhātunirdeśaḥ' from another source or another recension of the SK. Our OCR's 'kvacit prakāte' is 'kvacit pustake' in the scan (blurred).
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla here. Collation batch09: ours = print.

SK 3638 · A 8.3.53V

षष्ठ्याः पतिपुत्रपृष्ठपारपदपयस्पोषेषु ॥ ३६३८ ॥

ṣaṣṭhyāḥ patiputrapṛṣṭhapārapadapayaspoṣeṣu

ṣaṣṭhyāḥ patiputrapṛṣṭhapārapadapayaspoṣeṣu — [The visarga] of a sixth-case word (ṣaṣṭhyanta) [is replaced by s] when pati, putra, pṛṣṭha, pāra, pada, payas or poṣa follow.

Rule. The visarga of a sixth-case (genitive) word becomes s before pati, putra, pṛṣṭha, pāra, pada, payas and poṣa.

Example.

vācaḥ patim → visarga becomes s → vācas patiṃ viśvakarmāṇam "Vācaspati, the all-maker".

divas putrāya sūryāya "to Sūrya, the son of heaven".

divas pṛṣṭhaṃ bhandamānaḥ "… the back of heaven, rejoicing".

tamasas pāram asya "the far shore of this darkness".

parivīta iḻas pade "enveloped, in the place of Iḻā".

divas payo didhiṣāṇāḥ "longing for the milk of heaven".

rāyas poṣaṃ yajamāneṣu "increase of wealth among the sacrificers".

Applies when / blocked by. Bhaṭṭoji gives only examples. That the operation is "visarga becomes s", as in SK 3635–3636, is not stated by Bhaṭṭoji or his commentators here; it is inferred. The Subodhinī: in vācaspatim the sixth-case ending is not dropped, by tatpuruṣe kṛti bahulam (SK 972, chapter 24).

Watch out. ḻ writes the Vedic ḷa.

Siddhānta-kaumudī

वाचस्पतिं विश्वकर्माणम् (वा॒चस्पतिं॑ वि॒श्वक॑र्माणम्) । दिवस्पुत्राय सूर्याय (दि॒वस्पु॑त्राय सूर्या॑य) । दिवस्पृष्ठं भनभन्दमानः (दि॒वस्पृ॒ष्ठं भन्द॑मानः) । तमसस्पारमस्य (तम॑सस्पा॒रम॒स्य) । परिवीत इळस्पदे (परि॑वीत इ॒ळस्प॒दे) । दिवस्पयो दिधिषाणाः (दि॒वस्पयो॒ दिधि॑षाणाः) । रायस्पोषं यजमानेषु (रा॒यस्पोषं॒ यज॑मानेषु) ॥

vācas patiṃ viśvakarmāṇam ["Vācaspati, the all-maker"]. divas putrāya sūryāya ["to Sūrya, the son of heaven"]. divas pṛṣṭhaṃ bhandamānaḥ ["(…) the back of heaven, rejoicing"]. tamasas pāram asya ["the far shore of this darkness"]. parivīta iḻas pade ["enveloped, in the place of iḻā"]. divas payo didhiṣāṇāḥ ["longing for the milk of heaven"]. rāyas poṣaṃ yajamāneṣu ["increase of wealth among the sacrificers"].

Subodhinī

NSP p. 624

—षष्ठ्याः—॥—वाचस्पतिमिति । ‘तत्पुरुषे कृतिवहुलम्’ इति षष्ठ्यलुक्

translator notes

commentary Subodhinī (own s1, NSP p. 614, scan 0624): vācaspatim: the sixth-case ending is not elided (aluk) by tatpuruṣe kṛti bahulam (SK 972). Recorded; the English does not depend on it.
translator Bhaṭṭoji gives no gloss here, only examples. The bracketed '[The visarga … is replaced by s]' is supplied from the run of rules (his glosses at SK 3635–3636); no commentator states it.
textual Ours reads plain 'bhanabhandamānaḥ' (dittography); the print and our accented copy have bhandamānaḥ (NSP p. 614, scan 0624; collation batch09). The English follows the print. In the accented copy of 'divas putrāya sūryāya' ours has a svarita on pu where the print has an anudātta, and lacks an anudātta under ya (collation accent table). Each mantra is rendered once in plain IAST; ḻ renders the Vedic ḷa of iḻas.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla here.

SK 3639 · A 8.3.54V

इडाया वा ॥ ३६३९ ॥

iḍāyā vā

iḍāyā vā — [The visarga] of iḍāyāḥ [optionally becomes s] when [pati, putra and the rest — carried forward (anuvṛtti) from SK 3638 —] follow.

Rule. The visarga of iḍāyāḥ "of Iḍā" optionally becomes s before pati, putra and the rest of SK 3638.

Example.

iḻāyāḥ putraḥ → visarga becomes s → iḻāyās putraḥ; or iḻāyāḥ putraḥ "son of Iḻā".

iḻāyās pade or iḻāyāḥ pade "in the place of Iḻā".

Applies when / blocked by. The sūtra writes ḍ; the Vedic forms have ḻ. The 1915 print reads iḻāyās with ḻ.

Watch out. Bhaṭṭoji ends the unit by recalling nisas tapatāv anāsevane (SK 2403, chapter 44). It makes the s of nis retroflex before tapati, when the sense is not repetition: niṣṭaptaṃ rakṣo niṣṭaptā arātayaḥ "scorched is the demon, scorched are the hostile powers". With repetition: nistapati "he heats again and again". That rule is recalled because the next sūtras go on with the retroflex for s.

Siddhānta-kaumudī

पतिपुत्रादिषु परेषु । इलायास्पुत्रः (इळा॑यास्पुत्रः) । इळायाः पुत्रः । इळायास्पदे (इळा॑यास्प॒दे) । इळायाः पदे । निसस्तपतावनासेवने SK 2403 निसः सकारस्य मूर्धन्यः स्यात् । निष्टप्तं रक्षो निष्टप्ता अरातयः (निष्ट॑प्तं रक्षो॒ निष्ट॑प्ता॒ अरा॑तयः) । अनासेवने किम् । निस्तपति । पुनःपुनस्तपतीत्यर्थः ॥

When pati, putra and the rest follow. iḻāyās putraḥ, [or] iḻāyāḥ putraḥ ["son of Iḻā"]; iḻāyās pade, [or] iḻāyāḥ pade ["in the place of Iḻā"].

[Recall:] nisas tapatāv anāsevane (SK 2403): the s of nis becomes a retroflex (mūrdhanya) [when tapati follows], when the sense is not repetition (anāsevana). niṣṭaptaṃ rakṣo niṣṭaptā arātayaḥ ["scorched is the demon, scorched are the hostile powers"]. Why 'not repetition'? nistapati — the meaning is 'he heats again and again'.

Subodhinī

alignment inferredNSP p. 624

—निसस्तपता—। आसेवनं पौनःपुन्यं ततोऽन्यस्मिन्नित्यर्थः

translator notes

commentary Subodhinī (own s1, NSP p. 614, scan 0624) on nisas tapatāv anāsevane: āsevana is repetition (paunaḥpunya); the sense is 'in [a meaning] other than that'. Followed: 'not repetition'.
translator SK 2403 (A 8.3.102) is quoted in full with Bhaṭṭoji's gloss as the frame for the next rule, yuṣmattattatakṣuḥṣv antaḥpādam (SK 3640), which goes on with the retroflex for s; it is rendered '[Recall:]', as other p70 batches render such frame-quotes. '[when tapati follows]' renders the sūtra word tapatau, which the gloss does not repeat.
textual Ours reads plain 'ilāyās putraḥ' with l; the print and all other forms in the unit have ḷa (NSP p. 614, scan 0624; collation batch09), rendered ḻ here (iḻāyāḥ). The sūtra itself has ḍ (iḍāyāḥ). Our accented copies lack the anudātta under pu of putraḥ and under ptaṃ of niṣṭaptaṃ (collation accent table); each mantra is rendered once in plain IAST.
textual No BM on this sūtra: the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla here.

SK 3640 · A 8.3.103V

युष्मत्तत्ततक्षुःष्वन्तःपादम् ॥ ३६४० ॥

yuṣmattattatakṣuḥṣvantaḥpādam

yuṣmattattatakṣuḥṣv antaḥpādam — Within a pāda (antaḥpādam), [a retroflex (mūrdhanya) replaces s, as Bhaṭṭoji's gloss 'sasya mūrdhanyaḥ' shows,] when [a form of] yuṣmad [beginning with t — 'tādau' carried forward (anuvṛtti) from hrasvāt tādau taddhite, SK 1325], tat or tatakṣuḥ follows.

Rule. Within a pāda (antaḥpādam), a retroflex replaces s before three kinds of word. They are forms of yuṣmad "you" beginning with t, the word tat "that", and tatakṣuḥ "they fashioned".

Example.

tribhis tvam → s becomes ṣ; t beside ṣ becomes ṭ → tribhiṣ ṭvaṃ deva savitaḥ "with the three …, you, O god Savitṛ".

The t-forms of yuṣmad are tvam, tvā, te and tava:

tebhiṣ ṭvā; ābhiṣ ṭe; apsv agne sadhiṣ ṭava "in the waters, O Agni, is your seat".

With tat: agniṣ ṭad viśvam. With tatakṣuḥ: dyāvā pṛthivī niṣ ṭatakṣuḥ "they fashioned heaven and earth".

Applies when / blocked by. Only within a pāda. tad agnis tad aryamā "that is Agni, that is Aryaman". yan ma ātmano mindābhūd agnis tat punar āhār jātavedā vicarṣaṇiḥ. Here, Bhaṭṭoji says, agniḥ ends the preceding pāda and does not stand inside it.

Watch out. "Beginning with t" comes from hrasvāt tādau taddhite (SK 1325, chapter 29), so the Subodhinī. It qualifies yuṣmad only; tat and tatakṣuḥ always begin with t. That "a retroflex replaces s" comes from SK 210 and SK 335 is not stated by Bhaṭṭoji or his commentators; it is inferred. So is the step t → ṭ (ṣṭutva, SK 113).

Siddhānta-kaumudī

पादमध्यस्थस्य सस्य मूर्धन्यः स्यात्तकारादिष्वेषु परेषु । युष्मदादेशाः त्वंत्वातेतवाः । त्रिभिष्ट्वं देव सवितः (त्रि॒भिष्ट्वं दे॑व सवितः) । तेभिष्ट्वा (तेभि॑ष्ट्वा) । आभिष्टे (आभिष्टे॑) । अप्स्वग्ने सधिष्टव (अ॒प्स्व॑ग्ने सधि॒ष्टव॑) । अग्निष्टद्विश्वम् (अ॒ग्निष्टद्विश्व॑म्) । द्यावा पृथिवी निष्टतक्षुः (द्यावा॑ पृथि॒वी नि॑ष्टत॒क्षुः) । अन्तः पादं किम् । तदग्निस्तदर्यमा (तद॒ग्निस्तद॑र्य॒मा) । यन्म आत्मनो मिन्दाभूदग्निस्तत्पनराहार्जातवेदा विचर्षणिः (यन्म॑ आ॒त्मनो॑ मि॒न्दाभू॑द॒ग्निस्तत्पुन॒राहा॑र्जा॒तवे॑दा विच॑र्षणिः) । अत्राग्निरिति पूर्वपादस्यान्तो न तु मध्यः ॥

For an s standing in the middle of a pāda, a retroflex (mūrdhanya) is substituted when these, beginning with t, follow. The substitutes of yuṣmad [meant here] are tvam, tvā, te and tava. tribhiṣ ṭvaṃ deva savitaḥ ["with the three …, you, O god Savitṛ"]. tebhiṣ ṭvā ["… you, with those"]. ābhiṣ ṭe ["… with these, your …"]. apsv agne sadhiṣ ṭava ["in the waters, O Agni, is your seat"]. agniṣ ṭad viśvam ["Agni … that whole"]. dyāvā pṛthivī niṣ ṭatakṣuḥ ["they fashioned heaven and earth"]. Why "within a pāda"? tad agnis tad aryamā ["that is Agni, that is Aryaman"]. yan ma ātmano mindābhūd agnis tat punar āhār jātavedā vicarṣaṇiḥ ["whatever defect has come to be in my self, that Agni Jātavedas, the active one, has restored"]. Here agniḥ is the end of the preceding pāda, not its middle.

Subodhinī

NSP p. 624

—युष्मत्तत्ततक्षुष्विति ॥ सकारान्तानुकरणात् परस्य सुप्सकारस्य ‘नुम्विसर्जनीयशर्व्यवायेऽपि’ इति षत्वम् ॥ ‘ह्रस्वात्तादौ—’ इत्यतः तादाविति वर्तते । तदाह—तकारादिष्विति । एतद्युष्मद एव विशेषणं नेतरयोरव्यभिचारात् ॥—त्वं त्वा ते तवा इति । एतेषामेव संभव इत्यर्थः

translator notes

commentary Subodhinī (sk.3640.s1, NSP p. 614): in the sūtra, after the imitation (anukaraṇa) ending in s [tatakṣus], the s of the sup [the seventh-case plural su] becomes ṣ by 'numvisarjanīyaśarvyavāye 'pi' (SK 434); 'tādau' is carried forward (vartate) from 'hrasvāt tādau' (SK 1325), hence Bhaṭṭoji's 'takārādiṣu'; this qualifies yuṣmad alone, not the other two, since they never fail [to begin with t]. Followed: the bracketed anuvṛtti in sutra_en, attached to yuṣmad only.
commentary Subodhinī (sk.3640.s1): on 'tvaṃ tvā te tavā': only these [t-initial substitutes of yuṣmad] are possible. Followed: '[meant here]' in k1.
translator Bhaṭṭoji's closing remark ('Here agniḥ is the end of the preceding pāda') is attached to the second counter-example; for tad agnis tad aryamā he gives no explanation. The mantras are given once, in plain IAST (the rule does not concern accent); the bracketed renderings are approximate where the quotation is a fragment.
textual In the second counter-example our unaccented copy reads 'tatpanar āhār'; our accented copy and the print read 'tat punar āhār' (NSP p. 614, scan page-0624; collation batch09, class A). The English follows the print. Accent-only slips in our accented copy (ābhiṣ ṭe, jātavedā: collation ACCENT table) do not affect the English.
textual The BM block formerly filed as sk.3640.b1, though headed with this sūtra, was BM on hrasvāt tādau taddhite (SK 1325) and its vārttikas araṇyāṇ ṇaḥ, dūrād etyaḥ, uttarād āhañ; re-filed 2026-10-05 to sk.1325.b1, and not used as BM on this sūtra (but see the translator note on sutra). The printed SK with BM (Wikisource uttara-4/0096) gives only the mūla for this sūtra: no BM.
translator Bhaṭṭoji's gloss gives only 'sasya mūrdhanyaḥ', and the Subodhinī names no source for either word. The translator takes them to come, as in hrasvāt tādau taddhite (SK 1325), from the adhikāra apadāntasya mūrdhanyaḥ (SK 210) and from 'saḥ' (a sixth-case word (ṣaṣṭhyanta)) of saheḥ sāḍaḥ saḥ (SK 335): that analysis is the one the BM gives for SK 1325 (sk.1325.b1, re-filed 2026-10-05 from sk.3640.b1), not a statement about this sūtra.

SK 3641 · A 8.3.104V

यजुष्येकेषाम् ॥ ३६४१ ॥

yajuṣyekeṣām

yajuṣy ekeṣām — In the Yajus, in the view of some [teachers], [a retroflex (mūrdhanya) replaces s when yuṣmad, tat or tatakṣuḥ follows — carried forward (anuvṛtti) from SK 3640, as Bhaṭṭoji's gloss shows; that is, optionally].

Rule. In the Yajurveda, in the view of some teachers, a retroflex replaces s before yuṣmad, tat and tatakṣuḥ. Bhaṭṭoji takes "of some" as an option.

Example.

arcibhis tvam → s becomes ṣ → arcibhiṣ ṭvam; or arcibhis tvam.

agniṣ ṭe agram. arcibhiṣ ṭatakṣuḥ.

Watch out. Neither Bhaṭṭoji nor the Subodhinī says that "within a pāda" runs on here, so it is not supplied. There is no Subodhinī on this sūtra.

Siddhānta-kaumudī

युष्मत्तत्ततक्षुषु परतः सस्य मूर्धन्यो वा । अर्चिभिष्ट्वम् । अग्निष्टे अग्रम् । अर्चिभिष्टतक्षुः । पक्षे अर्चिभिस्त्वमित्यादि ॥

When yuṣmad, tat or tatakṣuḥ follows, a retroflex (mūrdhanya) is optionally substituted for s. arcibhiṣ ṭvam. agniṣ ṭe agram. arcibhiṣ ṭatakṣuḥ. In the other alternative (pakṣe): arcibhis tvam, and so on.

translator notes

translator 'ekeṣām' ('of some') is rendered as an option, following Bhaṭṭoji's 'vā'. Neither Bhaṭṭoji nor the Subodhinī says that 'antaḥpādam' (SK 3640) continues here, and it is not supplied.
textual No Subodhinī on this sūtra: the print passes from the Subodhinī on SK 3640 ('tvaṃ tvā te tavā') straight to 'stutastomayoḥ' (NSP p. 614, scan page-0624). No BM: our balamanorama layer is empty here and the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla.

SK 3642 · A 8.3.105V

स्तुतस्तोमयोश्छन्दसि ॥ ३६४२ ॥

stutastomayośchandasi

stutastomayoś chandasi — In chandas, when stuta or stoma follows, [ṣ optionally replaces the s (that of stuta or stoma itself) after a conditioning sound; the Subodhinī glosses 'sasya ṣatvaṃ syāt'].

Rule. In the Veda, the s of stuta "praised" and stoma "praise" optionally becomes ṣ after a conditioning sound in the word before.

Example.

nṛbhiḥ stutasya → the s of stuta becomes ṣ; t becomes ṭ → nṛbhiṣṭutasya; or nṛbhiḥ stutasya "of the one praised by men". (The visarga of nṛbhiḥ does not appear in the transmitted form; the text does not explain this.)

go + stoma → goṣṭomam; or gostomam.

Applies when / blocked by. Bhaṭṭoji: SK 3643 already gives this, so the sūtra is for elaboration (prapañca). The Subodhinī: "in the Veda" is still needed, for the rules that follow.

Watch out. In nṛbhiṣṭutasya the ṣ is the first sound of stuta, not the visarga of nṛbhiḥ. goṣṭomam shows this: it has no s but that of stoma. Bhaṭṭoji gives every example with and without ṣ, but does not say "optionally". That the rule is optional is not stated by Bhaṭṭoji or his commentators; it is inferred from the examples.

Siddhānta-kaumudī

नृभिष्टुतस्य । नृभिःस्तुतस्य । गोष्टोमम् । गोस्तोमम् । पूर्वपदादित्येव सिद्धे प्रपञ्चार्थमिदम् ॥

nṛbhiṣṭutasya, [or] nṛbhiḥ stutasya ["of the one praised by men"]; goṣṭomam, [or] gostomam. Since this is already accomplished by pūrvapadāt (SK 3643) alone, this [rule] is for elaboration (prapañca).

Subodhinī

NSP p. 624

—स्तुतस्तोमयोः—। एतयोः परतः सस्य षत्वं स्यात् ॥—पूर्वपदादित्येव सिद्धं इति । पूर्वं पदं पूर्वपदमिति सामान्यत आश्रीयते न तु समासावयव एवेति वाक्येऽपि तेनैव सिद्धं षत्वमिति भावः । ततश्च स्तुतस्तोमग्रहणं प्रपञ्चार्थं छन्दोग्रहणं तूत्तरार्थं कर्तव्यमेव ॥—ऊषुण इत्यादि । ‘इकः सुञि’ इति पूर्वपदस्य दीर्घत्वं नस् इत्यादेशस्य ‘नश्च धातुस्थोरुषुभ्यः’ इति णत्वम्

translator notes

commentary Subodhinī (sk.3642.s1, NSP p. 614): 'when these two follow, ṣ replaces s'. Followed: the bracket in sutra_en.
commentary Subodhinī (sk.3642.s1): on 'pūrvapadād ity eva siddhe': 'pūrvapada' is taken generally as 'a preceding word' (pūrvaṃ padam), not only as a member of a compound, so even in a sentence (vākya) ṣ is accomplished by that very rule; therefore the mention of stuta and stoma is for elaboration, but the mention of chandas is for the following [rules] and must be made. Followed: 'pūrvapada' is not narrowed to a compound member here or in SK 3643; 'chandasi' is carried into SK 3643–3646.
textual The tail of sk.3642.s1 ('ūṣuṇa ityādi …') is the Subodhinī on SK 3644 (suñaḥ). No BM: our balamanorama layer is empty here and the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla.
translator nṛbhiṣṭutasya is left undivided, as ours and the print write it (NSP p. 614, scan page-0624, across a column break). Its ṣ is the initial s of stuta made retroflex (the t then becomes ṭ), not the visarga of nṛbhiḥ: goṣṭomam/gostomam has no s but stoma's own, and pūrvapadāt, which Bhaṭṭoji says already accomplishes this, concerns the s that follows a conditioning sound in the prior word (SK 3643).
translator '[optionally]' is the translator's: Bhaṭṭoji gives every example both with and without ṣ, and says the rule is already accomplished by pūrvapadāt, which he glosses 'ṣo vā' (SK 3643). Which word carries the option here (ekeṣām of SK 3641, or the vā of SK 3643's gloss) no commentator states. 'which s' and 'after a conditioning sound' are likewise the translator's, read from the examples.

SK 3643 · A 8.3.106V

पूर्वपदात् ॥ ३६४३ ॥

pūrvapadāt

pūrvapadāt — [In chandas — 'chandasi' carried forward (anuvṛtti) from SK 3642, where the Subodhinī says it is stated for the following rules —] after [a conditioning sound (nimitta)] standing in a prior word (pūrvapada), [ṣ optionally replaces s].

Rule. In the Veda, an s after a conditioning sound (nimitta) in the prior word (pūrvapada) optionally becomes ṣ.

Example.

divi sthaḥ → s becomes ṣ; th becomes ṭh → yad indrāgnī diviṣṭhaḥ "when, O Indra and Agni, you two are in heaven".

The option not taken: yuvaṃ hi sthaḥ svarpatī "for you two are lords of the light".

Applies when / blocked by. The Subodhinī: pūrvapada here means any preceding word, not only the first member of a compound. So the rule works within a sentence, as both examples show.

Watch out. The conditioning sound is probably that of iṇkoḥ (SK 211); the text does not say. That "in the Veda" runs on from SK 3642 through SK 3646 is not stated by Bhaṭṭoji or his commentators; it is inferred. The Subodhinī says only "for the following".

Siddhānta-kaumudī

पूर्वपदस्थान्निमित्तात्परस्य सस्य षो वा । यदिन्द्राग्नी दिविष्ठः (यदि॑न्द्राग्नी दि॒विष्ठः) । युवं हि स्थः स्वर्पती (यु॒वं हि स्थः स्व॑र्पती) ॥

For an s following a conditioning sound (nimitta) that stands in the prior word (pūrvapada), ṣ is optionally substituted. yad indrāgnī diviṣṭhaḥ ["when, O Indra and Agni, you two are in heaven"] [divi ṣṭhaḥ, with ṣ]. yuvaṃ hi sthaḥ svarpatī ["for you two are lords of the light"] [hi sthaḥ, without ṣ].

translator notes

commentary Subodhinī, printed under sk.3642.s1 (NSP p. 614): 'pūrvapada' here means generally 'a preceding word', not only a compound member, so the rule works within a sentence. Followed: 'prior word' rather than 'prior member', which fits both examples (divi ṣṭhaḥ, hi sthaḥ are not compounds).
translator The bracketed analyses of the two examples (the first with ṣ, the second the other alternative without it) are the translator's; Bhaṭṭoji only lists the mantras. The conditioning sound is presumably the iṇ or ku of 'iṇkoḥ' (SK 211); the text does not say. The extent of the carried-forward 'chandasi' (here through SK 3646, before the restated 'chandasi' of SK 3647) is the translator's inference; the Subodhinī says only 'for the following'.
textual No Subodhinī of its own: in the print the Subodhinī passes from 'pūrvapadād ity eva siddhe' (a pratīka from SK 3642's kaumudī) to 'ūṣuṇa ityādi' (SK 3644) (NSP p. 614, scan page-0624). No BM: our balamanorama layer is empty here and the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla.

SK 3644 · A 8.3.107V

सुञः ॥ ३६४४ ॥

suñaḥ

suñaḥ — [In chandas (carried forward (anuvṛtti) from SK 3642),] [after a conditioning sound standing in the prior word — 'pūrvapadāt' carried forward (anuvṛtti) from SK 3643, as Bhaṭṭoji's gloss shows —] [ṣ replaces the s] of the particle su (suñ).

Rule. In the Veda, the s of the particle (nipāta) su, named suñ, becomes ṣ after a conditioning sound in the prior word.

Example.

abhi su naḥ → abhi lengthened (ikaḥ suñi, SK 3536) → abhī su naḥ

→ s of su becomes ṣ → abhī ṣu naḥ → n becomes ṇ (SK 3649) → abhī ṣu ṇaḥ.

Likewise ūrdhva ū ṣu ṇaḥ "upright, indeed, for us".

Applies when / blocked by. Bhaṭṭoji's gloss carries "after a conditioning sound in the prior word" from SK 3643. He does not repeat "optionally", so the rule is taken as obligatory. The Subodhinī gives the lengthening and the ṇ.

Siddhānta-kaumudī

पूर्वपदस्थान्निमित्तात्परस्य सुञो निपातस्य सस्य षः । ऊर्ध्व ऊषुणः (ऊ॒र्ध्व ऊषुणः॑) । अभीषुणः (अ॒भीषुणः॑) ॥

For the s of the particle (nipāta) suñ following a conditioning sound (nimitta) that stands in the prior word (pūrvapada), ṣ is substituted. ūrdhva ū ṣu ṇaḥ ["upright, indeed, for us"]. abhī ṣu ṇaḥ.

translator notes

commentary Subodhinī, printed under sk.3642.s1 (NSP p. 614): on 'ūṣuṇa ityādi': the prior word is lengthened by 'ikaḥ suñi' (SK 3536) [u → ū, abhi → abhī], and ṇ replaces the n of the substitute nas by 'naś ca dhātusthoruṣubhyaḥ' (SK 3649). Recorded; it bears on the forms, not on the rendering.
translator Bhaṭṭoji does not repeat 'vā' here, and the rule is rendered without option. The word division ū ṣu ṇaḥ, abhī ṣu ṇaḥ (written continuously in our text and the print) is the translator's, guided by the Subodhinī's analysis.
textual No Subodhinī in this unit's own layer (see sk.3642.s1). No BM: our balamanorama layer is empty here and the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla. A missing anudātta in our accented copy (collation batch09 ACCENT table) does not affect the unaccented English.

SK 3645 · A 8.3.108V

सनोतेरनः ॥ ३६४५ ॥

sanoteranaḥ

sanoter anaḥ — [In chandas (carried forward (anuvṛtti) from SK 3642),] [ṣ replaces the s] of sanoti (san) when it is not [ending in] n (anaḥ).

Rule. In the Veda, the s of the root san "to win" becomes ṣ when san no longer ends in n.

Example. The Subodhinī's steps:

go + san + viṭ (SK 3413) → ā for the n of san (SK 2982) → go-sā

→ s becomes ṣ → goṣāḥ: goṣā indo nṛṣā asi "you, O Indu, are a winner of cows, a winner of men".

Applies when / blocked by. Where san keeps its n, there is no ṣ: gosaniḥ. There the affix is in (SK 3408), and san keeps its n.

Siddhānta-kaumudī

गोषा इन्दो नृषा असि (गो॒षा इ॑न्दो नृ॒षा अ॑सि) । अनः किम् । गोसनिः ॥

goṣā indo nṛṣā asi ["you, O Indu, are a winner of cows, a winner of men"]. Why "not [ending in] n"? gosaniḥ.

Subodhinī

NSP p. 624

—सनोतेरनः । अन्नन्तस्य सनोतेः सस्य षः स्यात् ॥—गोषा इति । ‘जनसनखनक्रमगमो विट्’ । ‘विड्वनो—’ इत्यात्वम् ॥—गोसनिरिति । ‘छन्दसि वनिसनिरक्षिमथाम्’ इतीन्प्रत्ययः

translator notes

commentary Subodhinī (sk.3645.s1, NSP p. 614): 'ṣ replaces the s of sanoti when it does not end in n' (print 'annantasya'). Followed: 'anaḥ' rendered 'not [ending in] n'.
translator The Subodhinī's 'annantasya' is taken as a-n-antasya, 'not ending in n': in goṣāḥ the n of san has given way to ā, while in gosaniḥ san keeps it.
commentary Subodhinī (sk.3645.s1): goṣāḥ — viṭ by 'janasanakhanakramagamo viṭ' (SK 3413), and ā [for the n of san] by 'viḍvanoḥ' (SK 2982); gosaniḥ — the affix in by 'chandasi vanisanirakṣimathām' (our SK 3408 reads 'vanasana-'), so san keeps its n. Recorded.
textual No BM: our balamanorama layer is empty here and the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla.

SK 3646 · A 8.3.109V

सहेः पृतनर्ताभ्यां च ॥ ३६४६ ॥

saheḥ pṛtanartābhyāṃ ca

saheḥ pṛtanartābhyāṃ ca — [In chandas (carried forward (anuvṛtti) from SK 3642),] also [ṣ replaces the s] of sah after pṛtanā and ṛta.

Rule. In the Veda, the s of the root sah "to overpower" becomes ṣ after pṛtanā "army" and ṛta.

Example.

pṛtanā + sāham → s becomes ṣ → pṛtanāṣāham "the overpowerer of armies".

ṛtāṣāham. By the word ca "and", also ṛtīṣāham.

Watch out. Bhaṭṭoji gives only the forms, and there is no Subodhinī. That the operation is "s becomes ṣ" is not stated by Bhaṭṭoji or his commentators here; it is inferred from the run of rules and the forms. Nothing is said about the long vowels at the end of pṛtanā-, ṛtā-, ṛtī-.

Siddhānta-kaumudī

पृतनाषाहम् । ऋताषाहम् । चात् ऋतीषाहम् ॥

pṛtanāṣāham ["the overpowerer of armies"]. ṛtāṣāham. By "ca": ṛtīṣāham.

translator notes

translator Bhaṭṭoji takes 'ca' as bringing in the form ṛtīṣāham; he says nothing about the long final vowels of the prior members (pṛtanā-, ṛtā-, ṛtī-), and none is supplied.
textual No Subodhinī on this sūtra: the print passes from 'gosanir iti' (SK 3645) to 'nivyabhibhyaḥ' (SK 3647) (NSP p. 614, scan page-0624). No BM: our balamanorama layer is empty here and the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla.
translator Bhaṭṭoji gives only the examples, and there is no Subodhinī. The bracketed '[ṣ replaces the s]' is supplied by the translator from the run of rules (SK 3642–3645) and from the examples pṛtanāṣāham, ṛtāṣāham, ṛtīṣāham; no commentator states it here.

SK 3647 · A 8.3.119V

निव्यभिभ्योऽड्व्यवाये वा छन्दसि ॥ ३६४७ ॥

nivyabhibhyo'ḍvyavāye vā chandasi

nivyabhibhyo 'ḍvyavāye vā chandasi — In chandas, after ni, vi and abhi, when aṭ intervenes, [the prohibition 'na' — carried forward (anuvṛtti) from na raparasṛpi…, SK 3168 — holds] optionally [, which amounts to: a retroflex (mūrdhanya) optionally replaces s].

Rule. In the Veda, after ni, vi and abhi, when the augment a (aṭ) stands between, a retroflex optionally replaces s.

Example.

ni + a + sīdat → s becomes ṣ → nyaṣīdat; or nyasīdat.

vyaṣīdat or vyasīdat.

abhyaṣṭaut or abhyastaut, with vṛddhi by uto vṛddhir luki hali (SK 2443, chapter 45).

Applies when / blocked by. The Subodhinī: the word "not" (na) runs on from na raparasṛpi… (SK 3168, chapter 68). An option on a prohibition comes to an option on the change itself. Hence Bhaṭṭoji's gloss, "a retroflex replaces s", read with the sūtra's "optionally".

Siddhānta-kaumudī

सस्य मूर्धन्यः । न्यषीदत् । न्यसीदत् । व्यषीदत् । व्यसीदत् । अभ्यष्टौत् । अभ्यस्तौत् ॥

A retroflex (mūrdhanya) [optionally] replaces s. nyaṣīdat; nyasīdat. vyaṣīdat; vyasīdat. abhyaṣṭaut; abhyastaut.

Subodhinī

NSP p. 624

—निव्यभिभ्यो—। ‘न रपर—’ इत्यतो नेति वर्तते तत्र निषेधविकल्पे विधिविकल्प एव फलतीत्याह—मूर्धन्यो वा स्यादिति ॥—अभ्यष्टौदिति । ‘उतो वृद्धिर्लुकि हलि’ इति वृद्धिः

translator notes

commentary Subodhinī (sk.3647.s1, NSP p. 614): 'na' is carried forward (vartate) from 'na rapara…' (SK 3168); there, an option on a prohibition simply results in an option on the operation, and so [Bhaṭṭoji] says 'mūrdhanyo vā syāt'. Followed: the anuvṛtti and its outcome in sutra_en, and '[optionally]' in k1.
commentary Subodhinī (sk.3647.s1): abhyaṣṭaut — vṛddhi by 'uto vṛddhir luki hali' (SK 2443). Recorded.
textual The Subodhinī's pratīka 'mūrdhanyo vā syād iti' does not match our kaumudī, which reads 'sasya mūrdhanyaḥ' without 'vā', as does the print (NSP p. 614, scan page-0624) and Wikisource. The English follows the kaumudī and supplies the option from the sūtra in brackets. In sk.3647.s1 our OCR 'abhyagraud iti' is the print's 'abhyaṣṭaud iti' (commentary OCR, scan page-0624).
textual The BM block formerly filed as sk.3647.b1, though headed with this sūtra, was BM on sunoteḥ syasanoḥ (SK 2524, A 8.3.117) running on into the svādi roots ṣiñ, ḍumiñ and ciñ; not used here, and re-filed 2026-10-05 to sk.2524.b1. The printed SK with BM (Wikisource uttara-4/0096) gives only the mūla for this sūtra: no BM.

SK 3648 · A 8.4.26V

छन्दस्यृदवग्रहात् ॥ ३६४८ ॥

chandasyṛdavagrahāt

chandasy ṛdavagrahāt — In chandas, after an avagraha [ending in] ṛ, [ṇ replaces n, as Bhaṭṭoji's gloss supplies].

Rule. In the Veda, ṇ replaces an n that follows an avagraha ending in ṛ. An avagraha is a member that is recited separately, as in the word-by-word text.

Example.

nṛ-manāḥ → n becomes ṇ after nṛ → nṛmaṇāḥ "manly-minded".

pitṛ-yānam → pitṛyāṇam "the path of the fathers".

Applies when / blocked by. That this is the ṇ of raṣābhyāṃ no ṇaḥ samānapade (SK 235, chapter 8) is not stated by Bhaṭṭoji or his commentators; it is inferred. SK 235 itself needs both sounds in one word.

Watch out. Scholars discuss this. Bhaṭṭoji reads the compound as "an avagraha that ends in ṛ". The Subodhinī reads it as "the ṛ that is an avagraha". For it, ṛ is called avagraha because it is fit to be separated. The ṇ is made in the continuous text, while the separation belongs to the word-by-word text. The result is the same.

Siddhānta-kaumudī

ऋकारान्तादवग्रहात्परस्य नस्य णः । नृमणाः । पितृयाणम् ॥

For an n following an avagraha ending in ṛ, ṇ is substituted. nṛmaṇāḥ ["manly-minded"]. pitṛyāṇam ["the path of the fathers"].

Subodhinī

NSP p. 624

—छन्दस्यृदव—। अवगृह्यते ‘विच्छिद्य पठ्यते इत्यवग्रहः । ऋचासाववग्रहश्च ऋदवग्रहस्तस्मात् ॥—नृमणा इति । अत्र संहिताधिकारात्संहिताकाल एव एतेषां णत्वं पदकाले चावग्रहः क्रियते । तेनावग्रहयोग्यत्वादकारोऽवग्रह इत्युक्तः न तु तद्दशापन्नः । अत्र हि नृमना इति पदकालेऽवग्रह्यते ॥—नश्च—। धातुस्थान्निमित्तादुत्तरस्य उरुशब्दात् षुशब्दाच्च परस्य नस् इत्येतस्य णः स्यात् । धातौ तिष्ठतीति धातुस्थो रेफः षकारश्च । उरु इति स्वरूपग्रहणं । षु इति कृतषत्वस्य सुञो ग्रहणं न सप्तमीवहुवचनस्य । तेन ‘इन्द्रो धर्ता गृहेषु नः’ इत्यादौ न । नसिति नासिकादेशस्य नसादेशस्य च सामान्येन ग्रहणम् ॥—रक्षा ण इति । रक्षेति लोटो मध्यमपुरुषैकवचनान्तं ‘द्व्यचोतस्तिङः’ इति दीर्घः

translator notes

commentary Subodhinī (sk.3648.s1, NSP p. 614): avagraha = 'what is recited separated (vicchidya paṭhyate)'; ṛdavagraha = 'ṛ that is an avagraha' (karmadhāraya). At nṛmaṇāḥ: because of the saṃhitā adhikāra, the ṇ of these comes at the time of the saṃhitā, while the avagraha is made at the time of the pada[pāṭha]; so ṛ is called the avagraha because it is fit for avagraha, not because it is actually in that state — for in the pada recitation it is divided as nṛmanāḥ. Recorded; the English keeps Bhaṭṭoji's 'ending in ṛ' (ṛkārāntād avagrahāt, an avagraha that ends in ṛ). The two give the same result but analyse the compound differently: for the Subodhinī the ṛ itself is the avagraha, for Bhaṭṭoji's gloss the avagraha ends in ṛ.
translator The 'ṇ for n' that Bhaṭṭoji's gloss supplies is evidently the 'no ṇaḥ' of raṣābhyāṃ no ṇaḥ samānapade (SK 235); neither he nor the Subodhinī names the source.
textual The tail of sk.3648.s1 ('naś ca—', 'rakṣā ṇa iti') is the Subodhinī on SK 3649. No BM: our balamanorama layer is empty here and the printed SK with BM (Wikisource uttara-4/0096) gives only the mūla (Wikisource numbers the sūtra 8.4.25; ours and the print 8.4.26).

SK 3649 · A 8.4.27V

नश्च धातुस्थोरुषुभ्यः ॥ ३६४९ ॥

naśca dhātusthoruṣubhyaḥ

naś ca dhātusthoruṣubhyaḥ — And [ṇ replaces the n] of nas after [a conditioning sound (nimitta)] standing in a dhātu, and after uru and ṣu [— so the Subodhinī: 'nas ity etasya ṇaḥ syāt'].

Rule. The n of nas "us" becomes ṇ after a conditioning sound in a root (dhātu), and after uru and ṣu.

Example.

After a sound in a root: rakṣa naḥ → rakṣa lengthened (dvyaco 'tas tiṅaḥ, SK 3537) → n becomes ṇ after the r and ṣ of the root rakṣ → agne rakṣā ṇaḥ "O Agni, protect us". Also śikṣā ṇo asmin "help us in this".
After uru: uru ṇas kṛdhi "make wide room for us".
After ṣu: abhī ṣu ṇaḥ; mo ṣu ṇaḥ.

Applies when / blocked by. The Subodhinī: ṣu is the particle su already made ṣu by SK 3644. It is not the locative plural ending su. So indro dhartā gṛheṣu naḥ keeps its n. In every example nas is the substitute of asmad "we".

Watch out. Whether "in the Veda" runs on from SK 3648 is not said by Bhaṭṭoji or his commentators. With this sūtra the eighth book ends, and with it the Vedic section (vaidikī prakriyā).

Siddhānta-kaumudī

धातुस्थात् । अग्ने रक्षा णः (अग्ने॒ रक्षा॑ णः) । शिक्षा णो अस्मिन् (शिक्षा॑ णो अ॒स्मिन्) । उरु णस्कृधि (उ॒रु ण॑स्कृधि) । अभीषु णः (अ॒भीषु णः॑) । मो षु णः (मो षु णः॑) ॥ इत्यष्टमोऽध्यायः ॥

[After a conditioning sound] standing in a dhātu: agne rakṣā ṇaḥ ["O Agni, protect us"]; śikṣā ṇo asmin ["help us in this"]. [After uru:] uru ṇas kṛdhi ["make wide room for us"]. [After ṣu:] abhī ṣu ṇaḥ; mo ṣu ṇaḥ. Here ends the eighth adhyāya. [Here ends the Vedic procedure (vaidikī prakriyā).]

Subodhinī

alignment inferredNSP p. 624–625

—उरुणस्कृधीति । कृञो लोट् सेर्हिः ‘श्रुशृणुपॄकृवृभ्यश्छन्दसि’ इति हेर्धिः । ‘कः करत्—’ इत्यादिना विसर्जनीयस्य सत्वम् ॥—अभीषुण इति । ‘इकः सुञि’ इति दीर्घः । एवं मोषुण इत्यत्रापि । सर्वत्रोदाहरणे अस्मदादेशो नस् ॥ अनुदात्तं पदम्—परिभाषेयमिति । नाधिकारोऽस्वरितत्वात् । ‘आद्युदात्तश्च’ ‘समानोदरे शयित ओ चोदात्तः’ इत्यादीनामसंग्रहश्च स्यात् ॥ परिभाषाया लिङ्गापेक्षायामाह—स्वरविधीति । सूत्रे अनुदात्तशब्दोऽर्शआद्यजन्तः पद-सामानाधिकरण्यात् । अत्रानुदात्तस्य क्रियमाणलात् तद्भिन्न उदात्तः स्वरितो वा वर्ज्यत इत्याह—तमेकमिति । यत्तदोर्नित्यसंबन्धाद्यस्योदात्तस्वरितविधानं तस्यैव वर्जनम् । एकग्रहणं विधीयमानस्योपलक्षणम् । तेन ‘तवै चान्तश्च युगपत्’ इति द्वयोर्वर्जनम् । इन्द्रावृहस्पती इत्यत्र ‘देवताद्वन्द्वे च’ इति सूत्रेण पदद्वयस्यापि प्रकृतिस्वरे विधेये त्रयाणां वर्जनम् । वृहस्पतिशब्दो हि वनस्पत्यादिलादाद्युदात्त इति स्थितम् ॥

translator notes

commentary Subodhinī, printed under sk.3648.s1 (NSP p. 614): ṇ replaces nas after a conditioning sound standing in a dhātu and after the words uru and ṣu; 'dhātustha' = r and ṣ standing in a dhātu; uru is meant in its own form (svarūpagrahaṇa); ṣu means suñ that has taken ṣ, not the seventh-case plural affix su, so not in 'indro dhartā gṛheṣu naḥ'; nas covers both the substitute of nāsikā and the substitute nas. Followed: the bracketed operation and conditioning sound in sutra_en and k1.
commentary Subodhinī (tail of sk.3648.s1 and sk.3649.s1): rakṣā — loṭ, second person singular, lengthened by 'dvyaco 'tas tiṅaḥ' (SK 3537); uru ṇas kṛdhi — kṛ, loṭ, si → hi, hi → dhi by 'śruśṛṇupṝkṛvṛbhyaś chandasi' (SK 3551), and s for the visarga by 'kaḥ karat…' (SK 3635); abhī ṣu ṇaḥ, and likewise mo ṣu ṇaḥ — lengthening by 'ikaḥ suñi' (SK 3536); in every example nas is the substitute of asmad. Followed: ṇaḥ rendered 'us'.
translator Neither Bhaṭṭoji nor the Subodhinī says that 'chandasi' (SK 3648) continues here, and it is not supplied. The bracketed '[After uru:]', '[After ṣu:]' divide the examples by the three conditions of the sūtra; Bhaṭṭoji labels only the first.
textual After 'ity aṣṭamo 'dhyāyaḥ' the print has the closing line '|| iti vaidikī prakriyā ||' (NSP p. 614, scan page-0624), which ours lacks (Wikisource has 'iti vaidikaprakaraṇam' as a running header); supplied in brackets. The print also closes the Subodhinī with its own colophon (by Jayakṛṣṇa, '… vaidikaprakriyā samāptim agamat'), absent from our sk.3649.s1.
textual The part of sk.3649.s1 from 'anudāttaṃ padam—paribhāṣeyam iti' through the gloss on 'tam ekam' is the Subodhinī on SK 3650 (p71), printed on p. 615; its continuation from '—gopāyatam iti' was re-filed 2026-10-05 to sk.3650.s1. The BM block formerly attached to this unit (sk.3649.b1) was BM on upasargād bahulam (SK 859); not used here, and re-filed 2026-10-05 to sk.859.b1. The printed SK with BM (Wikisource uttara-4/0096) gives only the mūla for this sūtra: no BM.

वैदिकप्रकरणम्