Vaiyākaraṇa-siddhānta-kaumudī

SK 3650 · A 6.1.158स्वरनिर्णयपरिभाषा

अनुदात्तं पदमेकवर्जम् ॥ ३६५० ॥

anudāttaṃ padamekavarjam

anudāttaṃ padam ekavarjam — [In a rule prescribing accent,] a pada is anudātta, that is, has anudātta vowels, except for one [vowel, the one for which udātta or svarita is prescribed].

Rule. This is a paribhāṣā, a rule that tells us how other rules work. Its domain is every rule that prescribes an accent (svaravidhi). When such a rule makes one vowel of a pada udātta or svarita, all the other vowels of that pada are anudātta.

Example.

gup + āya → gopāya is a dhātu by SK 2304

→ the dhātu accent (SK 3671) makes the final a of ya udātta

→ this rule makes every other vowel anudātta

→ gopāyátaṃ naḥ, udātta on ya.

So the root gup loses its own udātta, and āya loses the udātta of its affix accent.

Applies when / blocked by. A vārttika, a supplementary rule that Bhaṭṭoji quotes, adds that an accent taught when another is already present (satiśiṣṭa) is the stronger. That is why the dhātu accent of gopāya wins here. But the vārttika excepts the vikaraṇas, the affixes placed between root and ending. In yajñáṃ-yajñam abhí vṛdhé gṛṇītáḥ the vikaraṇa śnā comes later than the ending tas. Still, it does not win: tas keeps its udātta. So gṛṇītáḥ has its udātta on the final taḥ. The other udāttas of the line are on jñaṃ, bhi and dhe.

Watch out. The Subodhinī says this is a paribhāṣā and not a heading (adhikāra), because the sūtra is not marked with a svarita, the sign of a heading. It also says "one" (eka) stands for whatever a rule prescribes. So SK 3688 can leave two udāttas in one word. And the paribhāṣā does not reach the Tripādī. So the svarita that SK 3660 later gives to taṃ in gopāyátaṃ survives.

Siddhānta-kaumudī

परिभाषेयं स्वरविधिविषया । यस्मिन्पदे यस्योदात्तः स्वरितो वा विधीयते तमेकमचं वर्जयित्वा शेषं तत्पदमनुदात्ताच्कं स्यात् । गोपायतं नः (गो॒पा॒यतं॑ नः) । अत्र सनाद्यन्ताः - SK 2304 इति धातुत्वे धातुस्वरेण यकाराकार उदात्तः शिष्टमनुदात्तम् ।

This is a paribhāṣā whose domain is the rules that prescribe accent (svaravidhi). In whatever pada an udātta or a svarita is prescribed for some vowel, that pada, leaving out that one vowel (ac), has its remaining vowels anudātta (anudāttāc). Example: gopāyátaṃ naḥ ["[you two] guard us"]. Here, once [gopāya] is a dhātu by sanādyantā dhātavaḥ (SK 2304), the a of the syllable ya is udātta by the accent of a dhātu (dhātusvara), and the rest is anudātta.

vārttika

सति शिष्टस्वरबलीयस्त्वमन्यत्र विकरणेभ्य इति वाच्यम्

(vārttika) It should be stated that an accent taught when [another accent] is already present (satiśiṣṭa) is the stronger, except for the vikaraṇas.

(वार्तिकम्) ॥ तेनोक्तोदाहरणे गुपेर्धातुस्वर आयस्य प्रत्ययस्वरश्च न शिष्यते । अन्त्रेति किम् । यज्ञं यज्ञम्भिवृधे गृणीतः (य॒ज्ञं य॑ज्ञम॒भिवृ॒धे गृ॑णी॒तः) । अत्र सति शिष्टोऽपि श्ना इत्यस्य स्वरो न शिष्यते किं तु तस एव ॥

Therefore in the example just given [gopāyátam] neither the dhātu accent of gup nor the pratyaya accent (pratyayasvara) of āya remains. Why "except for [the vikaraṇas]"? yajñáṃ-yajñam abhí vṛdhé gṛṇītáḥ. Here the accent of śnā, though it is taught when [the accent of tas] is already present, does not remain; only that of tas [remains, and gṛṇītáḥ is antodātta].

Subodhinī

alignment inferredNSP p. 624–625

—गोपायतमिति । गुप इत्यस्य ‘धातोः’ इत्यन्त उदात्तः । तत आयः प्रत्ययः ‘आद्युदात्तश्च’ इति प्रत्ययस्वरेणाद्युदात्तः । ततः ‘सनाद्यन्ताः’— इति धातुसंज्ञायां ‘धातोः’ इति यकाराकार उदात्तः । स च प्रायुक्तयोरुदात्तयोः सतोः पश्चात्प्रवृत्तलात्सति शिष्टः अतो वलवान् । तस्य ‘अनुदात्तौ सुप्पितौ’ इत्यनेनानुदात्तेन शवकारेण सह ‘अतो गुणे’ इति पररूपे कृते ‘एकादेश उदात्तेनोदात्तः’ इत्युदात्तः । थसस्तमादेशः । तस्य ‘तास्यनुदात्तेन्ङिददुपदेशात्’— इत्यनेनादुपदेशात्परत्वादनुदात्तलम् । तस्य ‘उदात्तादनुदात्तस्य’— इति स्वरितः । नन्वत्र तमिति स्वरितमाश्रित्य ‘अनुदात्तं पदम्’— इति परिभाषया शेषनिधातः स्यादिति चेन्मैवम् । यथोदेश-पक्षाश्रयणेनेयं परिभाषा त्रिपाद्यां न प्रवर्तते इत्यत्र ज्ञापकं तव्यतस्तित्त्वं ‘यतोऽनावः’ इति च —सति शिष्टेति । यो हि यस्मिन् सति शिष्यते स शिष्टः तस्य वाधको भवतीत्यर्थः । एतच्च सति शिष्टस्य वाधकत्वं न्यायसिद्धम् । तथा हि उदात्तस्वरितविधिभिरेकवाक्यतामापन्नयाऽनया शेषनिधातः क्रियते तत्रोत्सर्गस्यापवादस्य वा चरमा या प्राप्तिस्त्वा त्रास्या उपस्थाने पूर्वा प्रवृत्तिर्वाध्यते । तथा औपगवत्वमित्यत्राण्प्रत्यये त्वप्रत्यये च ‘आद्युदात्तश्च’ इति प्रवर्तमानं स्वस्यैव प्रथमप्रवृत्तिं वाधते द्वितीयप्रवृत्त्या लक्ष्यं परिनिष्ठापयतीति दिक् । ननु यदि सति शिष्टः स्वरो बलीयस्तर्हि सति शिष्टलाद्विकरणस्वरोऽपि बलीयः स्यात् । तथा च गृणीत इत्यादि मध्योदात्तं पदं स्यादत आह—अन्यत्रेति । सति शिष्टोऽपि विकरणस्वरः प्रत्ययस्वरं न वाधत इत्यर्थः । अत्र च ज्ञापकं तासेः परस्य लसार्वधातुकस्यानुदात्तविधानम् । तथाहि यथापि लावस्थायां तासिर्विधीयते तथापि लकारमात्रापेक्षलादन्तरङ्गेषु परेषु च लादेशेषु कृतेषु पश्चात्तासिरिति तत्स्वरस्य सति शिष्टलात् शेषनिधातेनैव सिद्धेरनर्थकं तत्स्यात् ॥—गृणीत इति । अन्तोदात्तं पदम् । अत्र ‘तास्यनुदात्त—’ इति लसार्वधातुकनिधातो न, अदुपदेशेति तपरकरणात् श्नाप्रत्ययस्यादन्तत्वाभावात् । ‘तिङ्ङतिङः’ इति निघातस्तु न भवति ‘यद्वृत्तान्नित्यम्’ इति निषेधात् । स हि व्यवहितेऽपि प्रवर्तते ॥—तस एवेति । तस ‘आद्युदात्तश्च’ इत्याद्युदात्तः स्वरः शिष्यत इत्यर्थः

translator notes

commentary Subodhinī, printed at the tail of sk.3649.s1 (NSP p. 615, scan page-0625): this is a paribhāṣā, not an adhikāra, because the sūtra is not marked svarita; as an adhikāra it would also fail to cover ādyudāttaś ca (SK 3708) and the like. 'svaravidhi' answers the question of the paribhāṣā's sign (liṅga). In the sūtra the word anudātta has the possessive affix ac (arśaādi), because it agrees with padam. So it means 'having anudātta [vowels]'. Followed: 'has anudātta vowels (anudāttāc)'.
commentary Subodhinī (same place) on 'tam ekam': because yad and tad always go together, only the vowel for which udātta or svarita is prescribed is excluded. 'eka' stands for whatever is prescribed (upalakṣaṇa), so two vowels are excluded under tavai cāntaś ca yugapat (SK 3688), and three in indrābṛhaspatī under devatādvandve ca (SK 3875). Recorded. The English keeps 'that one vowel'.
commentary Subodhinī (sk.3650.s1, re-filed 2026-10-05 from the tail of sk.3649.s1) on gopāyatam: gup is antodātta by dhātoḥ (SK 3671). āya is ādyudātta by ādyudāttaś ca (SK 3708). When sanādyantāḥ makes gopāya a dhātu, dhātoḥ makes the a of ya udātta. This came after the other two udāttas, so it is satiśiṣṭa and the stronger. With the anudātta a of śap, ato guṇe gives pararūpa, and ekādeśa udāttenodāttaḥ (SK 3658) keeps it udātta. The second-person dual ending thas becomes tam (print 'thasas tamādeśaḥ', NSP p. 615, scan page-0625; our OCR 'yasas'), which is anudātta by tāsyanudātteṅ… (SK 3730) and then svarita by udāttād anudāttasya (SK 3660). The paribhāṣā does not make it nighāta, because it does not reach into the Tripādī. Followed: the udātta is on ya and 'the rest is anudātta'.
commentary Subodhinī (sk.3650.s1): an accent that is taught when another is present overrides it. This follows from reason (nyāyasiddha), and the Subodhinī illustrates it with aupagavatvam. The vārttika's 'anyatra vikaraṇebhyaḥ' answers an objection: if satiśiṣṭa accents were always stronger, gṛṇītaḥ would be madhyodātta. A vikaraṇa accent, even when satiśiṣṭa, does not override the pratyaya accent. The jñāpaka is the anudātta taught for a lasārvadhātuka after tās. Followed: 'is the stronger, except for the vikaraṇas'.
commentary Subodhinī (sk.3650.s1) on gṛṇītaḥ: the pada is antodātta. tāsyanudātteṅ… does not make the lasārvadhātuka nighāta, because the t in 'adupadeśāt' excludes śnā, which does not end in short a. tiṅṅatiṅaḥ (SK 3935) does not apply either, because yadvṛttān nityam (SK 3973) forbids it even across intervening words. On 'tasa eva': the ādyudātta of tas by ādyudāttaś ca remains. Followed: '[gṛṇītáḥ is antodātta]' is supplied from this.
textual Ours 'antreti kim'; the print has 'anyatreti kim' (NSP p. 615, scan page-0625; WS agrees). The English follows the print. The plain copy of the mantra reads 'yajñam bhivṛdhe'; the accented copy and the print have 'yajñam abhivṛdhe', which the English follows. (Collation batch10, class A.)
textual The tag '(vārttikam)' at the head of k3 is editorial in our digital source. The print marks the vārttika in k2 with a sign before it. It is not rendered.
textual The print heads the section 'svaraprakriyā 68' (NSP p. 615, scan page-0625). Our unit has no heading block; the prakaraṇa title carries it. The collation's accent table notes that the print underlines only pā in gopāyatam, while our accented copy also marks go anudātta. The English follows the kaumudī and the Subodhinī: the udātta is on ya, the rest anudātta.
textual No BM: our balamanorama layer is empty for this unit, and Wikisource uttara-4/0097 prints only the kaumudī mūla for SK 3650–3667.
translator Accent convention throughout p71: udātta = acute, independent svarita = grave, anudātta and dependent svarita/pracaya unmarked, read off our accented copy (RV notation). In gopāyátaṃ naḥ the udātta is on ya; in yajñáṃ-yajñam abhí vṛdhé gṛṇītáḥ the udāttas are on the jñaṃ of the first yajñam, on bhi, on dhe and on the final taḥ.

SK 3651 · A 6.1.161V

अनुदात्तस्य च यत्रोदात्तलोपः ॥ ३६५१ ॥

anudāttasya ca yatrodāttalopaḥ

anudāttasya ca yatrodāttalopaḥ — And an anudātta before which an udātta is elided [becomes udātta].

Rule. When an udātta vowel is elided before an anudātta, that anudātta becomes udātta. The accent so produced is called udāttanivṛtti-svara, "the accent from the loss of an udātta".

Example.

deva + ṅīp → deva is antodātta, udātta on its final a (SK 3710, as the Subodhinī explains); ṅīp is anudātta (SK 3709)

→ the final a of deva is elided before ī (SK 311): that a was the udātta

→ this rule: the anudātta ī becomes udātta

→ devī́ṃ vā́cam "divine speech", udātta on vī (and on vā of vācam).

Watch out. The Subodhinī defends the word anudāttasya. In mā hi dhukṣātām the a of the aorist affix ksa is udātta and is elided. Because of this word, the first vowel of the ending ātām becomes udātta, not its last.

Siddhānta-kaumudī

यस्मिन्ननुदात्ते परे उदात्तो लुप्यते तस्योदात्तः स्यात् । देवीं वाचम् (दे॒वीं वाच॑म्) । अत्र ङीबुदात्तः ॥

When an udātta is elided before a following anudātta, that [anudātta] becomes udātta. Example: devī́ṃ vā́cam ["divine speech"]. Here the ṅīp is udātta [the udātta is on vī].

Subodhinī

NSP p. 625–626

—अनुदात्तस्य—। देवशब्दोऽच्प्रत्ययान्तलात् ‘चितः’ इत्यन्तोदात्तः पचादिषु देवङिति पाठात् ‘टिड्ढा—’ इति ङीप् तस्य ‘अनुदात्तौ सुप्पितौ’ इत्यनुदात्तत्वे ‘यस्येति च’ इत्यकारलोपः । नन्वनुदात्तस्येति व्यर्थं न ह्याद्युदात्ते स्वरिते वा परे उदात्तलोपोऽस्ति । न च प्रसज्यत इति प्रासङ्गः कर्मणि घञ् ‘कर्षात्वतो घञोऽन्त उदात्तः’ इत्यन्तोदात्तम् । ‘उपसर्गस्य घञ्यमनुष्ये बहुलम्’ इत्युपसर्गस्य दीर्घः ‘तं वहति’ इति प्राग्विधात्यत् ‘तित्त्वात्स्वरितः’ तस्मिन् परे ‘यस्य—’ इति लोपः । अत्र स्वरिते परे उदात्तलोपोऽस्त्येवेति वाच्यम् । स्वरिते हि विधीयमाने परिशिष्टम् ‘अनुदात्तं पदमेकवर्जम्’ इत्यनुदात्तं तत्कृत उदात्तलोप इति चेत्सत्यम् । मा हि धुक्षातामित्यत्र दुहेर्लङ्कात्मनेपदमातां ‘शल इगुपधा—’ इति च्लेः क्सः आतामित्यस्य ‘तास्यनुदात्तेन्ङिददुपदेशात्’ इति लसार्वधातुकमनुदात्तलम् । क्सः प्रत्ययस्वरेणोदात्तः ‘क्सस्याचि’ इत्यकारलोपः । अत्र ‘कर्षात्वतो घञोऽन्त उदात्तः’ इत्यत अन्त इत्यधिकारादन्त्यस्योदात्तत्वं स्यात् सति लस्मिन्नादेर्भवति । ननु यत्रोदात्तलोप इत्युच्यमाने कथमन्त्यस्य प्रसङ्गः । न हि तदुदात्तलोपस्य निमित्तमिति चेत्तर्हि आदेरपि न प्राप्नोति । तस्याप्युदात्तलोपं प्रत्यनिमित्तत्वात् । ‘क्सस्याचि’ इत्यजादौ प्रत्यये विधानात् । तस्माद्यत्र प्रत्यय उदात्तलोपस्तत्संबन्धिनोऽनुदात्तस्योदात्तो भवतीति सूत्रार्थेनान्ताधिकारादन्त्यस्य प्रसङ्गः । यदि तु निमित्तत्वानादरेण यत्रानुदात्ते परत उदात्तलोपस्तस्योदात्तो भवतीति सूत्रार्थस्तदानुदात्तस्येति न वक्तव्यम् । अन्त्यस्य प्रसङ्गाभावात् । न च मा हि धुक्षातामित्यत्र ‘तिङ्ङतिङः’ इति निघातः स्यादिति वाच्यम् । ‘हि च’ इति निषेधात्

translator notes

commentary Subodhinī (sk.3651.s1) on devīm: deva ends in the affix ac, so it is antodātta by citaḥ (SK 3710); it is read 'devaṭ' among the pacādis, hence ṅīp by ṭiḍḍhāṇañ… (SK 470); ṅīp is anudātta by anudāttau suppitau (SK 3709); yasyeti ca (SK 311) elides the a [of deva, which was udātta]. Followed: the ṅīp (vī) is the vowel made udātta.
commentary Subodhinī (sk.3651.s1) defends the word 'anudāttasya' against the charge that it is useless. In mā hi dhukṣātām, ātām is an anudātta lasārvadhātuka; ksa is udātta by the pratyaya accent, and ksasyāci elides its a. By the adhikāra 'anta' from karṣātvato ghaño 'nta udāttaḥ (SK 3680) the last vowel [of ātām] would become udātta; because 'anudāttasya' is stated, the first does. tiṅṅatiṅaḥ nighāta is barred there by hi ca (SK 3941). Recorded: the kaumudī says only 'that [anudātta] becomes udātta', and the English does not specify which vowel.
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0097 prints only the mūla. The collation (batch10) finds this unit clean against the print (NSP p. 615, scan page-0625).
translator The word udātta in the rendering of the sūtra is supplied from the kaumudī's gloss 'tasyodāttaḥ syāt'. No commentator here states it as an anuvṛtti. Accent of the example, from our accented copy: de anudātta, vī udātta, vā udātta, cam svarita.

SK 3652 · A 6.1.222V

चौ ॥ ३६५२ ॥

cau

cau — When [añc, as] 'c' [with its a elided], follows, [the final vowel of the preceding member becomes udātta].

Rule. When añc follows with its a elided (so that only c is left), the final vowel of the preceding member is udātta. This is an exception (apavāda) to SK 3651.

Example.

deva + añc + ṅīp → adri replaces the last part of deva (SK 418): devadri + añc + ī

→ the a of añc is elided (SK 416) and the vowel lengthened (SK 417): devadrīcī

→ the elided a was udātta; SK 3651 would make the next vowel udātta

→ this rule instead makes the final vowel of the prior member udātta

→ devadrī́cīṃ nayata devayántaḥ "lead the one turned toward the gods, you who seek the gods", udātta on drī (and on yan).

The ī after drī is a dependent svarita by SK 3660.

Applies when / blocked by. A vārttika: not before a taddhita (ataddhite). In dādhīcaḥ and mādhūcaḥ only the accent of the affix applies. The Subodhinī explains. In dadhi + añc + aṇ the affix aṇ is udātta, and this rule, though taught later, does not displace it. So the udātta stays on the vowel of aṇ, the final syllable: dādhīcáḥ.

Siddhānta-kaumudī

लुप्ताकारेऽञ्चतौ परे पूर्वस्यान्तोदात्तः स्यात् । उदात्तनिवृत्तिस्वरापवादः । देवद्रीचीं नयत देवयन्तः (दे॒व॒द्रीचीं॑ नयत देव॒यन्तः॑) ।

When añc, with its a elided, follows, the final vowel of the preceding [member] is udātta (antodātta). This is an apavāda of the accent that arises on the cessation of an udātta (udāttanivṛttisvara, SK 3651). Example: devadrī́cīṃ nayata devayántaḥ ["lead the one turned toward the gods, you who seek the gods"].

vārttika

अतद्धित इति वाच्यम्

(vārttika) It should be stated: "not before a taddhita (ataddhite)".

(वार्तिकम्) ॥ दाधीचः । माधूचः । प्रत्ययस्वर एवात्र ॥

dādhīcaḥ, mādhūcaḥ: here only the pratyaya accent [applies].

Subodhinī

alignment inferredNSP p. 626

—उदात्तनिवृत्तीति । कृदुत्तरपदप्रकृतिस्वरेणोदात्तस्याञ्चत्यकारस्य ‘अच’ इति लोपे सति ‘अनुदात्तस्य च—’ इति सूत्रेणोदात्तः प्राप्तस्तस्यायमपवाद इत्यर्थः ॥—देवद्रीचीमिति । देव अच् इति स्थिते ‘विष्वग्देवयोः—’ इति देवशब्दस्याद्रि आदेशः । ‘उगितश्च’ इति ङीप् ‘अचः’ इत्यञ्चतेरकारलोपः । ‘चौ’ इति दीर्घत्वम् । द्रीतीकार उदात्तः । ततः परस्य ‘उदात्तादनुदात्तस्य स्वरित’ इति स्वरितत्वम् ॥—अतद्धित इति । चौ यः स्वरः स तद्धिते परतो न भवतीत्यर्थः । अन्यथा देवद्रीचीमित्यादौ यथोदात्तनिवृत्तिस्वरं वाधते तथा दाधीच इत्यादौ प्रत्ययस्वरमपि सति शिष्टस्वरो वाधेत । तस्मादतद्धित इति वक्तव्यम् । अस्मिन्न सति उदात्तनिवृत्तिस्वरस्यायमपवाद इति फलितम् ॥—दाधीच इति । दधि अच् अण् इति स्थितेऽण्स्वर उदात्तत्वे कृते ‘अचः’ इत्यकारलोपः । ततः सति शिष्टत्वात् ‘चौ’ इति स्वरः प्राप्तो निषिध्यते । तथा चाण्प्रत्ययस्वरेणैव व्यवस्था । तदाह—प्रत्ययस्वर एवात्रेति ॥—अग्न इत्यादि । ‘सामन्त्रितम्’ इत्यनेनामन्त्रितत्वम्

translator notes

commentary Subodhinī (sk.3652.s1) on 'udāttanivṛtti': the a of añc is udātta by the accent of a kṛt final member (kṛduttarapadaprakṛtisvara); when acaḥ (SK 416) elides it, anudāttasya ca… (SK 3651) would make [the following anudātta] udātta, and the present rule is its apavāda. Followed: the reference to SK 3651 is supplied from this.
commentary Subodhinī (sk.3652.s1) on devadrīcīm: from deva + añc, viṣvagdevayoś ca… (SK 418) substitutes adri for [the ṭi of] deva; ugitaś ca (SK 455) gives ṅīp; acaḥ elides the a of añc; cau (SK 417) lengthens; the ī of drī is udātta, and the following [ī] is svarita by udāttād anudāttasya svaritaḥ (SK 3660). Followed for the accent: the udātta is on drī.
commentary Subodhinī (sk.3652.s1) on 'ataddhite': the accent of 'cau' does not occur before a taddhita. Otherwise, just as it overrides the udāttanivṛtti accent in devadrīcīm, it would, as the accent taught later (satiśiṣṭa), override the pratyaya accent in dādhīcaḥ too. With the vārttika the rule amounts to an apavāda of the udāttanivṛtti accent alone. On dādhīcaḥ: from dadhi + añc + aṇ, aṇ is first made udātta and acaḥ elides the a; the 'cau' accent, which would follow as satiśiṣṭa, is barred, and the aṇ accent settles the form. Followed.
textual The tag '(vārttikam)' at the head of k3 is editorial in our digital source. The print marks the vārttika in k2 with a sign before it (NSP p. 616, scan page-0626). It is not rendered. Collation batch10: clean.
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0097 prints only the mūla. The tail of sk.3652.s1 ('agna ityādi … sāmantritam …') is the Subodhinī on SK 3653, not on this sūtra.
translator The sūtra is the bare seventh-case word (saptamyanta) 'cau', [añc] with its a elided. 'The final vowel of the preceding member becomes udātta' is supplied from the kaumudī's gloss 'pūrvasyāntodāttaḥ'; no commentator here names an anuvṛtti. Accent of the example, from our accented copy: de and va anudātta, drī udātta, cīṃ svarita, nayata deva- pracaya, va anudātta, yan udātta, taḥ svarita.

SK 3653 · A 6.1.198V

आमन्त्रितस्य च ॥ ३६५३ ॥

āmantritasya ca

āmantritasya ca — And of a vocative (āmantrita) [the first vowel is udātta].

Rule. The first vowel of a vocative is udātta.

Example.

agne, indra, varuṇa, mitra, devāḥ → each is a vocative (SK 411)

→ this rule: the first vowel of each is udātta

→ ágna índra váruṇa mítra dévāḥ "O Agni, Indra, Varuṇa, Mitra, gods", udātta on a, i, va, mi and de.

Applies when / blocked by. This is the ṣāṣṭha rule. The next sūtra, the āṣṭamika rule, overrides it after a pada. Here indra and the rest are not "after a pada", because of SK 412 (see SK 3654).

Siddhānta-kaumudī

आमन्त्रित स्यादिरुदात्तः स्यात् । अग्न इन्द्र वरुण मित्र देवाः (अग्न॒ इन्द्र॒ वरु॑ण॒ मित्र॒ देवाः॑) ॥

The first [vowel] of a vocative (āmantrita) is udātta. Example: ágna índra váruṇa mítra dévāḥ ["O Agni, Indra, Varuṇa, Mitra, gods"; each word has the udātta on its first syllable].

translator notes

commentary Subodhinī, printed at the tail of sk.3652.s1 (NSP p. 616, scan page-0626): on 'agna ityādi', these words are āmantrita by sāmantritam (SK 411). Followed: āmantrita is taken in that technical sense.
textual Ours 'āmantrita syādir udāttaḥ', with a space that breaks up āmantritasya + ādiḥ; the print reads 'āmantritasyādir udāttaḥ' (NSP p. 616, scan page-0626). The English follows the print. Wikisource reads 'āmantritavibhaktyantasyādiḥ', a witness variant. (Collation batch10, class A.)
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0097 prints only the mūla. Our unit has no Subodhinī block of its own; its Subodhinī is the tail of sk.3652.s1.
translator The first vowel being udātta is supplied in sutra_en from the kaumudī's gloss 'ādir udāttaḥ'; no commentator here names an anuvṛtti. Accent of the example, from our accented copy (collation: agrees with the print): a, i, va, mi and de udātta; the syllable before each following udātta is marked anudātta; ru and vāḥ are svarita.

SK 3654 · A 8.1.19V

आमन्त्रितस्य च ॥ ३६५४ ॥

āmantritasya ca

āmantritasya ca — And [the whole] of a vocative (āmantrita) [standing after a pada and not at the beginning of a pāda is anudātta].

Rule. A vocative that stands after a pada, and not at the head of a pāda, is wholly anudātta. Bhaṭṭoji calls this āṣṭamika rule an apavāda of the ṣāṣṭha rule, SK 3653.

Example.

imam me gaṅge yamune sarasvati → gaṅge, yamune, sarasvati stand after the pada me

→ this rule: all three are wholly anudātta

→ imáṃ me gaṅge yamune sarasvati "this [praise] of mine, O Gaṅgā, Yamunā, Sarasvatī". The only udātta is on maṃ.

Applies when / blocked by.

At the head of a pāda the ṣāṣṭha rule holds: śútudri stómam, udātta on śu of śutudri (and on sto).
SK 412 is recalled: an earlier vocative counts as absent. In ágna índra the word agne counts as absent. So indra is not after a pada, and it keeps its udātta on i.
SK 413 is recalled: when the earlier vocative is the qualified noun (viśeṣya) of a vocative with the same reference, it does count. In ágne tejasvin "O Agni, brilliant one" and ágne trātaḥ "O Agni, protector", tejasvin and trātaḥ are wholly anudātta.
SK 413 speaks of a "general term". So it does not apply among synonyms (paryāya). In ághnye dévi sárasvati each earlier word counts as absent. So each word escapes this rule and is udātta on its first syllable: a, de, sa.

Watch out. The 1915 print marks the accent of the last example only on aghnye. The rule being illustrated gives dévi and sárasvati their udātta as well.

The conditions "after a pada" and "not at the head of a pāda" come from Bhaṭṭoji's gloss. They match SK 402 and SK 403. That they are carried from there is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

पदात्परस्यापादादिस्थितस्यामन्त्रितस्य सर्वस्यानुदात्तः स्यात् । प्रागुक्तपाष्टस्यापवादोऽयमाष्टमिकः । इमं मे गङ्गे यमुने सरस्वति (इ॒मं मे॑ गङ्गे यमुने सरस्वति) । अपादादौ किम् । शुतुद्रि स्तोमम् (शुतु॑द्रि॒ स्तोम॑म्) । आमन्त्रितं पूर्वमविद्यमानवत् SK 412 । अग्न॒ इन्द्र॑ । अत्रेन्द्रादीनां निघातो न । पूर्वस्याविद्यमानत्वेन पदात्परत्वाभावात् । नामन्त्रिते समानाधिकरणे सामान्यवचनम् SK 413 समानाधिकरण आमन्त्रिते परे विशेष्यं पूर्वमविद्यमानवन्न । अग्ने तेजस्विन् (अग्ने॑ तेजस्विन्) । अग्ने त्रातः (अग्ने॑ त्रातः) । सामान्यवचनं किम् । पर्यायेषु मा भूत् । अघ्न्ये देवि सरस्वति (अघ्न्ये॑ देवि सरस्वति) ॥

The whole of a vocative that stands after a pada and not at the beginning of a pāda is anudātta. This [rule] of the eighth [adhyāya] (āṣṭamika) is an apavāda of the [rule] of the sixth [adhyāya] (ṣāṣṭha) stated earlier [āmantritasya ca, SK 3653]. Example: imáṃ me gaṅge yamune sarasvati ["this [praise] of mine, O Gaṅgā, Yamunā, Sarasvatī"; gaṅge, yamune and sarasvati are wholly anudātta]. Why "not at the beginning of a pāda"? śútudri stómam ["O Śutudrī, … the praise"; śutudri, at the head of the pāda, is ādyudātta]. āmantritaṃ pūrvam avidyamānavat (SK 412) [— an earlier vocative is treated as non-existent]: ágna índra [both ādyudātta by the ṣāṣṭha rule]. Here indra and the rest do not undergo nighāta, because the preceding [vocative] is treated as non-existent and so they do not stand after a pada. nāmantrite samānādhikaraṇe sāmānyavacanam (SK 413): when a vocative in the same reference (samānādhikaraṇa) follows, the earlier [vocative which is the] qualificand (viśeṣya) is not treated as non-existent. ágne tejasvin ["O Agni, brilliant one"]; ágne trātaḥ ["O Agni, protector"] [tejasvin and trātaḥ are anudātta]. Why "a general term (sāmānyavacana)"? So that it does not apply among synonyms (paryāya): ághnye dévi sárasvati [the earlier vocative is treated as non-existent, so devi and sarasvati do not stand after a pada, escape nighāta, and are each ādyudātta].

Subodhinī

alignment inferredNSP p. 626

—प्रागुक्तषाष्ठस्येति । आमन्त्रितस्य चेत्यस्य ॥—इमं म इति । मेशब्दात्परत्वमाश्रित्य गङ्गेप्रभृतीनां त्रयाणामनुदात्तः । स च पदपाठे स्पष्ट एव । संहितायां तु ‘स्वरितात्संहितायामनुदात्तानाम्’ इति वक्ष्यमाणा प्रचयापरपर्याया एकश्रुतिः प्रवर्तते ॥—शुतुद्रीति । षाष्ठेन ‘आमन्त्रितस्य च’ इत्यनेनाद्युदात्तः ॥—आमन्त्रितं पूर्वम् ॥—अग्न इन्द्रेति । सर्वाणि षाष्ठेनाद्युदात्तानि ॥—निधातो नेति । आष्टमिकेनेति भावः ॥—नामन्त्रिते—अत्रोत्तरसूत्रस्थं सामान्यवचनमत्र संवन्धनीयमिति भाष्यं तद्याचष्टे—विशेष्यमिति । विशेष्यसमर्पकमित्यर्थः । क्वचित् ‘नामन्त्रिते समानाधिकरणे सामान्यवचनम्’ इति पाठः । स वृत्त्यनुरोधेनेति ज्ञेयम् ॥—अग्ने तेजस्विन्नित्यादि । अग्ने इत्यस्य विद्यमानत्वात्तेजस्विन्नित्यस्य त्रातरित्यस्य चाष्टमिकनिधातः ॥—अघ्न्ये देवि सरस्वतीति । तैत्तिरीयके ब्राह्मणे सहस्रमतीं प्रकृत्य ‘इडेरन्ते दिते सरस्वति प्रिये प्रेयसि महि विश्रुति एतानि ते अग्निये नामानि’ । वृत्तौ तु इडे काल्ये विहव्ये इति पाठः । स तु शाखान्तरे द्रष्टव्यः । समानाधिकरणग्रहणं पाणिनिमतेऽग्न इन्द्र वरुण इत्यादौ व्यधिकरणनिवृत्त्यर्थम् । भाष्यकृन्मते विस्पष्टार्थं सामान्यवचनापेक्षत्वात्तत्र सामानाधिकरणस्यावश्यं स्थितत्वात्

translator notes

commentary Subodhinī (sk.3654.s1) on 'prāguktaṣāṣṭhasya': that is, of āmantritasya ca [6.1.198, SK 3653]. Followed: the reference is supplied in brackets.
commentary Subodhinī (sk.3654.s1) on imaṃ me: since they stand after the word me, the three words gaṅge and the rest are anudātta. This is plain in the padapāṭha. In the saṃhitā the ekaśruti also called pracaya applies, by svaritāt saṃhitāyām anudāttānām (SK 3668). On śutudri: ādyudātta by the ṣāṣṭha āmantritasya ca. On agna indra: all ādyudātta by the ṣāṣṭha rule. On 'nighāto na': that is, by the āṣṭamika rule. Followed: these are carried in the bracketed accent remarks.
commentary Subodhinī (sk.3654.s1) on nāmantrite: the Bhāṣya says the word sāmānyavacanam, which stands in the next sūtra, is to be joined here, and Bhaṭṭoji's 'viśeṣyam' (that which presents the qualificand) explains this. The Subodhinī adds that some copies read 'nāmantrite samānādhikaraṇe sāmānyavacanam' as the sūtra, a reading that follows the Vṛtti. On agne tejasvin: agne is not treated as non-existent, so tejasvin and trātaḥ undergo the āṣṭamika nighāta. Followed: 'viśeṣya' is rendered 'qualificand'.
commentary Subodhinī (sk.3654.s1) on aghnye devi sarasvati: it cites the Taittirīya Brāhmaṇa passage on the sahasratamī, 'the thousandth [cow]' (print and our OCR 'sahasramatīṃ'), ('iḍe rante dite sarasvati priye preyasi mahi viśruti etāni te aghniye nāmāni'), and says that the Vṛtti's reading 'iḍe kāvye vihavye' belongs to another śākhā. In Pāṇini's view the word samānādhikaraṇa excludes non-co-referential series such as agna indra varuṇa; in the Bhāṣya's view it is only for clarity, since a general term already implies co-reference. Recorded.
textual Ours 'prāguktapāṣṭasya'. The print reads 'prāguktaṣāṣṭhasya' (NSP p. 616, scan page-0626). The ṣ/p at the start cannot be told apart at the scan's resolution, but ṣṭha is clear, and the sense requires ṣāṣṭha. Wikisource reads 'prāguktasya ṣāṣṭhasya', a witness variant. The English follows the print. (Collation batch10, class A and V.)
textual Our text, like the print, quotes SK 413 with sāmānyavacanam (scan page-0626). The Subodhinī treats the reading with sāmānyavacanam as a reading of 'some' copies that follows the Vṛtti, which implies that its own text of the kaumudī lacked the word. Translated as transmitted.
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0097 prints only the mūla.
translator The bracketed conditions in sutra_en (after a pada, not at the head of a pāda, the whole, anudātta) are supplied from the kaumudī's gloss. They match padāt (SK 402) and anudāttaṃ sarvam apādādau (SK 403), but no commentator here states the anuvṛtti, so it is not marked as such. Accent marks follow our accented copy, which the collation finds in agreement with the print. The bracket after ághnye dévi sárasvati is the translator's statement of what 'paryāyeṣu mā bhūt' entails: SK 413 does not block SK 412 among synonyms, so aghnye and devi are each treated as non-existent, devi and sarasvati are not 'after a pada', and the ṣāṣṭha āmantritasya ca (SK 3653) makes each ādyudātta, as the Subodhinī says of agna indra. The acutes on dé and sá are supplied on that ground; see the textual note for what the copy and the print mark.
textual Our accented copy and the print (NSP p. 616, scan page-0626) mark only aghnye in 'aghnye devi sarasvati' (svarita sign on ghnye, i.e. ághnye) and leave devi and sarasvati unmarked, which in this notation would read them as unaccented. The English marks dévi sárasvati ādyudātta, as the rule being illustrated requires (see the translator note); the printed marking is incomplete for these two words.

SK 3655 · A 8.1.74V

सामान्यवचनं विभाषितं विशेषवचने ॥ ३६५५ ॥

sāmānyavacanaṃ vibhāṣitaṃ viśeṣavacane

sāmānyavacanaṃ vibhāṣitaṃ viśeṣavacane — A general term (sāmānyavacana) is optionally [treated as non-existent] when a particularizing term (viśeṣavacana) [in the vocative follows].

Rule. As Pāṇini words it: a general term is optionally treated as non-existent when a particular term follows. Bhaṭṭoji reports how the Bhāṣya, the great commentary on the sūtras, recasts it. The Bhāṣya adds "plural" (bahuvacanam) and moves "general term" into SK 413. So the rule reads: when a vocative qualifier follows, a preceding vocative in the plural is optionally treated as non-existent.

Example.

devīḥ ṣaṭ urvīḥ → ṣaṭ "six" qualifies the goddesses

→ of the two options, the one where devīḥ is not treated as non-existent: it counts as present, so ṣaḷ urvīḥ stands after a pada

→ SK 3654: ṣaḷ urvīḥ is wholly anudātta

→ dévīḥ ṣaḷ urvīr urú naḥ kṛṇota "O goddesses, six wide ones, make wide room for us", udātta on de of devīḥ (and on ru of uru).

Applies when / blocked by. In devāḥ śaraṇyāḥ "O gods, protectors" the second word may or may not lose its accent. The Subodhinī says the word "plural" divides the work between SK 413 and this rule.

Siddhānta-kaumudī

अत्र भाष्यकृता बहुवचनमिति पूरितम् । सामान्यवचनमिति च पूर्वसूत्रे योजितम् । आमन्त्रितान्ते विशेषणे परे पूर्वं बहुवचनान्तमविद्यमानवद्वा । द्वेवीः पलुर्वीरुरु नः कृणोत (द्वेवीः॑ पलुर्वीरु॒रु नः॑ कृणोत) । अत्र देवीनां विशेषणं षडिति । देवाशरण्याः । इह द्वितीयस्य निघातो वैकल्पिकः ॥

Here the author of the Bhāṣya has filled in "bahuvacanam" (in the plural), and has joined "sāmānyavacanam" to the preceding sūtra [SK 413]. When a qualifier (viśeṣaṇa) ending in a vocative [ending] follows, the preceding [vocative] ending in the plural is optionally treated as non-existent (avidyamānavat). Example: dévīḥ ṣaḷ urvīr urú naḥ kṛṇota ["O goddesses, six wide ones, make wide room for us"; dévīḥ is ādyudātta, ṣaḷ urvīḥ is anudātta]. Here ṣaṭ (six) is the qualifier of the goddesses. [Again:] devāḥ śaraṇyāḥ ["O gods, protectors"]. Here the nighāta of the second [word] is optional.

Subodhinī

NSP p. 626

—सामान्य—वहुवचनमिति पूर्वनिषेधस्यास्य विकल्पस्य च विषयविभागार्थम् ॥—देवीः षडिति । अत्र देवीरित्यामन्त्रितं नाविद्यमानवत् । तेन षडित्यस्य निधातः ॥—शरण्या इति । शरणं रक्षितृत्वं तत्र साधवः शरण्याः । इति यत् ॥—द्वितीयस्येति । षट्शब्दस्य शरण्यशब्दस्य चेत्यर्थः

translator notes

commentary Subodhinī (sk.3655.s1): 'bahuvacanam' serves to divide the domains of the preceding prohibition [SK 413] and this option. On devīḥ ṣaṭ: here devīḥ, the vocative, is not treated as non-existent, so ṣaṭ undergoes nighāta. On śaraṇyāḥ: śaraṇa is protectorship, and those good at (sādhu) it are śaraṇya, with yat [by tatra sādhuḥ, SK 1650]. On 'dvitīyasya': that is, of the word ṣaṭ and of the word śaraṇya. Followed: 'the second [word]' is left general, so it covers both examples, and the mantra's accent is described as the variant in which devīḥ is not treated as non-existent.
textual Our mantra reads 'dvevīḥ palurvīr' in both copies; the print reads 'devīḥ ṣaḷurvīr' (NSP p. 616, scan page-0626). The print clearly has ḷu; ṣ/p cannot be told apart at the scan's resolution, but our own kaumudī says 'ṣaḍ iti'. Wikisource reads 'ṣaḷurvīru'. Ours 'devāśaraṇyāḥ'; the print has 'devāḥ śaraṇyāḥ'. The English follows the print. (Collation batch10, class A.)
textual No BM on this sūtra: Wikisource uttara-4/0097 prints only the mūla. The BM block formerly filed here as sk.3655.b1, though headed with this sūtra, was BM on the forms of supād (supāt, supādau …), which follow the quotation of this sūtra inside the kaumudī on SK 413 (p11/sk0413); it has nothing on the Vedic rule and was re-filed 2026-10-05 to sk.413.b1, as the continuation of that unit's BM.
translator 'Treated as non-existent' is supplied in sutra_en from the kaumudī's gloss 'avidyamānavad vā', i.e. āmantritaṃ pūrvam avidyamānavat (SK 412) continued. No commentator here states the anuvṛtti. The sūtra is rendered as Pāṇini worded it; the kaumudī then gives the Bhāṣya's recast. Accent of the mantra, from our accented copy: de udātta, vīḥ svarita, then pracaya; the ru before uru's udātta second syllable is marked anudātta, and naḥ is svarita.

SK 3656 · A 2.1.2स्वरविधाने पराङ्गतादात्म्यातिदेशः

सुबामन्त्रिते पराङ्गवत् स्वरे ॥ ३६५६ ॥

subāmantrite parāṅgavat svare

subāmantrite parāṅgavat svare — A sup-ending [word], when a vocative (āmantrita) follows, is like a member (aṅga) of the following [word] when an accent [operation] is to be performed.

Rule. When a vocative follows, a word ending in a case-ending is treated as a member of that vocative, for accent.

Example.

dravatpāṇī śubhaḥ patī → śubhaḥ, the sixth case of śubh (from śubh with kvip), joins the vocative patī

→ the whole śubhaspatī is one vocative: SK 3653 makes its first vowel udātta

→ dravatpāṇī counts as absent (SK 412), so śubhaspatī stands at the head of the pāda and SK 3654 does not apply

→ drávatpāṇī śúbhaspatī "you two of swift hands, lords of splendour", udātta on dra and śu.

In yát te divo duhitar marta bhójanam the word divaḥ joins duhitar. Both stand after te, so both are wholly anudātta by SK 3654. The udāttas are on yat and bho. paraśunā vṛścan "O you cutting with an axe" is a further example.

Applies when / blocked by.

A vārttika limits the rule to a sixth-case word, and to a word naming a kāraka (a participant) of the vocative's action. So the rule fails in ayám agne jaritā́ and eténāgne bráhmaṇā. There ayam and etena stay separate words, with their own udātta on yam and te. Bhaṭṭoji adds that the same limit follows from carrying samartha forward (SK 647).
A second vārttika: the word may also be treated as a member of the preceding vocative (pūrvāṅgavat). In ā́ te pitar marutām and práti tvā duhitar divaḥ, marutām and divaḥ join the vocative before them and share its loss of accent. The udāttas are on ā and pra.
A third vārttika: not for indeclinables. In uccair adhīyāna "O you reciting aloud", uccaiḥ does not join the vocative.
A fourth: but the rule is accepted for an avyayībhāva compound. In upāgny adhīyāna "O you studying near the fire", upāgni joins the vocative. By SK 3653 the whole takes the udātta on its first syllable, u: úpāgny adhīyāna.

Watch out. "Member" (aṅga) here means a part of the following word, as the Subodhinī explains. When the vocative is named, the joined word is included.

Siddhānta-kaumudī

सुबन्तमामन्त्रिते परे परस्याङ्गवत्स्वरे कर्तव्ये । द्रवत्पाणी शुभस्तपती (द्रव॑त्पाणी॒ शुभ॑स्पती) । शुभ इति शुभेः क्विबन्तात्षष्ठ्यन्तस्य परशरीरानुप्रवेशे पाष्ठिकमामन्त्रिताद्युदात्तत्वम् । न चाष्टमिको निघातः शङ्क्यः । पूर्वामन्त्रितस्याविद्यमानत्वेन पादादित्वात् । यत्ते दिवो दुहितर्मर्त भोजनम् (यत्ते॑ दिवो दुहितर्मर्त॒ भोज॑नम्) । इह दिवःशब्दस्याष्टमिको निघातः । परशुना वृश्चन् ।

A sup-ending [word], when a vocative follows, is like a member (aṅga) of the following [word] when an accent [operation] is to be performed. Example: drávatpāṇī śúbhaspatī ["you two of swift hands, lords of splendour"]. śubhaḥ, the sixth-case word (ṣaṣṭhyanta) from śubh with kvip, enters the body of the following [word]. It therefore takes the udātta on the first syllable of a vocative that the rule of the sixth [adhyāya] (ṣāṣṭhika) teaches [SK 3653]: śú- is udātta. The āṣṭamika nighāta [SK 3654] is not to be suspected, because the preceding vocative [dravatpāṇī] is treated as non-existent, and so [śubhaspatī] stands at the beginning of the pāda. yát te divo duhitar marta bhójanam ["the enjoyment for mortals that is yours, O daughter of heaven"]. Here the word divaḥ undergoes the āṣṭamika nighāta [together with duhitar]. paraśunā vṛścan ["O you cutting with an axe"].

vārttika

षष्ठ्यामन्त्रितकारकवचनम्

(vārttika) [It applies only to] a sixth-case word (ṣaṣṭhī), and to a word expressing a kāraka, in relation to the vocative.

(वार्तिकम्) ॥ षष्ठ्यन्तमामन्त्रितान्तं प्रति यत्कारकं तद्वाचकं चेति परिगणनं कर्तव्यमित्यर्थः । तेनह न । अयमग्ने जरिता (अ॒यम॑ग्ने जरि॒ता ) । एतेनाग्ने ब्रह्मणा (ए॒तेना॑ग्ने॒ ब्रह्म॑णा) । समर्थानुवृत्त्या वा सिद्धम् ।

That is: an enumeration has to be made: a sixth-case word, and a word that expresses a kāraka in relation to the word ending in the vocative. Therefore not here: ayám agne jaritā́ ["this singer, O Agni"]; eténāgne bráhmaṇā ["by this prayer, O Agni"]. Or [the restriction] is established by the anuvṛtti of "samartha" [from samarthaḥ padavidhiḥ, SK 647].

vārttika

पूर्वाङ्गवच्चेति वक्तव्यम्

(vārttika) It should be stated: "and like a member of the preceding (pūrvāṅgavat) [too]".

(वार्तिकम्) ॥ आ ते पितर्मरुताम् (आ ते॑ पितर्मरुताम्) । प्रति त्वा दुहितर्दिवः (प्रति॑ त्वा दुहितर्दिवः) ।

ā́ te pitar marutām ["O father of the Maruts, to you …"]; práti tvā duhitar divaḥ ["toward you, O daughter of heaven"].

vārttika

अव्ययानां न

(vārttika) Not for indeclinables (avyaya).

(वार्तिकम्) ॥ उच्चारधीयान ।

uccair adhīyāna ["O you reciting aloud"].

vārttika

अव्ययीभावस्य त्विष्यते

(vārttika) But for an avyayībhāva it is accepted.

(वार्तिकम्) ॥ उपाभ्यधीयान ॥

upāgny adhīyāna ["O you studying near the fire"].

Subodhinī

alignment inferredNSP p. 626–627

—सुवामन्त्रिते—॥—परस्याङ्गवदिति । तस्यैव परस्यामन्त्रितस्याङ्गवदेकदेशवद्भवति । तद्ग्रहणेन गृह्यत इत्यर्थः ॥—षष्ठ्यामन्त्रित—। अत्र षष्ठीशब्देन षष्ट्यर्था विभक्तिरुच्यते । तेन गोषु स्वामिन्नित्यत्रापि पराङ्गवद्भावः सिध्यति ॥—परशुना वृश्चन्निति । आङ्परयोः ‘खनिशृभ्यां डिच्च’ इति कुप्रत्ययान्तोऽन्तोदात्तः ॥—षष्ठ्यन्तमामन्त्रितान्तं प्रति यत्कारकमिति ॥— कारकापेक्षा तथापि आमन्त्रिततया धातुवाच्या या क्रिया तस्यास्तदपेक्षास्तीति तत्कारकमित्यर्थः ॥—पितर्मरुतामिति । अत्र मरुतामिति परं पदं पूर्वस्य पितरित्यस्याङ्गवद्भवति । पितरित्यामन्त्रितनिधातेनानुदात्तं ततः परं मरुतामित्येतदप्यनुदात्तमेव भवतीत्यर्थः ॥—अव्ययानां नेति । तेनोच्चैरधीयानेत्यत्र ‘आमन्त्रितस्य च’ इत्याद्युदात्तत्वं न । न च निषेधवैयर्थ्यम् । ‘निपाता आद्युदात्ताः’ इत्याद्युदात्तत्वस्यानिवारणादिति वाच्यम् । स्वरादिष्वन्तोदात्तयोरुच्चैर्नीचैःशब्दयोः पाठात् ॥—अव्ययीभावस्य त्विति । ‘अव्ययीभावश्च’ इति अव्ययीभावस्याव्ययसंज्ञा सूत्रे लङ्घुखस्वरोपचारा इति गणनादन्यत्राव्ययसंज्ञाभावेनाव्ययानां नेति निषेधो न प्रवर्तते इति भावः ॥—उपाग्न्यधीयानेति । पराङ्गवद्भावेनामन्त्रितस्येत्याद्युदात्तत्वम् ॥—अभ्यभीति । अभिशब्द ‘उपसर्गाश्वाभिवर्जम्’ इत्याद्युदात्तनिषेधात् फिट्स्वरेणान्तोदात्तः । तस्य ‘नित्यवीप्सयोः’ इति द्वित्वं ‘तस्य परमाम्रेडितम्’ ‘अनुदात्तं च’ इति परस्यानुदात्तत्वं तस्मिन्नेव परे इकारस्योदात्तस्य यणि कृते उदात्तयणः परत्वाद्यकारात्स्वरितः । खलपूशब्दः कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तः । तस्य ‘ओः सुपि’ इति यण् । स उदात्तयण् । ततः परो डिप्रत्ययः सुप्त्वादनुदात्तः । तस्यानेन स्वरितः । ‘उदात्तयणो हल्पूर्वात्’ इत्युदात्तत्वं तु न । ‘नोड्धात्वोः’ इति निषेधात् । तस्य च स्वरितेकारस्य यणि ततः परस्याशाशब्दाकारस्यानेनैव स्वरितः । आशाशब्दो हि ‘आशाया अदिगाख्या चेत्’ इत्यन्तोदात्तत्वादनुदात्तादिः ॥—अस्येति । आशाशब्दप्रथमाकारस्थानिकस्ये- लयः ॥—शेषेति । आशाशब्दस्य निधातो नेलयः । ननु यणादेशं प्रति स्वरितस्यासिद्धलात्स्थानिन्येव यण् प्रवृत्तः यथा औजढदिलत्र हतशब्दे द्वित्वं प्रवर्तते न तु ढशब्दे । न च स्वरितयणः परस्येलाश्रयणात्सिद्धत्वं शङ्क्यम् । तथा सति ‘उदात्तादनुदात्तस्य स्वरितः’ इत्यनेन यत्र स्वरितः क्रियते तत्रापि ह्यसिद्धत्वं न स्यात् । न चेष्टापत्तिः, लक्ष्यविरोधात् । ‘प्रलमिरुषसामप्रमख्यत्’ इत्यादौ स्वरितादर्शनात् । न च नोदात्तस्वरितोदयमिति निषेधः शङ्क्यः । ‘अनन्तरस्य’ इति न्यायेन ‘उदात्तादनुदात्तस्य’ इति यत्र प्राप्तिस्तन्मात्रस्य निषेधात् । अन्यथा खलब्याशान्या अग्निर्ग्राह्या अस्मानित्यादावपि निषेधापत्तिरिति चेत् । अत्राहुर्भाष्यकाराः । ‘योगविभागः करिष्यते उदात्तयणः परस्यानुदात्तस्य स्वरितो भवति । ततः स्वरितयणः, उदात्तयण इत्यनुवर्तते, उदात्तयण इत्येवं योऽभिनिर्वृत्तः स्वरितस्तद्यणः परस्यानुदात्तस्य स्वरितः स्यादित्यर्थः । एवं चास्यैवाश्रयात्सिद्धत्वं नान्यस्य ॥—एकादेश इति । उदात्तयोरेव स्थानित्वे आन्तरतम्यादेव सिद्धम् । अन्यतरस्यानुदात्तत्वे स्वरितत्वे वा आन्तरतम्यात् स्वरिते प्राप्ते विधिरयमिति ध्वनयनुदाहरणद्वयमाह—कवोऽभ्या इत्यादि । ‘बहुवचनस्य वस्नसौ’ इत्यत्र ‘अनुदात्तं सर्वमपादादौ’ इत्यधिकाराद्वस् अनुदात्तः । अशेः क्रनिति व्युत्पादनादश्वशब्द आद्युदात्तः । वसो रुत्वम् । उत्वम् । ‘एङः पदान्तादति’ इति पूर्वरूपम् ॥—क्वेति । ‘किमोत्’ ‘क्वाति’ इति किमः क्वादेशः ‘तित्स्वरितम्’ । अवरशब्दः ‘स्वाङ्गशिटामदन्तानाम्’ इत्युदात्तः । तयोर्दीर्घं उदात्तः

translator notes

commentary Subodhinī (sk.3656.s1) on 'parasyāṅgavat': [the sup-ending word] becomes like a member (ekadeśa) of that following vocative; that is, it is included when the vocative is named. Followed: aṅga is rendered 'member'.
commentary Subodhinī (sk.3656.s1) on paraśunā vṛścan: paraśu, from paraśṛ with the affix ku [by āṅparayoḥ khaniśṝbhyāṃ ḍic ca (uṇādi 33), as the print has it; our OCR garbles the quotation], is antodātta. Recorded. The kaumudī gives the example without comment; the English does not describe its accent.
commentary Subodhinī (sk.3656.s1) on the vārttika: 'ṣaṣṭhī' here means a case ending in the sense of the sixth, so parāṅgavadbhāva works in goṣu svāmin too. On 'kāraka in relation to the vocative': the vocative word by itself needs no kāraka, but the action expressed by its verbal base does, hence 'its kāraka'. Followed: 'a sixth-case word' is kept as the vārttika's term, and 'in relation to the vocative' as the kaumudī words it.
commentary Subodhinī (sk.3656.s1) on pitar marutām: here the later pada marutām becomes like a member of the earlier pitar. pitar is anudātta by the vocative nighāta, so marutām after it is anudātta as well. Followed.
commentary Subodhinī (sk.3656.s1) on 'avyayānāṃ na': hence in uccair adhīyāna there is no ādyudātta by āmantritasya ca. The prohibition is not idle on the ground that nipātā ādyudāttāḥ (phiṭ 80) would give ādyudātta anyway, because uccais and nīcais are read antodātta in the svarādi list. Recorded.
commentary Subodhinī (sk.3656.s1) on 'avyayībhāvasya tu': avyayībhāvaś ca (SK 451) gives the avyaya name, but its purposes are counted as luk, mukhasvara and upacāra. Elsewhere the avyayībhāva has no avyaya name, so 'avyayānāṃ na' does not apply. On upāgny adhīyāna: the parāṅgavat treatment gives ādyudātta by āmantritasya ca. Recorded.
textual Ours 'śubhastapatī' in the plain copy. The print and our accented copy read 'śubhaspatī' (NSP p. 616, scan page-0626), and the English follows them. Ours 'pāṣṭhikam': the print looks the same, since ṣ/p cannot be separated at the scan's resolution. The sense (6.1.198) and Wikisource require ṣāṣṭhikam, and the English follows that. (Collation batch10, class A; class C for ṣāṣṭhikam.) Wikisource's 'parasyāṅgavat syāt svare' and '…ṣaṣṭhyantam. tasya…' are witness variants; ours agrees with the print.
textual Ours 'tenaha na'; the print has 'teneha na' (scan page-0627). The English follows the print. (Collation batch10, class A.)
textual Ours 'uccāradhīyāna'; the print has 'uccair adhīyāna' (scan page-0627), and the Subodhinī reads 'uccair adhīyāna' too. The English follows the print. (Collation batch10, class A.)
textual Ours 'upābhyadhīyāna'; the print has 'upāgny adhīyāna' (scan page-0627). The Subodhinī lemma, garbled in our OCR as 'upāśyadhīyāneti', also has upāgny; Wikisource has upāgnyadhīyāna. The English follows the print. (Collation batch10, class A.)
textual The tags '(vārttikam)' at the heads of k3, k5, k7 and k9 are editorial in our digital source. The print marks each vārttika (k2, k4, k6, k8) with a sign before it (scans page-0626 and page-0627). They are not rendered. The print misnumbers this sūtra '3556'; our number is correct (collation class M).
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0097–0098 prints only the mūla. sk.3656.s1 also carries the Subodhinī on SK 3657 (from 'abhyabhīti') and SK 3658 (from 'ekādeśa iti'). In our OCR a few words after 'yatkārakam iti' (bottom of NSP p. 616, under the watermark) are lost before 'kārakāpekṣā'.
translator Accent marks follow our accented copy, which the collation finds in agreement with the print. drávatpāṇī: dra udātta, vat svarita, ṇī anudātta before śú; śúbhaspatī: śu udātta, bhas svarita. yát te: yat udātta, te svarita; divo duhitar mar- pracaya; ta anudātta; bho udātta. ayám agne jaritā́: yam and tā udātta. eténāgne bráhmaṇā: te and brah udātta. ā́ te and práti tvā: ā and pra udātta, the rest pracaya. The examples paraśunā vṛścan, uccair adhīyāna and upāgny adhīyāna have no accented copy in our text.

SK 3657 · A 8.2.4V

उदात्तस्वरितयोर्यणः स्वरितोऽनुदात्तस्य ॥ ३६५७ ॥

udāttasvaritayoryaṇaḥ svarito'nudāttasya

udāttasvaritayor yaṇaḥ svarito 'nudāttasya — After a yaṇ [that stands in place] of an udātta or of a svarita, svarita replaces an anudātta.

Rule. A yaṇ (y, v, r, l) may stand in place of an udātta vowel or of a svarita vowel. An anudātta right after such a yaṇ becomes svarita.

Example.

abhi abhi hi → abhi is antodātta (by a phiṭ-sūtra, says the Subodhinī); the second abhi is doubled (SK 2140) and anudātta (SK 83, SK 3670)

→ the udātta i of the first abhi becomes y before the vowel (SK 47)

→ this rule: the anudātta a after that y becomes svarita

→ abhy abhi hi, with the a after y svarita.

The second example shows the yaṇ of a svarita: khalapvyāśā. The Subodhinī explains it in two steps.

khalapū + ṅi → khalapū is antodātta; its ū becomes v before the ending: an udātta-yaṇ

→ this rule: the anudātta i of the ending becomes svarita

→ that svarita i becomes y before āśā: now a svarita-yaṇ

→ this rule again: the anudātta ā at the start of āśā becomes svarita

→ khalapvyāśā, with the ā after y svarita.

Applies when / blocked by. This svarita belongs to the Tripādī and so is asiddha for SK 3650. So the rest of the word is not made anudātta (śeṣanighāta).

Watch out. Bhaṭṭoji's text gives no accented copy of these two examples. The svarita is placed here as the rule and the Subodhinī place it. The Subodhinī, following the Bhāṣya, splits the rule in two. The first part works after the yaṇ of an udātta. The second works only after the yaṇ of a svarita made by the first part.

Siddhānta-kaumudī

उदात्तस्थाने स्वरितस्थाने च यो यण् ततः परस्यानुदात्तस्य स्वरितः स्यात् । अभ्यभि हि । स्वरितस्य यणः । खलप्व्याशा । अस्य स्वरितस्य त्रैपादिकत्वेनासिद्धत्वाच्छेषनिघातो न ॥

An anudātta that follows a yaṇ standing in place of an udātta, or in place of a svarita, becomes svarita. [After the yaṇ of an udātta:] abhy abhi hi [the y of the first abhy replaces an udātta i, so the following a is svarita]. After the yaṇ of a svarita: khalapvyāśā [the y replaces a svarita i, so the following ā is svarita]. Because this svarita belongs to the Tripādī, it is asiddha, and so the nighāta of the remainder [of the pada] (śeṣanighāta, SK 3650) does not take place.

translator notes

commentary Subodhinī, printed under sk.3656.s1 (NSP p. 617, scan page-0627), on abhyabhi: abhi is antodātta by the phiṭ accent, because upasargāś cābhivarjam withholds ādyudātta from it. It is doubled by nityavīpsayoḥ (SK 2140), and the second abhi is anudātta by tasya param āmreḍitam (SK 83) and anudāttaṃ ca (SK 3670). When the udātta i [of the first] becomes y before it, the following a is svarita, because it comes after an udātta-yaṇ. Followed: the bracket naming the a after y.
commentary Subodhinī (same place) on khalapvyāśā: khalapū is antodātta by the accent of a kṛt final member; before ṅi, its ū becomes v by oḥ supi, an udātta-yaṇ; the anudātta ṅi then becomes svarita by this rule. udāttayaṇo halpūrvāt (SK 3720) does not make it udātta, because noṅdhātvoḥ (SK 3721) forbids it. This svarita i becomes y, and the a of āśā after it is svarita by this same rule: āśā is antodātta by 'āśāyā adigākhyā cet' (phiṭ 18), so it begins with an anudātta. On 'śeṣa': āśā does not undergo nighāta. Followed: the brackets naming the svarita ā.
commentary Subodhinī (same place) raises a doubt (from 'nanu' to '…iti cet'): the svarita is asiddha with respect to yaṇ, so yaṇ should apply to the original vowel, as in aujaḍhat doubling applies to hat and not to ḍha; and the objector sets aside any appeal to nodāttasvaritodayam… (SK 3661), arguing by the maxim 'anantarasya' that it forbids only where udāttād anudāttasya (SK 3660) applies, since otherwise the prohibition would reach cases like khalapvyāśā anyāḥ…. Only then does it answer with the Bhāṣya: the rule is split (yogavibhāga). First 'after an udātta-yaṇ an anudātta becomes svarita'. Then 'svaritayaṇaḥ', with 'udāttayaṇaḥ' continuing: after the yaṇ of a svarita produced in this way, an anudātta becomes svarita. Only this svarita is siddha for the purpose, and no other. Recorded.
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0098 prints only the mūla. Our unit has no Subodhinī block of its own; its Subodhinī stands inside sk.3656.s1. Collation batch10: clean (scan page-0627).
translator Our text gives no accented copy for abhy abhi hi or khalapvyāśā, so the examples are printed without accent marks. Where the svarita falls is given in words, from the rule and the Subodhinī.

SK 3658 · A 8.2.5V

एकादेश उदात्तेनोदात्तः ॥ ३६५८ ॥

ekādeśa udāttenodāttaḥ

ekādeśa udāttenodāttaḥ — A single substitute (ekādeśa) [for a vowel] together with an udātta is udātta.

Rule. A single substitute (ekādeśa), one vowel that replaces two, is udātta when one of the two was udātta.

Example.

vas + aśvāḥ → vas is anudātta (SK 405, under SK 403); aśva is udātta on its first a

→ vas becomes vo, and o + a merge into o (SK 86)

→ this rule: that single o is udātta

→ vó 'śvāḥ "your horses", udātta on vo.

kva + avaram → kva is svarita (SK 3729); the first a of avara is udātta

→ the two a's merge into ā

→ this rule: the merged ā is udātta

→ kvā́varaṃ marutaḥ, udātta on kvā.

Watch out. The Subodhinī says why the rule is needed. If both vowels were udātta, the closest-likeness rule (āntaratamya) would already give an udātta. The rule matters when the other vowel is anudātta or svarita. Then closest likeness would give a svarita. Bhaṭṭoji's two examples show one of each.

Siddhānta-kaumudī

उदात्तेन सहैकादेश उदात्तः स्यात् । वोऽश्वाः । क्वावरं भरुतः (क्वाव॑रं भरुतः) ॥

A single substitute (ekādeśa) [replacing a vowel] together with an udātta is udātta. Examples: vo 'śvāḥ ["your horses"; the o that replaces the final of vas together with the a of aśvāḥ is udātta]; kvā́varaṃ marutaḥ [the ā of kvāvaram, from kva + avaram, is udātta].

translator notes

commentary Subodhinī, printed under sk.3656.s1 (NSP p. 617, scan page-0627): if both [vowels] were udātta, the result would follow from closest likeness (āntaratamya) anyway. The rule is for the case where one of the two is anudātta or svarita, where āntaratamya would give svarita. Bhaṭṭoji gives two examples to bring this out. In vo 'śvāḥ, vas is anudātta by bahuvacanasya vasnasau (SK 405), in the domain of anudāttaṃ sarvam apādādau (SK 403); aśva is ādyudātta, from aś with kvan; s becomes ru, then u, and eṅaḥ padāntād ati (SK 86) gives pūrvarūpa. In kva, kimo 't (SK 1959) and kvāti (SK 1960) give kva for kim, which is svarita by tit svaritam (SK 3729); avara is udātta by svāṅgaśiṭām adantānām (phiṭ 29); their long [single substitute] is udātta. Followed: the brackets describing the udātta.
textual Ours 'bharutaḥ' in both copies; the print has 'marutaḥ' (NSP p. 617, scan page-0627), as does Wikisource. The English follows the print. (Collation batch10, class A.)
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0098 prints only the mūla. Our unit has no Subodhinī block of its own; its Subodhinī stands at the end of sk.3656.s1.
translator vo 'śvāḥ has no accented copy in our text, so its udātta is described in words. kvā́varaṃ is marked from our accented copy: kvā udātta, va svarita, the rest pracaya.

SK 3659 · A 8.2.6V

स्वरितो वाऽनुदात्ते पदादौ ॥ ३६५९ ॥

svarito vā'nudātte padādau

svarito vā 'nudātte padādau — When an anudātta at the beginning of a pada follows, [a single substitute (ekādeśa) together with an udātta] is optionally svarita.

Rule. Suppose an anudātta stands at the start of a pada, and the single substitute of SK 3658 includes it. Then that single substitute is optionally svarita. In the other option it is udātta by SK 3658.

Example. The option is fixed in its distribution (vyavasthita-vibhāṣā).

Two short i's merge into a svarita: vi + idam → vī̀daṃ jyótir hṛ́daye "… this light in the heart". vī̀ is an independent svarita; the udāttas are on jyo and hṛ.
Where a long vowel enters, the result is udātta: divi + īyate → asyá ślóko divī́yate "his fame goes to heaven", udātta on vī (and on sya and ślo).
In the merger of SK 86 the result is always svarita: te + avadan → tè 'vadan "they spoke"; saḥ + ayam → sò 'yám ā́gāt "he, this one, has come". tè and sò are independent svaritas; the udāttas are on yam and ā.

Bhaṭṭoji quotes the Prātiśākhya. It names three junctions with a svarita: praśleṣa, kṣaipra and abhinihita. The Subodhinī explains them. Praśleṣa is two short i's merging, as in vī̀dam. Kṣaipra is a yaṇ in place of an udātta or svarita, as in abhy abhi (SK 3657). Abhinihita is the merger of SK 86, as in tè 'vadan.

Watch out. The Subodhinī says this distribution is the Ṛgvedins' (Bahvṛcas). Other schools learn theirs from their own Prātiśākhyas. The print writes a numeral after vī and so. It is a sign of the recitation notation, not a pluta, and it is left out here.

Siddhānta-kaumudī

अनुदात्ते पदादौ परे उदात्तेन सहैकादेशः स्वरितो वा स्यात् । पक्षे पूर्वसूत्रेणोदात्तः । वी1दं ज्योतिर्हृदये (वी॑1॒दं॒ ज्योति॒र्हृद॑ये) । अस्य श्लोको दिवीयते (अस्य श्लोको॑ दि॒वीय॑ते) । व्यवस्थितविभाषात्वादिकारयोः स्वरितः । दीर्घप्रवेशे तूदात्तः । किं च एङः पदान्तात्-SK 86 इति पूर्वरूपे स्वरित एव । तेऽवदनम् (ते॑ऽवदनम्) । सो 3 यमागात् (सो॒ 3॒॑ यमागा॑त्) । उक्तं च प्रातिशाख्ये । इकारयोश्च प्रश्लेषे क्षैपाभिनिहतेषु चेति ॥

When an anudātta at the beginning of a pada follows, a single substitute (ekādeśa) together with an udātta is optionally svarita. In the alternative it is udātta by the preceding sūtra [SK 3658]. Examples: vī̀daṃ jyótir hṛ́daye ["… this light in the heart"; vī̀ is svarita]; asyá ślóko divī́yate ["his fame goes to heaven"; vī́ is udātta]. Because this is an option with fixed distribution (vyavasthitavibhāṣā), [the single substitute] for two [short] i's is svarita, but where a long [vowel] enters it is udātta. Further, in the pūrvarūpa by eṅaḥ padāntād ati (SK 86) it is svarita only: tè 'vadan ["they spoke"]; sò 'yám ā́gāt ["he, this one, has come"]. And it is said in the Prātiśākhya: "and in the coalescence (praśleṣa) of two i's, and in the kṣaipra and abhinihita [saṃdhis]".

Subodhinī

NSP p. 627–628

—स्वरितो—वीदमित्यादि । विशब्दो निपातलादाद्युदात्तः । इदंशब्दः फिट्स्वरेणान्तोदात्तः । तयोरेकादेशः स्वरितः । दिविशब्दे ‘ऊडिदंपदात्’ इति विभक्तिरुदात्ता । इयते ‘इङ् गतौ’ दिवादिः । ‘तिङ्ङतिङः’ इति निहतम् । अत्रेकादेश उदात्तः ॥—इकारयोः स्वरित इति । ह्रस्वेकारयोरेवेत्यर्थः ॥—दीर्घप्रवेशे त्विति । दिवीयत इत्यत्र ॥—उदात्त इति । एकादेश उदात्त इत्यनेन । इयं च बह्वृचानां व्यवस्थोक्ता अन्येषामपि तदीयप्रातिशाख्यानुसारेण ज्ञेया ॥—पूर्वरूपे इति । तेऽवदन्नित्यादौ ते इति तच्छब्दः फिट्स्वरेणान्तोदात्तः । जसः सुस्वात् ‘अनुदात्तौ सुप्पितौ’ इत्यनुदात्तः । तयोरेकादेश उदात्तः ॥—अवदन्निति । वदेर्लङ्कि प्रथमपुरुषबहुवचनम् । तेइत्यतिङन्तात्परस्य तस्य ‘तिङ्ङतिङः’ इति निघातः ॥—सोऽयमिति । स इति तच्छब्दस्य प्रथमैकवचनम् । तच्छब्दः फिट्स्वरेणान्तोदात्तः । सुइति सुस्वादनुदात्तः’ तस्य रुत्वे उत्वे गुणे च कृते एकादेशेनौकार उदात्तः । अयमितीदमः प्रथमैकवचनं फिट्स्वरेणान्तोदात्तम् । तयोः ‘एङः पदान्ता’ इति पूर्वरूपे ओकारः स्वरितः ॥—इकारयोश्च प्रश्लेष इति । ह्रस्वयोरिकारयोः सवर्णदीर्घे ह्रस्वयोर्यत्र सवर्णदीर्घः स प्रश्लेष इत्युच्यते । उदात्तस्वरितस्थाने यो यण् स क्षैप्रः सन्धिः । यत्र 'एङः पदान्तात्—' इति स अभिनिहतसन्धिरुच्यते । तेषु स्वरतः स्वीक्रियत इत्यर्थः । 'वीदं ज्योतिः' 'अभ्यभि हि' 'तेऽवदन्' इति क्रमेणोदाहरणानि

translator notes

commentary Subodhinī (sk.3659.s1) on vīdam: vi is ādyudātta as a nipāta, and idam is antodātta by the phiṭ accent; their single substitute is svarita. In divi, the case ending is udātta by ūḍidampadādy… (SK 3717); īyate is from īṅ gatau (divādi) and is nighāta by tiṅṅatiṅaḥ (SK 3935); here the single substitute is udātta. On 'ikārayoḥ': of two short i's only. On 'dīrghapraveśe': in divīyate. On 'udāttaḥ': by ekādeśa udāttenodāttaḥ. Followed: '[short]' is supplied, and the alternative is referred to SK 3658.
commentary Subodhinī (sk.3659.s1): this distribution is stated for the Bahvṛcas [Ṛgvedins]; for the other [schools] it is to be learnt from their own Prātiśākhyas. Recorded.
commentary Subodhinī (sk.3659.s1) on te 'vadan: te, from tad, is antodātta by the phiṭ accent, and jas is anudātta [by anudāttau suppitau], so their single substitute is udātta. avadan is laṅ, third person plural, of vad, and is nighāta by tiṅṅatiṅaḥ after te. On so 'yam: saḥ is antodātta and su anudātta; after ru, u and guṇa, the o produced by the single substitute (ekādeśena okāraḥ) is udātta. ayam, from idam, is antodātta by the phiṭ accent. In the pūrvarūpa by eṅaḥ padāntāt the o is svarita. Followed: the svarita in tè and sò.
commentary Subodhinī (sk.3659.s1, continuing on NSP p. 618) on the Prātiśākhya line: praśleṣa is the savarṇadīrgha of two short i's. kṣaipra is the saṃdhi in which a yaṇ replaces an udātta or svarita. abhinihita is the saṃdhi of eṅaḥ padāntād ati. In these the svarita is accepted. The examples, in order, are vīdaṃ jyotiḥ, abhy abhi hi and te 'vadan. Followed: kṣaipra and abhinihita are kept as names of saṃdhis.
textual Ours 'te 'vadanam' in both copies; the print has 'te 'vadan' (NSP p. 617, scan page-0627), and Wikisource and the Subodhinī ('avadann iti') agree. Ours 'kṣaipābhinihiteṣu'; the print has 'kṣaiprābhinihiteṣu', with the r that kṣaipra needs. The English follows the print in both places. (Collation batch10, class A.)
textual In asya ślokaḥ the print marks the a of asya anudātta (scan page-0627, read). Our accented copy leaves it unmarked, which in this notation would make it udātta. The English follows the print: asyá. (Collation batch10, accent table.)
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0098 prints only the mūla. Our former editorial note sk.3659.n1 (page 628) was not an NSP footnote but the run-on of the Subodhinī on SK 3663 (yajñakarmaṇy ajapanyūṅkhasāmasu), which the print sets below the rule on p. 618; it was re-filed 2026-10-05 to sk.3663.s1.
translator Accent marks follow our accented copy, which the collation and the scan show in agreement with the print except for asya. Our text and the print write the numeral 1 after vī and 3 after so (the kampa signs of this notation, carrying both the svarita and the anudātta mark). The numerals are not reproduced; vī̀ and sò are marked as independent svarita. The print also marks daṃ anudātta. jyo, hṛ, sya, ślo, vī (of divīyate), yam and ā are udātta.

SK 3660 · A 8.4.66V

उदात्तादनुदात्तस्य स्वरितः ॥ ३६६० ॥

udāttādanudāttasya svaritaḥ

udāttād anudāttasya svaritaḥ — [In saṃhitā (saṃhitāyām) — carried forward (anuvṛtti) from tayor yv aci saṃhitāyām (SK 3627)] svarita replaces an anudātta that follows an udātta.

Rule. In continuous recitation (saṃhitā), an anudātta right after an udātta becomes svarita. This is the dependent svarita, left unmarked in this chapter.

Example.

agnim īḷe → agni is antodātta and the ending am anudātta; their merged vowel is udātta (SK 3658): gnim

→ īḷe is a finite verb after a non-verb, so it is wholly anudātta (SK 3935)

→ this rule: the anudātta ī after gnim becomes svarita

→ agním īḷe "I praise Agni", udātta on gnim, and ī svarita.

In tám īśānā́saḥ "him, the masters" the udāttas are on tam and nā. The ī and the saḥ after them are svarita.

Applies when / blocked by. The Subodhinī says saṃhitāyām is carried from SK 3627. So in the word-by-word recitation (padapāṭha) the syllable stays anudātta. It also notes that the m of agnim does not stand in the way, because a consonant does not count in an accent rule.

Watch out. This svarita too is asiddha for SK 3650. So the rest of the word does not go low again, and both the udātta and the svarita are heard.

Siddhānta-kaumudī

उदात्तात्परस्यानुदात्तस्य स्वरितः स्यात् । अग्निमीळे (अ॒ग्निमी॑ळे) । अस्याप्यसिद्धत्वाच्छेषनिघातो न । तमीशानासः (तमी॑शा॒नासः॑) ॥

[In saṃhitā — carried forward (anuvṛtti) from SK 3627] an anudātta that follows an udātta becomes svarita. Example: agním īḷe ["I praise Agni"; the udātta is on gnim, and the following ī is svarita]. This [svarita] too is asiddha, so the nighāta of the remainder [of the pada] (śeṣanighāta, SK 3650) does not take place. tám īśānā́saḥ ["him, the masters"; tam and nā are udātta, and the following ī and saḥ are svarita].

Subodhinī

NSP p. 628

—उदात्तादनुदात्तस्य । यत्र 'तयोर्य्वावचि' इत्यतः संहितायामित्यनुवर्तते तेन पदकाले अनुदात्तमेव ॥—अग्निमीळे इति । अग्निशब्दः फिट्स्वरेण प्रत्ययस्वरेण वान्तोदात्तः अम् सुस्वादनुदात्तः । 'अमि पूर्वः' इति एकादेश उदात्तः । ईळे इति तु 'ईड स्तुतौ' लटि उत्तमपुरुषैकवचनम् । 'द्वयोश्चास्य स्वरयोर्मध्यमेत्य संपद्यते स डकारो ळकारः' इति वक्ष्यमाणेन प्रातिशाख्येन डस्य ळः । 'तिङ्ङतिङः' इति निहतम् । ईकारस्य स्वरितः । न च मकारेण व्यवधानम् । स्वरविधौ व्यञ्जनमविद्यमानवत्' इति परिभाषणात् । एवं सर्वत्र ज्ञेयम् । ननु 'तित्स्वरितम्' इत्यस्यानन्तरमिदं वक्तव्यम् । एवं च स्वरितग्रहणं न कर्तव्यं भवतीत्याशङ्क्याह—अस्येति । यदि तत्र क्रियेत 'अनुदात्तं पदमेकवर्जम्' इत्येतत्प्रवर्तेत, इह प्रकरणे न प्रवर्तते स्वरितस्यासिद्धत्वात् । तेन द्वयोरप्युदात्तस्वरितयोः श्रवणं सिद्धम् ॥—तमीशानास इति । तमिति तच्छब्दस्य द्वितीयैकवचनमन्तोदात्तम् । ईशानशब्दाज्जसि 'आज्जसेरसुक्' इत्यसुगागमे कृते रूपम् । 'ईश ऐश्वर्येऽस्माच्छानच् । चित्त्वादन्तोदात्तः । जसः सुस्वादनुदात्तत्वम् । ईकारस्य सकाराकारस्य च स्वरितत्वम्

translator notes

commentary Subodhinī (sk.3660.s1): in this rule 'saṃhitāyām' is carried forward from tayor yv aci [saṃhitāyām, SK 3627], so at the time of the padapāṭha [the syllable] remains anudātta. Followed: the anuvṛtti is bracketed in sutra_en and k1.
commentary Subodhinī (sk.3660.s1) on agnim īḷe: agni is antodātta by the phiṭ accent or the pratyaya accent, and am is anudātta, being sup. By ami pūrvaḥ the single substitute is udātta. īḷe is laṭ, first person singular, of īḍ stutau; the Prātiśākhya rule to be cited later turns ḍ between two vowels into ḷ; tiṅṅatiṅaḥ makes it nighāta, and its ī is svarita. The m does not intervene, because a consonant counts as non-existent in an accent rule (svaravidhau vyañjanam avidyamānavat). Followed for the accent remarks.
commentary Subodhinī (sk.3660.s1) on 'asya': one might object that the rule should stand right after tit svaritam (SK 3729), saving the word svarita. Had it been placed there, anudāttaṃ padam ekavarjam (SK 3650) would apply. In this section that rule does not apply, because the svarita is asiddha. So both the udātta and the svarita are heard. Followed: 'this [svarita] too is asiddha' and the reference to the śeṣanighāta of SK 3650.
commentary Subodhinī (sk.3660.s1) on tam īśānāsaḥ: tam, the second-case word (dvitīyānta) singular of tad, is antodātta. īśānāsaḥ is the form of īśāna before jas with the augment asuk by ājjaser asuk (SK 3572). īśāna is from īś aiśvarye with śānac and is antodātta because the affix is cit. jas is anudātta, being sup. The ī and the a of sa become svarita. Followed.
textual No BM: our balamanorama layer is empty, and Wikisource uttara-4/0098 prints only the mūla. Collation batch10: clean (NSP p. 618, scan page-0628; the accented examples match the print).
translator Accent marks follow our accented copy: in agním īḷe, a is anudātta, gnim udātta, ī svarita; in tám īśānā́saḥ, tam udātta, ī svarita, śā anudātta, nā udātta, saḥ svarita. Following the p71 convention, these dependent svaritas are described in words, not marked.

SK 3661 · A 8.4.67V

नोदात्तस्वरितोदयमगार्ग्यकाश्यपगालवानाम् ॥ ३६६१ ॥

nodāttasvaritodayamagārgyakāśyapagālavānām

nodāttasvaritodayam agārgyakāśyapagālavānām — [In place of an anudātta (anudāttasya, anuvṛtti from SK 3660)] a svarita [(svaritaḥ, anuvṛtti from SK 3660)] does not occur when an udātta or a svarita follows (udaya), except in the view of Gārgya, Kāśyapa and Gālava.

Rule. An anudātta does not become svarita by SK 3660 when an udātta or a svarita follows it. Gārgya, Kāśyapa and Gālava hold that it does.

Example.

prá yá ārúḥ → the ā of āruḥ comes after the udātta yá

→ SK 3660 would make it svarita, but the udātta rú follows it

→ this rule: it stays anudātta

→ prá yá ārúḥ, udātta on pra, ya and ru. That ā is also made "lower" by SK 3669.

vó 'śvāḥ kvā̀ bhī́śavaḥ → the ā of śvāḥ comes after the udātta vó, but the independent svarita kvā̀ follows

→ this rule: it stays anudātta. The udāttas are on vo and bhī.

Applies when / blocked by. The Subodhinī says udaya is a Prātiśākhya word for "following" (para). That "anudātta" and "svarita" are carried here from SK 3660 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

उदात्तपरः स्वरितपरश्चानुदात्तः स्वरितो न स्यात् । गार्ग्यादिमते तु स्यादेव । प्रय आरुः (प्र य आ॒रुः) । वोश्वाः क्वा 1 भीशवः (वोश्वाः क्वा॑ 1॒ भीश॑वः) ॥

An anudātta that is followed by an udātta or by a svarita does not become svarita. In the view of Gārgya and the others, however, it does become svarita. prá yá ārúḥ; vó 'śvāḥ kvā̀ bhī́śavaḥ.

Subodhinī

NSP p. 628

—नोदात्त—। उदात्तस्वरितौ उदयौ यस्मादिति बहुव्रीहिः । उदयशब्दः परशब्देन समानार्थः प्रातिशाख्येषु प्रसिद्धः । लाघवार्थं परशब्दे प्रयोक्तव्ये मङ्गलार्थमुदयशब्दः प्रयुक्तः । तथा चोक्तं भाष्ये 'मङ्गलादीनि मङ्गलमध्यानि मङ्गलान्तानि शास्त्राणि प्रथन्ते वीरपुरुषाणि भवन्त्यायुष्मत्पुरुषाणि च' । इहादौ वृद्धिशब्दो, मध्ये शिवशब्दः 'शिवशमरिष्टस्य करे' इति, अन्ते चायमुदयशब्द इति पाणिनीये मङ्गलं कृतम् ॥—प्र य आरुरिति । ये इति यच्छब्दस्य प्रथमाबहुवचनं फिट्स्वरेणान्तोदात्तम् ॥ आरुरिति । अर्तेर्लिटि प्रथमपुरुषबहुवचनं झिः । तस्य 'परस्मैपदानाम्'—इत्युस् प्रत्ययस्वरेणोदात्तः । न च 'तिङ्ङतिङः' इति निघातः शङ्क्यः । 'यद्वृत्तान्नित्यम्' इति निषेधात् । आकारस्य 'उदात्तस्वरितपरस्य' इति वक्ष्यमाणेन सन्नतरादेशः ॥—वोश्वाः क्वेति । अत्रापि श्वेत्याकारस्य सन्नतरः ॥—क्वेति । 'किमोत्' 'तित्स्वरितम्'

translator notes

commentary Subodhinī: udāttasvaritodayam is a bahuvrīhi, 'that of which an udātta or a svarita is the udaya'. udaya is a Prātiśākhya word with the same meaning as para ('following'); Pāṇini uses it instead of the shorter para for auspiciousness (maṅgala): vṛddhi opens the Aṣṭādhyāyī, śiva stands in the middle, and udaya comes at the end. Followed: 'when an udātta or a svarita follows (udaya)'.
commentary Subodhinī on the examples: in prá yá ārúḥ, ya (for ye, first-case plural of yad) is antodātta by the phiṭ accent; ārúḥ is the liṭ third person plural, jhi replaced by us under parasmaipadānāṃ ṇal… (SK 2173), udātta by the affix accent; tiṅṅatiṅaḥ (SK 3935) does not take its accent away, because yadvṛttān nityam forbids it. The ā of ārúḥ becomes sannatara by udāttasvaritaparasya sannataraḥ (SK 3669). In vó 'śvāḥ kvā̀ …, the ā of śvāḥ likewise becomes sannatara; kva gets its svarita from kimo 't and tit svaritam (SK 3729). Followed for the accent marking.
translator The bracketed 'anudāttasya' and 'svaritaḥ' in sutra_en are supplied from Bhaṭṭoji's gloss ('an anudātta … does not become svarita'). That they are carried forward from udāttād anudāttasya svaritaḥ (SK 3660) is the translator's identification; neither the kaumudī nor the Subodhinī names the source rule.
translator Accent convention: udātta acute, independent svarita grave, anudātta and dependent svarita unmarked. In prá yá ārúḥ the udātta syllables are prá, yá and rú. The ā between yá and rú is anudātta; because an udātta follows, SK 3660 does not make it svarita. In vó 'śvāḥ kvā̀ bhī́śavaḥ the udātta syllables are vó and bhī́, and kvā̀ is an independent svarita. The ā of śvāḥ stays anudātta before kvā̀. Our text and the print write the numeral 1 after kvā (the Ṛgvedic kampa sign written after an independent svarita when an udātta follows); as in SK 3659, the numeral is not reproduced and kvā̀ is marked as an independent svarita. Our accented copy also marks the śa of bhī́śavaḥ as a dependent svarita, which is left unmarked here.
textual Our plain copy writes 'praya āruḥ' without a word break; the print divides 'pra ya āruḥ' (NSP p. 618, scan page-0628), and so does our accented copy. The English follows the print. (Not in collation batch10; class A, word division.) Our plain copy also writes 'vośvāḥ' without the avagraha, and the print likewise shows none there; the English writes vó 'śvāḥ. SK 3658 gives the same vo 'śvāḥ with the avagraha.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098 has the mūla only. The Subodhinī is in sk.3661.s1.

SK 3662 · A 1.2.33V

एकश्रुति दूरात् सम्बुद्धौ ॥ ३६६२ ॥

ekaśruti dūrāt sambuddhau

ekaśruti dūrāt sambuddhau — In calling (sambuddhi) from a distance, [the sentence] is ekaśruti.

Rule. When one calls someone from a distance, the sentence is ekaśruti. This is an exception to the three accents.

Example.

āgaccha bho māṇavaka → a call from a distance

→ this rule: the sentence is spoken on one pitch

→ āgaccha bho māṇavaka "come here, boy!", with no udātta, anudātta or svarita distinguished.

Applies when / blocked by. The Subodhinī takes sambuddhi in its plain sense, "calling", not as the technical name of the vocative singular. So a plural call is covered too: āgacchata devabrāhmaṇāḥ. "Distance" means the person called does not hear an ordinary call.

Watch out. The Subodhinī adds two points. In the example the last vowel of the sentence is pluta and udātta by SK 95. And called from near by, the sentence keeps three accents. ā is udātta as an upasarga, gaccha is unaccented as a verb, bho is udātta as a particle, and māṇavaka is unaccented as a vocative: ā́ gaccha bhó māṇavaka.

Siddhānta-kaumudī

दूरात्संबोधने वाक्यमेकश्रुतिः स्यात् । त्रैस्वर्यापवादः । आगच्छ भो माणवक ॥

When one calls from a distance, the sentence becomes ekaśruti. This is an exception (apavāda) to traisvarya (pronunciation with the three accents). āgaccha bho māṇavaka ('Come here, boy!').

Subodhinī

NSP p. 628–629

—एकश्रुति—। संबोधनं संबुद्धिरित्यनेनान्वर्थस्य संबुद्धिशब्दस्य ग्रहणं, न 'एकवचनं संबुद्धिः' इति पारिभाषिकस्य । सति तु तस्य ग्रहणे आगच्छत देवब्राह्मणा इत्यत्र न स्यात्तदाह—दूरात्संबोधने इति । अन्वर्थग्रहणं च दूरादित्यनेन संबन्धाल्लभ्यते । न ह्यामन्त्रितविभक्तेः दूरत्वमदूरत्वं च संभवति । संबोधनस्य तु क्रियारूपत्वादपादानत्वाद्दूरादिति विशेषणसंभवः' दूरत्वं न देशस्वरूपमाश्रीयते अनवस्थितत्वात् किं तर्हि संबोधनक्रियापेक्षया दूरत्वं यावति देशे प्रकृतिप्रयत्नोच्चारितं संबोध्यमानेन न श्रूयते किं त्वधिकं प्रयत्नमपेक्षते तत्संबुद्धौ दूरं भवति ॥—एकश्रुतिरिति । उदात्तादीनां स्वराणामविभागेनावस्थानमेकश्रुतिः ॥—आगच्छेत्यादि । 'दूराद्धूते च' इति 'वाक्यस्य टेः प्लुत उदात्तः' प्रत्युदाहरणे त्रैस्वर्यमेव भवति । तत्राङ्कुपसर्गश्चाभिवर्जमित्याद्युदात्तः । गच्छेति तिङन्तस्य निघातः । भोशब्दो 'निपाता आद्युदात्ताः' इत्याद्युदात्तः । शेषस्यामन्त्रितनिघातः ॥—यज्ञ—। त्रैस्वर्येण वेदे मन्त्राः पठ्यन्ते तेषां यज्ञक्रियायामपि तथैव प्रयोगे प्राप्ते एकश्रुतिर्विधीयते ॥—मन्त्र इति । एतच्चा- अग्नेः शब्दस्यामन्त्रितनिघातः । वर्चःशब्दोऽसुन्प्रत्ययान्तः । विपूर्वात् ह्वयतेः ‘ह्वः संप्रसारणं च’ इत्यप्रत्ययः । थाथादिसूत्रेणान्तोदात्तलम् ॥—उच्चैस्तराम् । वषट्शब्देनात्र वौषट्शब्दो लक्ष्यते समानार्थलात् । द्वावपि हि तौ देवतासंप्रदानकस्य दानस्य द्योतकौ । नन्वेवं प्रतिपत्तिलाघवार्थं वौषट्शब्द एव कुतो नोक्त इति चेत् विचित्रा हि सूत्रस्य कृतिः पाणिनेः क्वचिदक्षरलाघवमाश्रीयते क्वचित्प्रतिपत्तिलाघवमिति । ननु वषट्कार इत्यत्र कारप्रत्ययो न स्यात् वर्णनिर्देशे हि स विहित इति चेत्सत्यम् । एतदेव ज्ञापयति समुदायादपि कारप्रत्ययो भवतीति । तेन एवकार इत्यादि सिद्धम् । उच्चैःशब्दोऽधिकरणप्रधानोऽपि तद्विशिष्टभवनक्रियायां वर्तते तेन क्रियाप्रकर्षादाम्प्रत्यय उदात्ततरो भवतीति फलितोऽर्थः । ‘ब्रूहि प्रेष्य’ इति सूत्रेण वौषट्शब्दस्यादेः प्लुत उदात्तो विहितः तदपेक्षयायमुदात्ततरोऽन्त्यस्य विधीयते । अन्ये तु स्वार्थिकस्तरवित्याहुः ॥—विभाषा—वाग्रहणेऽनुवर्तमाने विभाषाग्रहणं अच्छन्दसीति पदच्छेदेन तन्त्रादिना भाषायामपि विधानार्थम् । अत एव ‘श्वेतो धावति’ अलंबुसानां पातेति व्यर्थं वाक्यमिति पस्पशान्ते भाष्यम् । तत्र श्वेतेति प्रातिपदिकस्वरेणान्तोदात्तम् । इत इति इदंशब्दात्तसिल् । ‘ऊडिदम्’—इत्यनेन श्वेत इति ‘वर्णानां तण—’ इत्याद्युदात्ते प्राप्ते घृतादित्वादन्तोदात्तम् । अलंशब्दो निपातत्वादाद्युदात्तः । बुसशब्दः प्रातिपदिकस्वरेणान्तोदात्तः । अलंबुसशब्दः फिट्स्वरेणान्तोदात्तः । तत्र भाषायां यद्येकश्रुतिर्न स्यात्तर्हि स्वरभेदे कथमेकवाक्यं व्यर्थं स्यात् ॥—न सु—सुब्रह्मण्याख्ये निगदे इति । अपादवन्धे गदिर्वर्तते । यथा गद्यमिति निःशब्दः प्रकर्षे । उच्चैरपादवन्धं यजुरात्मकं यन्मन्त्रवाक्यं पठ्यते स निगदः । नितरां गद्यत इति कर्मणि ‘नौ गदनद—’ इत्यप् । तस्य च सुब्रह्मण्यशब्दोपलक्षकलात् सुब्रह्मण्याशब्दोऽपरित्यक्तस्त्रीलिङ्ग एव निगदविशेषस्य नाम ॥—सुब्रह्मण्योमिति । ‘तत्र साधुः’ इति यत् । ‘तित्स्वरितं’ ‘यतोऽनावः’ इति तु न, तत्र द्व्यच इत्यनुवृत्तेः टापा सहैकादेशः । ‘स्थानेऽन्तरतमः’ इति स्वरितः । ततो निपातत्वादाद्युदात्तेन ओम्शब्देन ‘ओमाङोश्च’ इत्युदात्तस्वरितयोरेकादेशः स्वरित एवेति हरदत्तादयः ॥ असाविति प्रथमान्तस्योपलक्षणं तदाह— प्रथमान्तस्येति ॥—गार्ग्य इति । ‘गर्गादिभ्यो यञ्’ ॥—अमुष्येति । षष्ठ्यन्तस्योपलक्षणम् ॥—दाक्षेरिति । दक्षशब्दादपत्येऽत इञ् । अत्रापि ञित्स्वरः प्राप्तः ॥—स्यान्तस्येति । स्येति रूपं विवक्षितं पूर्ववार्तिकारम्भात् । स्यशब्दान्तस्योपोत्तममन्त्यश्चोभयमुदात्तं भवति

translator notes

commentary Subodhinī: sambuddhi here is the word in its literal sense (anvartha), 'calling' (sambodhana), not the technical sambuddhi of ekavacanaṃ sambuddhiḥ (the singular of the āmantrita); otherwise a plural call such as āgacchata devabrāhmaṇāḥ would not be covered. Hence Bhaṭṭoji's gloss dūrāt saṃbodhane. The literal sense follows from the link with dūrāt: a case-ending cannot be far or near, but the act of calling can. Distance is measured by that act: it is far when the person called does not hear a call made with ordinary effort and more effort is needed. Followed: 'in calling (sambuddhi) from a distance'.
commentary Subodhinī defines ekaśruti as the state in which udātta and the other accents stand undistinguished (avibhāgena avasthānam). On āgaccha bho māṇavaka it first notes that in the example itself the ṭi of the sentence is pluta and udātta by dūrād dhūte ca (SK 95) ('vākyasya ṭeḥ pluta udāttaḥ'; print 'pluta', scan page-0628, our OCR 'muta'); then that in the counter-example (a call from near by) there is traisvarya: ā is ādyudātta as an upasarga, gaccha loses its accent as a tiṅanta, bho is ādyudātta as a nipāta, and the rest loses its accent as āmantrita. Recorded.
textual Filing: sk.3662.s1 carries the Subodhinī on SK 3662, 3663 ('yajña—'), 3664 ('uccaistarām'), 3665 ('vibhāṣā—') and 3666 ('na su—' to 'syāntasyeti'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098 has the mūla only.

SK 3663 · A 1.2.34V

यज्ञकर्मण्यजपन्यूङ्खसामसु ॥ ३६६३ ॥

yajñakarmaṇyajapanyūṅkhasāmasu

yajñakarmaṇy ajapanyūṅkhasāmasu — In a sacrificial act [(the utterance is) ekaśruti (anuvṛtti from SK 3662)], except in japa, the nyūṅkhas and the sāmans.

Rule. In a sacrificial rite a mantra is ekaśruti. Japa, the nyūṅkhas and the sāmans are excepted.

Example.

agnír mūrdhā́ diváḥ kakút "Agni is the head, the summit of heaven" → in private recitation (svādhyāya) it keeps three accents: udātta on gni, dhā, vaḥ and kut

→ used in the rite: this rule

→ the same words on one pitch.

Applies when / blocked by. Japa keeps its accent: mámāgne várco vihavéṣv astu "may splendour be mine, Agni, at the invocations", udātta on ma, va and ve. Bhaṭṭoji defines the three exceptions. Japa is low-voiced utterance, like the speech of one under water. The nyūṅkhas are the sixteen o-sounds. Sāman is the name for the chants.

Watch out. The Subodhinī gets the word "mantra" from the form of the exception. "Not japa" means something like japa, that is, a mantra.

Siddhānta-kaumudī

यज्ञक्रियायां मन्त्र एकश्रुतिः स्याज्जपादीन्वर्जयित्वा । अग्निर्मूधा (अ॒ग्निर्मू॒र्धा) । दिवः ककुत् (दि॒वः क॒कुत्) । यज्ञेति किम् । स्वनाध्यायकाले त्रैस्वर्यमेव । अजपेति किम् । ममाग्ने वर्चो विहवेष्वस्तु (ममा॑ग्ने॒ वर्चो॑ विह॒वेष्व॑स्तु) । जपो नाम उपांशुप्रयोगः । यथा जले निमग्नस्य । न्यूङ्खा नाम षोडश ओकाराः । गीतिषु सामाख्या ॥

In a sacrificial rite (yajñakriyā) a mantra becomes ekaśruti, leaving aside japa and the rest. agnír mūrdhā́ diváḥ kakút ('Agni is the head, the summit of heaven'). Why 'in a sacrificial act'? At the time of private recitation (svādhyāya) it keeps the three accents (traisvarya). Why 'except in japa'? mámāgne várco vihavéṣv astu ('May splendour be mine, Agni, at the invocations'). Japa is low-voiced (upāṃśu) utterance, like [the speech] of one immersed in water. The nyūṅkhas are the sixteen o-sounds. 'Sāman' is the name for the chants (gīti).

Subodhinī

NSP p. 628

जपेति पर्युदासाल्लभ्यते तेनोहादिषु न । अत एव स्वाहेन्द्रशत्रुर्वर्धस्वेति समासान्तोदात्तत्वे कर्तव्ये आद्युदात्तं प्रयुक्तमिति प्रसिद्धिः ॥—जपादीनिति । जपन्यूङ्खसामानीत्यर्थः ॥—अग्निर्मूर्धेति । ‘अग्निर्मूर्धा दिवः ककुत्पतिः पृथिव्या अयम् । अपां रेतांसि जिन्वतोम् ३’ ‘अङ्गेर्निर्नलोपश्च’ इति अग्निशब्दः प्रत्ययस्वरेण फिट्स्वरेण वान्तोदात्तः । ‘मुर्वी बन्धने’ ‘कनिन् युवृषितक्षिराजिधन्वि’—इत्यतः कनिनि वर्तमाने ‘श्वन्नुक्षन्पूषन्’—इत्यत्र मूर्धन्शब्दः कनिन्प्रत्ययान्तोऽन्तोदात्तो निपातितः । दिवशब्दात्परस्य षष्ठयेकवचनस्य ‘ऊडिदम्पदात्’—इत्युदात्तलम् । ककुच्छब्दः प्रातिपदिकस्वरेणान्तोदात्तः । पातेर्डतिः । पतिशब्दः प्रत्ययस्वरेणाद्युदात्तः । ‘प्रथेः षिवन् संप्रसारणं च’ षित्वान्डीष् । षष्ठयेकवचनस्य ‘उदात्तयणो हल्पूर्वात्’ इत्युदात्तलम् । इदम्शब्दः प्रातिपदिकस्वरेणान्तोदात्तः । आप्नोतेः क्विप् ह्रस्वश्च । ‘ऊडिदम्’—इति विभक्तेरुदात्तत्वम् । रीङ्मजिभ्यां तुङ्गेत्यसुन्प्रत्ययः नित्स्वरेणाद्युदात्तो रेतःशब्दः ॥—जिन्वतीति । जिन्वतेः प्रीणनार्थस्य तिपि ‘तिङ्ङतिङः’ इति निघातः । ‘प्रणादृष्टेः’ इति मयोगक्रवके प्रणावाः ॥—ममेत्यादि । युष्मदस्मदोर्ङसि इत्याद्युदात्तत्वम् ।

translator notes

commentary Subodhinī, opening at the tail of sk.3662.s1 and continued in sk.3663.s1 (from 'japeti paryudāsāl labhyate', re-filed 2026-10-05 from sk.3659.n1; foot of NSP p. 618, scan page-0628): mantras are recited in the Veda with the three accents; when they would be used the same way in the sacrificial rite, ekaśruti is prescribed instead. 'mantra' in the kaumudī is obtained from the paryudāsa a-japa (something other than japa but of its kind), so the rule does not reach ūha (adapted formulas) and the like; hence, it is said, ādyudātta was used in svāhendraśatrur vardhasva where the samāsa end-accent was due. japādīn means japa, nyūṅkha and sāman. Followed: 'a mantra becomes ekaśruti'.
commentary Subodhinī (sk.3663.s1; its last part, from 'agneḥ śabdasyāmantritanighātaḥ', stands at the tail of sk.3662.s1) quotes the whole verse (agnir mūrdhā divaḥ kakut patiḥ pṛthivyā ayam / apāṃ retāṃsi jinvatom 3) and accents it: agni is antodātta (affix or phiṭ accent); mūrdhan is antodātta, given as a nipātana with kanin; the case-ending after div is udātta by ūḍidampadādy…; kakud is antodātta by the prātipadika accent. In mámāgne várco vihavéṣv astu: mama is ādyudātta by yuṣmadasmador ṅasi; agne loses its accent as āmantrita; varcas has asun; vihava (vi + hve with ap) is antodātta by thāthādi-. Followed for the accent marking.
translator Accent convention: udātta acute, independent svarita grave, anudātta and dependent svarita unmarked. agnír mūrdhā́: the udātta syllables are gní and dhā́. diváḥ kakút: the udātta syllables are váḥ and kút. These are the accents of svādhyāya recitation; in the rite this rule makes the mantra ekaśruti. mámāgne várco vihavéṣv astu: the udātta syllables are má, vá and vé. The merged ā of mámāgne and the syllables rco and ṣva are dependent svaritas, unmarked here.
textual Our plain copy reads 'agnirmūdhā'; the accented copy and the print read mūrdhā (NSP p. 618, scan page-0628; collation batch10, A). Our text reads 'svanādhyāyakāle'; the print reads svādhyāyakāle (collation A). The English follows the print in both places.
textual Filing of the Subodhinī on SK 3663: it opens at the tail of sk.3662.s1, where after 'yajñakriyāyām api' only the opening phrase is lost to garbled OCR (print 'tathaiva prayoge prāpte ekaśrutir vidhīyate. —mantra iti. etac cā-', NSP p. 618, scan page-0628). The run-on at the foot of p. 618, from 'japeti paryudāsāl labhyate' through the gloss on mama ('… ādyudāttatvam'), was in our data as editorial note sk.3659.n1 (the Subodhinī, not an NSP footnote) and was re-filed 2026-10-05 as sk.3663.s1. It continues, at the tail of sk.3662.s1, at 'agneḥ śabdasyāmantritanighātaḥ' (p. 619). The opening phrase above is read from the scan.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098 has the mūla only.

SK 3664 · A 1.2.35V

उच्चैस्तरां वा वषट्कारः ॥ ३६६४ ॥

uccaistarāṃ vā vaṣaṭkāraḥ

uccaistarāṃ vā vaṣaṭkāraḥ — [In a sacrificial act (anuvṛtti from SK 3663)] the word vaṣaṭ is optionally uccaistarām ('higher') [or else ekaśruti (anuvṛtti from SK 3662)].

Rule. In the rite, the word vauṣaṭ is optionally uccaistarām, "higher". Otherwise it is ekaśruti by SK 3663.

Example. Bhaṭṭoji gives none.

Applies when / blocked by. The Subodhinī says vaṣaṭ in the sūtra stands for vauṣaṭ, which has the same meaning. It takes "higher" as udāttatara, "higher than udātta". SK 3610 makes the first syllable of vauṣaṭ pluta and udātta. This rule then makes the final syllable higher still. It notes that others take the comparative ending as adding no comparison.

Siddhānta-kaumudī

यज्ञकर्मणि वौषट्शब्द उच्चैसत्रां वा स्यादेकश्रुतिर्वा ॥

In a sacrificial act the word vauṣaṭ is optionally uccaistarām ('higher'), or else ekaśruti.

translator notes

commentary Subodhinī (printed under sk.3662.s1): vaṣaṭ in the sūtra stands for vauṣaṭ, since both have the same meaning: each marks a gift whose recipient is a deity. Asked why Pāṇini did not say vauṣaṭ and spare the reader, it answers that he sometimes prefers fewer letters and sometimes easier understanding. The affix kāra in vaṣaṭkāra, though taught after single sounds, here follows a whole group; this is a jñāpaka for forms like evakāra. Followed: 'the word vauṣaṭ'.
commentary Subodhinī: uccaiḥ, although its main sense is a place, here denotes the act of being [high], so ām follows the comparative for a higher degree of the action. In effect this means udāttatara. brūhipreṣya… (SK 3610) gives a pluta udātta to the first [syllable] of vauṣaṭ; this rule makes the final udāttatara relative to that. 'Others' take tarap as svārthika, adding no comparison. The English 'higher' follows the first view; the second is recorded.
textual Our text reads 'uccaisatrāṃ'; the print reads uccaistarāṃ (NSP p. 619, scan page-0629; collation batch10, A). Ours, like the print, gives no example; Wikisource adds somasyāgne vīhī3 vau3ṣaṭ (collation V).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098 has the mūla only.

SK 3665 · A 1.2.36V

विभाषा छन्दसि ॥ ३६६५ ॥

vibhāṣā chandasi

vibhāṣā chandasi — In the Veda (chandas) [ekaśruti (anuvṛtti from SK 3662)] is optional (vibhāṣā).

Rule. In the Veda (chandas), ekaśruti is optional.

Example. The option is fixed in its distribution:

in the saṃhitā (the mantra text) the three accents are kept;
in the brāhmaṇa (the prose text) the Ṛgvedins use ekaśruti;
other schools follow their own tradition (sampradāya).

Watch out. The Subodhinī says the sūtra's vibhāṣā also extends the option to ordinary speech. Bhaṭṭoji speaks only of the Veda.

Siddhānta-kaumudī

छन्दसि विभाषा एकश्रुतिः स्यात् । व्यवस्थितविभाषेयम् । संहितायां त्रैस्वर्यम् । ब्राह्मणे एकश्रुतिर्बह्वृचानाम् । अन्येषामपि यथासंप्रदायं व्यवस्था ॥

In the Veda (chandas) ekaśruti is optional. This is an option with a fixed distribution (vyavasthita-vibhāṣā): in the saṃhitā there is traisvarya; in the brāhmaṇa there is ekaśruti for the Bahvṛcas (the Ṛgvedins); for the others too the distribution follows their own tradition (sampradāya).

translator notes

commentary Subodhinī (printed under sk.3662.s1): although vā is carried forward (vāgrahaṇe 'nuvartamāne), the sūtra says vibhāṣā so that, by tantra and the split a-chandasi, the option also holds in ordinary speech (bhāṣā). That is why the Bhāṣya at the end of the Paspaśā calls śveto dhāvati and alambusānāṃ … ambiguous sentences: if ordinary speech had no ekaśruti, the difference in accent would keep the readings apart. The anuvṛtti of vā (from SK 3664) is recorded here rather than bracketed in sutra_en, where the sūtra's own vibhāṣā already says 'optionally'. The extension to bhāṣā is recorded; the English follows the kaumudī's chandasi.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098 has the mūla only.

SK 3666 · A 1.2.37V

न सुब्रह्मण्यायां स्वरितस्य तूदात्तः ॥ ३६६६ ॥

na subrahmaṇyāyāṃ svaritasya tūdāttaḥ

na subrahmaṇyāyāṃ svaritasya tūdāttaḥ — In the Subrahmaṇyā [ekaśruti (anuvṛtti from SK 3662–3665)] does not occur; but in place of a svarita there is an udātta.

Rule. The Subrahmaṇyā is a particular prose formula (nigada). In it, the ekaśruti of SK 3663 and SK 3665 does not apply. Instead, an udātta replaces a svarita.

Example.

subrahman + yat (SK 1650, "fit for su-brahman") → subrahmaṇya; yat is svarita by SK 3729

→ with the feminine ā, then with om (SK 80), the merged o is svarita, as the Subodhinī explains

→ this rule: that svarita becomes udātta

→ subrahmaṇyó3m, udātta on the pluta o3.

Applies when / blocked by. Four vārttikas follow, each for this same formula.

asāv ity antaḥ: in a first-case word the final vowel is udātta. gārgyó yajate, udātta on gyo. This sets aside the first-syllable udātta that the ñ-marked affix yañ would give (SK 3686).
amuṣyety antaḥ: the same in a sixth-case word: dākṣéḥ pitā yajate, udātta on kṣeḥ.
syāntasyopottamaṃ ca: in a word ending in sya, the penultimate vowel is udātta too. Because of "too" (ca) the final stays udātta, so there are two: gārgyásyá pitā yajate, udātta on gya and sya.
vā nāmadheyasya: in a name, the penultimate is udātta only optionally: devadattasyá or devadattásyá. That the final stays udātta in a name is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. A bracketed sentence of the print asks: does SK 3658 not already make the merged vowel udātta? It answers that "anudātta" is carried into SK 3658, so that rule does not cover a merger with a svarita. The Subodhinī says the opposite at SK 3668. Scholars discuss this.

Siddhānta-kaumudī

सुब्रह्मण्याख्ये निगदे यज्ञकर्मणि SK 3663 इति विभाषा छन्दसि SK 3635 इति च प्राप्ता एकश्रुतिर्न स्यात्स्वरितस्योदात्तश्च स्यात् । सुब्रह्मण्यो3म् ॥ (सुब्रह्मणि साधुरिति यत् । न च एकादेश उदात्तोनोदात्तः SK 3658 इति सिद्धे पुनरत्रेमुदात्तविधानं व्यर्थमिति वाच्यम् । तत्रानुदात्त इत्यस्यानुवृत्तेः ॥

In the formula (nigada) called Subrahmaṇyā, the ekaśruti that would apply by yajñakarmaṇy… (SK 3663) and by vibhāṣā chandasi (SK 3665) does not occur, and in place of a svarita there is an udātta. subrahmaṇyó3m. (subrahmaṇya: the affix yat in the sense 'fit for (sādhu) su-brahman'. Objection: 'The udātta is already secured by ekādeśa udāttenodāttaḥ (SK 3658), so prescribing the udātta again here is pointless.' That should not be said, for in that rule the word anudātta (anudāttasya) is carried forward (anuvṛtti).)

vārttika

असावित्यन्तः

(vārttika) asāv ity antaḥ — 'asau': the final [is udātta].

(वार्तिकम्) ॥ तस्मिन्नेव निगदे प्रथमान्तस्यान्त उदात्तः स्यात् । गार्ग्यो यजते । ञित्त्वात्प्राप्त आद्युदात्तोऽनेन बाध्यते ।

In that same formula, the final [vowel] of a first-case word (prathamānta) is udātta. gārgyó yajate. The ādyudātta accent that would apply because [the affix] has ñ as it (ñit) is set aside by this.

vārttika

अमुष्येत्यन्तः

(vārttika) amuṣyety antaḥ — 'amuṣya': the final [is udātta].

(वार्तिकम्) ।

[The same as before holds for a sixth-case word (ṣaṣṭhyanta) too: dākṣéḥ pitā yajate.]

vārttika

स्यान्तस्योपोत्तमं च

(vārttika) syāntasyopottamaṃ ca — And of [a word] ending in sya, the penultimate [is udātta].

(वार्तिकम्) ॥ चादन्तस्येन द्वावुदात्तौ । गार्ग्यस्य पिता यजते ।

Because of ca, the final is udātta as well, so there are two udāttas. gārgyásyá pitā yajate.

vārttika

वा नामधेयस्य

(vārttika) vā nāmadheyasya — Optionally, of a name (nāmadheya).

(वार्तिकम्) ॥ स्यान्तस्य नामधेयस्य उपोत्तममुदात्तं वा स्यात् । देवदत्तस्य पिता यजते ॥

Of a name ending in sya, the penultimate is optionally udātta. devadattasyá pitā yajate [or devadattásyá].

translator notes

commentary Subodhinī (printed under sk.3662.s1): a nigada is a mantra-sentence of the Yajus kind, not bound in metre, recited aloud (nitarāṃ gadyate, ap by nau gadanada-). Subrahmaṇyā is the name of one particular nigada and keeps the feminine of the word subrahmaṇyā. Followed: 'the formula (nigada) called Subrahmaṇyā'.
commentary Subodhinī on subrahmaṇyom: yat comes by tatra sādhuḥ (SK 1650). tit svaritam (SK 3729) makes it svarita; yato 'nāvaḥ does not apply, because 'of two syllables' (dvyacaḥ) is carried forward there. The ekādeśa with ṭāp is svarita by sthāne 'ntaratamaḥ. Then om, a nipāta and so ādyudātta, merges with it by omāṅoś ca (SK 80), and that ekādeśa of an udātta and a svarita is a svarita only, 'say Haradatta and others'. This rule replaces that svarita with an udātta. Followed for the accent of subrahmaṇyó3m.
commentary Subodhinī, printed under sk.3668.s1, says in passing that in ekādeśa udāttenodāttaḥ (SK 3658) 'the mention of anudātta is not carried forward' (tatra hy anudāttasya grahaṇaṃ nānuvartate). That is the opposite of the last sentence of the bracketed passage here (tatrānudātta ity asyānuvṛtteḥ). The English translates the kaumudī as it stands; the disagreement is recorded.
commentary Subodhinī: asau stands for any first-case word and amuṣya for any sixth-case word (upalakṣaṇa). gārgya is formed with yañ by gargādibhyo yañ. dākṣi is from dakṣa with iñ in the sense of a descendant (ata iñ), so there too the accent due to ñit would apply. In syāntasya, 'sya' means that form, since the preceding vārttika had been begun; in a word ending in sya, both the penultimate and the final become udātta. Followed for k3, k5 and k7.
textual Our text and the print both cite vibhāṣā chandasi as SK 3635 (NSP p. 619, scan page-0629); the sense and Wikisource give SK 3665, and the English gives SK 3665 (collation batch10, V). Our text also reads 'udāttonodāttaḥ' for udāttenodāttaḥ and 'punar atremudātta-' for punar atredam udātta- (collation A); the English follows the print.
textual The passage from 'subrahmaṇi sādhur iti yat' to 'anuvṛtteḥ' is in square brackets in the print, marking it as an addition to the text. Our text opens a parenthesis and never closes it (collation M). The English sets the passage in parentheses.
textual The tags '(vārttikam)' at the head of k3, k5, k7 and k9 are editorial in our digital text; the print marks each vārttika with a sign before it. The English labels the real vārttikas (k2, k4, k6, k8) and drops the tags.
textual Our k5 is only the editorial tag '(vārttikam)'. The print has here 'ṣaṣṭhyantasyāpi prāgvat. dākṣeḥ pitā yajate' (NSP p. 619, scan page-0629; Wikisource agrees; collation batch10, A), and the Subodhinī glosses dākṣeḥ. The English supplies it in square brackets.
textual Our text reads 'cādantasyena'; the print reads cād antas tena (NSP p. 619; collation A). The English follows the print.
translator Accent convention: udātta acute, anudātta unmarked. Our text gives these examples without an accented copy. The marks follow only what the rules state: in subrahmaṇyó3m the pluta o3 is udātta; in gārgyó and dākṣéḥ the final syllable is udātta; in gārgyásyá the penultimate gya and the final sya are both udātta. In devadattasyá the final sya is udātta by amuṣyety antaḥ (k4) and the 'ca' of k6–k7, which vā nāmadheyasya does not touch; only the penultimate ta is optional (k9), so both forms are given: devadattasyá, or devadattásyá. That the final stays udātta in a name is the translator's reading of how k8 relates to k4 and k6; the kaumudī states only the option on the penultimate. The other words (yajate, pitā) are not discussed and are left unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098 has the mūla only. The Subodhinī on this sūtra and its vārttikas is in sk.3662.s1; there is none on vā nāmadheyasya (the print passes from 'syāntasyeti' to 'devabrahmaṇo—').

SK 3667 · A 1.2.38V

देवब्रह्मणोरनुदात्तः ॥ ३६६७ ॥

devabrahmaṇoranudāttaḥ

devabrahmaṇor anudāttaḥ — [In the Subrahmaṇyā (anuvṛtti from SK 3666)], in place of the [svarita (svaritasya, anuvṛtti from SK 3666)] of deva and brahman there is an anudātta.

Rule. In the Subrahmaṇyā, the svarita in deva and brahman becomes anudātta, not udātta as SK 3666 would make it.

Example.

devāḥ brahmāṇaḥ āgacchata → each vocative is udātta on its first syllable; vā and hmā would be svarita after them (SK 3660)

→ SK 3666 would make those svaritas udātta

→ this rule: they become anudātta

→ dévā bráhmāṇa āgacchata "gods, brahmins, come!", udātta on de and bra only.

Applies when / blocked by. The Subodhinī gives this reading for the two words taken separately. If they refer to one group, brahmāṇaḥ may lose its own accent by SK 3655. Then the rule would be needed only for deva.

Siddhānta-kaumudī

अनयोः स्वरितस्यानुदात्तः स्यात्सुब्रह्मण्यायाम् । देवाब्रह्माण आगच्छत ॥

In these two words, an anudātta replaces the svarita, in the Subrahmaṇyā. dévā bráhmāṇa āgacchata ('Gods, brahmins, come!').

Subodhinī

NSP p. 629

—देवब्रह्मणो—। सुब्रह्मण्यायामेव देवा ब्रह्माण इति पठ्यते तत्र पूर्वेण स्वरितस्योदात्ते प्राप्तेऽनेनानुदात्तो विधीयते ॥—देवा ब्रह्माण इति । देवब्रह्मणोर्वैयधिकरण्ये द्वयोरप्याद्युदात्तलम् । ततः परस्यानुदात्तस्य स्वरितः । तस्यानेनानुदात्तः । आमन्त्रितनिघातस्तूत्तरस्य न । पूर्वामन्त्रिताविद्यमानत्वेन पदात्परत्वाभावात् । यदा तु सामानाधिकरण्यं तदा ‘विभाषितं विशेषवचने’ इति पूर्वस्य पक्षे विद्यमानत्वात् पदात्परत्वाद् ब्रह्माण इत्यस्य निघातोऽपि भवति । अस्मिन् पक्षे देवशब्दे वशब्दस्यैवानेनानुदात्तत्वं विधेयम् । ब्रह्मग्रहणं तु न कर्तव्यम्

translator notes

commentary Subodhinī: the words devā brahmāṇaḥ are recited in the Subrahmaṇyā itself; there the preceding rule (SK 3666) would replace the svarita with an udātta, and this rule prescribes an anudātta instead. Followed: 'in place of the svarita'.
commentary Subodhinī: if the two words are not co-referential (vaiyadhikaraṇya), both are ādyudātta (as āmantrita); the anudātta after each udātta becomes svarita (SK 3660), and this rule makes it anudātta. The second word does not lose its accent as an āmantrita, because the first āmantrita counts as non-existent and so brahmāṇaḥ does not follow a pada. If they are co-referential, then by vibhāṣitaṃ viśeṣavacane the first optionally counts as existent, brahmāṇaḥ follows a pada and loses its accent; on that view the rule is needed only for the va of deva, and brahman in the sūtra would be superfluous. The first analysis is followed for the accent marking; the second is recorded.
translator Accent convention: udātta acute, anudātta unmarked. In dévā bráhmāṇa the udātta syllables are dé and brá; the following syllables vā and hmā, which would be svarita by SK 3660, are anudātta by this rule. The accent of āgacchata is not discussed and is not marked.
textual Our text writes 'devābrahmāṇa' as one word, as does the print (NSP p. 619, scan page-0629); Wikisource divides devā brahmāṇa. The English divides the words. The Subodhinī OCR 'brahmaṇa' is brahmāṇa in the scan.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098 has the mūla only.

SK 3668 · A 1.2.39V

स्वरितात् संहितायामनुदात्तानाम् ॥ ३६६८ ॥

svaritāt saṃhitāyāmanudāttānām

svaritāt saṃhitāyām anudāttānām — After a svarita, in saṃhitā, anudāttas [become ekaśruti (anuvṛtti from SK 3662)].

Rule. In continuous recitation, the anudāttas that follow a svarita become ekaśruti. This one-pitch run is also called pracaya.

Example.

imam me gaṅge yamune sarasvati → idam + ending gives the udātta mám (SK 3658)

→ me is anudātta (SK 403) and becomes a dependent svarita after mám (SK 3660)

→ gaṅge yamune sarasvati are wholly anudātta as vocatives after a pada (SK 3654)

→ this rule: those anudāttas after the svarita me become ekaśruti

→ imám me gaṅge yamune sarasvati, udātta on mam; me svarita; the rest on one pitch.

Applies when / blocked by. The Subodhinī says the plural "anudāttas" names the class. So one, two or many syllables are covered: one in pacati, two in agnim īḷe purohitam, many here.

Watch out. The Subodhinī asks how a Tripādī svarita (SK 3660) can feed this rule, which stands in book 1. Its answer: the Bhāṣya and the Vārttika move the nine sūtras from SK 8 (A 1.2.32–40) to the end of the grammar. So they see the Tripādī's results.

Siddhānta-kaumudī

स्वरितात्परेषामनुदात्तानां संहितायामेकश्रुति स्यात् । इमं मे गङ्गे यमुने सरस्वति (इ॒मं मे॑ गङ्गे यमुने सरस्वति) ॥

In saṃhitā, anudāttas that follow a svarita become ekaśruti. imám me gaṅge yamune sarasvati ('[Accept] this [hymn] of mine, O Gaṅgā, Yamunā, Sarasvatī').

Subodhinī

NSP p. 629–630

—स्वरित—॥—अनुदात्तानामिति । जातौ बहुवचनम् । तेनैकस्य द्वयोर्बहूनां च भवति । एकस्य पचति । द्वयोः । अग्निमीळे पुरोहितम् । वहूनां तु मूल एव दर्शितम् ॥—इमं मे इति । इदम्शब्दः प्रातिपदिकस्वरेणान्तोदात्तः । विभक्तिरनुदात्ता । त्यदाद्यत्वे ‘अमि पूर्वः’ एकादेश उदात्तः । मे इत्यनुदात्तम् । ‘अनुदात्तं सर्वमपादादौ’ इत्यधिकारात्तस्य उदात्तादनुदात्तस्य स्वरितः । तस्मात्परेषां गङ्गेप्रभृतीनामुदात्तानामेकश्रुतिः । सर्व एते आमन्त्रितनिघातानुदात्ता । ननु मे इत्यस्य स्वरितस्य उदात्तविधायकं प्रति त्रिपादीस्थलादसिद्धत्वं स्यात् । न च स्वरितादित्याश्रयात्सिद्धम् । ‘क्व वः सुम्ना—’ इत्यादौ चरितार्थलादिति चेन्मैवम् । ‘तस्यादितः—’ इत्यारभ्य नवसूत्र्याः स्वस्थानादुत्कृष्य शास्त्रान्ते भाष्यवार्तिकयो- निवेशात् । ‘न सुब्रह्मण्यायाम्’ इति सूत्रे स्वरितस्य तूदात्त इति वदता एव काण्डोत्कर्षस्य ज्ञापितत्वाच्च । न च सुब्रह्मण्योमिति सिद्धः स्वरितोऽस्तीति वाच्यम् । तत्र ‘एकादेश उदात्तेन’ इति सूत्रप्रवृत्तेरावश्यकत्वात् । तत्र ह्यनुदात्तस्य ग्रहणं नानुवर्तते

translator notes

commentary Subodhinī: the plural anudāttānām denotes the class (jāti), so the rule applies to one, two or many anudāttas: one in pacati, two in agnim īḷe purohitam, many in the kaumudī's own example. Followed: 'anudāttas' with no fixed number.
commentary Subodhinī on imaṃ me: idam is antodātta by the prātipadika accent and the case-ending anudātta; after the a-substitution of tyadādi, the ekādeśa by ami pūrvaḥ is udātta. me is anudātta (under the heading anudāttaṃ sarvam apādādau) and becomes svarita after the udātta by SK 3660. The following gaṅge and the rest, all anudātta by the āmantrita nighāta, become ekaśruti. Followed for the accent marking.
commentary Subodhinī raises an objection: the svarita of me comes from a rule of the Tripādī (SK 3660) and should therefore be asiddha for this rule. It answers that the Bhāṣya and the Vārttika lift the nine sūtras beginning with tasyādita… (SK 8; A 1.2.32–40) out of their place and set them at the end of the śāstra, and that na subrahmaṇyāyāṃ… (SK 3666), by speaking of an udātta in place of a svarita, indicates this shift of the section (kāṇḍotkarṣa). Recorded.
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. In imám me the udātta is the syllable mám; me is a dependent svarita (SK 3660); every syllable after it, gaṅge yamune sarasvati, is ekaśruti by this rule (our accented copy leaves them all unmarked).
textual Our text reads 'ekaśruti syāt' without the visarga; the print reads ekaśrutiḥ (NSP p. 619, scan page-0629; collation batch10, A).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0098–0099 has the mūla only.

SK 3669 · A 1.2.40V

उदात्तस्वरितपरस्य सन्नतरः ॥ ३६६९ ॥

udāttasvaritaparasya sannataraḥ

udāttasvaritaparasya sannataraḥ — [An anudātta (supplied in the kaumudī from anudāttānām, SK 3668)] that is followed by an udātta or a svarita becomes sannatara ('lower').

Rule. An anudātta that has an udātta or a svarita after it becomes sannatara, "lower": anudāttatara, lower than an anudātta.

Example.

sarasvati śutudri → sarasvati lost its accent after me; śutudri begins a pāda and has its udātta on śu (SK 3653)

→ this rule: the final i of sarasvati, just before śú, becomes sannatara

→ sarasvati śútudri.

vyàcakṣayat svàḥ → svar is svarita by a phiṭ-sūtra (phiṭ 74); vya, where the upasarga vi met the a of acakṣayat, is svarita too

→ this rule: the ya just before svàḥ becomes sannatara.

Watch out. The Subodhinī says sanna means "low". "Lower" is measured against another anudātta. The unit closes by quoting SK 83 (tasya param āmreḍitam). That is the frame for the next sūtra, not an example of this one.

Siddhānta-kaumudī

उदात्तस्वरितौ परौ यस्मात्तस्यानुदात्तस्यादात्ततरः स्यात् । सरस्वति शुतुद्रि (सरस्वति॒ शुतु॑द्रि) । व्यचक्षयत्स्वः (व्य॑चक्षय॒त्स्वः॑) । तस्य परमाम्रेडितम् SK 83 ॥

An anudātta that has an udātta or a svarita after it becomes anudāttatara ('lower than anudātta'). sarasvati śútudri; vyàcakṣayat svàḥ. [Next, recall:] 'tasya param āmreḍitam' (SK 83).

Subodhinī

NSP p. 630

—उदात्त—। सन्नशब्देन नीचैरर्थं उच्यते । तेन त्वनुदात्तत्वं लक्ष्यत इत्याह—अनुदात्ततर इति । प्रकर्षस्त्वन्यानुदात्तापेक्षः ॥—सरस्वतीत्यादि । अत्र मेशब्दमाश्रित्य सरस्वतीत्यस्यामन्त्रितनिघातः । शुतुद्रिशब्दस्य तु न, पादादित्वात् । ‘आमन्त्रितस्य’ इति षाष्ठेन शुतुद्रीत्यस्योदात्तं प्रथममक्षरं तस्मिन्परे पूर्वस्य सरस्वतीकारस्य सन्नतरः ॥ व्यचक्षयत्स्व इति । वीति उपसर्गत्वादाद्युदात्तः । ततः परस्याचक्षयदिति तिङन्तस्य ‘तिङ्ङतिङः’ इति निघातः ॥—स्वरिति । न्यङ्स्वरौ स्वरिताविति स्वरितः । तस्मिन् परे यकारस्य सन्नतरः

translator notes

commentary Subodhinī: sanna means 'low' (nīcaiḥ), and through it anudātta-hood is indicated; hence the gloss anudāttatara. The higher degree is relative to another anudātta. Followed: 'anudāttatara (lower than anudātta)'.
commentary Subodhinī on the examples: sarasvati loses its accent as an āmantrita because of the preceding me; śutudri does not, as it begins a pāda. By āmantritasya ca (SK 3653) the first syllable of śutudri is udātta, and before it the final i of sarasvati becomes sannatara. In vyacakṣayat, vi is ādyudātta as an upasarga and acakṣayat loses its accent by tiṅṅatiṅaḥ (SK 3935). svar is svarita by nyaṅsvarau svaritau (phiṭ 74), and before it the ya becomes sannatara. Followed for the accent marking.
translator Accent convention: udātta acute, independent svarita grave, anudātta and dependent svarita unmarked. In sarasvati śútudri the udātta is śú; the final i of sarasvati is the sannatara syllable; the tu after śú is a dependent svarita. In vyàcakṣayat svàḥ our accented copy marks vya as svarita (vi + a), the ya before svàḥ as the sannatara syllable, and svàḥ as svarita.
translator 'tasya param āmreḍitam' (SK 83, A 8.1.2) is quoted, in quotation marks in the print, as the frame for the next sūtra, anudāttaṃ ca (SK 3670, A 8.1.3), which continues it. It is not an example of this rule.
textual Our text reads 'anudāttasyādāttataraḥ'; the print reads anudāttasyānudāttataraḥ (NSP p. 620, scan page-0630; Wikisource agrees; collation batch11, A). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 has the mūla only.

SK 3670 · A 8.1.3V

अनुदात्तं च ॥ ३६७० ॥

anudāttaṃ ca

anudāttaṃ ca — And [the latter form (param) of what is said twice (tasya), continued from tasya param āmreḍitam, SK 83] is anudātta.

Rule. The second copy of a doubled word, the āmreḍita of SK 83, is anudātta.

Example.

dive + dive → doubled; the second copy is the āmreḍita (SK 83)

→ this rule: the second dive is anudātta

→ divé-dive "day after day", udātta on ve of the first word.

In the repeat, di is a dependent svarita (SK 3660) and ve is ekaśruti (SK 3668).

Applies when / blocked by. Bhaṭṭoji quotes SK 83 at the end of SK 3669 as the frame. Reading "the second copy of a doubled word" as carried from it is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The block ends "thus the common accents" (iti sādhāraṇasvarāḥ). The Subodhinī says they are "common" because they act both within one pada and across two padas. Rules such as SK 3686 act only inside one pada.

Siddhānta-kaumudī

द्विरुक्तस्य परं रूपमनुदात्तं स्यात् । दिवे दिवे (दि॒वे दि॑वे) ॥ इति साधारणस्वराः ॥

The latter form of what is said twice is anudātta. divé-dive ('day after day'). Thus the common accents (sādhāraṇa-svara).

Subodhinī

alignment inferredNSP p. 630

—साधारणस्वरा इति । एकस्मिन् पदे पदद्वयेऽपि च वर्तमानत्वात्साधारण्यम् । ‘आद्युदात्तश्च’ ‘ञ्नित्यादिर्नित्यम्’ इत्यादयस्तु एकस्मिन्नेव पदे वर्तमानत्वान्न साधारणाः ॥ प्रकृतिर्द्विधा । धातुः प्रातिपदिकं च । तत्र धातुस्वरानाह—धातोरिति । ‘कर्षात्त्वतः’ इत्यत अन्तउदात्त इत्यनुवर्तते तदाह—अन्त उदात्त इति ॥—गोपायेति । यकाराकारस्योदात्तत्वे तमित्यस्य ‘तास्यनुदात्तेत्’ इत्यनुदात्तत्वे ‘उदात्तादनुदात्तस्य’ इति स्वरितः । ‘वहुवचनस्य वस्नसौ’ इति नसादेशस्य, ‘स्वरितात्संहितायाम्’ इति प्रचयापरपर्याया एकश्रुतिः ॥—असीति । अस्तेः सिप् ‘तासस्त्योः’ इति सलोपः । अकारस्योदात्तत्वम् । ततः परस्य स्वरितः । सत्यशब्दे सकारस्य ‘उदात्तस्वरितपरस्य’ इत्यनुदात्ततरादेशः

translator notes

commentary Subodhinī: these accents are called 'common' because they operate both within one pada and across two padas. Rules such as ādyudāttaś ca and ñnity ādir nityam (SK 3686) operate within one pada only and so are not 'common'. Followed: 'common accents'.
translator The bracket in sutra_en comes from Bhaṭṭoji's gloss (dviruktasya paraṃ rūpam) and from the frame quotation at the end of SK 3669; the identification as a continuation of SK 83 (A 8.1.2) is the translator's.
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. In divé-dive the udātta is the vé of the first word; the repeated dive has no udātta of its own: its di is a dependent svarita and its ve is ekaśruti (our accented copy).
textual The block ends with the closing phrase 'iti sādhāraṇasvarāḥ'; the heading that follows it in the print is supplied at the head of sk.3671.k1.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 has the mūla only. The second half of sk.3670.s1 (from 'prakṛtir dvidhā') is the Subodhinī on SK 3671.

SK 3671 · A 6.1.162V

धातोः ॥ ३६७१ ॥

dhātoḥ

dhātoḥ — Of a dhātu [the final (antaḥ) is udātta (carried forward, anuvṛtti, from karṣātvato ghaño 'nta udāttaḥ, A 6.1.159 = SK 3680)].

Rule. The final vowel of a dhātu is udātta.

Example.

gopāya + tam → gopāya is a dhātu (SK 2304)

→ this rule: its final vowel, the a of ya, is udātta

→ gopāyátaṃ naḥ "[you two] guard us", udātta on ya.

taṃ is a dependent svarita (SK 3660) and naḥ is ekaśruti (SK 3668).

as + sip → one s is dropped: asi

→ this rule: the root's own vowel a is udātta

→ ási satyáḥ, udātta on a (and on tya).

si is a dependent svarita, and the sa of satya is sannatara before tyá (SK 3669).

Applies when / blocked by. "The final is udātta" (anta udāttaḥ) is carried from SK 3680, which the Siddhānta-kaumudī gives later. The Subodhinī names that source.

Siddhānta-kaumudī

अन्त उदात्तः स्यात् । गोपायतं नः (गो॒पा॒यतं॑ नः) । असि सत्यः (असि॑ स॒त्यः) ॥

[Now the accents of dhātus (dhātusvarāḥ).] The final is udātta. gopāyátaṃ naḥ; ási satyáḥ.

translator notes

commentary Subodhinī (printed under sk.3670.s1): prakṛti is of two kinds, dhātu and prātipadika, and the dhātu accents are taken first. 'anta udāttaḥ' is carried forward from karṣātvato… (A 6.1.159; SK 3680, given later in the Kaumudī), hence Bhaṭṭoji's gloss 'anta udāttaḥ'. Followed in sutra_en.
commentary Subodhinī on the examples: in gopāyatam the a of ya is udātta; tam is anudātta by tāsyanudātte… (SK 3730) and becomes svarita by SK 3660; nas (substituted by bahuvacanasya vasnasau) becomes ekaśruti, also called pracaya, by SK 3668. In asi, the s of as + sip is dropped by tāsastyor lopaḥ; the a is udātta, the next syllable svarita, and the sa of satya becomes anudāttatara by SK 3669. Followed for the accent marking.
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. In gopāyátaṃ naḥ the udātta is yá, the final of the dhātu gopāya; taṃ is a dependent svarita and naḥ is ekaśruti. In ási satyáḥ the udātta syllables are á and tyá; si is a dependent svarita and sa is anudāttatara. Our accented copy and the print (NSP p. 620, scan page-0630) both mark go and pā anudātta here.
textual The print opens a new section here with the centred heading 'atha dhātusvarāḥ' (no. 69), above SK 3671 (NSP p. 620, scan page-0630; collation batch11, M). Our text lacks it; the English supplies it in square brackets at the head of the block.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 has the mūla only. This unit has no Subodhinī block of its own; it is at the end of sk.3670.s1.

SK 3672 · A 6.1.188V

स्वपादिहिंसामच्यनिटि ॥ ३६७२ ॥

svapādihiṃsāmacyaniṭi

svapādihiṃsām acy aniṭi — Of svap and the rest and of hiṃs, before [a lasārvadhātuka (carried forward, anuvṛtti, from SK 3730)] that begins with a vowel (ac) and has no iṭ, [the initial (ādiḥ) is optionally (anyatarasyām) (anuvṛtti from SK 3731)] udātta.

Rule. Take svap and its group, and hiṃs. Before a lasārvadhātuka that begins with a vowel and has no iṭ, their first vowel is optionally udātta. The svap group is a sub-group inside the ad class. The Subodhinī says it runs from svap to the end of that class.

Example.

svap + anti → a vowel-initial lasārvadhātuka without iṭ

→ this rule (one option): the first vowel of the root is udātta

→ svápanti "they sleep", udātta on sva.

So also śvásanti (udātta on śva) and híṃsanti (udātta on hiṃ).

In the other option the word is madhyodātta, with the udātta in the middle, by the accent of the affix. That puts the udātta on the a of the ending: svapánti. This form is not spelled out by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. "Lasārvadhātuka" comes from SK 3730, as the Subodhinī says. "The first vowel … optionally" comes from SK 3731. Why "without iṭ"? The Subodhinī gives svapitaḥ, which has iṭ by SK 2474.

Watch out. Bhaṭṭoji, following the Vṛtti, a running commentary on the sūtras, wants the rule only before a k- or ṅ-marked ending. So it does not apply in svapāni or hinasāni, whose ending āni is pit. The Subodhinī notes that this limit is not found in the Bhāṣya. Scholars discuss this.

Siddhānta-kaumudī

स्वपादीनां हिंसेश्चानिठ्यजादौ लसार्वधातुके परे आदिरुदात्तो वा स्यात् । स्वपादिरदाद्यन्तर्गणः । स्वपन्ति । श्वसन्ति । हिंसन्ति । पक्षे प्रत्ययस्वरेण मध्योदात्तता । क्ङित्येवेष्यते । नेह स्वपानि । हिनसानि ॥

Of svap and the rest, and of hiṃs, before a lasārvadhātuka that begins with a vowel and has no iṭ, the initial [vowel] is optionally udātta. svapādi is a sub-group within adādi. svápanti; śvásanti; híṃsanti. In the other alternative the form is madhyodātta, by the accent of the suffix (pratyaya-svara). This is wanted only before a [lasārvadhātuka that is] k-it or ṅ-it. Not here: svapāni; hinasāni.

Subodhinī

NSP p. 630

—स्वपादि—। ‘तास्यनुदात्तेत्’ इत्यतः लसार्वधातुकमित्यनुवर्तते तदच्यनिटीति संबन्धादिदं सप्तम्यन्तं संपद्यते तदाह—अनिट्यजादावित्यादि ॥—अदाद्यन्तर्गण इति । आ गणान्तादिति भावः ॥—हिंसन्तीति । हिंसि हिंसायां रुधादिः । ‘श्नान्नलोपः’ । ‘श्नसोरल्लोपः’ ॥—क्ङित्येवेष्यत इति । वृत्त्यनुरोधादेतदुक्तम् । भाष्ये तु प्रायेणेदं न दृश्यते । एवं च हिनसानीत्यत्राद्युदात्तत्वमपि पक्षे भवति । यदि तु आद्युदात्तत्वं पक्षे नेष्यते तर्हि व्यवस्थितविभाषाश्रयणान्न । केचित्तु स्वपानीत्यत्रैतदभावे धातुस्वरेणाद्युदात्तत्वमेवेति विशेषाभावादयं विधिर्न प्रवर्तते तत्साहचर्याद्धिनसानीत्यत्राप्ययं न प्रवर्तते इति वृत्तिकाराशयं कल्पयन्ति ॥—हिनसानीति । अत्र श्नमः ‘तन्मध्यपतितस्तद्ग्रहणेन गृह्यते’ इति न्यायाद् धातुग्रहणे नकाराकार उदात्तः । ततः परस्य स्वरितत्वम् । अनिटि किम् । स्वपितः । ‘रुधादिभ्यः सार्वधातुके’ इतीद्

translator notes

commentary Subodhinī: 'lasārvadhātukam' is carried forward from tāsyanudātteṅ… (SK 3730) and, construed with 'aci aniṭi', becomes a seventh-case word (saptamyanta); hence Bhaṭṭoji's 'aniṭy ajādau lasārvadhātuke'. Followed in sutra_en and the block.
commentary Subodhinī on 'adādyantargaṇaḥ': the sub-group runs from svap to the end of the adādi gaṇa. Recorded.
commentary Subodhinī on 'kṅity eveṣyate': Bhaṭṭoji says this following the Vṛtti; it is generally not found in the Bhāṣya, so in hinasāni the ādyudātta also comes in the other alternative; if it is not wanted there, that is by taking the option as a vyavasthita-vibhāṣā. Some say that in svapāni the form is ādyudātta by the root accent anyway, so the rule has nothing to do, and by association it is denied in hinasāni too; that, they hold, is the Vṛttikāra's intention. Recorded: the English renders the restriction as Bhaṭṭoji's.
commentary Subodhinī: hiṃs (hisi hiṃsāyām) is rudhādi; hiṃsanti by śnān nalopaḥ (SK 2544) and śnasor allopaḥ (SK 2469). In hinasāni the śnam counts as part of the root (tanmadhyapatitas tadgrahaṇena gṛhyate), the a after n is udātta and the following syllable svarita. Why 'without iṭ'? svapitaḥ, with iṭ by rudādibhyaḥ sārvadhātuke (SK 2474). Recorded.
translator Accent convention: udātta acute, anudātta unmarked. In svápanti, śvásanti, híṃsanti the root's initial vowel is udātta. The other alternative, not spelled out in the text, has the udātta on the first syllable of the ending -anti, which sits in the middle of the word. 'k-it or ṅ-it': the 3rd-person plural ending counts as ṅ-it (sārvadhātukam apit, SK 2234), while the first-person loṭ ending -āni has āṭ and is pit, so it is excluded.
textual Ours reads 'aniṭhy ajādau' (ṭh); the print has aniṭy ajādau (NSP p. 620, scan page-0630; collation batch11, class A), as does Wikisource. The English follows the print. Wikisource uttara-4/0099 adds an editorial footnote to 'kṅity eveṣyate': 'not seen in the Bhāṣya, says the author of the Śekhara'.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla for SK 3672–3683. The Subodhinī is in sk.3672.s1 and ends with 'itīṭ' (print p. 620); nothing is missing.

SK 3673 · A 6.1.189V

अभ्यस्तानामादिः ॥ ३६७३ ॥

abhyastānāmādiḥ

abhyastānām ādiḥ — [Before a lasārvadhātuka (carried forward, anuvṛtti, from SK 3730) that begins with a vowel and has no iṭ (anuvṛtti from SK 3672)], the initial of reduplicated stems (abhyasta) [is udātta] — obligatorily.

Rule. Before a lasārvadhātuka that begins with a vowel and has no iṭ, the first vowel of a reduplicated stem (abhyasta) is udātta. This time the rule is obligatory.

Example.

dā + jhi → reduplicated stem dadā; at replaces jhi (SK 2479); the ā is lost (SK 2483)

→ dadati: a vowel-initial ending without iṭ

→ this rule: the first vowel of the stem is udātta

→ yé dádati priyā́ vásu "who give dear goods", udātta on the first da (and on ye, yā, va).

Applies when / blocked by. This rule comes later in the Aṣṭādhyāyī (6.1.189) than the rule of SK 3710 (6.1.163), so it overrides the accent that SK 3710 gives a c-marked affix. The participle ending śānac is c-marked. Yet dádhānā índre has its udātta on the first da of dadhānā (and on i of indre).

Watch out. The Subodhinī explains why ādiḥ is said again, though it already runs from SK 3731. Restating it cuts off the "optionally" that came with it. So this rule is obligatory. Why "before a vowel"? dadyāt. Why "without iṭ"? jakṣitha.

Siddhānta-kaumudī

अनिठ्यजादौ लसार्वधातुके परे अभ्यस्तानामादिरुदात्तः । ये ददति प्रिया वसु (ये दद॑ति प्रि॒या वसु॑) । परत्वाच्चित्स्वरमयं बाधते । दधाना इन्द्रे दधाना इन्द्रे ॥

Before a lasārvadhātuka that begins with a vowel and has no iṭ, the initial [vowel] of reduplicated stems (abhyasta) is udātta. yé dádati priyā́ vásu. Being the later rule (paratvāt), this one overrides the accent of citaḥ (SK 3710): dádhānā índre.

Subodhinī

NSP p. 630

—अभ्यस्तानाम्—। ‘आदिः सिचोऽन्यतरस्याम्’ इत्यतः आदिरिति वर्तमाने पुनरादिग्रहणं नित्यार्थम् । अन्यथाऽऽदिग्रहणसंबद्धमन्यतरस्यां ग्रहणमनुवर्तेत । अचि किम् । दद्यात् । अनिटि किम् । जक्षिथ ॥—ये ददतीति । डुदाञ् दाने लटि झिः । तस्य ‘अदभ्यस्तात्’ इत्यदादेशः । ‘श्नाभ्यस्तयोः’ इत्यालोपः ॥—चित्स्वरमिति । ‘चितः’ इत्यनेन विहितमन्तोदात्तस्वरमित्यर्थः ॥—दधानेति । लटः शानजादेशः

translator notes

commentary Subodhinī: 'ādiḥ' is already running from ādiḥ sico 'nyatarasyām (SK 3731); it is restated so that the rule is obligatory (nitya), since otherwise 'anyatarasyām', which is bound to that mention of ādi, would also carry forward. Why 'before a vowel'? dadyāt. Why 'without iṭ'? jakṣitha. Followed: sutra_en gives the rule as obligatory.
commentary Subodhinī: ye dadati is from ḍudāñ in laṭ with jhi, replaced by at by adabhyastāt (SK 2479), the ā deleted by śnābhyastayor ātaḥ (SK 2483). 'citsvaram' means the antodātta accent prescribed by citaḥ; dadhānā has śānac substituted for laṭ. Followed: the override is of the cit accent of śānac in dadhānā.
translator Accent convention: udātta acute, anudātta unmarked. yé dádati priyā́ vásu: udātta on ye, on the first da of dadati (this rule), on yā and on va. dádhānā índre: udātta on the first da of dadhānā and on the i of indre; the svarita marks of the print on dhā and dre are dependent and left unmarked.
textual Ours reads 'aniṭhy ajādau' (ṭh); the print has aniṭy ajādau (NSP p. 620, scan page-0630; collation batch11, class A). Ours also gives 'dadhānā indre' twice, the second copy being the accented copy stripped of its marks; the print and Wikisource have it once (collation A), and the English gives it once, with the accent the print marks (svarita on dhā and dre, anudātta under nā), which gives dádhānā índre.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Subodhinī in sk.3673.s1.

SK 3674 · A 6.1.190V

अनुदात्ते च ॥ ३६७४ ॥

anudātte ca

anudātte ca — Also before [a lasārvadhātuka (carried forward, anuvṛtti, from SK 3730)] in which there is no udātta, [the initial of reduplicated stems is udātta (anuvṛtti from SK 3673)].

Rule. The first vowel of a reduplicated stem is also udātta before a lasārvadhātuka that has no udātta at all.

Example.

dadhā + si → the ending si is pit and anudātta: it has no udātta

→ this rule: the first vowel of the stem is udātta

→ dádhāsi rátnaṃ dráviṇaṃ ca dāśúṣe "you give treasure and wealth to the worshipper", udātta on the first da of dadhāsi (and on ra, dra, śu).

Watch out. The Subodhinī reads anudātte as "that in which no udātta exists". It does not mean an ending that is anudātta by name. That reading gives the right form in mā hi sma dadyāt.

Siddhānta-kaumudī

अविद्यमानोदात्ते लसार्वधातुके परेऽभ्यस्तानामादिरुदात्तः । दधासि रत्नं द्रविणं च दाशुषे (दधा॑सि॒ रत्नं॒ द्रवि॑णं च दा॒शुषे॑) ॥

Before a lasārvadhātuka in which no udātta is present, the initial [vowel] of reduplicated stems (abhyasta) is udātta. dádhāsi rátnaṃ dráviṇaṃ ca dāśúṣe.

Subodhinī

NSP p. 630

—अनुदात्ते च । न विद्यते उदात्तो यस्मिन्निति वहुव्रीहिस्तदाह—अविद्यमानेत्यादि । अन्यथा हि शास्त्रीयेऽनुदात्ते गृह्यमाणे मा हि स्म दद्यादित्यत्र नित्यत्वादन्तरङ्गत्वाद्वा इकारलोपे कृते आद्युदात्तत्वं न स्यात् । वहुव्रीहौ विज्ञाते तु भवति । हिशब्दो ‘हि च’ इति निघातनिषेधार्थः

translator notes

commentary Subodhinī: 'anudātte' is a bahuvrīhi, 'that in which no udātta exists', hence Bhaṭṭoji's 'avidyamānodātte'. If a technically anudātta [suffix] were meant, then in mā hi sma dadyāt, once the i-deletion has been made first (as nitya or as antaraṅga), the ādyudātta would not result; on the bahuvrīhi reading it does. The word hi there is to block the nighāta, by hi ca (SK 3941). Followed: 'in which no udātta is present'.
translator Accent convention: udātta acute, anudātta unmarked. In dádhāsi rátnaṃ dráviṇaṃ ca dāśúṣe the udātta syllables are the first da of dadhāsi (this rule: the ending si is anudātta), ra, dra and śu.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Subodhinī in sk.3674.s1. Text clean against the print (NSP p. 620, scan page-0630; collation batch11).

SK 3675 · A 6.1.192V

भीह्रीभृहुमदजनधनदरिद्राजागरां प्रत्ययात् पूर्वम् पिति ॥ ३६७५ ॥

bhīhrībhṛhumadajanadhanadaridrājāgarāṃ pratyayāt pūrvam piti

bhīhrībhṛhumadajanadhanadaridrājāgarāṃ pratyayāt pūrvaṃ piti — Of bhī, hrī, bhṛ, hu, mad, jan, dhan, daridrā and jāgṛ [as reduplicated stems (abhyasta, carried forward, anuvṛtti, from SK 3673)], before a pit [lasārvadhātuka (anuvṛtti from SK 3730)], [the vowel] before the suffix [is udātta].

Rule. Take nine roots as reduplicated stems: bhī, hrī, bhṛ, hu, mad, jan, dhan, daridrā and jāgṛ. Before a pit lasārvadhātuka, the vowel just before the suffix is udātta. This is an exception to SK 3673.

Example.

hu + ślu + tip → reduplicated stem juho; the ending ti is pit

→ this rule: the vowel before the suffix, o, is udātta

→ yò 'gnihotráṃ juhóti "who offers the agnihotra", udātta on ho (and on traṃ).

yò is an independent svarita by SK 3659.

More examples:

mamáttu naḥ párijmā, udātta on the second ma (and on pa).
mātā́ yád vīráṃ dadhánat, udātta on dha (and on tā, yad, raṃ).
jāgárṣi tvám, udātta on ga (and on tvam).

Applies when / blocked by. The Subodhinī explains the forms. mamattu is mad in the imperative, with ślu by SK 3400. dadhanat is dhan in the Vedic subjunctive. Why "pit"? daridrati.

Watch out. The Subodhinī reads the word pūrvam "before" as a hint (jñāpaka). In accent rules a seventh-case word means "a form ending in that item". It applies this to SK 3733 and SK 3679, and expressly not to SK 3682.

Siddhānta-kaumudī

भीप्रभृतीनामभ्यस्तानां पिति लसार्वधातुके परे प्रत्ययात्पूर्वमुदात्तं स्यात् । योऽग्निहोत्रं जुहोति (यो॑ऽग्निहो॒त्रं जु॒होति॑) । मत्तु नः परिज्मा (म॒मत्तु॑ नः॒ परि॑ज्मा) । माता यद्वीरं दधनत् (मा॒ता यद्वी॒रं द॒धनत्) । जागर्षित्वम् ॥

Of bhī and the rest, as reduplicated stems (abhyasta), before a pit lasārvadhātuka, [the vowel] before the suffix is udātta. yò 'gnihotráṃ juhóti. mamáttu naḥ párijmā. mātā́ yád vīráṃ dadhánat. jāgárṣi tvám.

Subodhinī

NSP p. 630–631

—भीही—आद्युदात्तस्यापवादोऽयम् । तत्र मदिर्दिवादिः । दरिद्राजाग्रावदादी । अन्ये तु जुहोत्यादयः । उदाहरणानि विभेति जिहेति विभर्ति । ‘भृजामित्’ इत्यभ्यासस्येत्त्वम् ॥—ममत्त्विति । मदेर्लोट् ‘वहुलं छन्दसि’ इति शपः श्लुः । जजनत् दधनदिति । जन जनने, धन धान्ये । आभ्यां लेट् तिप् ‘इतश्च’ इतीकारलोपः ‘लेटोऽङाटौ’ इत्यट् । दरिद्राति । जागर्ति पिति किम् । दरिद्रति । अत्र परत्वादाकारलोपे कृते इकारस्योदात्तत्वं मा भूत् । ननु पूर्वग्रहणं व्यर्थं प्रत्यये पितीत्येवोक्ते ‘तस्मिन्निति निर्दिष्टे—’ इति पूर्वस्यैव भविष्यति । न च पितः पूर्वमेव कार्यमन्यथा स्यात् पिदन्ते मा भूदित्येवमर्थं तदिति वाच्यम् । कथं पुनः सप्तमीनिर्देशे तदन्तस्य प्रसङ्गः । एतदेव ज्ञापयति सौवर्यः सप्तम्यस्तदन्तसप्तम्या इति । तेन ‘उपोत्तमं रिति’ रित्प्रत्ययान्ते उपोत्तममुदात्तं भवति । चङ्यन्यतरस्यां चङन्तस्येत्यर्थो न तु रिति परतश्चङि परत इति । नन्वेवं ‘चतुरः शसि’ इत्यत्रापि शसन्तस्य प्राप्नोति शस्ग्रहणसामर्थ्यान्न भविष्यति । यदि हि ‘चतुरः शसि’ इत्यनेन शस उदात्तत्वमिष्टं स्यात्तत ‘ऊडिदंपदात्’ इत्यस्यानन्तरं चतुरश्चेत्येव ब्रूयात् । तत्रासर्वनामस्थानग्रहणावृत्त्या ‘षट्त्रिचतुर्भ्यो हलादिः’ इति हलादेरुदात्तविधानाच्च शस एव भविष्यति

translator notes

commentary Subodhinī: this rule is an exception (apavāda) to the ādyudātta of abhyastānām ādiḥ (SK 3673). mad is divādi, daridrā and jāgṛ are adādi, the rest juhotyādi; further examples bibheti, jihreti, bibharti (abhyāsa i by bhṛñām it). Recorded; the English keeps 'as reduplicated stems' from Bhaṭṭoji's gloss.
commentary Subodhinī: mamattu is mad in loṭ, with ślu for śap by bahulaṃ chandasi (SK 3400); jajanat and dadhanat are jan and dhan in leṭ with tip, i deleted by itaś ca (SK 3426) and aṭ by leṭo 'ḍāṭau (SK 3427). Why 'pit'? daridrati: there the ā is deleted first, being the later operation, and the i must not become udātta. Followed for the reading of the examples.
commentary Subodhinī: the word 'pūrvam' is not idle. It shows that in accent rules a seventh-case word denotes a form ending in that item (sauvaryaḥ saptamyas tadantasaptamyaḥ). Hence upottamaṃ riti (SK 3733) means the penultimate of a rit-final form, and caṅy anyatarasyām (SK 3679) means of a caṅ-final form, not 'when rit or caṅ follows'. For caturaḥ śasi (SK 3682) it says the jñāpaka does not operate: the express mention of śas (śasgrahaṇasāmarthya) keeps the operation off the śas-final form. Recorded: the jñāpaka is applied to SK 3733 and 3679, and expressly not to SK 3682 (see also the Subodhinī at SK 3676, and at SK 3677, where it says Bhaṭṭoji's gloss 'ṇamuli pare' departs from the tadanta reading because the result is the same).
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. yò 'gnihotráṃ juhóti: yò is an independent svarita, from the merger of udātta yo with the anudātta initial a of agnihotram (svarito vā 'nudātte padādau, SK 3659); udātta on traṃ and on ho (this rule: the syllable before the ending ti). mamáttu naḥ párijmā: udātta on the second ma (this rule) and on pa. mātā́ yád vīráṃ dadhánat: udātta on tā, yad, raṃ and dha (this rule: the root vowel before the suffix aṭ + t). jāgárṣi tvám: udātta on ga (this rule) and on tvam.
textual Ours drops the first ma in the plain copy ('mattu naḥ parijmā'); the print, our accented copy and Wikisource have mamattu (NSP p. 620, scan page-0630; collation batch11, class A). The English follows the print. For jāgarṣi tvam ours has no accented copy and writes it as one word; the print separates the words and marks anudātta under jā and under ṣi, which gives jāgárṣi tvám (collation ACCENT row). The collation's ACCENT row reports a svarita over raṃ in the print's mātā yad vīraṃ; this is not confirmed by the scan (page-0630), where the mark above vī is the vowel sign and anusvāra, and the print's only svarita in that example is over na of dadhanat. The English gives the udātta syllables only.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Subodhinī in sk.3675.s1 (it runs onto print p. 621).

SK 3676 · A 6.1.193V

लिति ॥ ३६७६ ॥

liti

liti — Before [a suffix] that has l as it (lit), [the vowel before the suffix (pratyayāt pūrvam) is udātta (carried forward, anuvṛtti, from SK 3675)].

Rule. Before a suffix marked with l (lit), the vowel just before the suffix is udātta.

Example.

cikīrṣa + ṇvul → ṇvul has the markers ṇ and l, so it is lit; vu becomes aka

→ the final a of the desiderative stem is elided: cikīrṣ + aka

→ this rule: the vowel before the suffix, the ī of kī, is udātta

→ cikī́rṣakaḥ, udātta on kī.

Applies when / blocked by. "Before the suffix" is carried from SK 3675. The Subodhinī says this keeps the accent off the whole lit-final form.

Watch out. The elided a does not count as still present. The Subodhinī says the elision of a vowel does not count as that vowel in an accent rule (unlike the r of SK 3682).

Siddhānta-kaumudī

प्रत्ययात्पूर्वमुदात्तम् । चिकीर्षकः ॥

[Before a lit suffix, the vowel] before the suffix is udātta. cikī́rṣakaḥ.

Subodhinī

NSP p. 631

—लिति । पूर्वसूत्रात्प्रत्ययात्पूर्वमिति वर्तते तदाह—प्रत्ययात्पूर्वमिति । तेन स्वरविधौ सप्तम्यस्तदन्तत्वज्ञापनात् लिदन्तस्य स्वरो न शङ्कनीयः ॥—चिकीर्षक इति । चिकीर्षेति । सन्नन्ताण्णुल् तस्याकादेशः । सनोऽतो लोपः । ककारेकार उदात्तः । नचाल्लोपस्य स्थानिवत्त्वम् । स्वरविधौ तन्निषेधात् । क्वचित्पुस्तके भौरिकिविधम् । ऐषुकारिभक्तमिति दृश्यते । तत्र ‘भौरिक्याद्यैषुकार्यादिभ्यो विधल्भक्तलौ’ इति ‘विषयो देशे’ इत्यस्मिन्नर्थे यथाक्रमं भौरिकिशब्दादैषुकारिशब्दाच्च विधल्भक्तलौ ज्ञेयौ

translator notes

commentary Subodhinī: 'pratyayāt pūrvam' is carried forward from the preceding sūtra (SK 3675), hence Bhaṭṭoji's gloss; so, although in accent rules a seventh-case word denotes a form ending in that item, the accent is not to be suspected for the whole lit-final form. Followed: sutra_en and the block carry 'before the suffix' as anuvṛtti.
commentary Subodhinī: cikīrṣakaḥ is the desiderative cikīrṣa + ṇvul, replaced by aka, with the a of san deleted (ato lopaḥ); the ī after k is udātta. The a-deletion is not sthānivat, since sthānivattva is barred in accent rules. Followed for the accent marking.
commentary Subodhinī: in some copies the further examples bhaurikividham and aiṣukāribhaktam are found, with vidhal and bhaktal from bhaurikyādi and aiṣukāryādi (bhaurikyādyaiṣukāryādibhyo vidhalbhaktalau, as the print reads; our OCR 'bhaurikyācaiṣukāryādibhyo') in the sense 'country that is their domain'. Neither our text nor the print has them. Recorded.
translator Accent convention: udātta acute, anudātta unmarked. In cikī́rṣakaḥ the ī of kī, the vowel immediately before the lit suffix aka, is udātta.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Subodhinī in sk.3676.s1. Text clean against the print (NSP p. 621, scan page-0631; collation batch11).

SK 3677 · A 6.1.194V

आदिर्णमुल्यन्यतरस्याम् ॥ ३६७७ ॥

ādirṇamulyanyatarasyām

ādir ṇamuly anyatarasyām — Before ṇamul, the initial [of reduplicated stems (abhyasta), as Bhaṭṭoji's gloss supplies] is optionally [udātta].

Rule. Before ṇamul, the first vowel is optionally udātta. Bhaṭṭoji says "of reduplicated stems".

Example.

lolūya + ṇamul → lolūyam, then doubled (SK 2140)

→ this rule: the first vowel is udātta

→ the second copy is anudātta (SK 3670)

→ lólūyaṃlolūyam, udātta on the first lo.

Applies when / blocked by. In the other option, the accent of SK 3676 applies, since ṇamul is lit. That puts the udātta on the vowel before ṇamul. Bhaṭṭoji does not give that form.

Watch out. The Subodhinī accepts "of reduplicated stems" as stating what holds in effect.

Siddhānta-kaumudī

अभ्यस्तानामादिरुदात्तो वा णमुलि परे लोलूयंलोलूयम् । पक्षे लित्स्वरः ॥

The initial [vowel] of reduplicated stems (abhyasta) is optionally udātta before ṇamul. lólūyaṃlolūyam. In the other alternative, the accent of a lit suffix (SK 3676) [applies].

Subodhinī

alignment inferredNSP p. 631

—आदिर्णमुलि—॥—अभ्यस्तानामिति । यद्यपि लोलूयमिति प्रतीकमुपादाय एकाश्च धातुषु लित्स्वरस्यास्य च विशेषाभावादनेकाजुदाहृत इति हरदत्तग्रन्थादभ्यस्तेति निवृत्तमिति प्रतीयते तथाप्यार्थिकार्थकथनपरतया नेयम् ॥—णमुलि पर इति । यद्यपि सौवर्यः सप्तम्यस्तदन्तसप्तम्या इति ‘भीही’ इति सूत्रे व्यवस्थापितत्वात् णमुलन्तस्यादिरुदात्तो भवतीति सूत्रार्थेन भाव्यं तथापि फले विशेषाभावादेवमुक्तमिति प्रतिभाति ॥—लोलूयं लोलूयमिति । यङन्ताण्णमुल् । ‘नित्यवीप्सयोः’ इति द्वित्वम् । अत्र प्रथमः लोलूयशब्द आद्युदात्तः । लू इति स्वरितः । ततश्चत्वारः प्रचयाः ॥—अचः—। इह कीर्यत इत्यादौ इत्वे रपरत्वे च सति अयं स्वर इष्टस्तन्निर्वाहार्थं ‘तास्यनुदात्तेत्’ इति सूत्रे समासैकदेशोऽप्युपदेशशब्द इहानुवर्तते सप्तम्या च विपरिणम्यते तदाह—उपदेशेऽजन्तानामिति । नन्वेवम् ‘एकं द्वादशधा जज्ञे’ इत्यादाविवान्तर्भूतण्यन्तात्कर्मकर्तृ-विषयात् जनेर्लटि जायते स्वयमेवेत्यत्रैष स्वरो न स्यात् । ‘ये विभाषा’ इत्यात्वे सति उत्तरकालमजन्तत्वेऽपि उपदेशेऽजन्तत्वादिति चेन्मैवम् । ये इति विषयसप्तमीमाश्रित्य प्रत्ययोत्पत्तेः प्रागेवात्वप्रवृत्तेरित्याहुः

translator notes

commentary Subodhinī on 'abhyastānām': Haradatta's remark (taking up lolūyam: with monosyllabic roots the lit accent and this one give the same result, so a polysyllabic one is cited) suggests that 'abhyasta' has dropped out here; still, Bhaṭṭoji's 'abhyastānām' is to be taken as stating what holds in effect. Recorded; the English keeps Bhaṭṭoji's word and sutra_en marks it as his gloss, not as a stated anuvṛtti.
commentary Subodhinī on 'ṇamuli pare': since a seventh-case word in accent rules denotes a form ending in that item (established under SK 3675), the sūtra strictly means 'the initial of a ṇamul-final form is udātta'; Bhaṭṭoji says 'before ṇamul' because the result is the same. Recorded.
commentary Subodhinī: lolūyaṃlolūyam is ṇamul after the yaṅ-final stem, doubled by nityavīpsayoḥ; the first lolūya is ādyudātta, lū is svarita and the four syllables after it are pracaya. Followed for the accent marking.
translator Accent convention: udātta acute, anudātta unmarked. In lólūyaṃlolūyam the first lo is udātta; the repeated word is anudātta (anudāttaṃ ca, SK 3670). In the other alternative the lit accent puts the udātta on the vowel before ṇamul; the text does not give that form.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Subodhinī in sk.3677.s1; its last section, under '—acaḥ—', is the Subodhinī on SK 3678. Text clean against the print (NSP p. 621, scan page-0631; collation batch11).

SK 3678 · A 6.1.195V

अचः कर्तृयकि ॥ ३६७८ ॥

acaḥ kartṛyaki

acaḥ kartṛyaki — Of [a root ending in] a vowel [in upadeśa (carried forward, anuvṛtti, from SK 3730, changed to the seventh case)], before the agent-yak (kartṛyak) [the yak introduced when a sārvadhātuka denoting the agent (kartṛ) follows], [the initial is optionally udātta (anuvṛtti from SK 3677)].

Rule. Take a root that ends in a vowel as first taught (upadeśa). Before the kartṛyak, its first vowel is optionally udātta. The kartṛyak is the yak used when the ending denotes the agent. Here the object of the action acts by itself as its own agent.

Example.

lū + yak + te → lū ends in a vowel; yak is used because the field "reaps itself"

→ this rule (one option): the first vowel is udātta

→ lū́yate kedāraḥ svayam eva "the field gets reaped by itself", udātta on lū.

Applies when / blocked by. In the other option yak is udātta: lūyáte, udātta on ya. The Subodhinī gives this form. "In upadeśa" is carried from SK 3730, as the Subodhinī says. "The first vowel … optionally" is carried from SK 3677; this is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

उपदेशेऽजन्तानां कर्तृयकि परे आदिरुदात्तो वा । लूयते केदारः स्वयमेव ॥

Of [roots] that end in a vowel in upadeśa, the initial is optionally udātta before the agent-yak (kartṛyak) [the yak introduced when a sārvadhātuka denoting the agent follows]. lū́yate kedāraḥ svayam eva ('the field gets reaped by itself').

Subodhinī

NSP p. 631

—कर्तृयकीति । कर्तृवाचिनि सार्वधातुके विहितो यो यक् तस्मिन् परे ॥—लूयत इति । आदिमध्यौ पर्यायेणोदात्तौ ‘तस्यानुदात्तेत्’ इति ते इत्यस्यानुदात्तत्वम्

translator notes

commentary Subodhinī (printed at the end of sk.3677.s1, under '—acaḥ—'): this accent is wanted in kīryate and the like, after the i-substitution and r-augment; to secure that, 'upadeśa', though only part of a compound in tāsyanudātteṅ… (SK 3730), is carried forward here and changed to the seventh case; hence 'upadeśe 'jantānām'. Objection: then jāyate svayam eva (jan with an internalised causative, in the karmakartṛ sense, as in ekaṃ dvādaśadhā jajñe) would not get this accent, since it ends in a vowel only after the ā of ye vibhāṣā. Answer: taking 'ye' as a seventh case of domain (viṣayasaptamī), the ā comes before the suffix arises. Followed: 'in upadeśa' in sutra_en and the block.
commentary Subodhinī (sk.3678.s1): kartṛyak is the yak prescribed when a sārvadhātuka denoting the agent follows; in lūyate the initial and the middle are udātta in turn, and te is anudātta by tāsyanudātteṅ… (SK 3730). Followed for the construal of kartṛyaki.
translator 'The initial is optionally udātta' is supplied by Bhaṭṭoji's gloss (ādir udātto vā). That it is carried forward from ādir ṇamuly anyatarasyām (SK 3677) is the translator's identification; neither the kaumudī nor the Subodhinī names the source rule.
translator Accent convention: udātta acute, anudātta unmarked. lū́yate shows this rule (udātta on lū); in the other alternative the udātta falls on the ya of yak (lūyáte), as the Subodhinī says; the text gives only the one form.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Text clean against the print (NSP p. 621, scan page-0631; collation batch11).

SK 3679 · A 6.1.218V

चङ्यन्यतरस्याम् ॥ ३६७९ ॥

caṅyanyatarasyām

caṅy anyatarasyām — Of [a root] ending in caṅ, [the penultimate syllable (upottamam, carried forward, anuvṛtti, from SK 3733)] is optionally [udātta].

Rule. In a root that ends in caṅ, the penultimate vowel is optionally udātta.

Example.

kṛ + ṇic + caṅ → the caṅ-final stem cīkara: syllables cī-ka-ra

→ this rule (one option): the penultimate, ka, holding the root's a, is udātta

→ mā hi cīkáratām, udātta on ka.

In the other option caṅ is udātta: cīkarátām, udātta on ra.

Applies when / blocked by. "Penultimate" (upottamam) is carried from SK 3733, as the Subodhinī says. caṅi means "in a caṅ-final form", by the hint of SK 3675. The rule needs three syllables. So it does not apply in mā hi dadhat, where the stem dadha has only two.

Watch out. The block ends "thus the root accents" (iti dhātusvarāḥ).

Siddhānta-kaumudī

चङन्ते धातावुपोत्तममुदात्तं वा । मा हि चीकरताम् । धात्वकार उदात्तः । पक्षान्तरे चङुदात्तः ॥ इति धातुस्वराः ॥

In a root ending in caṅ, the penultimate (upottama) [vowel] is optionally udātta. mā hi cīkaratām: the a of the root is udātta. In the other alternative, caṅ is udātta. Thus the root accents (dhātusvarāḥ) [are concluded].

Subodhinī

NSP p. 631

—चङ्यन्यतरस्याम् । ‘उपोत्तमं रिति’ इत्यतः उपोत्तममिति वर्तते तदाह—उपोत्तममिति । त्र्यादीनामन्त्यमुत्तमं तस्य समीपमुपोत्तमम् ॥—मा हि चीकरतामिति । अदुपदेशात्परत्वेन लसार्वधातुकानुदात्तत्वे कृते चङ् एव स्वरे प्राप्ते पक्षे धात्वकार उदात्तः । उपोत्तमग्रहणानुवृत्त्या द्वयोर्न । मा हि दधत् । अत्र ‘विभाषा धेट्श्व्योः’ इति चङ् ॥ इति धातुस्वराः ॥ कर्षात्त्वतः—। ‘ञ्नित्यादिर्नित्यम्’ इत्यस्यापवादः । आदस्यास्तीति आत्वान् । ‘तसौ मत्वर्थे’ इति भत्वाज्जश्त्वाभावः । कर्षश्चात्वांश्चेति समाहारद्वन्द्वः । कर्ष इति शबन्तस्यानुकरणं न घनन्तस्य तदाह—शपा निर्देशादिति ॥—पाक इति । पचेर्घञ् । ‘चजोः’ इति कुत्वम् ॥—कालविशेष इति । कृतद्वापरादौ ॥—भक्षशब्द इति । भक्ष अवने चुरादिः । ‘अनित्यण्यन्ताश्चुरादयः’ इति यदा णिच् नास्ति तदा घञ् ण्यन्तात्तु ‘एरच्’ इत्यचि सिद्धम् । एरजण्यन्तानामिति तु नास्तीत्याहुः ॥—उत्तमशश्वत्तमाविति । तमवन्तावेतौ । तेन द्रव्यप्रकर्षविवक्षायामामभावः । द्वित्वानुदात्तत्वे प्राप्ते पाठः

translator notes

commentary Subodhinī: 'upottamam' is carried forward from upottamaṃ riti (SK 3733), hence Bhaṭṭoji's gloss; the last of three or more syllables is the uttama and the one next to it the upottama. Followed in sutra_en and the block.
commentary Subodhinī: in mā hi cīkaratām the lasārvadhātuka is anudātta because it follows the adupadeśa caṅ, so the accent of caṅ would hold; in the option the root's a is udātta. Because 'upottama' is carried forward, the rule does not apply where there are only two syllables: mā hi dadhat, with caṅ by vibhāṣā dheṭśvyoḥ (SK 2375). Followed.
commentary Subodhinī (under SK 3675, in sk.3675.s1): caṅi here denotes the caṅ-final form, not 'when caṅ follows'. Followed: 'in a root ending in caṅ'.
translator Accent: the forms are not spelled out in the text. In cīkara- the penultimate syllable is ka, which holds the root's a, so this rule gives cīkáratām; the other alternative, with caṅ udātta, gives cīkarátām.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Subodhinī in sk.3679.s1, which also carries the Subodhinī on SK 3680 (from 'karṣātvataḥ') and SK 3681 (from 'kālaviśeṣa iti'). Text clean against the print (NSP p. 621, scan page-0631; collation batch11).

SK 3680 · A 6.1.159V

कर्षात्वतो घञोऽन्त उदात्तः ॥ ३६८० ॥

karṣātvato ghaño'nta udāttaḥ

karṣātvato ghaño 'nta udāttaḥ — Of [a word] ending in ghañ that is from karṣ or that contains ā (ātvat), the final is udātta.

Rule. A word ending in ghañ has its final vowel udātta when it comes from karṣ (karṣati), or when the ghañ-final word itself contains ā (ātvat, "having ā"). This is an exception to SK 3686, which would make a ñ-marked form udātta on its first vowel.

Example.

pac + ghañ → vṛddhi, and k for c (SK 2863): pāka

→ the ghañ-final word pāka contains ā (the root pac itself has none)

→ this rule: the final vowel is udātta

→ pākáḥ, udātta on kaḥ.

kṛṣ + ghañ from karṣati → karṣáḥ "drawing", udātta on ṣaḥ.

Applies when / blocked by. The sūtra cites karṣ with its present stem, from karṣati. So kṛṣ of the tud class (kṛṣati) is not covered. It keeps the first-vowel udātta of SK 3686: kárṣaḥ, udātta on kar.

Siddhānta-kaumudī

कर्षतेर्धातोराकारवतश्च घञन्तस्यान्त उदात्तः स्यात् । कर्षः । शपा निर्देशात्तुदादेराद्युदात्त एव । कर्षः । पाकः ॥

[Now the suffix accents (atha pratyayasvarāḥ) — 70.] Of [a word] ending in ghañ that is from the root karṣ (karṣati) or that contains ā, the final is udātta. karṣáḥ. Because [karṣ] is cited with śap, [kṛṣ] of the tudādi class gives an ādyudātta form only: kárṣaḥ. pākáḥ.

translator notes

commentary Subodhinī (printed in sk.3679.s1, from '—karṣātvataḥ—'): this is an exception (apavāda) to ñnityādir nityam (SK 3686). ātvat means 'having ā'; by tasau matvarthe it is a bha, so there is no jaś (no d). karṣātvat is a samāhāra-dvandva of karṣa and ātvat. karṣa imitates the śap-stem (karṣa- of karṣati), not the ghañ-final word, hence 'because it is cited with śap'. pāka is pac + ghañ, with ku by cajoḥ (SK 2863). Followed: 'karṣ (karṣati)' and the tudādi contrast.
translator Accent convention: udātta acute, anudātta unmarked. The text writes karṣaḥ twice: the first, from bhvādi kṛṣ (karṣati), is antodātta by this rule (karṣáḥ); the second, from tudādi kṛṣ (kṛṣati), keeps the ādyudātta that ñnityādir nityam (SK 3686) gives a word ending in the ñit suffix (kárṣaḥ). pākáḥ illustrates a ghañ-final word containing ā (pāka, from pac, whose root has no ā: so ātvat qualifies the ghañ-final word, not the root). The marking follows Bhaṭṭoji's explanation; the text has no accented copies here.
textual The heading 'atha pratyayasvarāḥ 70', centred above this sūtra in the print, is absent from ours (NSP p. 621, scan page-0631; collation batch11, class M); it is supplied in brackets at the head of the block. SK 3679 closes with 'iti dhātusvarāḥ'.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is printed in sk.3679.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here.

SK 3681 · A 6.1.160V

उञ्छादीनां च ॥ ३६८१ ॥

uñchādīnāṃ ca

uñchādīnāṃ ca — Also of uñcha and the rest, [the final is udātta (carried forward, anuvṛtti, from SK 3680)].

Rule. The words of the uñcha list also have their final vowel udātta.

Example.

yuga is listed as a fixed form: ghañ without guṇa, meaning "an age" or "a yoke, part of a chariot". vaiśvānaráḥ kuśikébhir yugé-yuge, udātta on ge of the first yuge (and on ra, ke).
Elsewhere the form is yoga, with guṇa. It keeps the first-vowel udātta of SK 3686: yóge-yoge tavástaram, udātta on yo (and on va).
bhakṣa is a ghañ-final in the list: gā́vaḥ sómasya prathamásya bhakṣáḥ, udātta on kṣaḥ (and on gā, so, ma).
uttama and śaśvattama are in the list too: úd uttamáṃ varuṇa, udātta on maṃ; śaśvattamám īḷate, udātta on mam.

Applies when / blocked by. "The final is udātta" is carried from SK 3680. That source is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. In yugé-yuge the second copy is anudātta by SK 3670.

Siddhānta-kaumudī

अन्त उदात्तः स्यात् । उञ्छादिषु युगशब्दो घञन्तोऽगुणो निपात्यते कालविशेषे रथाद्यवयवे च । वैश्वानरः कुशिकेभिर्युगेयुगे (वै॒श्वा॒न॒रः कु॑शि॒केभि॑र्यु॒गेयु॑गे) । अन्यत्र योगेयोगे तवस्तरम् (योगे॑योगे त॒वस्त॑रम्) । भक्षशब्दो घञन्तः । गावः सोमस्य तवस्तरम् (गावः॒ सोम॑स्य त॒वस्त॑रम्) । भक्षशब्दो घञन्तः । गावः सोमस्य प्रथमस्य भक्षः (गावः॒ सोम॑स्य प्रथ॒मस्य॑ भ॒क्षः) । उत्तमशश्वत्तमावपि । उदुत्तमं वरुण (उदु॑त्त॒मं व॑रुण) । शश्वत्तममीलते (श॒श्व॒त्त॒ममी॑लते) ॥

The final is udātta. In the uñchādi list the word yuga is given as a nipātana, a ghañ-final without guṇa, in the sense of a particular period of time and of a part of a chariot or the like. vaiśvānaráḥ kuśikébhir yugé-yuge. Elsewhere: yóge-yoge tavástaram. The word bhakṣa is a ghañ-final: gā́vaḥ sómasya prathamásya bhakṣáḥ. uttama and śaśvattama are [in the list] too: úd uttamáṃ varuṇa; śaśvattamám īḷate.

translator notes

commentary Subodhinī (printed in sk.3679.s1): the 'particular period of time' is the kṛta, dvāpara and the other ages. Followed: the yuga sense is of an age.
commentary Subodhinī (printed in sk.3679.s1): bhakṣa (adane) is curādi; since curādi roots take ṇic only optionally, ghañ applies when there is no ṇic; from the ṇic-form the suffix ac (erac) would give the result anyway; a statement 'erac for non-ṇic stems' does not exist, they say. uttama and śaśvattama end in tamap, so ām does not come when the excellence of a thing is meant; they are listed because another accent would otherwise apply. Followed: 'bhakṣa is a ghañ-final'.
translator 'The final is udātta' is stated in the kaumudī ('anta udāttaḥ syāt'); that it is carried forward from karṣātvato ghaño 'nta udāttaḥ (SK 3680) is the translator's identification. The Subodhinī on dhātoḥ (SK 3671) names SK 3680 as the source of 'anta udāttaḥ' there, but neither it nor the kaumudī names the source for this sūtra.
translator Accent convention: udātta acute, anudātta unmarked. Udātta syllables: vaiśvānaráḥ kuśikébhir yugé-yuge (ra, ke, ge; the repeated yuge is anudātta, SK 3670); yóge-yoge tavástaram (yo, va: yoga with guṇa keeps the ādyudātta that SK 3686 gives a ghañ-final word); gā́vaḥ sómasya prathamásya bhakṣáḥ (gā, so, ma, kṣaḥ); úd uttamáṃ varuṇa (ud, maṃ); śaśvattamám īḷate (mam). The svarita marks of our accented copies are dependent and left unmarked.
textual After yoge-yoge tavastaram ours inserts a second 'bhakṣaśabdo ghañantaḥ. gāvaḥ somasya tavastaram (…)', conflating two examples; the print and Wikisource have the sentence once, without 'gāvaḥ somasya tavastaram' (NSP p. 621, scan page-0631; collation batch11, class A). The English follows the print.
textual Ours reads 'śaśvattamam īlate' (l) in both copies; the print has Vedic ḷ, śaśvattamam īḷate, as does Wikisource (NSP p. 621, scan page-0631; collation batch11, class A). The English follows the print. The print also sets 'anyatra' off with a daṇḍa before yoge-yoge.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is printed in sk.3679.s1 (from 'kālaviśeṣa iti'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here.

SK 3682 · A 6.1.167V

चतुरः शसि ॥ ३६८२ ॥

caturaḥ śasi

caturaḥ śasi — Before śas, [the final (antaḥ) of catur is udātta (carried forward, anuvṛtti, from SK 3680, as Bhaṭṭoji's gloss supplies)].

Rule. Before the ending śas, the final vowel of catur is udātta. catur is cat + uran (uṇādi 736). Being n-marked, it would otherwise be udātta on its first vowel (SK 3686).

Example.

catur + śas → the ending śas

→ this rule: the last vowel of catur, the u of tu, is udātta

→ catúraḥ kalpayantaḥ, udātta on tu.

Applies when / blocked by. Not in cátasraḥ paśya. In catasṛ + as the r replaces ṛ (SK 299). That substitute counts as the original ṛ for an operation on what stands before it. So ta is not the final vowel, and the word keeps its first-vowel udātta on ca.

Watch out. The udātta falls on catur itself, not on the ending. The Subodhinī says the express mention of śas keeps the operation off the ending.

Siddhānta-kaumudī

चतुरोन्त उदात्तः शसि परे । चतुरः कल्पयन्तः । अचि र-SK 299 इति रादेशस्य पूर्वविधौ स्थानिवत्त्वान्नेह । चतस्रः पश्य । चतेरुरन् । नित्त्वादाद्युदात्तता ॥

The final of catur is udātta before śas. catúraḥ kalpayantaḥ. Not here: cátasraḥ paśya, because the r-substitute taught by aci ra ṛtaḥ (SK 299) is sthānivat for an operation on what precedes it (pūrvavidhi). [catur is] cat + uran (uṇādi 736); being nit, it is ādyudātta.

Subodhinī

NSP p. 631–632

—चतुरः । ‘चतेरुरन्’ नित्त्वादाद्युदात्तत्वे प्राप्तेऽन्तोदात्तार्थमिदम् । ननु चतस्रः पश्येत्यत्र चतस्र अस् इति स्थिते परत्वात् ‘अचि र ऋतः’ इति रेफादेशे तकाराकारस्योदात्तत्वं प्राप्नोति अत आह—अचि र इति । —स्थानिवत्त्वादिति । न च स्वरविधौ स्थानिवत्त्वनिषेधः । ‘स्वरदीर्घयलोपेषु लोपाजादेश एव न स्थानिवत्’ इति नियमात्

translator notes

commentary Subodhinī: catur, from cater uran, would be ādyudātta as a nit form; the rule is there to make it antodātta. Objection: in catasraḥ paśya, from catasṛ + as, the r-substitute of aci ra ṛtaḥ applies first, being the later rule, and then the a of ta would become udātta as the final vowel. Hence Bhaṭṭoji's 'aci ra-'. Sthānivattva is not barred here as an accent rule, because of the restriction 'in svara, dīrgha and ya-lopa, only the substitute that is a lopa of a vowel is not sthānivat'. Followed: the r-substitute counts as the original ṛ, so no vowel is final.
commentary Subodhinī (under SK 3675, in sk.3675.s1): although in accent rules a seventh-case word denotes the form ending in that item, here the express mention of śas means the udātta falls on catur itself, not on the ending; if śas were to be udātta, Pāṇini would simply have said 'caturaś ca' after ūḍidaṃpadādi… (SK 3717). Followed: 'the final of catur'.
translator The words 'the final … is udātta' are supplied by Bhaṭṭoji's gloss ('caturo 'nta udāttaḥ'); that they are carried forward from karṣātvato ghaño 'nta udāttaḥ (SK 3680) is the translator's identification, not stated by the kaumudī or the Subodhinī.
translator Accent convention: udātta acute, anudātta unmarked. catúraḥ: the udātta is on tu, the last vowel of catur (this rule), not on the ending -aḥ. cátasraḥ: the feminine catasṛ keeps the ādyudātta that ñnityādir nityam (SK 3686) gives a word ending in the nit suffix. The text has no accented copies here.
textual Ours writes 'caturonta' without avagraha; the print has the same (NSP p. 621, scan page-0631), Wikisource caturo 'nta. Read as caturo 'nta; not a slip against the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099 gives only the kaumudī mūla here. Subodhinī in sk.3682.s1 (it ends on print p. 622).

SK 3683 · A 6.1.180V

झल्युपोत्तमम् ॥ ३६८३ ॥

jhalyupottamam

jhaly upottamam — [In a word ending in a vibhakti (carried forward, anuvṛtti, from SK 3714) that comes after ṣaṭ, tri or catur (anuvṛtti from SK 3725)] and begins with a jhal, the penultimate (upottama) [vowel is udātta (anuvṛtti from SK 3680)].

Rule. After ṣaṭ, tri or catur, take a word ending in a case-ending that begins with a jhal. Its penultimate vowel is udātta. By SK 369, from chapter 11, the name ṣaṭ also covers the numerals ending in ṣ or n, such as pañcan. This is an exception to SK 3725, which would make the ending udātta.

Example.

pañcan + bhis → bhis begins with the jhal bh; the n is lost (SK 236): pañcabhiḥ

→ this rule: the penultimate vowel, ca, is udātta

→ adhvaryúbhiḥ pañcábhiḥ "by five adhvaryu priests", udātta on ca.

So also navábhir vā́jair navatī́ ca (udātta va), saptábhyo jā́yamānaḥ "being born from seven" (udātta pta) and ā́ daśábhir vivásvataḥ (udātta śa).

Applies when / blocked by.

Why "penultimate"? ā́ ṣaḍbhír hūyámānaḥ and devaís tribhíḥ. Here SK 3725 makes the ending udātta: bhíḥ. These words have two syllables, so they have no penultimate in the sense of this rule. This reason is not stated by Bhaṭṭoji or his commentators; it is inferred.
Why "jhal"? navānā́ṃ navatīnā́m "of nine nineties". The ending nām does not begin with a jhal, so this rule does not apply, and the ending carries the udātta, nā́.

Watch out. "After ṣaṭ, tri, catur" and "case-ending" come from SK 3725 and SK 3714, later in this chapter. Bhaṭṭoji supplies the words but does not name the rules; the sources are inferred.

Siddhānta-kaumudī

षट्त्रिचतुर्भ्यो या झलादिर्विभक्तिस्तदन्ते पदे उपोत्तममुदात्तं स्यात् । अध्वर्युभिः पञ्चभिः (अ॒ध्व॒र्युभिः॑ प॒ञ्चभिः॑) । नवभिर्वाजैर्नवती (न॒वभि॑र्वाजै॑र्नव॒ती) । च (च॑) । सप्तम्भोजायमानः (स॒प्तम्भो॒जाय॑मानः) । आदशभिर्विवस्वतः (आद॒शभि॑र्वि॒वस्व॑तः) । उपोत्तमं किम् । आषड्भिर्हूयमानः (आष॒ड्भिर्हू॒यमानः) । विश्वैर्दवैस्त्रिभिः (विश्वैर्दे॒वैस्त्रि॒भिः॑) । झलि किम् । नवानां नवतीनाम् (न॒वा॒नां न॑वती॒नाम्) ॥

In a word ending in a vibhakti that begins with a jhal and comes after ṣaṭ, tri or catur, the penultimate (upottama) [vowel] is udātta. adhvaryúbhiḥ pañcábhiḥ ["by five adhvaryu priests"]; navábhir vā́jair navatī́ ca; saptábhyo jā́yamānaḥ ["being born from seven"]; ā́ daśábhir vivásvataḥ. Why 'penultimate'? ā́ ṣaḍbhír hūyámānaḥ ["being invoked with six"]; viśvair devaís tribhíḥ ["with all the gods, the three"]. Why 'jhal'? navānā́ṃ navatīnā́m ["of nine nineties"].

Subodhinī

NSP p. 632

—झल्युपोत्तमम् । ‘षट्त्रिचतुर्भ्यों हलादिः’ इत्यस्यापवादः ॥—पञ्चभिरित्यादि । पञ्चनवसप्तदशशब्दाः कनिनन्तः ॥—आषड्भिरिति । षष्शब्दः फिट्स्वरेणान्तोदात्तः । तनोतेर्ड्रिः त्रिः । अयमपि फिट्स्वरेण प्रत्ययस्वरेण वान्तोदात्तः । उभयत्रापि ‘षट्त्रिचतुर्भ्यों हलादिः’ इति विभक्तेरुदात्तत्वम् ॥—नवानामिति । अत्रापि विभक्तिरुदात्ता

translator notes

commentary Subodhinī: this rule is the apavāda of ṣaṭtricaturbhyo halādiḥ (SK 3725), which would make the vibhakti udātta; pañcan, navan, saptan and daśan are formed with the affix kanin. Followed: the elements Bhaṭṭoji supplies from SK 3725 are shown as anuvṛtti in sutra_en, and in the examples the udātta stands on the penultimate (ca, va, pta, śa).
commentary Subodhinī on the counter-examples: ṣaṣ is antodātta by the phiṭ accent; tri is antodātta by the phiṭ accent or by the affix accent; in both, the vibhakti is udātta by ṣaṭtricaturbhyo halādiḥ (SK 3725); in navānām too the vibhakti is udātta. Followed for the marking ṣaḍbhíḥ, tribhíḥ, navānā́ṃ and navatīnā́m.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked; dependent svaritas are left unmarked. The udātta of the rule falls on ca in pañcábhiḥ, va in navábhiḥ, pta in saptábhyaḥ and śa in daśábhiḥ. In the counter-examples it falls on the vibhakti: bhíḥ in ṣaḍbhíḥ and tribhíḥ, nā́ in navānā́m and navatīnā́m. viśvair is left unmarked because our accented copy marks nothing on it. Our accented copy and the print put a stroke over the bhiḥ of tribhiḥ; the English follows the Subodhinī, which says the vibhakti is udātta.
translator Bhaṭṭoji only asks 'why penultimate?'. The reading that ṣaḍbhiḥ and tribhiḥ have two syllables, so that no penultimate (upottama) exists and SK 3725 applies, is the translator's inference. The source rules named for the anuvṛtti (SK 3714, 3725, 3680) follow the Aṣṭādhyāyī order and are the translator's identification; Bhaṭṭoji's gloss supplies the words without naming the rules. SK 3725 comes later in the Kaumudī's own order.
textual Our text separates 'ca' from navatī with a daṇḍa and gives it its own accented copy (navatī … | ca (ca) |). The print has one example, 'navabhir vājair navatī ca' (NSP p. 622, scan page-0632). The English follows the print.
textual Both copies read 'saptam bhojāyamānaḥ'; the print and Wikisource have 'saptabhyo jāyamānaḥ'. The plain copy reads 'viśvair davais' for devais. The print has an anudātta under bhi of navabhir, where our accented copy has a svarita stroke, and a svarita over mā of hūyamānaḥ (collation batch11, A and ACCENT rows). The English follows the print.
textual The Subodhinī on this sūtra is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0099–0100 carries the kaumudī mūla only for SK 3669–3705.

SK 3684 · A 6.1.181V

विभाषा भाषायाम् ॥ ३६८४ ॥

vibhāṣā bhāṣāyām

vibhāṣā bhāṣāyām — In ordinary, non-Vedic usage (bhāṣā), [the penultimate vowel of a word ending in a jhal-initial vibhakti after ṣaṭ, tri or catur (carried forward, anuvṛtti, from SK 3683)] is optionally [udātta].

Rule. In ordinary usage (bhāṣā), SK 3683 is optional. Bhaṭṭoji says only "in the domain just stated".

Example. The Subodhinī gives the forms.

pañcan + bhis → this rule: the penultimate is optionally udātta

→ pañcábhiḥ, udātta on ca;

→ or, by SK 3725, the ending is udātta: pañcabhíḥ, udātta on bhiḥ.

So also saptabhiḥ, tisṛbhiḥ and caturbhiḥ.

Watch out. The choice belongs to ordinary speech. The Vedic examples of SK 3683 all have the penultimate udātta.

Siddhānta-kaumudī

उक्तविषये ॥

In the domain just stated [in SK 3683].

Subodhinī

NSP p. 632

—विभाषा—॥—उक्तविषय इति । षट्त्रिचतुर्भ्यः परा या झलादिर्विभक्तिस्तदन्तस्योपोत्तमं भाषायामुदात्तं वा स्यात् । पञ्चभिः सप्तभिः तिसृभिः चतुर्भिः । पक्षे ‘षट्त्रिचतुर्भ्यों हलादिः’ इत्यन्तोदात्तानि

translator notes

commentary Subodhinī: the penultimate of a word ending in a jhal-initial vibhakti that follows ṣaṭ, tri or catur is optionally udātta in the bhāṣā: pañcabhiḥ, saptabhiḥ, tisṛbhiḥ, caturbhiḥ; in the other option they are antodātta by ṣaṭtricaturbhyo halādiḥ (SK 3725). Followed: 'the domain just stated' is spelled out from SK 3683 in sutra_en, and the alternative is the rule of SK 3725.
textual The Subodhinī is its own s1 block; its OCR 'udantasya' and 'tisrabhiḥ' read tadantasya and tisṛbhiḥ in the print (NSP p. 622, scan page-0632). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3685 · A 6.1.191V

सर्वस्य सुपि ॥ ३६८५ ॥

sarvasya supi

sarvasya supi — When a sup follows, [the first vowel (ādiḥ, carried forward, anuvṛtti, from SK 3673)] of sarva [is udātta (anuvṛtti from SK 3680)].

Rule. When a case-ending follows, the first vowel of sarva "all" is udātta.

Example.

sarva + jas → a case-ending follows

→ this rule: the first vowel is udātta

→ sárve nandanti yaśásā "all rejoice in glory", udātta on sa (and on śa of yaśasā).

Applies when / blocked by. "First vowel" (ādiḥ) is carried from SK 3673, and "udātta" from SK 3680. Bhaṭṭoji supplies both words without naming the rules; the sources are inferred.

Watch out. sarva also stands in the uñcha list of SK 3681, as antodātta. The Subodhinī explains why. That listing is there only so that sārva "made of sarva" can take the affix añ (SK 1520). What is actually heard is always the first-vowel udātta, sárva-.

Siddhānta-kaumudī

सुपि परे सर्वशब्दस्यादिरुदात्तः स्यात् । सर्वे नन्दन्ति यशसा (सर्वे॑ नन्दन्ति य॒शसा॑) ॥

When a sup follows, the first [vowel] of the word sarva is udātta. sárve nandanti yaśásā ["all rejoice in glory"].

Subodhinī

NSP p. 632

—सर्वस्य—। सर्वशब्द उञ्छादिष्वन्तोदात्तो निपातितः । सर्वस्य विकारः सार्व इत्यत्र ‘अनुदात्तादेरञ्’ इत्यनुदात्तलक्षणोऽञ् यथा स्यात् । श्रवणं तु सर्वत्राद्युदात्तस्यैव प्रत्ययलक्षणेनापि सर्वस्वरस्येष्यमाणत्वात् ॥—ञ्नित्यादि—। ‘भीही—’ इति सूत्रे पूर्वग्रहणेन सौवर्यः सप्तम्यस्तदन्तसप्तम्या इति ज्ञापितत्वात् तदन्तासप्तमीयमित्याह—ञ्निदन्तस्येति

translator notes

commentary Subodhinī: sarva is given as antodātta by nipātana in the uñchādi list (SK 3681), so that in sārva, 'made from sarva', the affix añ of anudāttādeś ca (SK 1520), which depends on an anudātta first syllable, applies. What is actually heard everywhere, however, is the ādyudātta form only (sárva-), because the accent of this rule is wanted even through pratyayalakṣaṇa (print 'śravaṇaṃ tu sarvatrādyudāttasyaiva', NSP p. 622, scan page-0632; our OCR reads 'sarvatrānudāttasyaiva'). Recorded: this sets SK 3681 and this rule side by side; the English of the block does not depend on it.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. In sárve the udātta is sa, the first syllable, by this rule; in yaśásā it is śa. The verb nandanti is unaccented.
translator The source rules named for the anuvṛtti (SK 3673 for ādiḥ, SK 3680 for udātta) follow the Aṣṭādhyāyī order and are the translator's identification; Bhaṭṭoji's gloss supplies 'ādir udāttaḥ' without naming them.
textual The Subodhinī on this sūtra is the first part of its own s1 block; the tail of sk.3685.s1 (from 'ñnityādi—') is the Subodhinī on SK 3686. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3686 · A 6.1.197V

ञ्नित्यादिर्नित्यम् ॥ ३६८६ ॥

ñnityādirnityam

ñnity ādir nityam — [Of a word ending in an affix] that has ñ or n as it, the first [vowel] is invariably [udātta (carried forward, anuvṛtti, from SK 3680)].

Rule. A word ending in an affix marked with ñ, or with n, always has its first vowel udātta.

Example.

puṃs + ṣyañ → ṣyañ in the sense of action, since puṃs is in the brāhmaṇa list; ṣyañ is ñ-marked

→ this rule: the first vowel is udātta

→ yásmin víśvāni paúṃsyā "in whom all manly powers …", udātta on pau (and on ya, vi).

cāy + asun → the uṇādi affix asun, with the augment nuṭ and a short vowel (uṇādi 639): canas; asun is n-marked

→ this rule: the first vowel is udātta

→ suté dadhiṣva naś cánaḥ "at the pressing, take our food", udātta on ca (and on te of sute).

Applies when / blocked by. The Subodhinī reads ñniti as "of a form ending in a ñ- or n-marked affix", by the hint of SK 3675. "Udātta" is carried from SK 3680; this is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. SK 3680 is the exception: a ghañ-final word from karṣ, or one that contains ā, is antodātta, pākáḥ.

Siddhānta-kaumudī

ञिदन्तस्य चादिरुदात्तः स्यात् । यस्मिन्विश्वानि पौंस्या (यस्मि॒न्विश्वा॑नि॒ पौंस्या॑) । पुंसः कर्मणि ब्राह्मणादित्वात् ष्यञ् । सुते दधिष्व नश्चनः (सु॒ते द॑धिष्व न॒श्चनः॑) । चायतेरसुन् । चायेरन्ने ह्रस्वश्च <{उ639}> इति चकारादसुनो नुडागमश्च ॥

The first [vowel] of [a word] ending in [an affix] with ñ as it [and of one ending in an affix with n as it] is udātta. yásmin víśvāni paúṃsyā ["in whom all manly powers …"]. [In paúṃsya,] ṣyañ comes after puṃs in the sense of action (karman), since puṃs belongs to the brāhmaṇādi group. suté dadhiṣva naś cánaḥ ["at the pressing, take our food"]. [canas is] asun after cāy: by the 'ca' in cāyer anne hrasvaś ca (uṇādi 639), the augment nuṭ is also added to asun.

translator notes

commentary Subodhinī (printed under sk.3685.s1): the word pūrvam in bhīhrī- (SK 3675) indicates (jñāpaka) that the seventh-case words (saptamyanta) of the accent section mean 'ending in that'; so ñniti here means 'of what ends in a ñit or nit affix', and Bhaṭṭoji says 'ñidantasya'. Followed: 'of a word ending in an affix with ñ or n as it'.
textual Ours reads 'ñidantasya cādir udāttaḥ syāt'; the print has 'ñidantasya nidantasya cādir udāttaḥ syāt' (NSP p. 622, scan page-0632; collation batch11, A), as does Wikisource. Without nidantasya the 'ca' has nothing to join. The English supplies the words in brackets.
translator 'udātta' is supplied in the bracket from Bhaṭṭoji's gloss ('ādir udāttaḥ syāt'); that it is carried forward from karṣātvato ghaño 'nta udāttaḥ (SK 3680) is the translator's identification, not stated by the kaumudī or the Subodhinī.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. In paúṃsyā (ṣyañ, a ñit affix) the udātta is pau, the first syllable; in cánaḥ (asun, a nit affix) it is ca, the first syllable. yásmin and víśvāni have the udātta on their first syllables, suté on te.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the tail of sk.3685.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3687 · A 6.1.199V

पथिमथोः सर्वनामस्थाने ॥ ३६८७ ॥

pathimathoḥ sarvanāmasthāne

pathimathoḥ sarvanāmasthāne — Of pathin and mathin, when a sarvanāmasthāna follows, [the first vowel (ādiḥ, carried forward, anuvṛtti, from SK 3686) is udātta].

Rule. Before a sarvanāmasthāna (a strong case-ending), pathin "path" and mathin have their first vowel udātta. Both are formed with the affix ini and would otherwise be antodātta, as the Subodhinī says.

Example.

pathin + su → a strong ending; panthāḥ by SK 365

→ this rule: the first vowel is udātta

→ ayáṃ pánthāḥ "this path", udātta on pa (and on yaṃ).

Applies when / blocked by. Why "before a sarvanāmasthāna"? jyótiṣmataḥ pathó rakṣa "guard the luminous paths". Here pathin is a bha stem, and its last part in, which held the udātta, is elided. By SK 3651 the following ending becomes udātta: thó.

Siddhānta-kaumudī

आदिरुदात्तः स्यात् । अयं पन्थाः (अ॒यं पन्थाः॑) सर्वनामस्थाने किम् । ज्योतिष्मः पथो रक्ष (ज्योति॑ष्मतः प॒थो र॑क्ष) । उदात्तनिवृत्तिस्वरेणान्तोदात्तं पदम् ॥

[Of pathin and mathin, when a sarvanāmasthāna follows,] the first [vowel] is udātta. ayáṃ pánthāḥ ["this path"]. Why 'when a sarvanāmasthāna follows'? jyótiṣmataḥ pathó rakṣa ["guard the luminous paths"]. [Here] the word [pathaḥ] is antodātta by the accent that arises where an udātta is lost (udāttanivṛttisvara).

Subodhinī

NSP p. 632

—पथिमथोः—। गमेरिनिः । उषः कित् । मन्थः । ‘पतेः स्थ च’ इतीनिप्रत्ययान्तावेतावन्तोदात्तौ । मन्थः कित्त्वादुपधालोपः ॥—पन्था इति । ‘पथिमथ्यृभुक्षामात्’ । ‘थो न्थः’ ॥—पथ इति । भस्य टेलोपः ॥—उदात्तनिवृत्तिस्वरेणेति । ‘अनुदात्तस्य च यत्रोदात्तलोपः’ इति विभक्तिरुदात्ता ॥—दातवा उ इति । ददातेः ‘कृत्यार्थे तवैकेन्केन्यत्वनः’ इति तवै-प्रत्ययः । ऐकारस्यायादेशः । ‘लोपः शाकल्यस्य’ इति यलोपः । युगपद्ग्रहणं पर्यायनिवृत्त्यर्थम् । अन्यथा एकवर्जमिति वचनाद्यौगपद्यं न स्यात्

translator notes

commentary Subodhinī: pathin and mathin are formed with the affix ini (pateḥ stha ca, and from manth with a kit ini, so that the penultimate nasal is dropped) and are therefore antodātta; panthāḥ is by pathimathyṛbhukṣām āt (SK 365) and tho nthaḥ (SK 367); in pathaḥ the ṭi is elided because the stem is bha; by anudāttasya ca yatrodāttalopaḥ (SK 3651) the vibhakti is udātta. Followed: 'the word' is pathaḥ, and udāttanivṛttisvara is the accent of SK 3651.
translator The kaumudī says 'ādir udāttaḥ syāt' without naming a source rule; that 'ādiḥ' (and the udātta with it) is carried forward from ñnity ādir nityam (SK 3686) is the translator's identification, not stated by the kaumudī or the Subodhinī.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. In pánthāḥ the udātta is pa, the first syllable, by this rule (yáṃ of ayáṃ is also udātta). In pathó the udātta is tho, the vibhakti, by SK 3651; jyótiṣmataḥ has it on jyo.
textual The plain copy reads 'jyotiṣmaḥ'; the print, our accented copy and Wikisource have 'jyotiṣmataḥ' (collation batch11, A). Our text also lacks the daṇḍa after the first example, '(… pánthāḥ) sarvanāmasthāne kim', where the print has 'ayaṃ panthāḥ | sarvanāmasthāne kim' (NSP p. 622, scan page-0632). The English follows the print.
textual The Subodhinī on this sūtra is the first part of its own s1 block; the tail of sk.3687.s1 (from 'dātavā u iti') is the Subodhinī on SK 3688. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3688 · A 6.1.200V

अन्तश्च तवै युगपत् ॥ ३६८८ ॥

antaśca tavai yugapat

antaś ca tavai yugapat — [Of a word ending in] tavai, the last [vowel] too, together with [the first (ādiḥ, carried forward, anuvṛtti, from SK 3686), is udātta], both at the same time.

Rule. A word ending in the affix tavai has its first and its last vowels udātta, both at once.

Example.

dā + tavai → by SK 3441: dātavai

→ before u, ai becomes āy, and the y is lost (SK 67): dātavā u

→ this rule: the first vowel and the last vowel are both udātta

→ harṣase dā́tavā́ u, udātta on dā and on vā.

Applies when / blocked by. "First" (ādiḥ) is carried from SK 3686. This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The Subodhinī says yugapat "at once" rules out taking the two in turn. Without it, SK 3650 ("all but one") would forbid two udāttas in one word.

Siddhānta-kaumudī

तवैप्रत्ययान्तस्याद्यन्तौ युगपदाद्युदात्तौ स्तः । हर्षसे दातवा उ (हर्षसे॒ दात॒वा उ॑) ॥

Of [a word] ending in the affix tavai, the first and the last [vowels] are udātta at the same time. harṣase dā́tavā́ u.

translator notes

commentary Subodhinī (printed under sk.3687.s1): dātavai is from dā with tavai by kṛtyārthe tavaikenkenyatvanaḥ (SK 3441); the ai becomes āy and the y is elided by lopaḥ śākalyasya (SK 67), giving dātavā u. The word yugapat is there to exclude alternation (paryāya): otherwise, because of 'ekavarjam' in anudāttaṃ padam ekavarjam (SK 3650), the two udāttas could not stand together. Followed: 'at the same time', two udāttas in one word.
textual Ours, the print (NSP p. 622, scan page-0632) and Wikisource all read 'ādyantau yugapad ādyudāttau staḥ', literally 'the first and the last are at once ādyudātta'. 'ādyudātta' does not fit the last vowel; the English gives the sense required by the sūtra and the Subodhinī, 'udātta'.
translator The bracketed 'the first … is udātta' is supplied from Bhaṭṭoji's gloss ('ādyantau yugapad … udāttau staḥ'); that 'ādiḥ' is carried forward from ñnity ādir nityam (SK 3686) is the translator's identification, not stated by the kaumudī or the Subodhinī.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. In dā́tavā́ the udātta stands on dā, the first syllable, and on vā, the last syllable of the affix tavai (after the sandhi with u); ta between them is anudātta, and u carries a dependent svarita. harṣase is unaccented. 'ādyudāttau' in the block is read as a slip for 'udāttau' (see the textual note); this is the translator's construal.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the tail of sk.3687.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3689 · A 6.1.201V

क्षयो निवासे ॥ ३६८९ ॥

kṣayo nivāse

kṣayo nivāse — kṣaya, [when it denotes] a dwelling (nivāsa), [has its first vowel (ādiḥ, carried forward, anuvṛtti, from SK 3686) udātta].

Rule. kṣaya, when it means "a dwelling", has its first vowel udātta.

Example.

kṣi + gha → gha in the sense of the place, "that in which they dwell" (SK 3296): kṣaya

→ this rule: the first vowel is udātta

→ své kṣáye śucivrata "in your own dwelling, O you of bright vows", udātta on kṣa (and on své).

Applies when / blocked by. The Subodhinī gives the counter-example vyādheḥ kṣayaḥ "the waning of a disease". There kṣaya is made with ac (SK 3231) and does not mean a dwelling.

Siddhānta-kaumudī

आद्युदात्तः स्यात् । स्वे क्षये शुचिव्रत (स्वे क्षये॑ शुचिव्रत) ॥

[kṣaya, denoting a dwelling,] is ādyudātta. své kṣáye śucivrata ["in your own dwelling, O you of bright vows"].

Subodhinī

NSP p. 632

—क्षयो—। निवासेऽभिधेये क्षयशब्द आद्युदात्तः ॥—स्वे क्षये इति । क्षि निवासगत्योः । क्षयन्ति निवसन्ति यस्मिन्नित्यधिकरणे ‘पुंसि संज्ञायाम्—’ इति घः । निवासे किम् । व्याधेः क्षयः । क्षि क्षये ‘एरच्’ । कर्तरि षष्ठी ॥—जयः—॥—जयोऽश्व इति । पुंसीति करणे घः । करणे किम् । जयो ब्राह्मणानाम् । भावे एरच्’

translator notes

commentary Subodhinī: the word kṣaya is ādyudātta when a dwelling is what it denotes. In své kṣáye it is from kṣi 'to dwell, to go': 'that in which they dwell', with gha in the sense of the locus by puṃsi saṃjñāyām (SK 3296). Why 'dwelling'? vyādheḥ kṣayaḥ ['the waning of a disease']: kṣi 'to waste' with erac (SK 3231), and a sixth-case ending (ṣaṣṭhī) of the agent. Followed for 'denoting a dwelling'; the counter-example is the Subodhinī's, not Bhaṭṭoji's.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. In kṣáye the udātta is kṣa, the first syllable, by this rule; ye carries the dependent svarita. své is unmarked in our accented copy before kṣa and is read as udātta; the vocative śucivrata is unaccented.
textual Wikisource adds 'erajantaḥ' after the example; ours and the print (NSP p. 622, scan page-0632) lack it (collation batch11, V). Not rendered.
textual The Subodhinī on this sūtra is the first part of its own s1 block; the tail of sk.3689.s1 (from 'jayaḥ—') is the Subodhinī on SK 3690. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3690 · A 6.1.202V

जयः करणम् ॥ ३६९० ॥

jayaḥ karaṇam

jayaḥ karaṇam — jaya, [when it denotes] an instrument (karaṇa), [has its first vowel (ādiḥ, carried forward, anuvṛtti, from SK 3686) udātta].

Rule. jaya, when it means an instrument (karaṇa), has its first vowel udātta.

Example.

ji + gha → gha in the sense of the instrument, "one conquers by it" (SK 3296): jaya

→ this rule: the first vowel is udātta

→ jáyo 'śvaḥ "the horse, [an instrument of] victory", udātta on ja.

Applies when / blocked by. The Subodhinī gives the counter-example jayo brāhmaṇānām "the victory of the brāhmaṇas". There jaya is the action itself, made with ac (SK 3231).

Siddhānta-kaumudī

करणवाची जयशब्द आद्युदात्तः स्यात् । जयत्यनेन जयोऽश्वः ॥

The word jaya, when it denotes an instrument (karaṇa), is ādyudātta. jayaty anena, 'one conquers by means of it': jáyo 'śvaḥ, 'the horse, [the] jaya'.

translator notes

commentary Subodhinī (printed under sk.3689.s1): in jayo 'śvaḥ the affix is gha in the sense of the instrument, by puṃsi [saṃjñāyām] (SK 3296). Why 'instrument'? jayo brāhmaṇānām ['the victory of the brāhmaṇas'], with erac (SK 3231) in the sense of the action itself (bhāva). Recorded; the counter-example is the Subodhinī's, not Bhaṭṭoji's.
translator Our text gives no accented copy here. jáyaḥ is marked with the udātta on ja, the first syllable, as the rule prescribes.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the tail of sk.3689.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3691 · A 6.1.203V

वृषादीनां च ॥ ३६९१ ॥

vṛṣādīnāṃ ca

vṛṣādīnāṃ ca — Of vṛṣa and the rest too, [the first vowel (ādiḥ, carried forward, anuvṛtti, from SK 3686) is udātta].

Rule. vṛṣa and the words of its list have their first vowel udātta. The list is open (ākṛtigaṇa): words of the same kind belong to it even if unlisted.

Example.

vaj + ghañ → vāja; SK 3680 would make it antodātta, since the ghañ-final word vāja contains ā

→ it belongs to the open vṛṣa list: this rule

→ vā́jebhir vājínīvatī, udātta on vā (and on ji).

So also índraṃ vā́ṇīḥ, udātta on vā (and on in).

Applies when / blocked by. The Subodhinī explains vāja as above. It takes vṛṣa itself from vṛṣ "to sprinkle" with the affix ka.

Siddhānta-kaumudī

आदिरुदात्तः । आकृतिगणोऽयम् । वाजेभिर्वाजिनीवती (वाजे॑भिर्वा॒जिनी॑वती) । इन्द्रं वाणीः (इन्द्रं(आ) वाणीः॑) ॥

The first [vowel] is udātta. This is an open list (ākṛtigaṇa). vā́jebhir vājínīvatī; índraṃ vā́ṇīḥ.

Subodhinī

NSP p. 632

—वृषा—दीनाम्—। वृषु सेचने इगुपधलक्षणः कः ॥—वाजेभिरिति । वजेर्घञ् । ‘कर्षात्त्वतः—’ इत्यन्तोदात्ते प्राप्ते वृषादेराकृति-गणत्वादाद्युदात्तः

translator notes

commentary Subodhinī: vṛṣa is from vṛṣu 'to sprinkle' with ka (the igupadha rule). vāja is from vaj with ghañ; karṣātvataḥ (SK 3680) would make it antodātta, but because vṛṣādi is an ākṛtigaṇa it is ādyudātta. Followed: vā́jebhiḥ is read as a member of the open list, with the udātta on vā.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. vā́jebhiḥ and vā́ṇīḥ, the members of the list in the examples, have the udātta on vā, the first syllable; vājínīvatī has it on ji, índram on in.
textual Our accented copy reads 'indraṃ(ā) vāṇīḥ': the '(ā)' is a stray token not in the print, which also marks an anudātta under ndraṃ (NSP p. 622, scan page-0632; collation batch11, A and ACCENT). The English follows the print.
textual The Subodhinī on this sūtra is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3692 · A 6.1.204V

संज्ञायामुपमानम् ॥ ३६९२ ॥

saṃjñāyāmupamānam

saṃjñāyām upamānam — A word for the standard of comparison (upamāna), [used] as a name (saṃjñā), [has its first vowel (ādiḥ, carried forward, anuvṛtti, from SK 3686) udātta].

Rule. A word for the standard of comparison (upamāna), used as a name, has its first vowel udātta.

Example.

cañcā iva "like a cañcā [a straw figure]" → kan in the sense "like" (SK 2051)

→ kan is elided by lup (SK 2053): cañcā, now the name of the person compared

→ this rule: the first vowel is udātta

→ cáñcā, udātta on cañ.

Applies when / blocked by. Why "as a name"? agnir māṇavakaḥ "the boy is fire". Why "standard of comparison"? jaitraḥ.

Watch out. kan is n-marked. If the elided kan still counted (pratyayalakṣaṇa), SK 3686 would already give this accent. So this rule is a hint (jñāpaka): in accent rules an elided affix sometimes does not count.

Siddhānta-kaumudī

उपमान शब्दः संज्ञायामाद्युदात्तः । चञ्चेव चञ्चा । कनोऽत्र लुप् । एतदेव ज्ञापयति क्वचित्स्वरविधौ प्रत्ययलक्षणं नेति । संज्ञायां किम् । अग्निर्माणवकः । उपमानं किम् । जैत्रः ॥

A word for the standard of comparison (upamāna) is ādyudātta when it is a name. cañcā iva, 'like a cañcā [a straw figure]': cáñcā [as the name of the person compared]. Here kan is elided by lup. This very [rule] indicates (jñāpayati) that in an accent operation pratyayalakṣaṇa sometimes does not apply. Why 'as a name'? agnir māṇavakaḥ ['the boy is fire']. Why 'standard of comparison'? jaitraḥ.

Subodhinī

NSP p. 632

—संज्ञायाम्—॥ चञ्चेति । उपमानशब्दोऽयमुपमेयस्य संज्ञा ॥—कनो लुबिति । ‘इवे प्रतिकृतौ’ इति कनो ‘लुम्मनुष्ये’ इति लुप् ॥ ननु प्रत्ययलक्षणेन नित्त्वात् ‘ञ्नित्यादिर्नित्यम्’ इत्येव सिद्धमत आह—एतदेवेति

translator notes

commentary Subodhinī: cañcā is a word for the standard of comparison used as the name of the thing compared (upameya); kan comes by ive pratikṛtau (SK 2051) and is elided by lup under lum manuṣye (SK 2053). Objection: by pratyayalakṣaṇa the word would count as nit and ñnity ādir nityam (SK 3686) would already give the result; hence Bhaṭṭoji says 'this very [rule] indicates'. Followed: the bracket 'the person compared', and the jñāpaka read as against SK 3686.
translator cáñcā is marked with the udātta on ca, the first syllable, as the rule prescribes; our text gives no accented copies in this unit. The glosses 'a straw figure' and 'the boy is fire' are the translator's.
textual Ours writes 'upamāna śabdaḥ' as two words; the print has 'upamānaśabdaḥ' (NSP p. 622, scan page-0632). Spacing only. Wikisource reads 'caitraḥ' for jaitraḥ; ours and the print have jaitraḥ (collation batch11, V).
textual The Subodhinī on this sūtra is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3693 · A 6.1.205V

निष्ठा च द्व्यजनात् ॥ ३६९३ ॥

niṣṭhā ca dvyajanāt

niṣṭhā ca dvyajanāt — [Used as a name (saṃjñāyām, carried forward, anuvṛtti, from SK 3692),] a word with two vowels (dvyac) ending in a niṣṭhā affix also [has its first vowel (ādiḥ, anuvṛtti from SK 3686) udātta], provided [that vowel] is not ā.

Rule. A name of two vowels ending in a niṣṭhā affix has its first vowel udātta, provided that vowel is not ā.

Example.

dā + kta → dat replaces dā (SK 3077): datta, a name of two vowels; the first is a, not ā

→ this rule: the first vowel is udātta

→ dáttaḥ, udātta on da.

Applies when / blocked by.

Why "two vowels"? cintitaḥ, which has three.
Why "not ā"? trātaḥ.
"As a name" is carried from SK 3692. So the rule fails in kṛtám and hṛtám, which are not names. They keep the affix accent, with the udātta on the last syllable.

Siddhānta-kaumudī

निष्ठान्तस्य द्व्यचः संज्ञायामादिरुदात्तो न त्वाकारः । दत्तः । द्व्यच् किम् । चिन्तितः । अनात्किम् । त्रातः । संज्ञायामित्यनुवृत्तेर्नेह । कृतम् । हृतम् ॥

When [a word] ending in a niṣṭhā affix has two vowels (dvyac) and is a name, its first [vowel] is udātta — but not [if that vowel is] ā. dáttaḥ. Why 'two vowels'? cintitaḥ. Why 'not ā'? trātaḥ. Because 'as a name' is carried forward (anuvṛtti), [the rule does] not [apply] here: kṛtám, hṛtám.

Subodhinī

NSP p. 632

—निष्ठा ॥—दत्त इति । ददातेः कः ‘दो दद्धोः’ इति दतादेशः ॥—चिन्तित इति । चिति स्मृत्याम् । चुरादिः ॥—कृतं हृतमिति । प्रत्ययस्वरेणान्तोदात्तावेत्तौ

translator notes

commentary Subodhinī: datta is from dā with kta, with dat substituted by do dad ghoḥ (SK 3077); cintita is from citi 'to remember', of the curādi class; kṛta and hṛta are antodātta by the affix accent. Followed for the marking kṛtám, hṛtám.
translator In dáttaḥ the udātta is da, the first syllable, by this rule; in kṛtám and hṛtám it is the final syllable, by the affix accent. Our text gives no accented copies in this unit; cintitaḥ and trātaḥ are left unmarked because neither Bhaṭṭoji nor the Subodhinī states their accent.
textual The Subodhinī on this sūtra is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries the mūla only.

SK 3694 · A 6.1.206V

शुष्कधृष्टौ ॥ ३६९४ ॥

śuṣkadhṛṣṭau

śuṣkadhṛṣṭau — śuṣka and dhṛṣṭa [have udātta on the first syllable (ādyudātta), so Bhaṭṭoji's gloss].

Rule. śuṣka "dry" and dhṛṣṭa "bold" have their first vowel udātta. The rule is for their use other than as names. As names, SK 3693 would already give this, says the Subodhinī.

Example.

śuṣ + kta → k replaces t (SK 3030): śuṣka

→ this rule: the first vowel is udātta

→ atasáṃ ná śúṣkam "like dry brushwood", udātta on śu (and on saṃ, na).

Siddhānta-kaumudī

एतावाद्युदात्तौ स्तः । असंज्ञार्थमिदम् । अत सं न शुष्कम् (अत॒ सं न शुष्क॑म् ) ॥

These two are ādyudātta. This [rule] is meant for [their use] other than as a name. atasáṃ ná śúṣkam ['like dry brushwood'] — śúṣkam has its udātta on the first syllable, śu.

Subodhinī

alignment inferredNSP p. 632

—असंज्ञार्थमिति । संज्ञायां तु ‘निष्ठा च द्व्यजनात्—’ इत्येव सिद्धम् ॥—शुष्कमिति । शुषेः कः तस्य ‘शुषः कः’ इति कादेशः

translator notes

commentary Subodhinī: 'asaṃjñārtham' — as names, śuṣka and dhṛṣṭa would already be ādyudātta by niṣṭhā ca dvyajanāt (SK 3693); śuṣka is śuṣ + kta with k for t by śuṣaḥ kaḥ (SK 3030). Followed: 'meant for their use other than as a name'.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The print and our accented copy mark ta with the anudātta sign and ṣka with the svarita sign, leaving sáṃ, ná and śú unmarked, i.e. udātta: atasáṃ ná śúṣkam. The first syllable a of the fragment atasaṃ is also unmarked in both; by the notation alone it too would count as udātta, but the English reads it as anudātta, since atasá- is antodātta. This is the translator's reading; presumably the opening a was left unmarked because the fragment is cut from running text.
textual Ours splits the word as 'ata saṃ' in both copies; the print has the single word atasaṃ (NSP p. 622, scan page-0632; collation batch11, class A, spacing only). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla for SK 3683–3705.

SK 3695 · A 6.1.207V

आशितः कर्ता ॥ ३६९५ ॥

āśitaḥ kartā

āśitaḥ kartā — āśita, [when it denotes] the agent (kartṛ), [is ādyudātta, so Bhaṭṭoji's gloss].

Rule. āśita, when it means the agent, has its first vowel udātta.

Example.

āśita denoting the agent ("one who has eaten" / "fed")

→ this rule: the first vowel is udātta

→ kṛṣánn ít phā́la ā́śitam "the ploughshare, just by ploughing, [makes one] fed", udātta on ā of āśitam (and on ṣan, it, phā).

Applies when / blocked by. The Subodhinī gives two ways to form the word. Either kta comes after aś with āṅ in the agent sense, as a fixed form. Or āśita is the object of the causative "to feed", the one who had been the eater. Scholars discuss this.

Siddhānta-kaumudī

कर्तृवाची आशितशब्द आद्युदात्तः । कृषन्नित्फाल आशितम् (कृ॒षन्नित्फाल॒ आशि॑तम्) ॥

The word āśita, when it denotes the agent, is ādyudātta. kṛṣánn ít phā́la ā́śitam ['the ploughshare, just by ploughing, (makes one) fed'] — ā́śitam has its udātta on the first syllable, ā.

Subodhinī

NSP p. 632

—आशितः—॥—कर्तृवाचीति । आङ्पूर्वा-दश भोजनेऽस्मात्कर्तरि क्तो निपात्यते । अपर आह । कर्तेत्यनेन भूतपूर्वगत्या अणौ कर्ता णौ कर्माभूत एव विवक्षितः । तथा चाशेर्ण्यन्तस्य प्रयोज्यकर्तरि ‘गतिबुद्धिप्रत्यवसानार्थ—’ इति कर्मसंज्ञके निष्ठायामाशित इति रूपमति

translator notes

commentary Subodhinī gives two accounts of 'kartṛvācī': (1) from aś 'eat' with āṅ, kta in the sense of the agent is given by nipātana; (2) another (apara āha): 'kartā' means, by reference to the former state (bhūtapūrvagati), the one who was agent in the non-causative and has become karman in the causative — the prompted agent of causative āśi is karman by gatibuddhi- (SK 540), and kta in the karman sense gives āśita. Both recorded; the English keeps the neutral 'when it denotes the agent'.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The print and our accented copy mark kṛ and la with the anudātta sign and śi with the svarita sign; the udātta syllables are ṣán, ít, phā́ and ā́.
textual The second account in sk.3695.s1 is garbled in our OCR ('…pratyavasāmādhyaṃ … rupamati'); the scan (NSP p. 622, page-0632, last line) reads roughly '…gatibuddhipratyavasānārtha— iti karmasaṃjñāyāṃ niṣṭhāyām āśita iti rūpam iti'. Commentary OCR only.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3696 · A 6.1.208V

रिक्ते विभाषा ॥ ३६९६ ॥

rikte vibhāṣā

rikte vibhāṣā — In rikta [the first syllable is udātta] optionally (vibhāṣā).

Rule. rikta "empty" optionally has its first vowel udātta.

Example.

ric + kta → rikta

→ this rule (one option): the first vowel is udātta

→ ríktaḥ, udātta on ri.

In the other option it keeps the affix accent, riktáḥ. This form is not stated by Bhaṭṭoji or his commentators; it is inferred, as with kṛtám.

Applies when / blocked by. As a name, rikta is always ādyudātta by SK 3693. Bhaṭṭoji explains this by pūrvavipratiṣedha: in this conflict the earlier rule prevails. The Subodhinī gives the scopes. SK 3693 alone covers a name like guptaḥ. This rule alone covers a non-name like rikto ghaṭaḥ "an empty jar". Both meet in a name like Rikta, and the earlier wins.

Siddhānta-kaumudī

रिक्तशब्दे वाऽऽदिरुदात्तः । रिक्तः । संज्ञायां तु निष्टा च द्व्यजनात् SK 3693 इति नित्यमाद्युदात्तत्वं पूर्वविप्रतिषेधेन ॥

In the word rikta the first [syllable] is optionally udātta: riktaḥ (ríktaḥ in that option). In a name, however, ādyudātta is invariable by niṣṭhā ca dvyajanāt (SK 3693), through pūrvavipratiṣedha (the earlier rule prevailing in a conflict).

Subodhinī

alignment inferredNSP p. 632–633

—रिक्त इति । रिचिर् विरेचने ॥—संज्ञायामित्यादि । ‘निष्ठा च द्व्यजनात्’ इत्यस्यावकाशः । गुप्तः । अस्य त्ववकाशः असंज्ञायां रिक्तो घट इति । संज्ञायामुभयप्रसङ्गे पूर्वविप्रतिषेधः । रिक्तो नाम कश्चित्

translator notes

commentary Subodhinī: rikta is from ric (ricir virecane). niṣṭhā ca dvyajanāt (SK 3693) has its own scope (avakāśa) in guptaḥ [a name]; this rule has its own in a non-name, rikto ghaṭaḥ 'an empty jar'; in a name both are applicable, and the earlier prevails by pūrvavipratiṣedha — rikto nāma kaścit 'someone named Rikta'. Followed: 'through pūrvavipratiṣedha', with the earlier rule prevailing.
translator The kaumudī gives riktaḥ without accent marks (so does the print). The acute in ríktaḥ marks the option this rule gives; in the other option the word keeps the affix accent of kta (riktáḥ), as the Subodhinī says of kṛtam and hṛtam under SK 3693 — translator's inference.
textual Ours writes the quoted sūtra 'niṣṭā ca dvyajanāt' (ṭ for ṭh); the print has niṣṭhā (NSP p. 622–623, scans page-0632/0633; collation batch11, class A), as does our sk3693 sūtra. The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3697 · A 6.1.209V

जुष्टार्पिते च छन्दसि ॥ ३६९७ ॥

juṣṭārpite ca chandasi

juṣṭārpite ca chandasi — And in the Veda (chandasi) juṣṭa and arpita [have udātta on the first syllable] [optionally — Bhaṭṭoji's 'vā', i.e. vibhāṣā carried forward (anuvṛtti) from SK 3696].

Rule. In the Veda, juṣṭa "welcome" and arpita "set, fixed" optionally have their first vowel udātta.

Example. Bhaṭṭoji gives none here. The forms are those of SK 3698: júṣṭaḥ, árpitam.

Applies when / blocked by. "Optionally" is Bhaṭṭoji's vā, carried from SK 3696. That source is not stated by Bhaṭṭoji or his commentators; it is inferred. The Subodhinī forms juṣṭa from juṣ with kta, and arpita from ṛ with ṇic, the augment p, and kta.

Siddhānta-kaumudī

आद्युदात्ते वा स्तः ॥

The two are optionally ādyudātta.

Subodhinī

NSP p. 633

—जुष्टार्पिते—जुष्टः । अर्पितः इत्येते शब्दरूपे छन्दसि विषये आद्युदात्ते वा स्तः । जुषी प्रीतिसेवनयोः क्तः । ‘श्वीदितो निष्ठायाम्’ इतीण्निषेधः । जुष्टः । अर्तेर्णिच् । ‘अर्ति—’ इत्यादिना पुक् । अर्पितः

translator notes

commentary Subodhinī: the word-forms juṣṭa and arpita are optionally ādyudātta in the domain of the Veda; juṣṭa is juṣ (juṣī prītisevanayoḥ) + kta, iṭ being barred by śvīdito niṣṭhāyām (SK 3039); arpita is ṛ + ṇic with puk by arti-hrī- (SK 2570), then kta. Followed: 'the two' = juṣṭa and arpita, with chandasi as the domain.
translator Bhaṭṭoji's 'vā' (repeated by the Subodhinī) is the optionality of rikte vibhāṣā (SK 3696) carried on; naming SK 3696 as its source is the translator's identification. No example is given here, in ours or in the print (NSP p. 623, scan page-0633).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3698 · A 6.1.210V

नित्यं मन्त्रे ॥ ३६९८ ॥

nityaṃ mantre

nityaṃ mantre — In a mantra [juṣṭa and arpita (carried forward, anuvṛtti, from SK 3697) are] invariably (nityam) [ādyudātta].

Rule. In a mantra, juṣṭa and arpita always have their first vowel udātta.

Example. júṣṭo dámūnāḥ "the welcome house-friend", udātta on ju (and on da). ṣáḷara āhur árpitam "they call [him] set in the six-spoked [wheel]", udātta on ar (and on ṣa).

Applies when / blocked by. Bhaṭṭoji says the sūtra could be left out (śakyam akartum). He gives three reasons.

Forms like júṣṭaḥ and árpitam already follow from SK 3697.
The Vedic recitation is fixed, so the option of SK 3697 cannot produce the opposite accent there.
In arpitā́ḥ ṣaṣṭír ná calācalā́saḥ an antodātta arpita is seen in a mantra, with the udātta on tā. This rule would wrongly exclude it.

Watch out. The Subodhinī draws the moral: the rule is not merely unneeded but would be faulty if made.

Siddhānta-kaumudī

एतत्सूत्रं शक्यमकर्तुम् । जुष्टो दमूनाः (जुष्टो॒ दमू॑नाः) । षळर आहुरर्पितम् (षळ॑र आहु॒रर्पि॑तम्) । इत्यादेः पूर्वेणैव सिद्धेः । छन्दसि पाठस्य व्यवस्थिततया विपरीतापादनायोगात् । अर्पिताः षर्ष्टिर्न च लाचलासः (अ॒र्पि॒ताः ष॒र्ष्टिर्न च॑लाच॒लासः॑) । इत्यत्रान्तोदात्तदर्शनाच्च ॥

This sūtra could be dispensed with (śakyam akartum): because júṣṭo dámūnāḥ ['the welcome house-friend'], ṣáḷara āhur árpitam ['they call (him) set in the six-spoked (wheel)'] and the like are already established by the preceding [rule]; because, the recitation in the Veda being fixed, [the option of the preceding rule] cannot bring about the contrary [accent there]; and because in arpitā́ḥ ṣaṣṭír ná calācalā́saḥ an antodātta [arpita] is seen [in a mantra, which this rule would wrongly exclude].

Subodhinī

NSP p. 633

—नित्यं—। जुष्टार्पिते शब्दरूपे मन्त्रविषये नित्यमाद्युदात्ते स्तः ॥—पूर्वेणैव सिद्धेरिति । ननु पक्षेऽन्तोदात्तत्वमपि प्राप्नोतीत्याशङ्क्याह—छन्दसीत्यादि । न केवलं गतार्थत्वमात्रं किं त्वारभ्यमाणे सूत्रे दोषोऽप्यस्तीत्याह—अर्पिताः षष्टिरित्यादिना

translator notes

commentary Subodhinī: the rule says juṣṭa and arpita are invariably ādyudātta in a mantra. 'chandasi pāṭhasya vyavasthitatayā…' answers the doubt 'but in the other option [of SK 3697] antodātta too would obtain'; 'arpitāḥ ṣaṣṭiḥ…' shows that the rule is not merely redundant but would be faulty if made (doṣo 'py asti). Followed in the supplied subject and the bracketed clauses.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. júṣṭo dámūnāḥ: ṭo bears the anudātta sign and mū the svarita sign, so jú and dá are udātta. ṣáḷara āhur árpitam: ḷa svarita, hu anudātta, pi svarita; udātta ṣá and ár. arpitā́ḥ ṣaṣṭír ná calācalā́saḥ: a, pi and ṣa anudātta; tā́ udātta (arpita here is antodātta, the point of the passage); ṣṭí and ná udātta; the first ca svarita, the second anudātta, lā́ udātta, saḥ svarita.
textual Ours reads 'ṣarṣṭir' in both copies and splits the plain copy as 'ca lācalāsaḥ'; the print's glyph at ṣaṣṭi is unclear (NSP p. 623, scan page-0633; collation batch12, class C) and the split is spacing only (class A). The English reads ṣaṣṭír with the Subodhinī's pratīka ('arpitāḥ ṣaṣṭir ity ādinā') and Wikisource, and calācalā́saḥ with our accented copy and the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3699 · A 6.1.211V

युष्मदस्मदोर्ङसि ॥ ३६९९ ॥

yuṣmadasmadorṅasi

yuṣmadasmador ṅasi — [The first syllable is udātta, so Bhaṭṭoji's gloss] of yuṣmad and asmad when [the case ending] ṅas follows.

Rule. Before the ending ṅas (genitive singular), yuṣmad and asmad have their first syllable udātta. Both end in the affix madik (uṇādi 136) and would otherwise be antodātta, as the Subodhinī says.

Example.

asmad + ṅas → aś replaces ṅas (SK 399); mama replaces the part up to m (SK 398); the rest is lost (SK 385)

→ a + a merge by pararūpa (SK 191); SK 3658 would make that merged vowel, the ending, udātta

→ this rule instead: the first syllable is udātta

→ nahi ṣas táva no máma "for neither of you nor of me …", udātta on ma of mama and ta of tava.

Siddhānta-kaumudī

आदिरुदात्तः स्यात् । नहिषस्तव नो मम ॥

The first [syllable] is udātta. nahi ṣas táva no máma ['for neither of you nor of me …'] — táva and máma have their udātta on the first syllable.

Subodhinī

alignment inferredNSP p. 633

—युष्मदस्मदोः—। ‘युष्यसिभ्यां मदिक्’ इति मदिक्प्रत्ययान्तावन्तोदात्तौ ॥—ममेति । ‘युष्मदस्मद्भ्यां ङसोऽश्’ ‘तवममौ ङसि’ इति मपर्यन्तस्य ममादेशः । शेषे लोपः । ‘अतो गुणे’ इति पररूपत्वम् । ‘एकादेश उदात्तेनोदात्तः’ इति विभक्तेरुदात्तत्वे प्राप्ते इदमुच्यते

translator notes

commentary Subodhinī: yuṣmad and asmad end in the affix madik (yuṣyasibhyāṃ madik, uṇādi 136) and so are antodātta; in mama, ṅas becomes aś (SK 399), the part up to m becomes mama (SK 398), the rest is deleted (SK 385), and pararūpa follows by ato guṇe (SK 191); ekādeśa udāttenodāttaḥ (SK 3658) would then make the ending udātta, and this rule is stated against that. Recorded: the kaumudī gives the example without the derivation.
translator Accent convention: udātta acute, anudātta unmarked. Neither our text nor the print (NSP p. 623, scan page-0633) gives an accented copy of this example; the acutes on táva and máma mark only what the rule prescribes, and the other words are left unmarked.
textual The print appears to read 'nahipas', a ṣ/p pair the scan cannot separate; ours 'nahi ṣas' is kept (collation batch12, no row). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3700 · A 6.1.212V

ङयि च ॥ ३७०० ॥

ṅayi ca

ṅayi ca — And when ṅe follows, [the first syllable of yuṣmad and asmad (carried forward, anuvṛtti, from SK 3699) is udātta].

Rule. Before ṅe (dative singular) too, yuṣmad and asmad have their first syllable udātta.

Example.

yuṣmad + ṅe → tubhyam by SK 382 and SK 394

→ this rule: the first syllable is udātta

→ túbhyaṃ hinvānáḥ "being sped for you", udātta on tu (and on naḥ).

So also máhyaṃ vā́taḥ pavatām "let the wind blow for me", udātta on ma (and on vā).

Watch out. The Subodhinī says the rule is made separate from SK 3699 for a reason. As one rule, yuṣmad and asmad might be paired one-to-one with ṅas and ṅe (yathāsaṃkhya). Split, each pronoun takes the udātta before each ending.

Siddhānta-kaumudī

तुभ्यं हिन्वानः (तुभ्यं॑ हिन्वा॒नः) । मद्यं वातः पवताम् (मद्यं॒ वातः॑पवताम्) ॥

túbhyaṃ hinvānáḥ ['being sped for you']; máhyaṃ vā́taḥ pavatām ['let the wind blow for me'].

Subodhinī

NSP p. 633

—ङयि च । योगविभागो यथासंख्यनिवृत्त्यर्थः ॥—तुभ्यं मह्यमिति । ‘ङे प्रथमयोरम्’ । ‘तुभ्यमह्यौ ङयि’ ॥—यतः—। ‘तित्स्वरितम्’ इत्यस्यापवादः । ‘निष्ठा च द्व्यजनात्’ इत्यतो द्व्यजनुवर्तते तदाह—द्व्यच इति । अत्र ‘अनावः’ इति निषेधो ज्ञापयति ‘स्वरविधौ व्यञ्जनमविद्यमानवत्’ इति । अन्यथा य आदिर्नकारो नासौ स्वरयोग्यः यश्च स्वरयोग्य आकारो नासावादिरिति प्रतिषेधोऽनर्थकः स्यात् । अनावः किम् । नावा तार्यं नाव्यम् । ‘नौवयोधर्मं—’ इति यत् । द्व्यच् किं, चिचीर्ष्यम् । उभयत्रापि तित्स्वरः

translator notes

commentary Subodhinī: the rule is made separate from SK 3699 (yogavibhāga) to stop a one-to-one pairing (yathāsaṃkhya) of yuṣmad and asmad with ṅas and ṅe; tubhyam and mahyam come by ṅe prathamayor am (SK 382) and tubhyamahyau ṅayi (SK 394). Followed: both yuṣmad and asmad are carried forward, each with ṅe.
translator Accent convention: udātta acute, anudātta unmarked. túbhyaṃ hinvānáḥ: bhyaṃ bears the svarita sign and vā the anudātta sign, so tú and ná are udātta. máhyaṃ vā́taḥ pavatām: hyaṃ anudātta, taḥ svarita; má and vā́ udātta. In both, the first syllable of the pronoun is udātta.
textual Ours reads 'madyaṃ' in both copies; the print has mahyaṃ (NSP p. 623, scan page-0633; collation batch12, class A), as does Wikisource. The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here. sk.3700.s1 also carries the Subodhinī on SK 3701 (from 'yataḥ').

SK 3701 · A 6.1.213V

यतोऽनावः ॥ ३७०१ ॥

yato'nāvaḥ

yato 'nāvaḥ — [The first syllable of a word] ending in yat [and having two vowels (dvyac, carried forward, anuvṛtti, from SK 3693)] is udātta, except [one formed from] nau.

Rule. A word of two vowels ending in the affix yat has its first syllable udātta. A word formed from nau "boat" is excepted. This is an exception to SK 3729, which makes yat, a t-marked affix, svarita.

Example.

kam + ṇiṅ + yat → yat after a vowel-final root (SK 2842): kāmya, two vowels

→ this rule: the first syllable is udātta

→ yuñjánty asya kā́myā "they yoke his two desirable [bays]", udātta on kā (and on ñjan).

Applies when / blocked by. "Two vowels" (dvyac) is carried from SK 3693, as the Subodhinī says. Why "not from nau"? navatíṃ nāvyā́nām "ninety of the navigable [rivers]". nāvya "to be crossed by boat" takes yat by SK 1643, but it is not ādyudātta. By the rule it keeps the svarita of SK 3729 on vyā: nāvyā̀nām. The 1915 print marks it nāvyā́nām, with the udātta on vyā. Either way the first syllable nā is not udātta, and that is the point.

Watch out. The Subodhinī reads the exception as a hint (jñāpaka): in accent rules a consonant counts as absent. Otherwise the exception would be idle. The n of nāvya could not carry an accent, and ā would not count as the first vowel.

Siddhānta-kaumudī

यत्प्रत्ययान्तस्य द्व्यच आदिरुदात्तो नावं विना । यञ्जन्त्यस्य काम्या (यु॒ञ्जन्त्य॑स्य काम्या॑) । कमेर्णिङन्तादचो यत् । झ्र्अनावः किम् । नवतिं नाव्यानाम् (न॒व॒तिं ना॒व्याना॑म्) ।ट

Of a word ending in the affix yat and having two vowels (dvyac), the first [syllable] is udātta, except [one formed from] nau. yuñjánty asya kā́myā ['they yoke his two desirable (bays)'] — [kā́mya is] yat after kam ending in ṇiṅ, by aco yat (SK 2842). (Why 'except nau'? navatíṃ nāvyā́nām [by the rule, with the svarita of tit svaritam on vyā: nāvyā̀nām] ['ninety of the navigable (rivers)'].)

translator notes

commentary Subodhinī (printed under sk.3700.s1): the rule is an exception to tit svaritam (SK 3729); 'dvyac' is carried forward from niṣṭhā ca dvyajanāt (SK 3693), which is why Bhaṭṭoji says 'dvyacaḥ'. Followed in sutra_en and the block.
commentary Subodhinī (printed under sk.3700.s1): the exception 'anāvaḥ' is a jñāpaka of 'svaravidhau vyañjanam avidyamānavat' — otherwise the initial n of nāvya cannot bear accent and the ā that can is not initial, so the exception would be pointless; nāvya 'to be crossed by boat' takes yat by nauvayodharma- (SK 1643); a counter-example of more than two vowels shows why dvyac is needed; in both, tit svarita applies. Followed: the English marks the titsvara on vyā (nāvyā̀nām); the print's signs are recorded in a textual note.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. yuñjánty asya kā́myā: in the print yu and sya bear the anudātta sign (our accented copy lacks the bar under sya; see the textual note), tya and myā the svarita sign; ñján and kā́ udātta, so kā́mya is ādyudātta. navatíṃ nāvyā̀nām: the udātta of navatím is on tíṃ; the block keeps the print's signs, nāvyā́nām (udātta vyā); by the rule the yat-final nāvya, excluded from this rule, keeps the svarita of tit svaritam (SK 3729) on vyā (nāvyā̀nām, given in brackets), as the Subodhinī's 'ubhayatrāpi titsvaraḥ' requires. Where the print's signs contradict the rule illustrated, the block follows the print and the rule's form is bracketed (orchestrator policy, p70-72-notes). The point, that nāvya is not ādyudātta, holds either way.
textual Ours reads 'yañjanty' in the plain copy (the accented copy has yu); the print has yuñjanty (NSP p. 623, scan page-0633; collation batch12, class A). Ours has junk characters before 'anāvaḥ kim' and after 'nāvyānām'; there the print encloses 'anāvaḥ kim. navatiṃ nāvyānām.' in square brackets as an addition (collation batch12, classes A and M). The English sets the sentence in parentheses, as with the print's bracketed addition in SK 3666.
textual Accent signs. (1) In yuñjanty asya kāmyā our accented copy has no anudātta bar under sya; the print has bars under both yu and sya (NSP p. 623, scan page-0633). Accent only; not in collation batch12. The English follows the print. (2) In navatiṃ nāvyānām our accented copy and the print agree: anudātta bars under na, va and nā, the svarita stroke on nām, and vyā unmarked, which would read nāvyā́nām with udātta vyā. The English keeps the print's nāvyā́nām and brackets the rule's nāvyā̀nām (translator note); the discrepancy is in the Print Check.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3700.s1 (from 'yataḥ'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3702 · A 6.1.214V

ईडवन्दवृशंसदुहां ण्यतः ॥ ३७०२ ॥

īḍavandavṛśaṃsaduhāṃ ṇyataḥ

īḍavandavṛśaṃsaduhāṃ ṇyataḥ — Of [words ending in] ṇyat from īḍ, vand, vṛ [i.e. vṛṅ 'choose'], śaṃs and duh, [the first syllable (ādiḥ) is udātta (udāttaḥ), as Bhaṭṭoji's gloss states].

Rule. A word made with the affix ṇyat from īḍ "praise", vand "salute", vṛ "choose", śaṃs "praise" or duh has its first syllable udātta. Bhaṭṭoji's gloss is ādir udāttaḥ, "the first is udātta". The Subodhinī identifies vṛ as vṛṅ "choose".

Example.

īḍ + ṇyat (ṛhalor ṇyat, SK 2872) → īḍya

→ the first syllable is udātta (this rule) → ī́ḍyaḥ, udātta ī́.

Bhaṭṭoji's four Vedic examples:

ī́ḍyo nū́tanair utá "to be praised also by the recent seers": udātta ī́, nū́ and tá.

ājúhvāna ī́ḍyo vándyaś ca "invoked, to be praised and to be saluted": udātta jú, ī́ and ván.

śréṣṭhaṃ no dhehi vā́ryam "bestow on us the best treasure, worth choosing": udātta śré and vā́.

ukthám índrāya śáṃsyam "a hymn to be recited for Indra": udātta kthá, í and śáṃ.

In each, the ṇyat word has the udātta on its first syllable: ī́ḍya, vándya, vā́rya, śáṃsya.

Applies when / blocked by. Why is this rule needed after SK 3701? The Subodhinī answers. SK 3701 names yat. The affix ṇyat carries two marker letters, ṇ and t, so the mention of yat does not include it.

Watch out. Should vā́ryam not take kyap by etistuśāsvṛdṛjuṣaḥ kyap (SK 2857)? The Subodhinī says no. That rule takes only vṛñ, not this vṛṅ "choose". So vṛṅ takes ṇyat by SK 2872, and this rule gives its accent.

Siddhānta-kaumudī

एषां ण्यदन्तानामादिरुदात्तः । ईड्यो नूतनैरुत (ईड्यो॒ नूत॑नैरु॒त) । आजुह्वान ईड्यो (आ॒जुह्वा॑न॒ ईड्यो॒) । श्रेष्ठं नो धेहिवार्यम् (श्रेष्ठं नो धेहि॒ वार्यम्) । उक्थमिन्द्राय शंस्यम् (उक्थमिन्द्रा॑य॒ शंस्य॑म्) ॥

Of these, when they end in ṇyat, the first [syllable] is udātta. ī́ḍyo nū́tanair utá ['to be praised also by the recent (seers)']; ājúhvāna ī́ḍyo [vándyaś ca] ['invoked, to be praised and to be saluted']; śréṣṭhaṃ no dhehi vā́ryam ['bestow on us the best (treasure) worth choosing']; ukthám índrāya śáṃsyam ['a hymn to be recited for Indra'].

Subodhinī

NSP p. 633

—ईडवन्द—। ईड स्तुतौ, वदि अभिवादनस्तुत्योः, वृङ् संभक्तौ, शंसु स्तुतौ, दुह प्रपूरणे । ण्यन्तो द्व्यनुबन्धकत्वाद्यद्ग्रहणेन ग्रहणं न प्राप्नोतीति वचनम् ॥—ईड्य इत्यादि । ‘ऋहलोः—’ इति ण्यत् ॥—वार्यमिति । नन्वत्र ‘एतिस्तुशासु—’ इत्यादिना विशेषविहितेन क्यपा भाव्यमिति चेत्सत्यम् । क्यब्विधौ वृञ एव ग्रहणं नास्येति मूल एव स्पष्टम्

translator notes

commentary Subodhinī: the roots are īḍ 'praise', vad(i) 'salute, praise', vṛṅ 'choose' (saṃbhaktau), śaṃs 'praise' and duh; the rule is stated because ṇyat, having two anubandhas, would not be included by the mention of yat in yato 'nāvaḥ (SK 3701); īḍya etc. take ṇyat by ṛhalor ṇyat (SK 2872). Followed: vṛ glossed as vṛṅ.
commentary Subodhinī on vāryam: objection — kyap should apply, being specially prescribed by etistuśāsvṛdṛjuṣaḥ kyap (SK 2857); reply — granted, but the kyap rule takes only vṛñ, not this root, as the mūla there makes clear (the kaumudī filed under SK 2858: 'vṛ iti vṛño grahaṇaṃ na vṛṅaḥ … vṛṅas tu vāryā ṛtvijaḥ'). Recorded.
translator Accent convention: udātta acute, anudātta unmarked. ī́ḍyo nū́tanair utá: ḍyo and ru anudātta, ta svarita; udātta ī́, nū́, tá. ājúhvāna ī́ḍyo vándyaś ca: ā, na and ḍyo anudātta, hvā and dya svarita; udātta jú, ī́, ván. śréṣṭhaṃ no dhehi vā́ryam: the print has the svarita sign on ṣṭhaṃ and on rya, which our accented copy lacks (collation batch12, accent table), and hi anudātta; udātta śré and vā́. ukthám índrāya śáṃsyam: u and ya anudātta (the print has the anudātta sign under u; ours lacks it — see the textual note), drā and syam svarita; udātta kthá, í, śáṃ. Each ṇyat form (ī́ḍya, vándya, vā́rya, śáṃsya) is ādyudātta.
textual Ours lacks 'vandyaś ca' after 'ājuhvāna īḍyo' in both copies; the print has it (NSP p. 623, scan page-0633; collation batch12, class A), as does Wikisource. Supplied in brackets. Ours also runs 'dhehivāryam' together in the plain copy (spacing only; the accented copy and the print divide dhehi vāryam). In the accented copy of the last mantra ours marks the svarita on drā and syam and the anudātta on ya, but has no anudātta sign under the initial u; the print has it (u with the sub-bar, NSP p. 623, scan page-0633). The English follows the print (u anudātta, kthá udātta).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3703 · A 6.1.215V

विभाषा वेण्विन्धानयोः ॥ ३७०३ ॥

vibhāṣā veṇvindhānayoḥ

vibhāṣā veṇvindhānayoḥ — In veṇu and indhāna [the first syllable is udātta] optionally (vibhāṣā).

Rule. In veṇu "bamboo" and indhāna "kindling", the first syllable is optionally udātta. Bhaṭṭoji glosses: ādir udātto vā, "the first is optionally udātta".

Example.

índhāno agním "kindling the fire": udātta í and gní. Here índhāna takes the first-syllable option.

Applies when / blocked by. The Subodhinī explains what the option does for each word.

veṇu is made with an uṇādi affix marked with n (a nit affix). So it would be ādyudātta in every case by ñnity ādir nityam (SK 3686). The Subodhinī's citation of that uṇādi rule is garbled in the 1915 print. That it means uṇādi 318, ajivṛrībhyo nic ca, is not stated by Bhaṭṭoji or his commentators; it is inferred.

indhāna has two possible affixes. With cānaś, which is c-marked (cit), it is antodātta, with the udātta on its last syllable. With śānac it is madhyodātta, with the udātta in the middle. There the participle affix is anudātta (SK 3730), and the udātta a of the infix śnam is lost (SK 2469). So indhāna could not be ādyudātta in any other way; this rule gives it as an option.

Siddhānta-kaumudī

आदिरुदात्तो वा । इन्थानो अग्निम् (इन्धा॑नो अ॒ग्निम्) ॥

The first [syllable] is optionally udātta. índhāno agním ['kindling the fire'].

Subodhinī

NSP p. 633

—विभाषा—। वेणुशब्दो नित्सरेण नित्यमाद्युदात्तः प्राप्तः । ‘स्थो णु’रित्यनुवर्तमाने ‘जृवृरिभ्यो निच्च’ इति व्युत्पादनात् । इन्धानशब्दो यदि चानशन्तस्तदा चित्त्वादन्तोदात्तः । यदा शानजन्तस्तदा लसार्वधातुकानुदात्तत्वे कृते उदात्तनिवृत्तिस्वरेण मध्योदात्तः । ‘श्नसोरल्लोपः’ इति उदात्तस्य श्नसोऽकारस्य लोपात् सर्वथाप्य-प्राप्तमाद्युदात्तत्वं पक्षे विधीयते

translator notes

commentary Subodhinī: veṇu would otherwise be invariably ādyudātta by the accent of nit affixes, being derived by 'jṛvṛribhyo nic ca' (so the print) with 'stho ṇuḥ' running; indhāna, if it ends in cānaś, is antodātta because the affix is cit; if in śānac, it is madhyodātta by udāttanivṛttisvara once the lasārvadhātuka affix is anudātta (SK 3730) and the udātta a of śnam is deleted by śnasor allopaḥ (SK 2469). So ādyudātta, in no way otherwise obtainable for indhāna, is prescribed as an option. Recorded.
translator The Subodhinī's 'jṛvṛribhyo nic ca' is the print's own garbled citation (NSP p. 623, scan page-0633) of ajivṛrībhyo nic ca, uṇādi 318 (our sk90318: 'ajer vī. veṇuḥ'), with stho ṇuḥ (uṇādi 317) running; the identification is the translator's.
translator Accent convention: udātta acute, anudātta unmarked. índhāno agním: ndhā bears the svarita sign and a the anudātta sign; udātta í and gní, so índhāna here takes the ādyudātta option.
textual Ours reads 'inthāno' in the plain copy (the accented copy has indhāno); the print has indhāno (NSP p. 623, scan page-0633; collation batch12, class A). Wikisource adds a second example (apparently āgneyo vai veṇuḥ) not in the print or ours (collation V row). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3704 · A 6.1.216V

त्यागरागहासकुहश्वठक्रथानाम् ॥ ३७०४ ॥

tyāgarāgahāsakuhaśvaṭhakrathānām

tyāgarāgahāsakuhaśvaṭhakrathānām — [Optionally — Bhaṭṭoji's 'vā', i.e. vibhāṣā carried forward (anuvṛtti) from SK 3703 —] [the first syllable (ādiḥ), Bhaṭṭoji's gloss] of tyāga, rāga, hāsa, kuha, śvaṭha and kratha [is udātta].

Rule. In tyāga, rāga, hāsa, kuha, śvaṭha and kratha, the first syllable is optionally udātta. Bhaṭṭoji glosses ādir udātto vā. He adds that the first three end in ghañ and the other three in the ac of the paca-group (see SK 2896). His "optionally" is the vibhāṣā of SK 3703 carried forward (anuvṛtti). That source is not stated by Bhaṭṭoji or his commentators; it is inferred. The Subodhinī's "in the other option" (pakṣe) confirms that the rule is optional.

Example. Bhaṭṭoji gives no examples, so the six words of the sūtra serve. The Subodhinī supplies the derivations.

tyaj + ghañ → g for j (cajoḥ ku ghiṇṇyatoḥ, SK 2863) and vṛddhi → tyāga

→ this rule → tyā́gaḥ (udātta tyā́); in the other option tyāgáḥ (udātta gá).

rañj + ghañ → the n is lost (SK 3187) → g for j (SK 2863) and vṛddhi, as for tyāga → rāga → rā́gaḥ or rāgáḥ.

has + ghañ → hāsa → hā́saḥ or hāsáḥ.

kuha + ac → kúhaḥ or kuháḥ; likewise śváṭhaḥ or śvaṭháḥ, kráthaḥ or kratháḥ.

Applies when / blocked by. What is the other option? The Subodhinī says the three ghañ words are then antodātta by karṣātvato ghaño 'nta udāttaḥ (SK 3680). The three ac words are then antodātta by the accent of the affix. The Subodhinī glosses kuha "astonish", śvaṭha "speak badly" and kratha "injure".

Siddhānta-kaumudī

आदिरुदात्तो वा । आद्यास्त्रयो घञन्ताः । त्रयः पचाद्यजन्ताः ॥

The first [syllable] is optionally udātta. The first three end in ghañ; the [other] three end in ac of the pacādi class.

Subodhinī

NSP p. 633–634

—त्यागराग—। त्यज हानौ । ‘चजोः—’ इति कुत्वम् । रञ्ज रागे ‘घञि च भाव—’ इति नलोपः । हसे हसने एषां पक्षे ‘कर्षात्त्वतो घञोऽन्त उदात्तः’ इति भवति ॥—त्रयः पचाद्यजन्ता इति । कुह विस्मापने, श्वठ असम्यग्भाषणे, चौरादिकावदन्तौ । क्रथ हिंसायाम् । अत्र प्रत्ययस्वरेणान्तोदात्तत्वं पक्षे भवति । मतोः—॥—मतोः पूर्वं आकार इति । आर्थव्याख्यानमेतत् । सूत्रे तु शब्दस्वरूपापेक्षया नपुंसकनिर्देशः । केचित्तु सूत्रे पूर्वशब्दं पुंलिङ्गमेव पठन्ति ॥—शरावतीति । चातुरर्थिको नद्यां मतुप् ‘मादुपधायाः’ इति वत्वम् । ‘मतौ बह्वचोऽनजिरादीनां’ ‘शरादीनां च’ इति दीर्घत्वम् ॥—वेत्रवतीति । मतुप् । वत्वम् । न चात्र वत्वस्यासिद्धत्वादवती-शब्दोऽयं न भवतीति शङ्क्यम् । तस्याश्रयात्सिद्धत्वेनासिद्धत्वाभावात् । अवत्या इति निर्देशादिह न भवति राजवतीति । स्वरविधौ व्यञ्जनस्याविद्यमानत्वान्नायमवतीशब्दः ॥—अहीवतीति । पूर्ववद्दीर्घः । संज्ञायामिति वत्वम् ॥ अथ फिट्सूत्राणि

translator notes

commentary Subodhinī: tyāga is from tyaj with k-class substitution by cajoḥ ku ghiṇṇyatoḥ (SK 2863); rāga from rañj with n-deletion by ghañi ca bhāva- (SK 3187); hāsa from has; in the other option these take karṣātvato ghaño 'nta udāttaḥ (SK 3680). kuha (vismāpane) and śvaṭha (asamyagbhāṣaṇe) are cauradika a-stems, kratha 'injure'; in the other option they are antodātta by the affix accent. Followed: 'optionally', the alternative being the antodātta the Subodhinī names.
translator Naming SK 3703 as the source of Bhaṭṭoji's 'vā' is the translator's identification; the Subodhinī's 'pakṣe' confirms the optionality. No examples are given, in ours or in the print (NSP p. 623, scan page-0633).
textual sk.3704.s1 also carries the Subodhinī on SK 3705 (mataḥ, śarāvatī), SK 3706 (vetravatī) and SK 3707 (ahīvatī), and ends with the heading 'atha phiṭsūtrāṇi'. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0100 carries only the kaumudī mūla here.

SK 3705 · A 6.1.219V

मतोः पूर्वमात् संज्ञायां स्त्रियाम् ॥ ३७०५ ॥

matoḥ pūrvamāt saṃjñāyāṃ striyām

matoḥ pūrvam āt saṃjñāyāṃ striyām — In a name (saṃjñā) in the feminine, the ā before the affix matu(p) [is udātta].

Rule. In a name (saṃjñā) of something feminine, the ā just before the affix matup is udātta. Bhaṭṭoji calls it a "feminine name" (strīnāman). This means the name of a feminine thing, such as a river, not a woman's name.

Example.

śara + matup + ṅīp (a river name; the Subodhinī: the m becomes v by mādupadhāyāḥ, and a is lengthened by śarādīnāṃ ca)

→ śarāvatī

→ the ā before vatī is udātta (this rule) → śarā́vatī, udātta rā́.

Likewise udumbarā́vatī, udātta rā́.

Bhaṭṭoji marks only the ā; the other syllables are not given.

Watch out. The sūtra says pūrvam, in the neuter, though it qualifies a vowel. The Subodhinī explains that the neuter refers to the sound-form itself. Some read pūrvaḥ, in the masculine.

Siddhānta-kaumudī

मतोः पूर्वमाकार उदात्तः स्त्रीनाम्नि । उदुम्बरावती । शरावती ॥

The ā before matu(p) is udātta in a feminine name (strīnāman), [i.e. the name of something feminine, such as a river]: udumbarā́vatī, śarā́vatī — in each the ā before vatī is udātta.

translator notes

commentary Subodhinī (printed at the tail of sk.3704.s1): 'matoḥ pūrvam ākāraḥ' is an explanation by sense; in the sūtra the neuter pūrvam refers to the sound-form (śabdasvarūpa); some read pūrvaḥ, masculine, in the sūtra. Followed: the English renders by sense, 'the ā before matup'.
commentary Subodhinī: śarāvatī is a river name with matup in the cāturarthika sense (nadyām), v for m by mādupadhāyāḥ, and the long ā by matau bahvaco 'najirādīnām / śarādīnāṃ ca. Followed: the examples are treated as feminine names with matup.
translator Accent convention: udātta acute, anudātta unmarked. The kaumudī states only the ā; the accent of the other syllables is not given and is left unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla for SK 3705–3707. The print (NSP p. 623, scan page-0633) agrees with ours here (collation batch12: clean).

SK 3706 · A 6.1.220V

अन्तोऽवत्याः ॥ ३७०६ ॥

anto'vatyāḥ

anto 'vatyāḥ — The final [vowel] of avatī [is udātta].

Rule. The final vowel of the word avatī is udātta.

Example.

vetra + matup + ṅīp → v for m → vetravatī

→ the final ī is udātta (this rule) → vetravatī́, udātta tī́.

Applies when / blocked by. Bhaṭṭoji says why the rule is needed. The feminine affix ṅīp is marked with p (pit), so it would be anudātta. He does not name the rule; it is anudāttau suppitau, SK 3709, taught later in this chapter.

Watch out. The Subodhinī meets two objections. First, the v that replaces m is asiddha, "not yet effective", so is this really the word avatī? Yes: the v counts because this rule depends on it. Second, the Subodhinī adds that in accent rules a consonant counts as absent. So the word here counts as avatī.

Siddhānta-kaumudī

अवतीशब्दस्यान्त उदात्तः । वेत्रवती । ङीपः पित्त्वादनुदात्तत्वं प्राप्तम् ॥

The final [vowel] of the word avatī is udātta: vetravatī́. [This rule is needed because] ṅīp, having p as it-letter, would [otherwise] be anudātta.

translator notes

commentary Subodhinī (printed at the tail of sk.3704.s1): vetravatī has matup with v for m. One should not object that, since the v-substitution is asiddha, this is not the word avatī: it counts as siddha because the rule depends on it (āśraya). It adds that the specification 'avatyāḥ' keeps the rule out of rājavatī, and that in accent rules a consonant counts as non-existent, so the word here is avatī. Followed: vetravatī is treated as ending in avatī.
translator The anudātta accent of ṅīp as a pit affix is the one taught by anudāttau suppitau (SK 3709); the kaumudī does not name the rule. Accent convention: udātta acute; the final ī of vetravatī́ is udātta. The other syllables are not given and are left unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla. The print (NSP p. 623, scan page-0633) agrees with ours (collation batch12: clean).

SK 3707 · A 6.1.221V

ईवत्याः ॥ ३७०७ ॥

īvatyāḥ

īvatyāḥ — [The final vowel (anuvṛtti from SK 3706)] of [a word ending in] īvatī [is also udātta].

Rule. The final vowel of a word ending in īvatī is also udātta. Bhaṭṭoji says "as before" (prāgvat), carrying antaḥ … udāttaḥ from SK 3706.

Example.

ahi + matup + ṅīp → ī for i, v for m → ahīvatī

→ the final ī is udātta → ahīvatī́, udātta tī́.

Likewise munīvatī́, udātta tī́.

Applies when / blocked by. The Subodhinī says the long ī comes from śarādīnāṃ ca, as at SK 3705. The v comes from the rule for names (saṃjñāyām).

Watch out. In the 1915 print the phiṭ-sūtras are printed right after this sūtra, before SK 3708. This chapter reads them here.

Siddhānta-kaumudī

ईवत्यन्तस्यापि प्राग्वत् । अहीवती । मुनीवती ॥

Of a word ending in īvatī, too, [the final is udātta], as before (SK 3706): ahīvatī́, munīvatī́.

translator notes

commentary Subodhinī (printed at the tail of sk.3704.s1): in ahīvatī the long ī is as in the preceding unit (matau bahvaco … / śarādīnāṃ ca), and the v comes from saṃjñāyām. Followed: ahīvatī is read as a name in matup.
translator 'prāgvat' is taken as carrying forward 'antaḥ … udāttaḥ' from SK 3706 (anto 'vatyāḥ), which is what the bracket in sutra_en marks. Accent convention: udātta acute; the final ī is udātta in both examples; the other syllables are left unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla. The print (NSP p. 623, scan page-0633) agrees with ours (collation batch12: clean). In the print the phiṭ-sūtras (sk100001 ff.) follow this sūtra, before SK 3708.

फि1 · Phiṭ 10.1.1

फिषोऽन्त उदात्तः ॥ फि१ ॥

phiṣo'nta udāttaḥ

phiṣo 'nta udāttaḥ — The final [vowel] of a phiṭ (prātipadika) is udātta.

Rule. The final vowel of a phiṭ is udātta. Bhaṭṭoji: "phiṭ is the prātipadika", the nominal stem. The Subodhinī explains that phiṭ is the earlier teachers' word for the prātipadika.

Example.

uccais → the final vowel is udātta (this rule) → uccaíḥ, udātta caí.

Applies when / blocked by. This is the general rule of the first pāda. Its words antaḥ "the final" and udāttaḥ "is udātta" run on through phiṭ 23. That they come from phiṭ 1 is not stated by Bhaṭṭoji or his commentators; it is inferred. The Subodhinī confirms at phiṭ 23 that "udātta" is carried forward.

Watch out. May a grammarian quote rules that are not Pāṇini's? The Subodhinī raises the objection and answers it. Pāṇini's followers do rely on the phiṭ-sūtras. The Bhāṣya on ādyudāttaś ca (SK 3708) presupposes stems that are antodātta and stems that are wholly anudātta. Such stems are not possible without rules like this one. The 1915 print heads the section "Now the phiṭ-sūtras; first pāda".

Siddhānta-kaumudī

प्रातिपदिकं फिट्‌ । तस्यान्त उदात्तः स्यात्‌ । उच्चैः ॥

[Now the Phiṭ-sūtras. First pāda.] phiṭ is the prātipadika. Its final [vowel] is to be udātta: uccaíḥ.

Subodhinī

NSP p. 634

—फिषोऽन्त उदात्तः । फिडिति पूर्वाचार्यप्रसिद्ध्या प्रातिपदिकमुच्यते तदाह—प्रातिपदिकं फिडिति । ननु कथमपाणिनीयानि सूत्राण्युपन्यस्यन्ते पाणिनीयसूत्रैर्यः स्वर आयाति स एव प्रमाणं, तथा च ‘शताच्च ठन्यतावशते’ इति सूत्रे कैयटः । ‘नियतकालाश्च स्मृतयो व्यवस्थाहेतवः’ इति मुनित्रयमतेनाद्यत्वे ‘साध्वसाधुप्रविभागः’ इति । नैतत् । अपाणिनीयान्यपि फिट्सूत्राणि पाणिनीयैराश्रीयन्ते भाष्यात् ज्ञापकात् । तथाच ‘आद्युदात्तश्च’ इति सूत्रे भाष्यं ‘प्रातिपदिकस्य चान्त इति प्रकृतेरन्तोदात्तत्वं शास्ति’ इति । तथा तस्मिन्नेव सूत्रे प्रत्ययाद्युदात्तत्वस्यावकाशः । यत्रानुदात्ता प्रकृतिः समत्वं सिमत्वमिति । नहि फिषोऽन्त उदात्तः त्वत्त्वसमसिमेत्यादिफिट्सूत्राश्रयणं विना प्रकृतेरन्तोदात्तत्वं सर्वानुदात्तत्वं च संभवतीति दिक् ॥—पाट—। पाटलेत्यादय ओषधिविशेषस्य वाचकाः ॥—लघावन्त इति प्राप्त इति । इदं पूर्वेण परेण च संबध्यते ॥—पर्याया इति । वृक्षविशेषस्य वाचकाः । सागरसमुद्रयोः ‘लघावन्ते’ इति प्राप्ते ॥—गेहा—। गेहार्थानामन्त उदात्तः स्यात्स्त्रियां न ॥—गुद—। अगेहार्थमिदम्

translator notes

textual The print heads this section 'atha phiṭsūtrāṇi 71' with 'prathamapādaḥ' beneath it (NSP p. 624, scan page-0634); our kaumudī lacks both, and 'atha phiṭsūtrāṇi' survives only at the end of the Subodhinī text in sk.3704.s1. Supplied in brackets at the head of the block. Wikisource uttara-4/0101 has the heading as a running header.
commentary Subodhinī: 'phiṭ' is the word the earlier teachers (pūrvācārya) used for the prātipadika, hence 'prātipadikaṃ phiṭ'. Followed in the rendering 'phiṭ (prātipadika)'.
commentary Subodhinī raises the objection that non-Pāṇinian sūtras should not be adduced, since only an accent reached by Pāṇini's sūtras is authoritative (citing Kaiyaṭa on śatāc ca ṭhanyatāv aśate). It answers that the Pāṇinīyas do rely on the phiṭ-sūtras, as the Bhāṣya on ādyudāttaś ca shows ('prātipadikasya cānta iti prakṛter antodāttatvaṃ śāsti'); the antodātta and wholly anudātta stems presupposed there are not possible without phiṭ-sūtras such as this one. Recorded; it does not change the English.
translator Accent convention: udātta acute, anudātta unmarked. In uccaíḥ the final syllable is udātta.
textual Subodhinī filing: sk.100001.s1 also carries the Subodhinī on phiṭ 2 ('pāṭa—'), phiṭ 3 ('gehā—') and phiṭ 4 ('guda—'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla. Print = ours (collation batch12: clean).

फि2 · Phiṭ 10.1.2

पाटलापालङ्काम्बासागरार्थानाम्‌ ॥ फि२ ॥

pāṭalāpālaṅkāmbāsāgarārthānām‌

pāṭalāpālaṅkāmbāsāgarārthānām — Of [words] meaning pāṭalā, apālaṅka, ambā or sāgara [the final vowel is udātta (anuvṛtti from phiṭ 1)].

Rule. Words meaning pāṭalā (a plant), apālaṅka (a tree), ambā "mother" or sāgara "ocean" have the udātta on the final vowel.

Example. Bhaṭṭoji lists each meaning with its synonyms.

For pāṭalā: pāṭalā́, phaleruhā́, surūpā́, pākalā́.

For apālaṅka: apālaṅká, vyādhighātá, ārevatá, āragvadhá.

For ambā: mātā́.

For sāgara: sāgaráḥ, samudráḥ.

In every word the last syllable is udātta.

Applies when / blocked by. For the pāṭalā words Bhaṭṭoji names the rival: laghāv ante (phiṭ 42), which would put the udātta on a heavy syllable. The Subodhinī applies this remark to the apālaṅka words as well. For mātṛ the rival is unarvannantānām (phiṭ 32), which gives an ṛ-final word the udātta on its first syllable. The Subodhinī says sāgara and samudra also escape phiṭ 42.

Watch out. In the feminines, the stem-final udātta a and the anudātta ā of ṭāp merge into one vowel. That vowel stays udātta (SK 3658). This step is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

एतदर्थानामन्त उदात्तः । 'पाटला' 'फलेरुहा' 'सुरूपा' 'पाकला' इति पर्यायाः । लघावन्ते-- {SK फि42} इति प्राप्ते । 'अपालङ्क' 'व्याधिघात' 'आरेवत' 'आरग्वध' इति पर्यायाः । अम्बार्थः । माता । 'उनर्वन्नन्तानाम्‌' {SK फि32} इत्याद्युदात्तत्वे प्राप्ते । सागरः । समुद्रः ॥

Of [words having] these meanings the final [vowel] is udātta. pāṭalā́, phaleruhā́, surūpā́, pākalā́ — these are synonyms; [here] laghāvante (phiṭ 42) would [otherwise] apply. apālaṅká, vyādhighātá, ārevatá, āragvadhá — these are synonyms [and laghāvante would likewise apply]. Meaning ambā: mātā́ — [here] ādyudātta would [otherwise] apply by unarvannantānām (phiṭ 32). sāgaráḥ, samudráḥ.

translator notes

commentary Subodhinī (printed under sk.100001.s1): 'laghāvante iti prāpte' is construed with both the preceding and the following set. Followed: the English applies it to the apālaṅka set too, in brackets.
commentary Subodhinī: pāṭalā and its synonyms name a particular plant (oṣadhi); apālaṅka and its synonyms name a particular tree; for sāgara and samudra, too, laghāvante would otherwise apply. Recorded; the kaumudī itself does not say what sāgaraḥ and samudraḥ escape, and the English leaves them as given.
translator Accent convention: udātta acute, anudātta unmarked. In every example the final syllable is udātta, which is what the rule teaches; the other syllables are left unmarked. The ā of the feminines combines the stem-final udātta with the anudātta ṭāp by single substitution, so it stays udātta (translator inference; the kaumudī does not say so).
textual No Subodhinī of its own: the Subodhinī on this sūtra is printed under sk.100001.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla. Print = ours (NSP p. 624, scan page-0634; collation batch12: clean).
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि3 · Phiṭ 10.1.3

गेहार्थानामस्त्रियाम्‌ ॥ फि३ ॥

gehārthānāmastriyām‌

gehārthānām astriyām — Of [words] meaning 'house', when not in the feminine, [the final vowel is udātta (anuvṛtti from phiṭ 1)].

Rule. Words meaning "house" have the udātta on the final vowel, when they are not feminine.

Example.

geha (neuter) → the final vowel is udātta (this rule) → gehám, udātta hám.

Counter-example (feminine): śā́lā, udātta śā́.

Applies when / blocked by. Without this rule, nabviṣayasya (phiṭ 26) would apply, because geha is neuter. It would make geha ādyudātta.

Watch out. How do we know that śālā is ādyudātta? Bhaṭṭoji says the exclusion in this very rule makes it known (a jñāpaka, an indication). Had feminine house-words been antodātta anyway, excluding them would be pointless.

Siddhānta-kaumudī

गेहम्‌ । 'नब्विषयस्य--' {SK फि26} इति प्राप्ते । 'अस्त्रियाम्‌' किम्‌ । शाला । आद्युदात्तोऽयम्‌ । इहैव पर्युदासाज्ज्ञापकात्‌ ॥

gehám — [here] nabviṣayasya (phiṭ 26) would [otherwise] apply. Why 'not in the feminine'? śā́lā: this is ādyudātta, as is made known (jñāpaka) by the exclusion (paryudāsa) in this very rule.

translator notes

commentary Subodhinī (printed under sk.100001.s1): 'gehārthānām anta udāttaḥ syāt striyāṃ na' — the final of words meaning 'house' is udātta, but not in the feminine. Followed in sutra_en (the anuvṛtti of 'anta udāttaḥ').
translator Accent convention: udātta acute, anudātta unmarked. In gehám the final syllable is udātta; in śā́lā the first. nabviṣayasya (phiṭ 26) would have made the neuter geha ādyudātta. The point of the jñāpaka: had feminine house-words been antodātta anyway, excluding them would be pointless; so the exclusion shows śālā is ādyudātta.
textual No Subodhinī of its own (it is printed under sk.100001.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla. Print = ours (NSP p. 624, scan page-0634; collation batch12: clean).
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि4 · Phiṭ 10.1.4

गुदस्य च ॥ फि४ ॥

gudasya ca

gudasya ca — And of guda [the final vowel is udātta (anuvṛtti from phiṭ 1), but not in the feminine (astriyām, anuvṛtti from phiṭ 3)].

Rule. guda "gut" also has the udātta on its final vowel, but not in the feminine. "Not in the feminine" is carried from phiṭ 3. The Subodhinī notes that guda does not mean "house", so phiṭ 3 alone would not cover it.

Example.

guda (not feminine) → this rule → gudám, udātta dám.

Counter-example (feminine): āntrébhyas te gúdābhyaḥ "from your entrails, from your guts". Here gúdābhyaḥ has the udātta on its first syllable gú; āntrébhyas has it on ntré.

Applies when / blocked by. Why is the feminine ādyudātta? The 1915 print adds a sentence. svāṅgaśiṭām adantānām (phiṭ 29) gives the first-syllable udātta to the a-final guda first. That is the inner operation (antaraṅga). Only then does the feminine ṭāp come.

Siddhānta-kaumudī

अन्त उदात्तः स्यान्न तु स्त्रियाम्‌ । गुदम्‌ । 'अस्त्रियाम्‌' किम्‌ 'आमन्त्रेभ्य॑स्ते॒ गुदा॑भ्यः' ॥

The final [vowel] is to be udātta, but not in the feminine: gudám. Why 'not in the feminine'? āntrébhyas te gúdābhyaḥ ["from your entrails, from your guts"]. [The ādyudātta accent by svāṅgaśiṭām adantānām (phiṭ 29) is antaraṅga; after that comes ṭāp.]

translator notes

commentary Subodhinī (printed under sk.100001.s1): 'agehārtham idam' — this rule is for guda, which does not mean 'house' (so phiṭ 3 does not cover it). Followed: sutra_en carries 'not in the feminine' over from phiṭ 3, as the kaumudī's own gloss does.
textual Ours reads the mantra with an extra m, 'āmantrebhyas'; the print has āntrebhyas (NSP p. 624, scan page-0634; collation batch12, class A), as does Wikisource. The English follows the print.
textual Our text ends with the mantra. The print continues 'svāṅgaśiṭām adantānām ity antaraṅgam ādyudāttatvam. tataṣ ṭāp.' (NSP p. 624, scan page-0634; collation batch12, class A; Wikisource has it too). Supplied in brackets at the end of the block.
translator Accent convention: udātta acute, anudātta unmarked; accents follow the print's marks. In gudám the final is udātta; in the feminine gúdābhyaḥ the first syllable is udātta, which is the point of the counter-example. In āntrébhyas the udātta is ntré. The supplied sentence explains why: svāṅgaśiṭām (phiṭ 29), which is for a-final stems, applies to guda before ṭāp is added, as the inner (antaraṅga) operation.
textual No Subodhinī of its own (it is printed under sk.100001.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि5 · Phiṭ 10.1.5

ध्यपूर्वस्य स्त्रीविषयस्य ॥ फि५ ॥

dhyapūrvasya strīviṣayasya

dhyapūrvasya strīviṣayasya — [The final vowel (anuvṛtti from phiṭ 1)] of [a word] restricted to the feminine (strīviṣaya), [when that vowel is] preceded by dh or y, [is udātta (anuvṛtti from phiṭ 1)].

Rule. In a word restricted to the feminine, a final vowel preceded by dh or y is udātta. The Subodhinī supplies "of a word that is always feminine" (nityastrīliṅga).

Example.

antardhā → the final ā is udātta (this rule) → antardhā́, udātta dhā́.

chāyā → this rule → chāyā́, udātta yā́; likewise māyā́, jāyā́.

Applies when / blocked by. Bhaṭṭoji names the rule each example escapes. For antardhā it is strīviṣayavarṇa- (phiṭ 43), which would make it ādyudātta. For chāyā, māyā and jāyā it is yāntasyāntyāt pūrvam (phiṭ 62).

Watch out. Bhaṭṭoji gives two sets of counter-examples.

Why "feminine"? bā́hyam "outer" is ādyudātta, because its affix yañ is marked with ñ (ñit), and ñnity ādir nityam (SK 3686) makes such a word ādyudātta.

Why "restricted"? íbhyā and kṣatríyā. These words also occur in the masculine, so this rule does not reach them. ibhya is ādyudātta by yato 'nāvaḥ (SK 3701). kṣatriya is madhyodātta by phiṭ 62, with the udātta on trí. The Subodhinī adds that kṣatriya may also be madhyodātta by the accent of its affix.

Siddhānta-kaumudī

धकारयकारपूर्वो योऽन्त्योच्स उदात्तः । अन्तर्धा । 'स्त्रीविषयवर्ण--' {SK फि43} इति प्राप्ते । छा॒या । मा॒या । जा॒या । 'यान्तस्यान्त्यात्पूर्वम्‌' {SK फि62} इत्याद्युदात्तत्वे प्राप्ते । 'स्त्री' इति किम्‌ । बाह्यम्‌ । यञन्तत्वादाद्युदात्तत्वम्‌ । 'विषयग्रहणम्‌' किम्‌ । इभ्या । क्षत्रिया । 'यतोऽनावः' {SK 3701} इत्याद्युदात्त इभ्यशब्दः । क्षत्रियशब्दस्तु 'यान्तस्यान्त्यात्पूर्वम्‌' {SK फि62} इति मध्योदात्तः ।

The final ac that is preceded by dh or y is udātta [in a word that is always feminine]: antardhā́ — [here] 'strīviṣayavarṇa-…' (phiṭ 43) would [otherwise] apply [and make it ādyudātta]. chāyā́, māyā́, jāyā́ — [here] ādyudātta would [otherwise] apply by yāntasyāntyāt pūrvam (phiṭ 62). Why 'feminine' (strī)? bā́hyam: it is ādyudātta, because it ends in yañ. Why the word 'restricted' (viṣaya)? íbhyā, kṣatríyā: the word ibhya is ādyudātta by yato 'nāvaḥ (SK 3701), while the word kṣatriya is madhyodātta by yāntasyāntyāt pūrvam (phiṭ 62).

Subodhinī

NSP p. 634

— ध्यपूर्व—॥—धकारेति । नित्यस्त्रीलिङ्गस्येति शेषः ॥—प्राप्ते इति । आद्युदात्तत्वे प्राप्ते इत्यर्थः ॥—यञन्तत्वादिति । ‘बहिषष्टिलोपो यञ्च’ इति वचनात् ॥—यतो नाव इति । इभमर्हतीति दण्डादित्वाद्यत्

translator notes

commentary Subodhinī: on 'dhakāra…' the words 'nityastrīliṅgasya' ('of a word always feminine') are to be supplied (śeṣaḥ). Followed: supplied in brackets in the block, and 'restricted to the feminine' in sutra_en.
commentary Subodhinī: 'prāpte' after the citation of phiṭ 43 means 'when ādyudātta would apply'. Followed: '[and make it ādyudātta]'.
commentary Subodhinī: bāhya ends in yañ by the vārttika 'bahiṣaṣ ṭilopo yañ ca'; ibhya takes yat in the sense 'deserving an elephant (ibha)', by being in the daṇḍādi list; and (printed at the head of sk.100006.s1) kṣatriya may alternatively be madhyodātta by the affix accent of gha (kṣatrād ghaḥ). Recorded; the English gives the kaumudī's reasons only.
translator Accent convention: udātta acute, anudātta unmarked. The final ā is udātta in antardhā́, chāyā́, māyā́, jāyā́ (our copy and the print mark chā, mā, jā as anudātta). bā́hyam and íbhyā are ādyudātta; in kṣatríyā the middle syllable is udātta. ibhyā and kṣatriyā show the point of 'viṣaya': the words are not restricted to the feminine (ibhya, kṣatriya occur in the masculine), so the rule does not apply.
textual The print quotes phiṭ 43 at greater length than ours ('strīviṣayavarṇa-'); its last letters are unclear on the scan (NSP p. 624, scan page-0634; collation batch12, V). The print also has 'kṣatriśabdas tu', evidently a print slip; ours and Wikisource have kṣatriyaśabdas tu (collation V). The English follows ours in both places.
textual Ours writes 'yo 'ntyocsa udāttaḥ' without the avagraha and word space; the print has 'yo 'ntyo 'c sa udāttaḥ' (NSP p. 624, scan page-0634). A minor slip not in the collation; the English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि6 · Phiṭ 10.1.6

खान्तस्याश्मादेः ॥ फि६ ॥

khāntasyāśmādeḥ

khāntasyāśmādeḥ — [The final vowel (anuvṛtti from phiṭ 1)] of [a word] ending in kha that does not begin with ś or m [is udātta (anuvṛtti from phiṭ 1)].

Rule. A word ending in kha has the udātta on its final vowel, when it does not begin with ś or m. The Subodhinī divides aśmādeḥ as a-śmādeḥ, "not beginning with ś or m".

Example.

nakha → this rule → nakhám "nail", udātta khám.

ukhā́ "a kind of pot", sukhám "happiness", duḥkhám "sorrow", each with the udātta on its last syllable.

Counter-examples: śíkhā "crest" and múkham "face", with the udātta on the first syllable.

Applies when / blocked by. Each example escapes a different rule.

nakha: svāṅgaśiṭām (phiṭ 29), since a nail is a part of the body.

ukhā: khayy uvarṇaṃ kṛtrimākhyā cet (phiṭ 31), which would make its u udātta, since a pot is a made thing.

sukha and duḥkha: nabviṣayasya (phiṭ 26), since they are neuter.

For the counter-examples, mukha is ādyudātta by phiṭ 29. The 1915 print adds "or by nabviṣayasya" (phiṭ 26). śikhā is ādyudātta by one of two routes. The uṇādi rule that forms it calls its affix nit, so SK 3686 applies. Or phiṭ 29 applies before ṭāp, as the inner operation.

Watch out. Bhaṭṭoji quotes the uṇādi rule as śīṅaḥ kho nid dhrasvaś ca. In the uṇādi section (uṇādi 702) the rule reads only śīṅo hrasvaś ca. The Subodhinī says most uṇādi books read it so, as Bhaṭṭoji himself does there. That is why he adds the second route through phiṭ 29.

Siddhānta-kaumudī

नखम्‌ । उखा । सुखम्‌ । दुःखम्‌ । नखस्य 'स्वाङ्गशिटाम्‌--' {SK फि29} इत्याद्युदात्तत्वे प्राप्ते । उखा नाम भाण्डविशेषः । तस्य कृत्रिमत्वात्‌ 'खय्युवर्णं कृत्रिमाख्या चेत्‌' {SK फि31} इत्युवर्णस्योदत्तत्वे प्राप्ते । सुखदुःखयोः 'नब्विषयस्य--' {SK फि26} इति प्राप्ते । 'अश्मादेः किम्‌ । शिखा । मुखम्‌ । मुखस्य 'स्वाङ्गशिटाम्‌--' {SK फि29} इति वा आद्युदात्तत्वम्‌ । शिखायास्तु 'शीङः खो निद्ध्रस्वश्च' इत्युणादिषु नित्त्वोक्तेरन्तरङ्गत्वाट्टापः प्रागेव 'स्वाङ्गशिटाम्‌--' {SK फि29} इति वा बोध्यम्‌ ॥

nakhám, ukhā́, sukhám, duḥkhám. For nakha, ādyudātta would [otherwise] apply by svāṅgaśiṭām (phiṭ 29). ukhā is the name of a kind of pot; since it is something made (kṛtrima), udātta on the u would [otherwise] apply by khayy uvarṇaṃ kṛtrimākhyā cet (phiṭ 31). For sukha and duḥkha, nabviṣayasya (phiṭ 26) would [otherwise] apply. Why 'not beginning with ś or m'? śíkhā, múkham. mukha is ādyudātta by svāṅgaśiṭām (phiṭ 29) [or by nabviṣayasya (phiṭ 26)]. As for śikhā, [its ādyudātta accent] should be understood as due to the uṇādi [list] calling it nit, by śīṅaḥ kho nid dhrasvaś ca; or else as due to svāṅgaśiṭām (phiṭ 29), [applying] before ṭāp, because it is antaraṅga.

Subodhinī

alignment inferredNSP p. 634

—यान्तस्यान्त्यादिति । ‘क्षत्राद् घः’ इति प्रत्ययस्वरेणापीति वा बोध्यम् ॥—खान्तस्या—। श् च म् च श्मौ तौ आदी यस्य स श्मादिर्न श्मादिरश्मादिः । तस्य शकारमकारादिभिन्नस्य खशब्दस्यान्तोदात्तः स्यात् ॥—शीङः खो निद्ध्रस्वश्चेत्यादि । ननु बहुषूणादिपुस्तकेषु शीङो ह्रस्वश्चेत्येव पठ्यते । ‘मुहेः खो मूर्च’ इत्यतः खोऽनुवर्तते ह्रस्वविधानसामर्थ्याद्गुणाभाव इति स्वयमप्युणादिष्वेवमेवोक्तम् । तस्मात्पूर्वापरविरुद्धोऽयं ग्रन्थ इत्यस्वरसादाह—अन्तरङ्गत्वादित्यादि

translator notes

commentary Subodhinī: 'aśmādeḥ' is a-śmādeḥ: ś and m are 'śmau'; a word with these at its beginning is śmādi; not śmādi is aśmādi — so the rule is for a kha-final word whose first letter is other than ś or m. Followed in sutra_en and in 'not beginning with ś or m' (the counter-examples are śikhā and mukha).
commentary Subodhinī: most uṇādi books read only 'śīṅo hrasvaś ca', with kha carried forward from 'muheḥ kho mūrca' and no guṇa because shortening is enjoined, and Bhaṭṭoji himself says so in the uṇādi section; so this passage contradicts the uṇādi section, and out of dissatisfaction with it he adds 'antaraṅgatvāt …'. Followed: the two explanations are kept as alternatives joined by 'or else'.
textual After 'mukhasya svāṅgaśiṭām iti' the print adds 'nabviṣayasyeti' before 'vā' (NSP p. 624, scan page-0634; collation batch12, class A; Wikisource has it too). Supplied in brackets: '[or by nabviṣayasya (phiṭ 26)]'.
textual Ours reads 'uvarṇasyodattatve'; the print has 'uvarṇasyodāttatve' (NSP p. 624, scan page-0634, clear). Missing ā-mātrā, not in the collation; the English follows the print.
translator Accent convention: udātta acute, anudātta unmarked. The final is udātta in nakhám, ukhā́, sukhám, duḥkhám; the first syllable in śíkhā and múkham. The uṇādi rule cited is uṇādi 702 in our edition, which reads it 'śīṅo hrasvaś ca' (sk90702); the kaumudī quotes it as 'śīṅaḥ kho nid dhrasvaś ca'. A nit affix makes the word ādyudātta (ñnity ādir nityam, SK 3686).
textual Subodhinī filing: the head of sk.100006.s1 ('yāntasyāntyād iti …') belongs to phiṭ 5. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि7 · Phiṭ 10.1.7

बंहिष्ठवत्सर्तिशत्थानाम्‌ ॥ फि७ ॥

baṃhiṣṭhavatsartiśatthānām‌

hiṣṭhavatsaratiśatthāntānām — Of [words] ending in hiṣṭha, vatsara, ti, śat or tha [the final vowel is udātta (anuvṛtti from phiṭ 1)].

Rule. Words ending in hiṣṭha, vatsara, ti, śat or tha have the udātta on the final vowel. The heading gives the sūtra as baṃhiṣṭhavatsartiśatthānām. The 1915 print reads hiṣṭhavatsaratiśatthāntānām, "of words ending in …", as the Subodhinī glosses it; that reading is followed here.

Example.

bahula + iṣṭhan "most abundant" → baṃhi replaces bahula (the Subodhinī) → baṃhiṣṭha

→ the final vowel is udātta (this rule) → baṃhiṣṭhá, udātta ṣṭhá.

saṃvatsaráḥ "year", udātta rá.

saptatíḥ "seventy", aśītíḥ "eighty", udātta tí.

catvāriṃśát "forty", udātta śát.

abhyū̀rṇvānā́ prabhṛthásyāyóḥ: the thá of prabhṛthá is udātta. The grave on ū̀ marks the independent svarita that arises from abhi + ū. The nā́ is udātta.

Applies when / blocked by. Bhaṭṭoji names the rule each word escapes.

baṃhiṣṭha would be ādyudātta, because iṣṭhan is nit (SK 3686).

saptati, aśīti and catvāriṃśat would take the heavy-syllable udātta of laghāv ante (phiṭ 42).

For saṃvatsara and prabhṛtha, "they say" that the accent an indeclinable first member keeps is set aside here.

Watch out. In two mantras baṃhiṣṭha is ādyudātta after all: báṃhiṣṭhair áśvaiḥ suvṛ́tā ráthena "with most bountiful horses, with a well-rolling chariot", and yád báṃhiṣṭhaṃ nā́tivídhe. Here the udātta is on báṃ. Bhaṭṭoji puts this down to vyatyaya, the free interchange allowed in the Veda. The 1915 print reads parivatsaraḥ for saṃvatsaraḥ; the Subodhinī knows both readings. Bhaṭṭoji also notes that the tha of prabhṛtha is already covered by the thāthādi sūtra (SK 3878).

Siddhānta-kaumudī

एषामन्त उदात्तः स्यात्‌ । अतिशयेन बहुलो बंहिष्ठः । नित्त्वादाद्युदात्तत्वे प्राप्ते । 'बंहिष्ठै॑रश्वै॑ः सु॒वृता॒ रथे॒न । 'यद्बंहिष्ठं नाति॒विधे॑ इत्यादौ व्यत्ययादाद्युदात्तः । संवत्सरः । अव्ययपूर्वपदप्रकृतिस्वरोऽत्र बाध्यत इत्याहुः । सप्ततिः । अशीतिः । 'लघावन्ते--' {SK फि42} इति प्राप्ते । चत्वारिंशत्‌ । इहापि प्राग्वत्‌ । 'अभ्यू॑र्ण्वाना प्र॑भृ॒थस्या॒योः' । अव्ययपूर्वपदप्रकृतिस्वरोऽत्र बाध्यत इत्याहुः । थाथादिसूत्रेण गतार्थमेतत्‌ ॥

Of these the final [vowel] is to be udātta. baṃhiṣṭhá, 'most abundant' (atiśayena bahulaḥ) — ādyudātta would [otherwise] apply because [the affix] is nit. In [passages] such as báṃhiṣṭhair áśvaiḥ suvṛ́tā ráthena ["with most bountiful horses, with a well-rolling chariot"] and yád báṃhiṣṭhaṃ nā́tivídhe, it is ādyudātta by interchange (vyatyaya). saṃvatsaráḥ — they say that the accent of an indeclinable first member keeping its own accent (avyayapūrvapadaprakṛtisvara) is set aside here. saptatíḥ, aśītíḥ — laghāvante (phiṭ 42) would [otherwise] apply. catvāriṃśát — here too, as before [laghāvante would otherwise apply]. abhyū̀rṇvānā́ prabhṛthásyāyóḥ — they say that the accent of an indeclinable first member keeping its own accent is set aside here. [But] this is already accomplished by the thāthādi sūtra (SK 3878).

Subodhinī

NSP p. 634

—हिष्ठ—॥— एषामिति । हिष्ठ वत्सर ति शत् थ एतदन्तानामित्यर्थः ॥—बंहिष्ठ इति । बहुलशब्दात् ‘अतिशायने तमबिष्ठनौ’ इतीष्ठन् । ‘प्रियस्थिरस्फिर—’ इत्यनेन बहुलस्य बंहिरादेशः ॥—परिवत्सर इति । क्वचित्तु संवत्सर इति पाठस्तत्र ‘वसेश्च संपूर्वाच्चित्’ इति सरप्रत्ययस्य चित्त्वादपि सिद्धेः ॥—सप्ततिरित्यादि । ‘पङ्क्तिर्विशतित्रिंशत्—’ इत्यत्र व्युत्पादिता एते ॥—प्राग्वदिति । ‘लघावन्ते’ इति प्राप्त इत्यर्थः

translator notes

textual Sūtra: ours reads 'baṃhiṣṭhavatsartiśatthānām'; the print has 'hiṣṭhavatsaratiśatthāntānām' (NSP p. 624, scan page-0634; collation batch12, class A for sarti/sarati and the missing -ntā-, class V for the initial baṃ-); the Subodhinī glosses 'hiṣṭha vatsara ti śat tha etadantānām' and Wikisource has '…saratiśatthāntānām'. sutra_en follows the print.
commentary Subodhinī: 'eṣām' = of words ending in hiṣṭha, vatsara, ti, śat, tha. Followed in sutra_en ('ending in').
commentary Subodhinī: baṃhiṣṭha is bahula + iṣṭhan (atiśāyane tamabiṣṭhanau), with baṃhi for bahula by priyasthirasphira-. Followed: the nit affix of 'nittvāt' is iṣṭhan.
commentary Subodhinī reads the example as parivatsaraḥ and adds 'kvacit tu saṃvatsara iti pāṭhaḥ' — in that reading the end-accent follows anyway from the cit affix sara (vaseś ca saṃpūrvāc cit). Recorded; see the next note.
textual The print reads parivatsaraḥ where ours has saṃvatsaraḥ (NSP p. 624, scan page-0634; collation batch12, V); Wikisource has savatsaraḥ (= saṃvatsaraḥ), and the Subodhinī knows both readings. The English keeps ours.
textual Accents of báṃhiṣṭhair áśvaiḥ suvṛ́tā ráthena follow the print (NSP p. 624, scan page-0634: svarita on hi, anudātta on ṣṭhai, svarita on the syllable the; collation batch12, ACCENT table). Our accented copy marks svarita on ṣṭhai and śvai and anudātta on the syllable the, which cannot be the ādyudātta form the kaumudī says the mantra shows. In the second mantra the print marks 'yad baṃhi[svarita]ṣṭhaṃ[anudātta] nāti[anudātta]vidhe[svarita]' — svarita on hi and anudātta on ṣṭhaṃ (NSP p. 624, scan page-0634, zoomed), so báṃ is udātta there too; ours marks only ti and dhe, which alone would not show the ādyudātta. In the third mantra the print reads 'a[anudātta]bhyū[svarita]rṇvā[anudātta]nā pra[svarita]bhṛ[anudātta]thasyā[anudātta]yoḥ' (scan page-0634, zoomed); ours lacks the anudātta signs under a and ṇvā (the print also has a small mark above ṇvā that cannot be resolved at scan resolution). The English follows the print: yád báṃhiṣṭhaṃ nā́tivídhe; abhyū̀rṇvānā́ prabhṛthásyāyóḥ.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The rule makes the last syllable udātta: baṃhiṣṭhá, saṃvatsaráḥ, saptatíḥ, aśītíḥ, catvāriṃśát, and the thá of prabhṛthá. In the two baṃhiṣṭha mantras the first syllable báṃ is udātta (the exception by vyatyaya). In abhyū̀rṇvānā́ the grave marks the independent svarita from abhi + ū. Both copies put the svarita sign on pra of prabhṛthá; pra is not an independent svarita (prabhṛthá is antodātta with pra anudātta), so it is a dependent svarita, which presupposes an udātta on the syllable before it: nā́ is udātta. The print confirms this with the anudātta (sannatara) sign on the preceding ṇvā (see the textual note). In prabhṛthásyāyóḥ, bhṛ and syā bear the sannatara sign before the udātta thá and yó. The 'ityādau' is taken to cover both mantras, since the print accents báṃhiṣṭhair as ādyudātta too.
translator The 'thāthādi sūtra' is thāthaghañktājabitrakāṇām (SK 3878), which makes such a final member after a gati antodātta; so the 'tha' item of this phiṭ is redundant for prabhṛtha. The Subodhinī (citing paṅktiviṃśatitriṃśat-) says saptati etc. are derived in the numeral section; and its gloss 'prāgvad iti — laghāvante iti prāpta ity arthaḥ' is followed in the bracket after catvāriṃśát.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि8 · Phiṭ 10.1.8

दक्षिणस्य साधौ ॥ फि८ ॥

dakṣiṇasya sādhau

dakṣiṇasya sādhau — Of dakṣiṇa in the sense 'good at, skilful' (sādhu) [the final vowel is udātta (anuvṛtti from phiṭ 1)].

Rule. In the sense "good at, skilful" (sādhu), dakṣiṇa has the udātta on its final vowel. The Subodhinī's example of this sense is vīṇāyāṃ dakṣiṇaḥ, "skilled on the vīṇā".

Example.

dakṣiṇa "skilful" → this rule → dakṣiṇá, udātta ṇá.

In other senses → dákṣiṇa, udātta dák.

Bhaṭṭoji gives no example sentence.

Applies when / blocked by. Bhaṭṭoji says what happens in the other senses. When dakṣiṇa expresses relative position ("southern, right"), it is a sarvanāman, a pronominal word. It is then ādyudātta by svāṅgaśiṭām (phiṭ 29). In any other sense, laghāv ante (phiṭ 42) makes its heavy syllable dak udātta, since its last two syllables are light.

Watch out. The 1915 print adds a line from the lexicon (kośa). It says dakṣiṇa is used of the straightforward, the generous, and one who follows another's wish.

Siddhānta-kaumudī

अन्त उदात्तः स्यात्‌ । साधुवाचित्वाभावे तु व्यवस्थायां सर्वनामतया 'स्वाङ्गशिटाम्‌--' {SK फि29} इत्याद्युदातः । अर्थान्तरे तु 'लघावन्ते--' {SK फि42} इति गुरुरुदात्तः ।

The final [vowel] is to be udātta. But where it does not denote 'good at' (sādhu), in the sense of relative position (vyavasthā) it is ādyudātta by svāṅgaśiṭām (phiṭ 29), being a sarvanāman; and in any other sense the heavy [syllable] is udātta by laghāvante (phiṭ 42). [The lexicon (kośa) says: dakṣiṇa is used of the straightforward (sarala), the generous (udāra) and one who follows another's wish (paracchandānuvartin).]

Subodhinī

NSP p. 634

—दक्षिणस्य—। अस्यान्त उदात्तः स्यात्प्रावीण्येऽर्थे । वीणायां दक्षिणः । प्रवीण इत्यर्थः ॥—छन्दसि । दक्षिणस्याद्यन्तौ पर्यायेणोदात्तौ स्यातां वेदे

translator notes

commentary Subodhinī: the final of dakṣiṇa is udātta in the sense of proficiency (prāvīṇya): 'vīṇāyāṃ dakṣiṇaḥ', 'skilled on the vīṇā', meaning pravīṇa. Followed: sādhu rendered 'good at, skilful'.
textual Our text ends at 'gurur udāttaḥ'. The print continues 'dakṣiṇaḥ saralodāraparacchandānuvartiṣv iti kośaḥ' (NSP p. 624, scan page-0634; collation batch12, class A; Wikisource has it too). Supplied in brackets at the end of the block. Ours also reads 'ādyudātaḥ' for the print's 'ādyudāttaḥ' (collation class A); the English follows the print.
translator Accent convention: udātta acute, anudātta unmarked. In the sense 'skilful' the word is dakṣiṇá. In the other two cases it is dákṣiṇa: as a sarvanāman (śiṭ) by phiṭ 29, and otherwise by phiṭ 42, since the last two syllables are light and the heavy dak is udātta. The kaumudī gives no example for this sūtra.
textual sk.100008.s1 also carries the Subodhinī on phiṭ 10 (chandasi ca). Our OCR there is garbled ('dakṣiṇasyādyantaiḥ pravīṇyeṇodāttaiḥ … syāt'); the scan, under the watermark on the last line, reads roughly 'chandasi — dakṣiṇasyādyantau paryāyeṇodāttau syātāṃ vede' (NSP p. 624, scan page-0634). The trailing 'syāt. pravīṇa ity arthaḥ' in our block repeats the phiṭ 8 gloss and is not in the print. Phiṭ 9 has no Subodhinī. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints only the mūla.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि9 · Phiṭ 10.1.9

स्वाङ्गाख्यायामादिर्वा ॥ फि९ ॥

svāṅgākhyāyāmādirvā

svāṅgākhyāyām ādir vā — When [dakṣiṇa (carried forward from phiṭ 8)] is the designation of a body part (svāṅga), its initial [vowel] is optionally [udātta; otherwise the final vowel (antaḥ, carried forward from phiṭ 1 via phiṭ 8) is udātta].

Rule. When dakṣiṇa names a part of the body, its first vowel is optionally udātta. Otherwise its final vowel is. Bhaṭṭoji: the first and the last are udātta by turns (paryāyeṇa). dakṣiṇa is carried from phiṭ 8.

Example.

dakṣiṇo bāhuḥ "the right arm"

→ this rule → dákṣiṇaḥ (udātta dák) or dakṣiṇáḥ (udātta ṇá).

Applies when / blocked by. The alternative final udātta is the general one of phiṭ 1, still running. It is not phiṭ 8's, which is limited to the sense "skilful". This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. Why does the sūtra say ākhyā, "the name"? Bhaṭṭoji: for a person seated facing west, the left hand is the "southern" (dakṣiṇa) one. There dakṣiṇa states the hand's position; it is not the name of the limb. So the option does not apply. This reading of his remark is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

इह दक्षिणस्याद्यन्तौ पर्यायेणोदात्तौ स्तः । दक्षिणो बाहुः । 'आख्याग्रहणम्‌' किम्‌ । प्रत्यङ्मुखस्यासीनस्य वामपाणिर्दक्षिणो भवति ।

Here the initial and the final [vowel] of dakṣiṇa are udātta by turns (paryāyeṇa): dakṣiṇo bāhuḥ ('the right arm' — dákṣiṇaḥ with the udātta on the first syllable, or dakṣiṇáḥ with it on the last). Why the word 'ākhyā' (designation)? [Because] for a person seated facing west, the left hand is the dakṣiṇa (southern) one.

translator notes

translator dakṣiṇa is supplied from phiṭ 8 on the strength of the kaumudī's 'iha dakṣiṇasya'; the alternative to the optional initial udātta, namely the final udātta, comes from the kaumudī's 'ādyantau paryāyeṇodāttau'. That final udātta is the 'anta udāttaḥ' running on from phiṭ 1 (through phiṭ 8), not phiṭ 8's own teaching, which is restricted to the sense sādhu; without this rule a body-part dakṣiṇa would be ādyudātta (by phiṭ 29 or phiṭ 42), and the 'vā' here makes the carried-forward antodātta one of two options. No commentator uses the word anuvṛtti here; the identification is the translator's.
translator The counter-example is read as: there dakṣiṇa names the hand's position (on the south side), not the limb as such, so it is not the designation (ākhyā) of a body part and the option does not apply. The kaumudī says no more; on its remark under phiṭ 8, dakṣiṇa expressing relative position (vyavasthā) is a sarvanāma and ādyudātta by svāṅgaśiṭām (phiṭ 29). This is a translator inference. The accented forms in the example are spelled out from 'ādyantau paryāyeṇa'; the source gives the example unmarked.
textual No Subodhinī on phiṭ 9: the print's commentary passes from 'dakṣiṇasya' (phiṭ 8: 'vīṇāyāṃ dakṣiṇaḥ, pravīṇa ity arthaḥ') straight to 'chandasi' (phiṭ 10) (NSP p. 624, scan page-0634, last lines; our text of both is in sk.100008.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101 prints the mūla only for the phiṭ-sūtras.

फि10 · Phiṭ 10.1.10

छन्दसि च ॥ फि१० ॥

chandasi ca

chandasi ca — In the Veda (chandasi) too [the initial and the final vowel of dakṣiṇa (carried forward from phiṭ 8–9) are udātta by turns, even where it does not designate a body part].

Rule. In the Veda the same alternation holds even when dakṣiṇa does not name a body part. Bhaṭṭoji: "this rule is for a sense other than a body part" (asvāṅga). The Subodhinī: in the Veda the first and the last vowel of dakṣiṇa are udātta by turns.

Example.

dakṣiṇaḥ (Veda, any sense) → this rule → dákṣiṇaḥ (udātta dák) or dakṣiṇáḥ (udātta ṇá).

Siddhānta-kaumudī

अस्वाङ्गार्थमिदम्‌ । दक्षिणः । इह पर्यायेणाद्यन्तावुदात्तौ ।

This [rule] is for [dakṣiṇa in] a sense other than a body part (asvāṅga). dakṣiṇaḥ: here the initial and the final are udātta by turns (paryāyeṇa) [dákṣiṇaḥ or dakṣiṇáḥ].

translator notes

commentary Subodhinī (printed under sk.100008.s1, where the OCR is garbled: 'cranadasi … dakṣiṇasyādyantaiḥ pravīṇyeṇodāttaiḥ'; the scan, page-0634 last line, reads 'chandasi — dakṣiṇasyādyantau paryāyeṇodāttau syātāṃ vede'): in the Veda the initial and the final of dakṣiṇa are udātta by turns. Followed: dakṣiṇa and the alternation are carried into sutra_en.
translator The accented forms in brackets spell out 'paryāyeṇādyantāv udāttau'; the source gives dakṣiṇaḥ unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0101–0102 prints the mūla only. Kaumudī = print (NSP p. 624, scan page-0634; collation batch12 lists the unit as clean).

फि11 · Phiṭ 10.1.11

कृष्णस्यामृगाख्या चेत् ॥ फि११ ॥

kṛṣṇasyāmṛgākhyā cet

kṛṣṇasyāmṛgākhyā cet — [In the Veda (chandasi), carried forward from phiṭ 10 according to the Subodhinī,] [the final vowel (antaḥ)] of kṛṣṇa [is udātta (both anuvṛtti from phiṭ 1)], provided it is not the name of an animal (mṛga).

Rule. In the Veda, kṛṣṇa "black" has the udātta on its final vowel, unless it is the name of an animal. "In the Veda" is carried from phiṭ 10, as the Subodhinī says. Bhaṭṭoji: this antodātta is prescribed where varṇānāṃ taṇa- (phiṭ 33) would give ādyudātta.

Example.

kṛṣṇa → this rule → kṛṣṇá, udātta ṣṇá.

kṛṣṇó nonāva vṛṣabháḥ "the black bull has bellowed": udātta ṣṇó and bhá.

kṛṣṇānāṃ vrīhīṇām "of the black rice-grains".

As the name of an animal: kṛṣṇo rātryai "a black antelope for Night". Here the word keeps the first-syllable udātta of phiṭ 33, kṛ́ṣṇaḥ, udātta kṛ́. This form is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. In kṛṣṇó nonāva vṛṣabháḥ, the printed svarita signs are irregular. The accent given here is the one Bhaṭṭoji's argument needs: kṛṣṇa antodātta.

Siddhānta-kaumudī

अन्त उदात्तः । 'वर्णानां तण--' {SK फि33} इत्याद्युदात्तत्वे प्राप्ते अन्तोदत्तो विधीयते । कृष्णानां व्रीहीणां । 'कृ॒ष्णो॑ नोनाव वृष॒भः' । मृगाख्यायां तु । कृष्णो रात्र्यै ॥

The final [vowel] is udātta. Where ādyudātta would be obtained by varṇānāṃ taṇa- (phiṭ 33), antodātta is prescribed [by this rule]. kṛṣṇānāṃ vrīhīṇām ('of the black rice-grains'); kṛṣṇó nonāva vṛṣabháḥ ('the black bull has bellowed'), with the udātta on the final syllable ṣṇó of kṛṣṇa. But when it names an animal: kṛṣṇo rātryai ('a black antelope for Night'), [where kṛṣṇa keeps the udātta on its first syllable, kṛ́ṣṇaḥ, by phiṭ 33].

Subodhinī

NSP p. 634–635

—कृष्णस्य—। अस्यान्त उदात्तश्छन्दसि न तु मृगाख्यायाम् ॥—एके इति । तन्मतेऽस्मिन्सूत्रे नामधेयस्येत्यनुवर्तते वचनविपरिणामेनान्वयः नामधेययोः । शुक्लगौरयोरादिरुदात्त इत्यर्थः । तेन ‘सरो गौरो यथा पिब’ इत्यत्रान्तोदात्तत्वमेव नामधेयत्वाभावात्

translator notes

commentary Subodhinī (sk.100011.s1; the pratīka 'kṛṣṇasya' is the last word of NSP p. 624, scan page-0634): 'asyānta udāttaś chandasi na tu mṛgākhyāyām' — the final of kṛṣṇa is udātta in the Veda, but not when it names an animal. Followed: '[In the Veda (chandasi)]' is carried into sutra_en as running on from phiṭ 10.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras, as the kaumudī's 'anta udāttaḥ' shows; the Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', in sk.100018.s1) confirms the anuvṛtti of udātta.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. In kṛṣṇó nonāva vṛṣabháḥ the udātta syllables are ṣṇó and bhá; the verb nonāva is unaccented. Our accented copy and the print set the svarita stroke over ṣṇo (the print also over no), which is not the regular placement after an udātta; the English gives the accent the kaumudī's argument requires (kṛṣṇa antodātta). kṛṣṇānāṃ vrīhīṇām and kṛṣṇo rātryai are unmarked in the source; the initial udātta of kṛṣṇa in the animal sense is supplied from the kaumudī's 'mṛgākhyāyāṃ tu' read with its reference to phiṭ 33 (translator inference).
textual Ours reads 'antodatto vidhīyate'; the print has 'antodātto' (NSP p. 625, scan page-0635; collation batch12, class A). The English follows the print.
textual The tail of sk.100011.s1 ('eke iti …') is the Subodhinī on phiṭ 13 (śuklagaurayor ādiḥ). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only.

फि12 · Phiṭ 10.1.12

वा नामधेयस्य ॥ फि१२ ॥

vā nāmadheyasya

vā nāmadheyasya — [The final vowel of kṛṣṇa (carried forward from phiṭ 11) is udātta] optionally when it is a proper name (nāmadheya).

Rule. As a proper name, kṛṣṇa takes the final udātta only optionally. Bhaṭṭoji: "'of kṛṣṇa' is still in force" (kṛṣṇasyety eva).

Example.

ayáṃ vā kṛṣṇó aśvinā "this Kṛṣṇa, O Aśvins": udātta yáṃ and ṣṇó.

kṛṣṇarṣiḥ "the seer Kṛṣṇa": here kṛṣṇa is the seer's name.

Applies when / blocked by. Bhaṭṭoji shows only the antodātta form. The other form would be the first-syllable udātta of phiṭ 33, kṛ́ṣṇa. This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The reading vā in the mantra is doubtful; the sense, "you two, O Aśvins", would suit vāṃ. It is kept as vā here.

Siddhānta-kaumudī

कृष्णस्येत्येव । 'अ॒यं वा॑ कृ॒ष्णो अ॑श्विना' । कृष्णर्षिः ॥

'Of kṛṣṇa' is still in force (ity eva). ayáṃ vā kṛṣṇó aśvinā ('this Kṛṣṇa, O Aśvins …'), with the udātta on the final syllable ṣṇó; kṛṣṇarṣiḥ ['the seer Kṛṣṇa': kṛṣṇa here is the seer's name].

translator notes

translator kṛṣṇa is supplied from phiṭ 11 on the strength of the kaumudī's 'kṛṣṇasyety eva'. 'Optionally' means: the final vowel is udātta or not; in the latter case the ādyudātta of phiṭ 33 (varṇānāṃ taṇa-) would be the other form. The kaumudī illustrates only the antodātta form.
translator Accent: in ayáṃ the udātta is yáṃ. Our accented copy and the print both mark kṛ as anudātta and the following a of aśvinā as svarita, i.e. kṛṣṇó with the udātta on its final syllable, the optional antodātta of the name. 'kṛṣṇarṣiḥ' is taken as identifying the kṛṣṇa of the mantra as the seer of that name, which makes it a nāmadheya; it could also be read as a second, separate example (the compound 'the seer Kṛṣṇa'). Either way it is unaccented in the source.
textual Ours reads 'vā' with a svarita stroke. On the print (NSP p. 625, scan page-0635) the mark above vā cannot be told apart from an anusvāra at this resolution; the sense ('… you two, O Aśvins') wants vāṃ. The English keeps our letters. Collation batch12 lists the unit as clean.
textual No Subodhinī on phiṭ 12: the print's commentary runs from 'kṛṣṇasya' (phiṭ 11) straight to 'eke iti' (phiṭ 13) (scan page-0635; text in sk.100011.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only.

फि13 · Phiṭ 10.1.13

शुक्लगौरयोरादिः ॥ फि१३ ॥

śuklagaurayorādiḥ

śuklagaurayor ādiḥ — The initial [vowel] of śukla and gaura [is udātta (anuvṛtti from phiṭ 1): invariably, according to some; optionally, with vā carried forward (anuvṛtti) from phiṭ 12, according to the view the kaumudī holds right].

Rule. The first syllable of śukla "white" and gaura "pale" is udātta. Some say this is invariable. Bhaṭṭoji holds that "optionally" (vā, from phiṭ 12) is still in force.

Example.

gaura → this rule → gaúraḥ (udātta gaú); in the other option gauráḥ (udātta rá).

Bhaṭṭoji's evidence: sáro gauró yáthā piba "drink, as a gaura bull drinks at a lake". Here gauró has the udātta on its last syllable ró. So the rule cannot be invariable.

Other udāttas: sá and yá.

Applies when / blocked by. The Subodhinī explains how "some" meet this evidence. They carry nāmadheyasya, "as a name", from phiṭ 12 into this rule. In the mantra gaura is not a name, so it is antodātta by phiṭ 1. Elsewhere, at SK 3932, the Subodhinī itself applies the rule optionally: "the first and the last of gaura are udātta".

Siddhānta-kaumudī

नित्यमुदात्तः स्यादित्येके । वेत्यनुवर्तत इति तु युक्तम्‌ । 'सरो॑ गौ॒रो य॒था॒ वा' इत्यत्रान्तोदात्तत्वदर्शनात्‌ ॥

Some say that [the initial] is udātta invariably. But it is right [to hold] that 'vā' (optionally) is carried forward (anuvartate), because antodātta is seen in sáro gauró yáthā piba ('drink, as a gaura bull [drinks at] a lake'), where the udātta of gaura is on its final syllable ró.

translator notes

commentary Subodhinī (printed under sk.100011.s1, 'eke iti'): in the view of 'some', 'nāmadheyasya' (phiṭ 12) is carried forward into this sūtra and construed with a change of number (vacanavipariṇāma) as 'nāmadheyayoḥ': the initial of śukla and gaura is udātta [when they are names]; hence in 'saro gauro yathā piba' the word is antodātta simply because it is not a name there. Recorded: the English keeps the two views as the kaumudī states them; the Subodhinī shows how 'some' answer the kaumudī's counter-evidence.
commentary Subodhinī elsewhere (on SK 3932, sakthaṃ cākrāntāt, lemma 'gaurasaktha iti', printed under sk.3931.s1) applies this rule as 'gaurasyādyantāv udāttau' (OCR 'ābantau'): the initial and the final of gaura are udātta [by turns], hence three accent patterns (traisvarya) for the compound — the optional reading. Recorded; it agrees with the view the kaumudī calls right.
translator Accent, following the print: the udātta syllables are sá (saro), ró (gauró) and yá (yáthā); piba is unaccented.
textual Ours reads 'yathā vā', with both syllables of yathā marked anudātta; the print has 'yáthā piba' (svarita on thā) (NSP p. 625, scan page-0635; collation batch12, class A), and the Subodhinī quotes 'saro gauro yathā piba'. The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि14 · Phiṭ 10.1.14

अङ्गुष्ठोदकबकवशानां छन्दस्यन्तः ॥ फि१४ ॥

aṅguṣṭhodakabakavaśānāṃ chandasyantaḥ

aṅguṣṭhodakabakavaśānāṃ chandasy antaḥ — In the Veda (chandasi) the final [vowel] of aṅguṣṭha, udaka, baka and vaśā [is udātta (anuvṛtti from phiṭ 1)].

Rule. In the Veda, aṅguṣṭha "thumb", udaka "water", baka "heron" and vaśā "cow" have the udātta on the final vowel.

Example.

aṅguṣṭha (Veda) → this rule → aṅguṣṭhá, udātta ṣṭhá.

udaka (Veda) → udakám, udātta kám.

Applies when / blocked by. Bhaṭṭoji: for aṅguṣṭha, svāṅgānām akurvādīnām (phiṭ 52) would make the second syllable udātta. The rule is undertaken to make it antodātta. The Subodhinī adds that baka is likewise taken out of prāṇināṃ kupūrvam (phiṭ 30). It also says that in ordinary language udaka belongs to the kardama-list (phiṭ 59). There its first or second syllable is udātta.

Watch out. Why is vaśā named? Bhaṭṭoji: as a restriction (niyama), "only in the Veda". So in ordinary usage vaśā is ādyudātta, "they say". Why a restriction? vaśā would be antodātta anyway by phiṭ 1, so naming it only confines that accent to the Veda. This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

अङ्गुष्ठस्य 'स्वाङ्गानामकुर्वादीनाम्‌' {SK फि52} इति द्वितीयस्योदात्तत्वे प्राप्तेऽन्तोदात्तर्थ आरम्भः । वशाग्रहणं नियमार्थं छन्दस्येवेति । तेन लोक आद्युदात्ततेत्याहुः ।

For aṅguṣṭha ('thumb'), udātta on the second [syllable] would be obtained by svāṅgānām akurvādīnām (phiṭ 52); the rule is undertaken (ārambha) for the sake of antodātta. The mention of vaśā is for restriction (niyama): '[vaśā is antodātta] only in the Veda'. Hence in ordinary usage (loka) it is ādyudātta, they say.

Subodhinī

NSP p. 635

—अङ्गुष्ठो— एषामन्तोदात्तश्छन्दसि ॥—अङ्गुष्ठस्येति । उपलक्षणमिदम् । वकशब्देऽपि प्राणिनां कुपूर्वमित्याद्युदात्ते प्राप्ते इति बोध्यम्

translator notes

commentary Subodhinī (sk.100014.s1): 'eṣām antodāttaś chandasi'; the mention of aṅguṣṭha is an upalakṣaṇa: for baka too it should be understood [that the rule is for antodātta] where ādyudātta would be obtained by prāṇināṃ kupūrvam (phiṭ 30). (OCR 'vakra-'; the scan, page-0635, reads 'vaka-', i.e. baka.) Recorded: the English translates only the kaumudī's own example.
commentary Subodhinī, printed under sk.100029.s1 ('udakam iti'): in the Veda udaka is antodātta by this rule; in ordinary language, being in the kardamādi group, it has the udātta on its first or on its second syllable. Recorded.
translator Why the mention of vaśā is a restriction: vaśā would be antodātta in any case by phiṣo 'nta udāttaḥ (phiṭ 1), so naming it here only makes sense as confining the antodātta to the Veda. Translator inference; the kaumudī states only the conclusion and attributes the ādyudātta of vaśā in loka to others ('ity āhuḥ').
textual Ours reads 'antodāttartha ārambhaḥ'; the print has 'antodāttārtha' (NSP p. 625, scan page-0635; collation batch12, class A). The English follows the print. The print spells baka as vaka in the sūtra (b/v only).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.
textual Ours reads 'tena loka ādyudāttatā'; the print has 'loke ādyudāttatā' (NSP p. 625, scan page-0635; not in the collation). Sandhi only; the English ('in ordinary usage') is the same either way.

फि15 · Phiṭ 10.1.15

पृष्ठस्य च ॥ फि१५ ॥

pṛṣṭhasya ca

pṛṣṭhasya ca — [In the Veda (chandasi), and the final vowel (antaḥ), both carried forward from phiṭ 14,] of pṛṣṭha too [is udātta; optionally in ordinary language (bhāṣā), according to the kaumudī].

Rule. In the Veda, pṛṣṭha "back" also has the udātta on its final vowel. Bhaṭṭoji adds: optionally in ordinary language (bhāṣā). "In the Veda" and "the final" are carried from phiṭ 14.

Example.

pṛṣṭha (Veda) → this rule → pṛṣṭhám, udātta ṣṭhám.

pṛṣṭha (ordinary language) → pṛṣṭhám or pṛ́ṣṭham, udātta pṛ́.

Applies when / blocked by. The Subodhinī: in the other alternative pṛṣṭha is ādyudātta by svāṅgaśiṭām (phiṭ 29), as a part of the body.

Siddhānta-kaumudī

छन्दस्यन्त उदात्तः स्याद्वा भाषायाम्‌ । पृष्ठम्‌ ॥

In the Veda the final [vowel] is udātta; optionally in ordinary language (bhāṣā). pṛṣṭham ('back') [in bhāṣā either pṛṣṭhám, with the udātta on the final syllable, or, in the other alternative, pṛ́ṣṭham, ādyudātta by svāṅgaśiṭām (phiṭ 29)].

Subodhinī

alignment inferredNSP p. 635

—वा भाषायाम्—पृष्ठमिति । पक्षे ‘स्वाङ्गशिटाम्—’ इत्याद्युदात्तत्वम्

translator notes

commentary Subodhinī (sk.100015.s1): 'vā bhāṣāyām — pṛṣṭham iti: pakṣe svāṅgaśiṭām ity ādyudāttatvam' — in the other alternative [in bhāṣā] pṛṣṭha is ādyudātta by svāṅgaśiṭām (phiṭ 29). Followed: the bracket after pṛṣṭham.
translator 'chandasi' and 'antaḥ' are carried from phiṭ 14 on the strength of the kaumudī's 'chandasy anta udāttaḥ'; the option in bhāṣā comes from the kaumudī alone ('vā bhāṣāyām'), not from the wording of the sūtra.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only. Kaumudī = print (NSP p. 625, scan page-0635; collation batch12 lists the unit as clean).

फि16 · Phiṭ 10.1.16

अर्जुनस्य तृणाख्या चेत्‌ ॥ फि१६ ॥

arjunasya tṛṇākhyā cet‌

arjunasya tṛṇākhyā cet — [The final vowel (antaḥ)] of arjuna [is udātta (anuvṛtti from phiṭ 1)] if it is the name of a grass (tṛṇa).

Rule. arjuna has the udātta on its final vowel when it is the name of a grass.

Example.

arjuna (a grass) → this rule → arjuná, udātta ná.

Counter-example (the Subodhinī): arjuno vṛkṣaḥ "the arjuna tree" → árjunaḥ, udātta ár.

Applies when / blocked by. Bhaṭṭoji: this is an exception (apavāda) to the ādyudātta of unarvannantānām (phiṭ 32), which covers words ending in una. The tree keeps that ādyudātta.

Siddhānta-kaumudī

'उनर्वन्नन्तानाम्‌' {SK फि32} इत्याद्युदात्तस्यापवादः ॥

This is an apavāda of the ādyudātta [taught] by unarvannantānām (phiṭ 32).

Subodhinī

NSP p. 635

— अर्जुनस्य—। अन्त उदात्तस्तृणाख्यायाम् । तृणाख्यायां किम् । अर्जुनो वृक्षः । ‘उनर्वन्नन्तानाम्—’ इत्याद्युदात्तः

translator notes

commentary Subodhinī (sk.100016.s1): 'anta udāttas tṛṇākhyāyām' — the final is udātta when it names a grass. Why 'when it names a grass'? arjuno vṛkṣaḥ ('the arjuna tree') is ādyudātta by unarvannantānām (phiṭ 32). Followed for '[the final vowel is udātta]' in sutra_en; the counter-example is recorded only.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only. Kaumudī = print (NSP p. 625, scan page-0635; collation batch12 lists the unit as clean).
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि17 · Phiṭ 10.1.17

आर्यस्य स्वाम्याख्या चेत्‌ ॥ फि१७ ॥

āryasya svāmyākhyā cet‌

aryasya svāmyākhyā cet — [The final vowel (antaḥ)] of arya [is udātta (anuvṛtti from phiṭ 1)] if it designates a master (svāmin).

Rule. arya has the udātta on its final vowel when it means "master" (svāmin). The heading gives the sūtra as āryasya. The 1915 print reads aryasya, as the Subodhinī does, and that reading is followed here.

Example.

arya "master" → this rule → aryá, udātta yá.

Applies when / blocked by. Bhaṭṭoji: the rule is stated because ādyudātta would otherwise come, either by yāntasyāntyāt pūrvam (phiṭ 62) or by yato 'nāvaḥ (SK 3701). The Subodhinī says this arya is the fixed form (nipātana) of aryaḥ svāmivaiśyayoḥ (SK 2851).

Watch out. SK 3701 concerns a two-vowel word in yat. That fits arya (ṛ + yat), not ārya. This supports the print's reading. The point is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

'यान्तस्यान्त्यात्पूर्वम्‌' {SK फि62} इति 'यतोऽनावः' {SK 3701} इति वाद्युदात्ते प्राप्ते वचनम्‌ ॥

The statement is made because ādyudātta would be obtained either by yāntasyāntyāt pūrvam (phiṭ 62) or by yato 'nāvaḥ (SK 3701).

Subodhinī

NSP p. 635

— अर्यस्य—। अन्त उदात्तः स्वाम्याख्यायाम् । ‘अर्यः स्वामिवैश्ययोः’ इति निपातितोऽयमर्यशब्दः

translator notes

commentary Subodhinī (sk.100017.s1), pratīka 'aryasya': 'anta udāttaḥ svāmyākhyāyām' — the final is udātta when it designates a master; this arya is the word given as a nipātana by 'aryaḥ svāmivaiśyayoḥ' (SK 2851). Followed: the stem is read as arya, and '[the final vowel is udātta]' is supplied in sutra_en.
textual Our sūtra reads 'āryasya' (as does Wikisource uttara-4/0102); the print has 'aryasya' (NSP p. 625, scan page-0635; collation batch12, class V), and the Subodhinī's pratīka and gloss have arya. The English follows the print.
translator The kaumudī's appeal to yato 'nāvaḥ (SK 3701), which concerns a disyllable formed with yat, also fits arya (ṛ + yat, by the nipātana of SK 2851) and not ārya; this supports the print's reading. Translator inference.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि18 · Phiṭ 10.1.18

आशाया अदिगाख्या चेत्‌ ॥ फि१८ ॥

āśāyā adigākhyā cet‌

āśāyā adigākhyā cet — [The final vowel (antaḥ)] of āśā [is udātta (anuvṛtti from phiṭ 1)], provided it is not the designation of a direction (dik).

Rule. āśā "hope" has the udātta on its final vowel, provided it does not mean "direction". Bhaṭṭoji: the rule is there to exclude āśā as the name of a direction.

Example.

āśā "hope" → this rule → āśā́, udātta śā́.

In the sense "direction": índra ā́śābhyas pári "Indra … from the quarters". Here ā́śābhyas has the udātta on its first syllable ā́. The other udāttas are í and pá.

Applies when / blocked by. Bhaṭṭoji draws a jñāpaka from the exclusion. Because the rule excludes the sense "direction", a word meaning "direction" is ādyudātta. The mantra shows that ādyudātta, not this rule.

Watch out. The Subodhinī's gloss here says āśā is "ādyudātta" when it does not mean direction. That is probably a slip for "antodātta". The whole first pāda teaches antodātta, and the Subodhinī itself treats this āśā as antodātta at SK 3656. Scholars discuss this.

Siddhānta-kaumudī

दिगाख्याव्यावृत्त्यर्थमिदम्‌ । अत एव ज्ञापकाद्दिकपर्यायस्याद्युदात्तता । 'इन्द्र॒ आशा॑भ्य॒स्परि॒' ॥

This [rule] is for excluding [āśā as] the designation of a direction. For this very reason, by jñāpaka, a synonym of 'direction' (dikparyāya) [such as āśā] is ādyudātta: índra ā́śābhyas pári ('Indra … from the quarters'), where ā́śābhyas has the udātta on its first syllable ā́.

Subodhinī

NSP p. 635

—आशाया— अदिगाख्यायामाशाशब्द आद्युदात्तः स्यात् ॥—ज्येष्ठेत्यादि । ‘प्रशस्यस्य श्रः’ ‘ज्य च’ इति प्रशस्यशब्दादिष्ठनि धनवती । ज्यादेशः । श्रवणं श्रवः सोऽस्त्यस्याः सा श्रववती । धनं विद्यते अस्याः सा धनवती । अतिशयिता श्रववती श्रविष्ठा । धनिष्ठा । इष्ठनि ‘विन्मतोर्लुक्’ इति मतुपो लुक् ॥—आद्युदात्ते प्राप्त इति । ‘ञ्नित्यादिः—’ इत्यनेन ॥—कृत्तिकेति । ‘लघावन्ते—’ इति आद्युदात्तत्वम् ॥—घृतमिति । नब्विषयस्येति प्राप्ते ॥—ज्येष्ठ इति । उदाहरणे वृद्धशब्दस्य ‘वृद्धस्य च’ इतीष्ठनि ज्यादेशः । ‘युवाल्पयोः कनन्यतरस्याम्’ इति ‘युवन्शब्दस्य कनादेशः । प्रत्युदाहरणे ‘प्रशस्यस्य श्रः’ ‘ज्य च’ इति प्रशस्यशब्दस्य ज्यादेशः । अल्पस्य कन् ॥—नित्त्वादिति । तथा च नित्स्वरापवादोऽयं योगः ॥—पक्षे उदात्त इति । उदात्त इत्यनुवृत्तेः ॥ इति प्रथमः पादः ॥ नब्विषयस्य । इसन्तवर्जितस्य नित्यनपुंसकस्यादिरुदात्तः स्यात् ॥—सर्पिरिति । ‘अर्चिशुचि—’ इत्यादिना इसिः ॥ —तृण—। तृणवाचिनां धान्यवाचिनां च द्व्यचामादिरुदात्तः स्यात् ॥ अषिति अचः प्राचां संज्ञा तदाह—द्व्यचामित्यर्थ इति ॥—गोधूमा इति । ‘लघावन्ते—’ इति मध्योदात्तता ॥—न्रः संख्या—। नकाररेफान्तायाः संख्याया आदिरुदात्तः ॥—चतुष्कपाल इति । चत्वार इत्यत्रामस्वरेण भाव्यम् । चतुर इत्यत्र ‘चतुरः शसि’ इति चतुर्भिरित्यत्र ‘झल्युपोत्तमम्’ इति चतुर्णामित्यत्र ‘षट्त्रिचतुर्भ्यः’ इत्यनेनेति समास उदाहृतः । ‘इगन्तकालकपालभगाल—’ इति पूर्वपदप्रकृतिस्वरेणाद्युदात्तोऽयम्

translator notes

commentary Subodhinī (sk.100018.s1): 'adigākhyāyām āśāśabda ādyudāttaḥ syāt' — 'when it does not designate a direction, the word āśā is ādyudātta'. The scan (NSP p. 625, scan page-0635) reads so. This is against the kaumudī, which infers the ādyudātta of the direction sense from this very exclusion, and against the Subodhinī's own use of the rule at sk.3656.s1 ('āśāśabdo hi āśāyā adigākhyā cet ity antodāttatvād anudāttādiḥ'). Recorded; the English follows the kaumudī.
translator The gloss 'ādyudāttaḥ' at sk.100018.s1 is probably a slip for 'antodāttaḥ', since the whole first pāda of the phiṭ-sūtras teaches antodātta and the ādi-adhikāra begins only at phiṭ 24 (athādiḥ prāk śakaṭeḥ). Translator inference.
translator Accent: the udātta syllables are í (índra), ā́ (ā́śābhyas, ādyudātta in the direction sense) and pá (pári). The example is the jñāpaka's application, not an instance of the rule itself.
textual Ours reads 'dikaparyāya-' (dika without virāma); the print has 'dikparyāya-' (NSP p. 625, scan page-0635; collation batch13, class A), as does Wikisource. The English follows the print. The print puts a svarita, ours an anudātta, on the last syllable of pari (collation batch13, accent rows).
textual sk.100018.s1 also carries the Subodhinī on phiṭ 19 ('jyeṣṭhety ādi', 'ādyudātte prāpta iti'), 20 ('kṛttiketi'), 21 ('ghṛtam iti'), 22 ('jyeṣṭha iti', 'nitvād iti'), 23 ('pakṣe udātta iti'), the colophon 'iti prathamaḥ pādaḥ', and then phiṭ 26–28 (nabviṣayasya, tṛṇa-, nraḥ saṃkhyā-). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि19 · Phiṭ 10.1.19

नक्षात्राणामब्विषयाणाम्‌ ॥ फि१९ ॥

nakṣātrāṇāmabviṣayāṇām‌

nakṣatrāṇām abviṣayāṇām — [The final vowel (antaḥ) is udātta (anuvṛtti from phiṭ 1)] in names of lunar mansions (nakṣatra) whose domain is [the feminine affix] āp.

Rule. Names of lunar mansions (nakṣatra) that take the feminine affix āp have the udātta on the final vowel. The 1915 print reads the sūtra nakṣatrāṇām.

Example.

āśleṣā, anurādhā → this rule → āśleṣā́, anurādhā́, udātta ṣā́, dhā́.

jyeṣṭhā, śraviṣṭhā, dhaniṣṭhā → jyeṣṭhā́, śraviṣṭhā́, dhaniṣṭhā́, udātta ṣṭhā́.

Applies when / blocked by. Bhaṭṭoji names the rivals. For āśleṣā and anurādhā, laghāv ante (phiṭ 42) would make a heavy syllable udātta. jyeṣṭhā, śraviṣṭhā and dhaniṣṭhā end in the nit affix iṣṭhan. So they would be ādyudātta by ñnity ādir nityam (SK 3686), as the Subodhinī names it.

Watch out. The Subodhinī derives the iṣṭhan words. śraviṣṭhā is "the most famed", from śravavatī "she who has fame". dhaniṣṭhā is from dhanavatī. Before iṣṭhan the matup is elided (vinmator luk).

Siddhānta-kaumudī

अन्त उदात्तः स्यात्‌ । आश्लेषानुराधादीनां 'लघावन्ते--' {SK फि42} इति प्राप्ते ज्येष्ठाश्रविष्ठाधनिष्ठानामिष्ठन्नन्तत्वेनाद्युदात्ते प्राप्ते वचनम्‌ ॥

The final [vowel] is udātta. The statement is made because, for āśleṣā, anurādhā and the like, [udātta on the heavy syllable] would be obtained by laghāv ante (phiṭ 42), and for jyeṣṭhā, śraviṣṭhā and dhaniṣṭhā ādyudātta would be obtained [by ñnity ādir nityam (SK 3686)], since they end in iṣṭhan.

translator notes

commentary Subodhinī, printed under sk.100018.s1 ('jyeṣṭhety ādi', 'ādyudātte prāpta iti'): jyeṣṭhā is from praśasya with iṣṭhan, jya being substituted by 'praśasyasya śraḥ' and 'jya ca'; śravas 'hearing, fame' gives śravavatī 'she who has fame', and 'the most famed' is śraviṣṭhā; dhanavatī gives dhaniṣṭhā; before iṣṭhan the matup is elided by 'vinmator luk'. The ādyudātta is obtained 'by ñnityādiḥ' (OCR 'ṭhinlādiḥ'; the scan, page-0635, reads ñnityādiḥ). Followed: '[by ñnity ādir nityam (SK 3686)]' supplied in the block.
translator '[udātta on the heavy syllable]' spells out what laghāv ante dvayoś ca bahvaṣo guruḥ (phiṭ 42) would give; the kaumudī says only 'laghāv ante iti prāpte'.
textual Our sūtra reads 'nakṣātrāṇām'; the print has 'nakṣatrāṇām' (NSP p. 625, scan page-0635; collation batch13, class A), as does Wikisource. The English follows the print.
textual The print's Subodhinī itself is disordered at 'praśasyaśabdād iṣṭhani dhanavatī. jyādeśaḥ' (scan page-0635 confirms the stray 'dhanavatī'); commentary text, recorded only. No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 prints the mūla only.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.
textual Ours reads 'āśleṣānurādhādīnām'; the print writes the avagraha, 'āśleṣā'nurādhādīnām' (NSP p. 625, scan page-0635; not in the collation). Orthography only; no effect on the English.

फि20 · Phiṭ 10.1.20

न कुपूर्वस्य कृत्तिकाख्या चेत्‌ ॥ फि२० ॥

na kupūrvasya kṛttikākhyā cet‌

na kupūrvasya kṛttikākhyā cet — [The final (antaḥ) is] not [udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)] for [a word] in which a k-class consonant (ku) comes before [the final], if it is the name Kṛttikā.

Rule. The final vowel is not udātta for the name Kṛttikā, where a k-class consonant (ku) stands before the final. Bhaṭṭoji: "the final is not udātta; Kṛttikā is the lunar mansion". So this rule takes back phiṭ 19's final udātta for this one name.

Example.

kṛttikā → phiṭ 19 blocked (this rule) → laghāv ante (phiṭ 42) → kṛ́ttikā, udātta kṛ́.

The Subodhinī supplies the result by phiṭ 42; Bhaṭṭoji gives no accented form.

Watch out. Bhaṭṭoji reports another view. Some explain the rule as "of words restricted to an āp that has a k-class consonant before it". On that view āryikā and bahulikā also lose the final udātta. Bhaṭṭoji reports this view without adopting it.

Siddhānta-kaumudī

अन्त उदात्तो न । कृत्तिका नक्षत्रम्‌ । केचित्तु कुपूर्वो य आप्तद्विषयाणामिति व्याख्याय 'आर्यिका' 'बहुलिका' इत्यत्राप्यन्तोदात्तो नेत्याहुः ॥

The final is not udātta. Kṛttikā [here] is the lunar mansion (nakṣatra). Some, however, explain [the rule as] 'of words restricted to an āp that has a k-class consonant (ku) before it', and say that in āryikā and bahulikā too the final is not udātta.

translator notes

commentary Subodhinī, printed under sk.100018.s1 (NSP p. 625, scan page-0635), lemma 'kṛttiketi': laghāvante… (phiṭ 42) gives initial udātta (ādyudāttatva). So once the final udātta is denied, kṛttikā is kṛ́ttikā, udātta on kṛ. Recorded; the kaumudī gives no accented form.
translator The 'na' denies the final udātta that the preceding rule, nakṣatrāṇām abviṣayāṇām (phiṭ 19), gives to nakṣatra names restricted to the feminine āp; Bhaṭṭoji's gloss 'anta udātto na' and his 'kṛttikā nakṣatram' show this. The phrase 'kupūrvo ya āp tadviṣayāṇām' of the 'some' links 'kupūrvasya' with the 'abviṣaya' of phiṭ 19 and drops the restriction to the nakṣatra Kṛttikā, so that āryikā and bahulikā are covered too. Bhaṭṭoji reports the view without adopting it.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the 'kṛttiketi' lemma in sk.100018.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the kaumudī mūla only. Ours runs 'āp tadviṣayāṇām' together as 'āptadviṣayāṇām', which could be misread as āpta- 'obtained'; the print divides 'āp tadviṣayāṇām' (NSP p. 625, scan page-0635, clear; not in the collation, which lists the unit as clean). The English follows the print ('restricted to an āp that has a k-class consonant before it').
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि21 · Phiṭ 10.1.21

घृतादीनां च ॥ फि२१ ॥

ghṛtādīnāṃ ca

ghṛtādīnāṃ ca — And of ghṛta and the rest [the final (antaḥ) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. ghṛta "ghee" and the words of its list have the udātta on the final vowel. Bhaṭṭoji: the list is an open class (ākṛtigaṇa), known from usage rather than fixed.

Example.

ghṛta → this rule → ghṛtám mimikṣe, udātta tám.

Applies when / blocked by. The Subodhinī: the rule applies where nabviṣayasya (phiṭ 26) would give the first-syllable udātta. That presupposes that ghṛta is restricted to the neuter. That is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

अन्त उदात्तः । 'घृ॒तं मि॑मिक्षे' । आकृतिगणोऽयम्‌ ॥

The final is udātta: ghṛtám mimikṣe [ghṛtám 'ghee', udātta on the final syllable tam]. This is an open class (ākṛtigaṇa).

translator notes

commentary Subodhinī, printed under sk.100018.s1 (NSP p. 625, scan page-0635), lemma 'ghṛtam iti': [the rule applies] where [initial udātta] would follow from nabviṣayasya… (phiṭ 26). Recorded: the rule overrides phiṭ 26 for ghṛta.
translator That nabviṣayasya (phiṭ 26) would reach ghṛta presupposes that ghṛta is a word restricted to the neuter; the Subodhinī does not say so. Translator inference.
translator Accent as in our accented copy and the print: ghṛ anudātta, tam udātta, mi dependent svarita (unmarked), the verb mimikṣe otherwise unaccented. The mantra is given once, in IAST.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.100018.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only. Ours = print (NSP p. 625, scan page-0635).
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि22 · Phiṭ 10.1.22

ज्येष्ठकनिष्ठयोर्वयसि ॥ फि२२ ॥

jyeṣṭhakaniṣṭhayorvayasi

jyeṣṭhakaniṣṭhayor vayasi — Of jyeṣṭha and kaniṣṭha, in the sense of age (vayas), [the final (antaḥ) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. In the sense of age, jyeṣṭha "eldest" and kaniṣṭha "youngest" have the udātta on the final vowel.

Example.

vṛddha + iṣṭhan → jya replaces vṛddha (SK 2013) → jyeṣṭha "eldest"

→ this rule → jyeṣṭhá, udātta ṣṭhá.

yuvan + iṣṭhan → kan replaces yuvan (SK 2019) → kaniṣṭhá "youngest", udātta ṣṭhá.

jyeṣṭhá āha camasā́ "the eldest said: 'the cups …'": udātta ṣṭhá and sā́.

kaniṣṭhá āha catúraḥ "the youngest said: 'four …'": udātta ṣṭhá and tú.

Counter-examples (not age): jyéṣṭhaḥ "best" and kániṣṭhaḥ "least", udātta jyé and ká.

Applies when / blocked by. Bhaṭṭoji: in the counter-examples the word is only ādyudātta, because iṣṭhan is nit (SK 3686). The Subodhinī calls this rule an exception (apavāda) to that nit accent. It derives the counter-examples too. jyeṣṭha "best" has jya for praśasya (SK 2009, SK 2011). kaniṣṭha "least" has kan for alpa.

Watch out. The same two words thus carry their udātta at opposite ends. The sense decides: age gives the last syllable, rank gives the first.

Siddhānta-kaumudī

अन्त उदात्तः स्यात्‌ । 'ज्ये॒ष्ठ आ॑ह चमसा' । 'कनिष्ठ आह चतुरः' । 'वयसि' किम्‌ । ज्येष्ठः श्रेष्ठः । कनिष्ठोऽल्पिकः । इह नित्त्वादाद्युदात्त एव ॥

The final is udātta: jyeṣṭhá āha camasā́ ["the eldest said: 'the cups …'"]; kaniṣṭhá āha catúraḥ ["the youngest said: 'four …'"]. Why "in the sense of age"? jyéṣṭhaḥ [meaning] 'best' (śreṣṭha); kániṣṭhaḥ [meaning] 'least' (alpika). Here, because [the affix iṣṭhan] has n as it (nit), [the word] is only initial-udātta (ādyudātta) [by ñnity ādir nityam (SK 3686)].

translator notes

commentary Subodhinī, printed under sk.100018.s1 (NSP p. 625, scan page-0635), lemma 'jyeṣṭha iti': in the examples jyeṣṭha comes from vṛddha with iṣṭhan and the substitute jya by vṛddhasya ca (SK 2013), and kaniṣṭha from yuvan with the substitute kan by yuvālpayoḥ kan anyatarasyām (SK 2019). In the counter-examples jya replaces praśasya by praśasyasya śraḥ (SK 2009) and jya ca (SK 2011), and kan replaces alpa. Followed: 'eldest', 'youngest' in the examples, 'best', 'least' in the counter-examples.
commentary Subodhinī (same place), lemma 'nitvād iti': so this rule is an exception (apavāda) to the accent of a nit [affix]. Followed: the bracketed '[the affix iṣṭhan]'. The Subodhinī does not name the nit-accent rule; identifying it as ñnity ādir nityam (SK 3686) in the bracket is the translator's.
textual Ours 'nittvāt'; print and Wikisource 'nitvāt' (spelling only; collation batch13, A). Accent: our accented copy marks only jye (anudātta) and ā (svarita) in the first mantra and nothing in the second; the print has camasā́ with anudātta under ma, and kaniṣṭhá āha catúraḥ fully marked (collation batch13, accent table; NSP p. 625, scan page-0635). The English follows the print.
translator Accent convention: udātta acute, dependent svarita and anudātta unmarked. In the examples the udātta is on the final syllable ṣṭha of jyeṣṭhá and kaniṣṭhá; in the counter-examples it is on the first syllable (jyé-, ká-), as Bhaṭṭoji says. camasā́ has its udātta on sā, catúraḥ on tu.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.100018.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only.
translator 'antaḥ' and 'udāttaḥ' run on from phiṭ 1 (phiṣo 'nta udāttaḥ) through the first pāda of the phiṭ-sūtras. Naming phiṭ 1 as their source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta is carried forward, and the kaumudī's gloss 'anta udāttaḥ', where it gives one, states the content.

फि23 · Phiṭ 10.1.23

बिल्वतिष्ययोः स्वरितो वा ॥ फि२३ ॥

bilvatiṣyayoḥ svarito vā

bilvatiṣyayoḥ svarito vā — Of bilva and tiṣya [the final (antaḥ)] is optionally svarita; [in the other alternative it is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. The final vowel of bilva and tiṣya is optionally svarita. Bhaṭṭoji: in the other alternative it is udātta.

Example.

bilva → this rule → bilvà (independent svarita on và) or bilvá (udātta vá).

tiṣya → tiṣyà or tiṣyá.

Bhaṭṭoji gives no examples; these are the sūtra's own words.

Applies when / blocked by. The Subodhinī explains the other alternative: "udātta, because 'udātta' is carried forward" (udātta ity anuvṛtteḥ). This is the evidence that "udātta" runs through the whole first pāda.

Watch out. The 1915 print closes the first pāda here: "thus ends the first pāda of the phiṭ-sūtras".

Siddhānta-kaumudī

अनयोरन्तः स्वरितो वा स्यात्‌ । पक्ष उदात्तः ॥

The final of these two is optionally svarita. In the other alternative it is udātta. [Thus ends the first pāda of the Phiṭ-sūtras.]

translator notes

commentary Subodhinī, printed under sk.100018.s1 (NSP p. 625, scan page-0635), lemma 'pakṣe udātta iti': because 'udātta' is carried forward (udātta ity anuvṛtteḥ). Followed: the anuvṛtti is carried in brackets in sutra_en.
textual The print closes the first pāda here with 'iti phiṭsūtreṣu prathamaḥ pādaḥ' (NSP p. 625, scan page-0635; Wikisource uttara-4/0102 has it as a running header, and the Subodhinī ends its pāda here too). Ours lacks it; supplied in brackets. Ours 'pakṣa udāttaḥ' = print 'pakṣe udāttaḥ' (sandhi only).
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.100018.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only.

फि24 · Phiṭ 10.2.24

अथादिः प्राक्‌ शकटेः ॥ फि२४ ॥

athādiḥ prāk‌ śakaṭeḥ

atha ādiḥ prāk śakaṭeḥ — Now, [in the rules] before [the rule beginning] śakaṭi (phiṭ 69), the first syllable (ādiḥ) [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. "Now the first, before śakaṭi." This is a heading (adhikāra). In the rules before śakaṭiśakaṭyoḥ (phiṭ 69), the first syllable is udātta. Bhaṭṭoji: "a heading, as far as śakaṭiśakaṭyoḥ". The 1915 print heads this sūtra "second pāda".

Example. A heading has no example of its own. Under it, phiṭ 25 gives báliḥ, udātta on the first syllable bá.

Applies when / blocked by. The heading supplies "the first" (ādiḥ). "Is udātta" still comes from phiṭ 1. Bhaṭṭoji's glosses on the next rules ("the first is udātta") and the Subodhinī at phiṭ 23 show this. Neither says so at this sūtra.

Watch out. The heading does not reach every rule in its range. The Subodhinī says ādiḥ is not construed at phiṭ 42 or phiṭ 44. Phiṭ 31 names its own vowel, so ādiḥ plays no part there either.

Siddhānta-kaumudī

अधिकारोऽयम्‌ । 'शकटिशकट्योः--' {SK फि69} इति यावत्‌ ॥

[Second pāda.] This is a heading rule (adhikāra). [It runs] as far as śakaṭiśakaṭyoḥ… (phiṭ 69).

translator notes

textual The print has the heading 'dvitīyaḥ pādaḥ' before this sūtra (NSP p. 625, scan page-0635); ours lacks it. Supplied in brackets at the head of the block.
translator The bracketed 'is udātta' is supplied from Bhaṭṭoji's own glosses on the following rules ('ādir udāttaḥ syāt', phiṭ 25, 30) and from the Subodhinī's 'udātta ity anuvṛtteḥ' at phiṭ 23. Neither Bhaṭṭoji nor the Subodhinī says so at this sūtra. 'ādiḥ' is rendered 'first syllable', as in the neighbouring units.
textual No Subodhinī on this sūtra: the print's Subodhinī (NSP p. 625, scan page-0635) passes from the first-pāda colophon straight to 'nabviṣayasya' (phiṭ 26). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only.

फि25 · Phiṭ 10.2.25

ह्रस्वान्तस्य स्त्रीविषयस्य ॥ फि२५ ॥

hrasvāntasya strīviṣayasya

hrasvāntasya strīviṣayasya — Of [a word] that ends in a short vowel and is restricted to the feminine (strīviṣaya), [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. A word that ends in a short vowel and is restricted to the feminine has its first syllable udātta.

Example.

bali → the first syllable is udātta (this rule) → báliḥ, udātta bá.

tanu "body" → tánuḥ, udātta tá.

Watch out. The reading baliḥ is doubtful. vali "fold" is feminine, while bali "offering" is masculine, so váliḥ may be meant. The accent would be the same.

Siddhānta-kaumudī

आदिरुदात्तः स्यात्‌ । बलिः । तनुः ॥

The first syllable is udātta: báliḥ, tánuḥ.

translator notes

translator Accent: udātta on the first syllable, ba of báliḥ and ta of tánuḥ, as Bhaṭṭoji's gloss requires; the kaumudī itself gives the words unaccented.
textual No Subodhinī on this sūtra (none in our data; the print's Subodhinī on NSP p. 625, scan page-0635, goes from the first-pāda colophon to phiṭ 26). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only. Ours = print, with one query: ours reads 'baliḥ'; on the scan (NSP p. 625, scan page-0635, zoomed) the first akṣara cannot be told apart from va at this resolution. The rule needs a short-final word restricted to the feminine, and vali 'fold, wrinkle' is feminine while bali 'offering' is masculine, so the print may intend 'valiḥ' (not in the collation; Wikisource garbled). The English keeps ours (báliḥ); the accent would be the same (váliḥ).
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि26 · Phiṭ 10.2.26

नब्विषयस्यानिसन्तस्य ॥ फि२६ ॥

nabviṣayasyānisantasya

nabviṣayasyānisantasya — Of [a word] restricted to the neuter (nab-viṣaya; nap = napuṃsaka) that does not end in is, [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. A word restricted to the neuter has its first syllable udātta, unless it ends in is. Bhaṭṭoji: nap means "neuter" (napuṃsaka). The Subodhinī: "of a word that is always neuter".

Example.

vana "tree, wood" (neuter only) → this rule → vána

→ váne ná vāyáḥ "like a young bird in the tree": váne has the udātta on its first syllable vá.

Counter-example (ending in is): sarpíḥ "ghee", with the udātta on pí.

Applies when / blocked by. The Subodhinī says sarpis is made with the uṇādi affix isi (uṇādi 265). That its udātta falls on pí is not stated by Bhaṭṭoji or his commentators; it is inferred. Bhaṭṭoji's own sarpír at phiṭ 30 supports it. Three rules of the first pāda set this rule aside: phiṭ 3 (geha), phiṭ 6 (sukha, duḥkha) and phiṭ 21 (ghṛta).

Watch out. The 1915 print accents the mantra váne ná vāyáḥ, with váne ādyudātta as the rule requires; that reading is followed here. The Ṛgveda word-by-word text (padapāṭha) divides vā yaḥ. The accent of these syllables is the same either way.

Siddhānta-kaumudī

'व॒ने न वा॒ यः' । इसन्तस्य तु सर्पिः । नब्नपुंसकम्‌ ॥

váne ná vāyáḥ [reading vāyáḥ with the print, "like a young bird in the tree"; váne, from vána, has the udātta on its first syllable]. But of [a word] ending in is: sarpíḥ. nap [means] neuter (napuṃsaka).

translator notes

commentary Subodhinī, printed under sk.100018.s1 (NSP p. 625, scan page-0635), lemma 'nabviṣayasya': the first syllable of a word that is always neuter (nityanapuṃsaka), excluding those ending in is, is udātta. Followed: 'restricted to the neuter'.
commentary Subodhinī (same place), lemma 'sarpir iti': [sarpis is formed] with isi by arciśuci… (uṇādi 265; OCR 'itiḥ', print 'isiḥ'). Recorded.
translator The Subodhinī names only the affix (isi); placing the udātta on pi (sarpíḥ, the accent of the affix) is the translator's inference, supported by the print's accented 'sarpír' at phiṭ 30.
textual Ours marks anudātta under va of vane and writes vā and yaḥ apart ('vā yaḥ'); the print has anudātta under ne and joins vāyaḥ (NSP p. 625, scan page-0635; the accent row is in collation batch13, the word division is not). Ours' accent would make vané final-udātta, against the rule; the print gives váne ná vāyáḥ, which the English follows. Ours' division 'vā yaḥ' is not a slip but a recognised reading: the Ṛgveda padapāṭha divides vā | yaḥ (RV 10.29.1 'váne ná vā yó ny àdhāyi'), particle plus relative; the print's joined vāyaḥ is the reading behind the gloss 'young bird'. The accent is the same either way (vā anudātta, yaḥ udātta). Ours 'nabnapuṃsakam' = print 'nap napuṃsakam' (sandhi only).
translator Accent: in váne the udātta is on va, the first syllable; ne stays anudātta because the accented particle ná follows; vā is anudātta before the udātta yaḥ. The gloss 'young bird' for vāyá is offered for orientation only.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि27 · Phiṭ 10.2.27

तृणधान्यानां च द्व्यषाम्‌ ॥ फि२७ ॥

tṛṇadhānyānāṃ ca dvyaṣām‌

tṛṇadhānyānāṃ ca dvyaṣām — And of [words denoting] grasses and grains that have two aṣ (vowels), [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. Words for grasses and grains that have two vowels have the first syllable udātta. Bhaṭṭoji: aṣ means ac, a vowel. The Subodhinī: aṣ is the eastern grammarians' name for ac.

Example.

kuśa (a grass) → this rule → kúśāḥ, udātta kú.

kā́śāḥ (a grass), mā́ṣāḥ "beans", tílāḥ "sesame", udātta on the first syllable.

Counter-example (more than two vowels): godhū́māḥ "wheat", udātta dhū́.

Applies when / blocked by. The Subodhinī: godhūma is madhyodātta by laghāv ante (phiṭ 42).

Siddhānta-kaumudī

द्व्यचामित्यर्थः । कुशाः । काशाः । माषाः । तिलाः । बह्वचां तु गोधूमाः ॥

The sense is 'having two ac (vowels)': kúśāḥ, kā́śāḥ, mā́ṣāḥ, tílāḥ. But of [words] with many vowels: godhū́māḥ.

translator notes

commentary Subodhinī, printed under sk.100018.s1 (NSP p. 625, scan page-0635), lemma 'tṛṇa—': the first syllable of two-vowelled words denoting grasses and grains is udātta. 'aṣ' is the eastern grammarians' (prācām) name for ac, hence Bhaṭṭoji's 'dvyacām ity arthaḥ'. Followed: 'two aṣ (vowels)'.
commentary Subodhinī (same place), lemma 'godhūmā iti': by laghāvante… (phiṭ 42) the middle syllable is udātta (madhyodātta). Followed: godhū́māḥ, udātta on dhū.
translator Accent: udātta on the first syllable of kúśāḥ, kā́śāḥ, mā́ṣāḥ, tílāḥ, as the rule requires; the kaumudī gives the words unaccented.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.100018.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only. Ours = print (NSP p. 625, scan page-0635).
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि28 · Phiṭ 10.2.28

न्रः सङ्ख्यायाः ॥ फि२८ ॥

nraḥ saṅkhyāyāḥ

nraḥ saṅkhyāyāḥ — Of a numeral (saṅkhyā) ending in n or r, [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. A numeral ending in n or r has the first syllable udātta.

Example.

pañcan "five" → this rule → páñca, udātta páñ.

Bhaṭṭoji's second example is catvāraḥ "four". Its accent is left unmarked here; see below.

Watch out. The Subodhinī argues that catvāraḥ does not show this rule. It takes the udātta of the augment ām (SK 331), on vā. So the Subodhinī comments on catuṣkapāla as the example instead. That compound is ādyudātta by the accent of its prior member (SK 3763). The 1915 print, too, reads catvāraḥ. Scholars discuss this.

Siddhānta-kaumudī

पञ्च । चत्वारः ॥

páñca. catvāraḥ.

translator notes

commentary Subodhinī, printed under sk.100018.s1 (NSP p. 625, scan page-0635), lemma 'nraḥ saṅkhyā—': the first syllable of a numeral ending in n or r is udātta. Followed in sutra_en.
commentary Subodhinī (same place) comments on the lemma 'catuṣkapāla iti', a word that neither our kaumudī nor the print's has. It argues that catvāraḥ must take the accent of the augment ām (caturanaḍuhor ām udāttaḥ, SK 331); caturaḥ is governed by caturaḥ śasi (SK 3682), caturbhiḥ by jhaly upottamam (SK 3683), and caturṇām by ṣaṭtricaturbhyo halādiḥ (SK 3725). So [the kaumudī] cites a compound: catuṣkapāla is initial-udātta by the accent of its prior member, by igantakālakapāla… (SK 3763). Recorded: the Subodhinī's kaumudī evidently read 'catuṣkapālaḥ', where ours and the print read 'catvāraḥ'.
textual Ours 'pañca. catvāraḥ.' = print (NSP p. 625, scan page-0635) and Wikisource uttara-4/0102. But the print's own Subodhinī on the same page comments on 'catuṣkapāla' as the example, so the mūla the commentator read differs from the mūla printed above it. Not emended.
translator páñca is marked with the udātta on its first syllable, as the rule requires. catvāraḥ is left unmarked: by the Subodhinī's argument its udātta falls on vā (from the augment ām), so it does not show the rule's initial udātta.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.100018.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि29 · Phiṭ 10.2.29

स्वाङ्गशिटामदन्तानाम्‌ ॥ फि२९ ॥

svāṅgaśiṭāmadantānām‌

svāṅgaśiṭām adantānām — Of [words denoting] parts of one's own body (svāṅga) and of śiṭ [words], ending in a, [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. a-final words for parts of one's own body (svāṅga), and a-final śiṭ words, have the first syllable udātta. Bhaṭṭoji: śiṭ means a sarvanāman, a pronominal word.

Example.

karṇa "ear" → this rule → kárṇābhyāṃ chúbukād ádhi "from the two ears, from the chin": udātta kár, chú and á.

óṣṭhāv iva mádhu "like two lips … honey": udātta ó and má.

viśva "all" (a pronoun) → víśvo víhāyāḥ: udātta ví in each word.

Applies when / blocked by. Earlier rules cite this one as the rule they set aside or fall back on: phiṭ 4 (guda), phiṭ 6 (nakha, mukha, śikhā), phiṭ 8 (dakṣiṇa as a pronoun) and phiṭ 15 (pṛṣṭha).

Siddhānta-kaumudī

शिट्‌ सर्वनाम । 'कर्णा॑भ्या॒ं चुबु॑का॒दधि॑' । 'विश्वो॒ विहा॑य ॥

śiṭ [means] a pronoun (sarvanāman). kárṇābhyāṃ chúbukād ádhi ["from the two ears, from the chin"]. [óṣṭhāv iva mádhu ("like two lips … honey").] víśvo víhāyāḥ [víśvaḥ "all", a pronoun].

Subodhinī

NSP p. 635

—स्वाङ्गशिटाम्—। स्वाङ्गवाचिनामदन्तानां सर्वनाम्नामादिरुदात्तः स्यात् ॥—उदकमिति । छन्दसि ‘अङ्गुष्ठोदकवकवशानाम्’ इत्यन्तोदात्तः । भाषायां तु कर्दमादित्वादादिर्द्वितीयं चोदात्तम्

translator notes

commentary Subodhinī (sk.100029.s1, NSP p. 625, scan page-0635), lemma 'svāṅgaśiṭām': the first syllable of words denoting parts of one's own body and of pronouns, ending in a, is udātta. Followed.
textual Ours 'cubukād'; the print has 'chubukād' (collation batch13, V; Wikisource 'cuvukād'). The print adds the example 'oṣṭhāv iva madhu', which ours lacks (collation A; Wikisource has it); supplied in brackets. Ours 'viśvo vihāya' without its closing quote; the print has 'viśvo vihāyāḥ' (collation V). The English follows the print throughout.
translator Accent, from our accented copy and the print: kárṇābhyāṃ (udātta kar), chúbukād (udātta chu), ádhi (udātta a); óṣṭhāv (udātta o), mádhu (udātta ma), the enclitic iva unaccented; víśvo (udātta vi), víhāyāḥ (udātta vi). The rule is shown by karṇa and chubuka (svāṅga), oṣṭha (svāṅga) and viśva (a pronoun), all ending in a.
textual The Subodhinī block of this unit also carries, after its gloss, the lemma 'udakam iti', which belongs to phiṭ 30 (sk100030). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि30 · Phiṭ 10.2.30

प्राणिनां कुपूर्वम्‌ ॥ फि३० ॥

prāṇināṃ kupūrvam‌

prāṇināṃ kupūrvam — Of [words denoting] living beings (prāṇin), [the syllable] before a k-class consonant (ku) [— being the first syllable (ādiḥ, adhikāra from phiṭ 24) — is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. In words for living beings, the syllable before a k-class consonant (ku) is udātta. Bhaṭṭoji: "the first syllable, before a ku, is udātta". So the syllable must be both the first and the one before the ku.

Example.

kāka "crow" → this rule → kā́kaḥ, udātta kā́.

vṛ́kaḥ "wolf", udātta vṛ́; śúkeṣu me "on the parrots … my", udātta śú.

Counter-example (not living beings): kṣīrám sarpír mádhūdakám "milk, ghee, honey, water". The udāttas are rám, pír, má and kám. The da before the k of udaka is not udātta, because water is not a living being.

Applies when / blocked by. The Subodhinī: udakám has the final udātta by phiṭ 14.

Watch out. Some texts add "Why 'before a ku'? dhanuḥ." The 1915 print lacks this sentence. dhanuḥ "bow" is not a living being, so it cannot be the counter-example the question needs. It may be a slip for dhenuḥ "cow". This is a conjecture, not stated by Bhaṭṭoji or his commentators.

Siddhānta-kaumudī

कवर्गात्पूर्व आदिरुदात्तः । काकः । वृकः । 'शुके॑षु मे' । 'प्राणिनाम्‌' किम्‌ । 'क्षीरं सर्पिर्मधूदकम्‌' । कुपूर्वङ्किम् धनुः ॥

The first syllable, [standing] before a k-class consonant (kavarga), is udātta: kā́kaḥ, vṛ́kaḥ, śúkeṣu me ["on the parrots … my"]. Why "of living beings"? kṣīrám sarpír mádhūdakám ["milk, ghee, honey, water"]. [Why "before a k-class consonant"? dhanuḥ.]

translator notes

commentary Subodhinī, printed under sk.100029.s1 (NSP p. 625, scan page-0635), lemma 'udakam iti': in the Veda udaka is final-udātta by aṅguṣṭhodakabakavaśānāṃ chandasy antaḥ (phiṭ 14); in ordinary speech (bhāṣā), as a member of kardamādi (phiṭ 59), its first or second syllable is udātta. Followed: udakám is final-udātta in the quotation.
textual The print ends the unit at 'kṣīraṃ sarpir madhūdakam' and has no 'kupūrvaṃ kim? dhanuḥ' (NSP p. 625, scan page-0635; collation batch13, V). Wikisource has it as ours does. The English gives it in brackets as absent from the print. Our accented copy leaves the quotation unmarked; the print marks sa anudātta, dhū svarita and da anudātta (collation accent table), and also has the anudātta sign under kṣī (NSP p. 625, scan page-0635, zoomed; not in the collation), which the English follows.
translator Accent: kā́kaḥ, vṛ́kaḥ, śúkeṣu have the udātta on the syllable before k, which is also the first syllable. In the counter-example the udātta is on pir of sarpír, ma of mádhu and the final kam of udakám, so the da before k is not udātta, since udaka does not denote a living being. In kṣīrám the print's anudātta sign under kṣī shows the udātta on the final ram (the word's Vedic final-udātta). dhanuḥ in the bracketed passage does not denote a living being, so it cannot illustrate 'kupūrvam', which needs a word for a living being with no k-class consonant: the reading is probably dhenuḥ 'cow' (a living being, final-udātta dhenúḥ), with the e-mātrā lost. This is a conjecture only (the print lacks the sentence, Wikisource also reads dhanuḥ); the English keeps ours.
textual No Subodhinī block of its own: the only Subodhinī on this sūtra is the 'udakam iti' lemma at the tail of sk.100029.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि31 · Phiṭ 10.2.31

खय्युवर्णं कृत्रिमाख्या चेत्‌ ॥ फि३१ ॥

khayyuvarṇaṃ kṛtrimākhyā cet‌

khayy uvarṇaṃ kṛtrimākhyā cet — An u-vowel (uvarṇa) followed by a khay consonant [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)], if [the word] is the name of something artificial (kṛtrima).

Rule. In the name of something made (kṛtrima), a u-vowel followed by a khay consonant is udātta. khay is the group of voiceless stops (k, kh, c, ch, ṭ, ṭh, t, th, p, ph).

Example.

kanduka "ball" → the u before k is udātta (this rule) → kandúkaḥ, udātta dú.

Applies when / blocked by. Bhaṭṭoji does not gloss "name of something made" here. At phiṭ 6 he applies this rule to ukhā, "since it is a made thing", which supports the reading. This rule names the vowel that is udātta, so the heading's "first syllable" plays no part.

Siddhānta-kaumudī

खयि पर उवर्णमुदात्तं स्यात्‌ । कन्दुकः ॥

When a khay follows, an u-vowel is udātta: kandúkaḥ ['ball'; the u of the second syllable, before k, is udātta].

translator notes

translator khay is the pratyāhāra of the voiceless stops (k, kh, c, ch, ṭ, ṭh, t, th, p, ph). Bhaṭṭoji does not gloss 'kṛtrimākhyā cet' here; at phiṭ 6 he applies this rule to ukhā 'a kind of pot' because it is a made thing (kṛtrimatvāt), which supports the rendering 'name of something artificial'. The rule names the vowel that is udātta, so the adhikāra 'ādiḥ' of phiṭ 24 is not rendered in the sūtra.
textual No Subodhinī on this sūtra: in our data and in the print (NSP p. 625, scan page-0635) the Subodhinī passes from the gloss on phiṭ 30 ('udakam iti', at the tail of sk.100029.s1) to phiṭ 32 ('unarvan', sk.100032.s1). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0102 carries the mūla only. Our 'khayi para' = print 'khayi pare' (sandhi only).
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि32 · Phiṭ 10.2.31

उनर्वन्नन्तानाम्‌ ॥ फि३२ ॥

unarvannantānām‌

unarvannantānām — [The first syllable (ādiḥ, adhikāra from phiṭ 24)] of [prātipadikas] ending in una, ṛ or van [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. Words ending in una, ṛ or van have the first syllable udātta. The Subodhinī divides unarvan into the three endings.

Example.

Ending in una: váruṇaṃ vo riśā́dasam "Varuṇa, destroyer of foes, for you": udātta vá (and śā́).

Ending in ṛ: svásāraṃ tvā kṛṇavai "let me make you my sister": udātta svá.

Ending in van: pī́vānaṃ meṣám "the fat ram": udātta pī́ (and ṣám).

Applies when / blocked by. Two earlier rules set this one aside: phiṭ 2 for mātṛ and phiṭ 16 for arjuna as a grass.

Siddhānta-kaumudī

उन । 'वरु॑णं वो रि॒शाद॑सम्‌' । ऋ । 'स्वसा॑रं त्वा कृणवै॒ । वन्‌ । 'पीवा॑नं मेषम्‌' ॥

[Ending in] una: váruṇaṃ vo riśā́dasam ['Varuṇa, the destroyer of foes, for you'; in váruṇam the first syllable va is udātta]. [Ending in] ṛ: svásāraṃ tvā kṛṇavai ['let me make you my sister'; in svásāram the first syllable sva is udātta]. [Ending in] van: pī́vānaṃ meṣám ['the fat ram'; in pī́vānam the first syllable pī is udātta].

Subodhinī

NSP p. 635–636

—उनर्वन्— उन ऋ वन् एतदन्तानामादिरुदात्तः स्यात् ॥—ह्रस्वान्तस्य—। अनृत्किम् । नृशंसः

translator notes

commentary Subodhinī: 'una ṛ van etadantānām ādir udāttaḥ syāt', i.e. unarvan is the three finals una, ṛ and van, and the first syllable of words ending in them is udātta. Followed in sutra_en (the three finals, 'ending in', and the supplied 'first syllable … udātta').
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked; dependent svarita after an udātta is left unmarked. The marks follow the accented copy in our text and the print (NSP p. 625, scan page-0635): váruṇam (svarita on ru), riśā́dasam (anudātta stroke under ri, svarita on da), svásāram (svarita on sā), pī́vānam (svarita on vā). kṛṇavai carries only an anudātta stroke on vai before the next (unquoted) word and is left unmarked.
textual meṣám: the print marks an anudātta stroke under me (so ṣam is udātta); our accented copy has no mark on meṣam (collation batch13, accent table). The English follows the print. Our text also lacks the closing quotation mark after 'kṛṇavai'.
textual The tail of sk.100032.s1 ('hrasvāntasya — anṛt kim? nṛśaṃsaḥ', OCR 'hasyāntasya') is the Subodhinī on phiṭ 34 (sk100034). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि33 · Phiṭ 10.2.33

वर्णानां तणतिनितान्तानाम्‌ ॥ फि३३ ॥

varṇānāṃ taṇatinitāntānām‌

varṇānāṃ taṇatinitāntānām — [The first syllable (ādiḥ, adhikāra from phiṭ 24)] of [prātipadikas] denoting colours (varṇa) that end in ta, ṇa, ti, ni or t [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. Colour words ending in ta, ṇa, ti, ni or t have the first syllable udātta.

Example. Bhaṭṭoji gives one word for each ending, in order:

eta (ta) → étaḥ "variegated", udātta é.

hariṇa (ṇa) → háriṇaḥ "yellowish", udātta há.

śiti (ti) → śítiḥ "white", udātta śí.

pṛśni (ni) → pṛ́śniḥ "dappled", udātta pṛ́.

harit (t) → hárit "green", udātta há.

Applies when / blocked by. Phiṭ 11 overrides this rule for kṛṣṇa in the Veda, unless it names an animal.

Siddhānta-kaumudī

आदिरुदात्तः । एतः । हरिणः । शितिः । पृश्निः । हरित्‌ ॥

The first syllable is udātta: étaḥ ['variegated'], háriṇaḥ ['yellowish'], śítiḥ ['white'], pṛ́śniḥ ['dappled'], hárit ['green'].

translator notes

translator The five examples match the five finals in order: eta (ta), hariṇa (ṇa), śiti (ti), pṛśni (ni), harit (t). Bhaṭṭoji cites this rule at phiṭ 11 as giving kṛṣṇa initial udātta, which phiṭ 11 overrides with final udātta when it is not the name of an antelope. The colour glosses are approximate and added for orientation only.
textual No Subodhinī on this sūtra: in our data and in the print (NSP pp. 625–626, scans page-0635/0636) the Subodhinī goes from phiṭ 32 straight to phiṭ 34. No Bālamanoramā (our BM layer empty; Wikisource uttara-4/0102 mūla only).
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि34 · Phiṭ 10.2.34

ह्रस्वान्तस्य ह्रस्वमनृताच्छील्ये ॥ फि३४ ॥

hrasvāntasya hrasvamanṛtācchīlye

hrasvāntasya hrasvam anṛttācchīlye — Of [a prātipadika] ending in a short vowel, the short vowel [that is its first (ādiḥ, adhikāra from phiṭ 24)], if it is not ṛ (anṛt), [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)], when habitual disposition (tācchīlya) [is meant].

Rule. In a word ending in a short vowel, the short vowel that stands first is udātta, if it is not ṛ. The rule holds "in the sense of habitual disposition" (tācchīlye). Bhaṭṭoji: "excluding ṛ, the short vowel that is first in a word ending in a short vowel is udātta." The 1915 print reads anṛttācchīlye, that is anṛt + tācchīlye. That reading is followed here.

Example.

muni "sage" → the first short vowel is udātta (this rule) → múniḥ, udātta mú.

Applies when / blocked by. Why "not ṛ"? The Subodhinī: to exclude nṛśaṃsaḥ "cruel", whose first vowel is a short ṛ.

Watch out. Neither Bhaṭṭoji nor the Subodhinī explains tācchīlye. Reading it as "habitual disposition" is not stated by Bhaṭṭoji or his commentators; it is inferred. Both muni and nṛśaṃsa can be taken as words of disposition.

Siddhānta-kaumudī

ऋद्वर्जं ह्रस्वान्तस्यादिभूतं ह्रस्वमुदात्तं स्यात्‌ । मुनिः ॥

The short vowel, excluding ṛ, that stands first in [a word] ending in a short vowel is udātta: múniḥ ['sage'; the first syllable mu is udātta].

translator notes

commentary Subodhinī (printed under sk.100032.s1, tail; OCR 'hasyāntasya'): 'anṛt kim? nṛśaṃsaḥ', i.e. 'not ṛ' excludes nṛśaṃsa, whose first vowel is a short ṛ. Followed: anṛt is read as the exclusion of ṛ, matching Bhaṭṭoji's ṛdvarjya.
translator Neither Bhaṭṭoji nor the Subodhinī explains 'tācchīlye'. The rendering takes the print's anṛttācchīlye as anṛt + tācchīlye, 'in the sense of habitual disposition'. Both muni and the counter-example nṛśaṃsa can be understood as words of habitual disposition, but the reading remains the translator's construal.
textual Sūtra: ours reads 'anṛtācchīlye' (Wikisource the same); the print reads 'anṛttācchīlye' (NSP p. 626, scan page-0636, split anṛ-|ttācchīlye), i.e. anṛt + tācchīlye. Kaumudī: ours 'ṛdvarjaṃ', print 'ṛdvarjyaṃ' (same sense). Both are in collation batch13 (class V). The English follows the print.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि35 · Phiṭ 10.2.35

अक्षस्यादेवनस्य ॥ फि३५ ॥

akṣasyādevanasya

akṣasyādevanasya — [The first syllable (ādiḥ, adhikāra from phiṭ 24)] of akṣa, when it does not denote gaming (adevana), [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. akṣa has the first syllable udātta when it does not mean "gaming" (devana), that is, a die.

Example.

akṣa "axle" → this rule → ákṣaḥ

→ na + ákṣaḥ → one udātta vowel for both (SK 3658) → tásya nā́kṣaḥ "its axle … not". The udātta of á survives in the merged nā́; tá is udātta too.

In the sense of gaming: akṣaír mā́ dīvyaḥ "do not play with dice". Here the first syllable of akṣa is not udātta; kṣaí is.

Applies when / blocked by. The quotation tásya nā́kṣaḥ breaks off before its verb. It still shows the point: the merged vowel keeps the udātta of akṣa's first syllable.

Siddhānta-kaumudī

आदिरुदात्तः । 'तस्य॒ नाक्ष॑ः' । देवने तु 'अ॒क्षैर्मा दी॑व्यः' ॥

The first syllable is udātta: tásya nā́kṣaḥ ['its axle … not'; the udātta of the first syllable of ákṣaḥ stands in the merged vowel nā́ of na + akṣaḥ]. But in the sense of gaming (devana): akṣaír mā́ dīvyaḥ ['do not play with dice'; here the first syllable of akṣa is not udātta, and kṣaiḥ carries the udātta].

Subodhinī

NSP p. 636

—अक्षस्य—। अदेवनस्याक्षस्यादिरुदात्तः

translator notes

translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. Our accented copy and the print (NSP p. 626, scan page-0636) agree: tasya with an anudātta stroke on sya and none on ta, so ta is udātta (tásya) and sya is the sannatara before the next udātta; svarita on kṣaḥ, so the contracted nā (na + a) is udātta, the initial udātta of akṣa being kept in the single substitute (ekādeśa udāttenodāttaḥ, SK 3658). akṣair has an anudātta stroke under a, so kṣai is udātta; mā is unmarked between the udātta kṣai and the svarita-marked dī, so mā is udātta too (mā́), dī being its dependent svarita. The quotation tasya nākṣaḥ breaks off before the verb.
textual The Subodhinī (sk.100035.s1: 'adevanasyākṣasyādir udāttaḥ') only restates the rule. In the print the Subodhinī on phiṭ 49 also quotes 'akṣair mā dīvyaḥ kṛṣim it kṛṣasva' for the final udātta of kṛṣi (scan page-0636); our sk.100045.s1 omits that passage, jumping from 'atrāpi janapadānām ity' to '-lāt'. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि36 · Phiṭ 10.2.36

अर्धस्यासमद्योतने ॥ फि३६ ॥

ardhasyāsamadyotane

ardhasyāsamadyotane — [The first syllable (ādiḥ, adhikāra from phiṭ 24)] of ardha, when it does not express an equal [part] (asamadyotane), [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. ardha has the first syllable udātta when it does not express an equal share, that is, when it means "a part".

Example.

ardha "a part" → this rule → árdho grāmasya "a part of the village", udātta ár.

Counter-example (an equal share): ardhaṃ pippalyāḥ "half of the long pepper".

Watch out. Bhaṭṭoji does not say where the udātta of ardham "an exact half" falls. He says only that this rule does not apply. The pair contrasts the masculine ardhaḥ "a part" with the neuter ardham "a half".

Siddhānta-kaumudī

अर्धो ग्रामस्य । समेंऽशके तु अर्धं पिप्पल्याः ॥

árdho grāmasya ['a part of the village'; the first syllable ar is udātta]. But when an equal share (aṃśaka) [is meant]: ardhaṃ pippalyāḥ ['half of the long pepper'; here the first syllable is not udātta by this rule].

Subodhinī

NSP p. 636

—अर्धस्य—। असमद्योतनेऽर्धशब्दस्यादिरुदात्तः

translator notes

translator The kaumudī does not say where the udātta falls in ardham meaning 'an equal half'; the English says only that this rule does not apply. The pair contrasts masculine ardhaḥ 'a part' with neuter ardham 'an exact half'.
textual The Subodhinī (sk.100036.s1: 'asamadyotane 'rdhaśabdasyādir udāttaḥ') only restates the rule. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0102 carries the mūla only. Print = ours (NSP p. 626, scan page-0636).
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि37 · Phiṭ 10.2.37

पीतद्र्वर्थानाम्‌ ॥ फि३७ ॥

pītadrvarthānām‌

pītadrvarthānām — [The first syllable (ādiḥ, adhikāra from phiṭ 24)] of [prātipadikas] meaning pītadru (a kind of pine) [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. Words meaning pītadru, a kind of pine, have the first syllable udātta. "Meaning" (-artha) covers pītadru and its synonyms.

Example.

pītadru → this rule → pī́tadruḥ, udātta pī́.

sarala → sáralaḥ, udātta sá.

Watch out. Bhaṭṭoji writes pītadruḥ saralaḥ with no stop between. This may be two examples, or one: "pītadru, that is, sarala". The accents are the same on either reading.

Siddhānta-kaumudī

आदिरुदात्तः । पीतद्रुः सरलः ॥

The first syllable is udātta: pī́tadruḥ, sáralaḥ [the pine tree; in each the first syllable is udātta].

translator notes

translator '-artha' in the sūtra means words that have this meaning, i.e. pītadru and its synonyms. The kaumudī writes 'pītadruḥ saralaḥ' with no daṇḍa between the two words (ours, the print, NSP p. 626, scan page-0636, and Wikisource). The English takes them as two examples, pītadru and its synonym sarala; they can also be construed as 'pītadruḥ, i.e. saralaḥ', with sarala as the one example, a word meaning pītadru, which fits '-arthānām' equally. The accents (pī́tadruḥ, sáralaḥ) are the same on either reading. The gloss 'a kind of pine' is added for orientation only.
textual No Subodhinī on this sūtra: in our data and in the print (NSP p. 626, scan page-0636) the Subodhinī passes from phiṭ 36 ('ardhasya') to phiṭ 38 ('grāmādīnāṃ ca'). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0102 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि38 · Phiṭ 10.2.38

ग्रामादीनां च ॥ फि३८ ॥

grāmādīnāṃ ca

grāmādīnāṃ ca — Also of grāma and the rest [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. grāma and the words of its list also have the first syllable udātta. The Subodhinī supplies "the first is udātta", which Bhaṭṭoji leaves unstated.

Example.

grāma "village" → this rule → grā́maḥ, udātta grā́.

sómaḥ, udātta só; yā́maḥ "watch", udātta yā́.

Siddhānta-kaumudī

ग्रामः । सोमः । यामः ॥

[The first syllable is udātta:] grā́maḥ ['village'], sómaḥ, yā́maḥ ['course, watch'].

Subodhinī

NSP p. 636

—ग्रामादीनां च । आदिरुदात्तः

translator notes

commentary Subodhinī (sk.100038.s1, OCR 'prāmādīnāṃ'): 'grāmādīnāṃ ca. ādir udāttaḥ' — it supplies 'the first syllable is udātta' for this sūtra, which the kaumudī leaves unstated. Followed in sutra_en and in the bracket of the block.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0103 carries the mūla only. Print = ours (NSP p. 626, scan page-0636).
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि39 · Phiṭ 10.2.39

लुबन्तस्योपमेयनामधेयस्य ॥ फि३९ ॥

lubantasyopameyanāmadheyasya

lubantasyopameyanāmadheyasya — [The first syllable (ādiḥ, adhikāra from phiṭ 24)] of a name (nāmadheya) for the thing compared (upameya) that ends in [an affix elided by] lup [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. A name for the thing compared (upameya) whose affix has been elided by lup has the first syllable udātta. lup is one of the named kinds of elision of an affix.

Example.

cañcā iva "like a cañcā" → kan (ive pratikṛtau, SK 2051) → kan elided by lup (lum manuṣye, SK 2053), since a man is meant → cañcā

→ this rule → cáñcā, udātta cáñ.

Bhaṭṭoji: cañcā iva cañcā, "one like a cañcā is called cañcā". Only the name, the second cañcā, takes the accent.

Counter-example (the Subodhinī): agnir māṇavakaḥ "the boy called Agni". Here there is no lup.

Applies when / blocked by. The Subodhinī names SK 2051 for the kan. At SK 2053 Bhaṭṭoji glosses cañcā as "a man made of grass" and ties the kan to the one taught "in a name". Scholars discuss this.

Watch out. A variant reading of the sūtra is sphigantasya. Bhaṭṭoji: sphik is the earlier grammarians' name for lup.

Siddhānta-kaumudī

चञ्चेव चञ्चा । 'स्फिगन्तस्य' इति पाठान्तरम्‌ । स्फिगिति लुपः प्राचां संज्ञा ॥

cañcā iva cáñcā ['(a man) like a cañcā (a figure of grass) is called cañcā'; in the name the first syllable ca is udātta]. A variant reading [of the sūtra] is 'sphigantasya'; 'sphik' is the earlier grammarians' (prācām) name for lup.

Subodhinī

NSP p. 636

—लुबन्तस्य। उपमेयवाचिनो लुबन्तस्यादिरुदात्तः ॥—चञ्चेवेति । 'इवे प्रतिकृतौ' इति विहितस्य 'लुम्मनुष्ये' इति कनो लुप्। लुबन्तस्य किम् । अग्निर्माणवकः

translator notes

commentary Subodhinī: the rule gives initial udātta to a lub-ending word denoting the thing compared. In cañcā the affix kan, taught by ive pratikṛtau (SK 2051), is elided by lup under lum manuṣye (SK 2053), since a man is denoted. Why 'ending in lup'? agnir māṇavakaḥ ('the boy [called] Agni'), where there is no lup. Followed: the English reads the second cañcā as the name of the man compared.
translator At SK 2053 Bhaṭṭoji glosses cañcā as 'a man made of grass' (tṛṇamayaḥ pumān) and derives the sense 'a man like a cañcā'. There the elided kan is the one taught 'in a name' (saṃjñāyām), whereas the Subodhinī here names ive pratikṛtau; recorded, not resolved. Only the name (the second cañcā) is marked for accent, as the rule concerns it.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0103 carries the mūla only. Print = ours (NSP p. 626, scan page-0636); Wikisource's 'phigantasya' is a slip for sphigantasya.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि40 · Phiṭ 10.2.40

न वृक्षपर्वतविशेषव्याघ्रसिंहमहिषाणाम्‌ ॥ फि४० ॥

na vṛkṣaparvataviśeṣavyāghrasiṃhamahiṣāṇām‌

na vṛkṣaparvataviśeṣavyāghrasiṃhamahiṣāṇām — Not [the udātta on the first syllable taught by phiṭ 39, for names of a thing compared ending in lup (carried forward, anuvṛtti, from phiṭ 39)] in the case of [names of] particular trees and mountains, and of vyāghra, siṃha and mahiṣa.

Rule. Phiṭ 39 does not apply to names of particular trees and mountains, nor to vyāghra, siṃha and mahiṣa. Bhaṭṭoji: "when these are names of a thing compared, their first syllable is not udātta."

Example.

tāla iva tālaḥ "one like a palmyra palm is called tāla".

merur iva meruḥ "one like Meru is called Meru".

vyāghraḥ "tiger", siṃhaḥ "lion", mahiṣaḥ "buffalo", as names of a person compared.

In none of these is the first syllable udātta. Bhaṭṭoji says only where the udātta is not, so the forms are left unmarked.

Applies when / blocked by. The Subodhinī: the sūtra says "particular" (viśeṣa) trees and mountains. So the generic words still take phiṭ 39: in vṛkṣa ivāyaṃ vṛkṣaḥ "this one, like a tree, is called vṛkṣa" and in parvataḥ, the first syllable is udātta.

Siddhānta-kaumudī

एषामुपमेयनाम्नामादिरुदात्तोअ न । ताल इव तालः । मेरुरिव मेरुः । व्याघ्रः । सिंहः । महिषः ॥

When these are names of a thing compared (upameya), their first syllable is not udātta: tāla iva tālaḥ ['(one) like a palmyra palm is called tāla']; merur iva meruḥ ['(one) like Meru is called Meru']; vyāghraḥ ['tiger']; siṃhaḥ ['lion']; mahiṣaḥ ['buffalo'].

Subodhinī

NSP p. 636

—न वृक्ष—। पूर्वेण प्राप्तमा द्युदा तत्त्वं निषिध्यते । अत्र वृक्षपर्वतविशेषग्रहणात् वृक्ष इवायं वृक्षः पर्वतः । अत्र पूर्वेणाद्युदात्तत्वं भवत्येव

translator notes

commentary Subodhinī: this prohibits the initial udātta that the preceding rule (phiṭ 39) would give. Because the sūtra says 'particular' (viśeṣa) trees and mountains, in vṛkṣa ivāyaṃ vṛkṣaḥ ('one like a tree is called vṛkṣa') and parvataḥ the initial udātta of the preceding rule does apply. Followed: the prohibition is tied to phiṭ 39 in sutra_en, and viśeṣa is read with both vṛkṣa and parvata.
translator vyāghraḥ, siṃhaḥ and mahiṣaḥ are given bare. By the kaumudī's 'eṣām upameyanāmnām' they are understood as names of a thing compared, e.g. a man called 'tiger'. The examples are left unmarked for accent, since the kaumudī only says where the udātta is not.
textual Ours reads 'ādir udāttoa na' with a stray independent a; the print reads 'ādir udātto na' (NSP p. 626, scan page-0636; collation batch13, class A). The English follows the print. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0103 carries the mūla only.

फि41 · Phiṭ 10.2.41

राजविशेषस्य यमन्वा चेत्‌ ॥ फि४१ ॥

rājaviśeṣasya yamanvā cet‌

rājaviśeṣasya yamanvā cet — [Of a name for the thing compared that ends in lup (carried forward, anuvṛtti, from phiṭ 39)], [the first syllable (ādiḥ, adhikāra from phiṭ 24)] of [a name for] a particular king [is udātta (udāttaḥ, from phiṭ 1)], if it is yamanvā.

Rule. The name of a particular king, given by comparison with lup, takes phiṭ 39 only if it is yamanvā. Bhaṭṭoji: yamanvā means vṛddha. vṛddha is Pāṇini's name for a word whose first vowel is a vṛddhi vowel (SK 1335).

Example.

āṅga iva āṅgaḥ "this one, like the Āṅga, is Āṅga" (the Subodhinī)

→ first vowel ā, so vṛddha → phiṭ 39 applies → ā́ṅgaḥ, udātta ā́.

Counter-example: aṅgāḥ. Its first vowel a is not a vṛddhi vowel, so the rule does not apply.

Some texts read the counter-example as āṅgāḥ, which would itself be vṛddha; the 1915 print reads aṅgāḥ, followed here.

Applies when / blocked by. The Subodhinī calls this rule a restriction (niyama) on phiṭ 39, which would already cover a king's name. It reports two forms of the restriction without choosing. Some "say" it means: "a particular king's name, only if vṛddha". The Phiṭ-vṛtti, a commentary on the phiṭ-sūtras, shows it as: "a vṛddha name, only if a particular king's".

Siddhānta-kaumudī

यमन्वा वृद्धः । आङ्गमुदाहरणम्‌ । आङ्गाः प्रत्युदाहरणम्‌ ॥

yamanvā means vṛddha. The example is ā́ṅgaḥ [one who is like the Āṅga king; the first syllable ā is udātta]; the counter-example is aṅgāḥ.

Subodhinī

NSP p. 636

—राजविशेषस्य—। लुबन्तस्योपमेयनामधेयस्य राजविशेषस्याद्युदात्तः यमन्वा चेन्नामधेयं भवति । पूर्वेणैव सिद्धे नियमार्थमिदम् । राजविशेषस्य चेद्वृद्धस्यैवेत्याहुः । फिड्वृत्तौ तु वृद्धस्य चेद्राजविशेषस्यैवेति नियमो दर्शितः ॥—आङ्ग इति । आङ्ग इवायमाङ्गः

translator notes

commentary Subodhinī: the initial udātta applies to the name of a particular king, being a lub-ending name of a thing compared, if the name is yamanvā. Since that is already established by the preceding rule (phiṭ 39), this rule is a restriction (niyama). Followed for the anuvṛtti of phiṭ 39 in sutra_en. Its 'āṅga ivāyam āṅgaḥ' ('this one, like the Āṅga, is Āṅga') is followed for the example.
commentary Subodhinī reports two forms of the restriction without choosing: 'they say' (āhuḥ) it means 'if [the name is] of a particular king, then only if it is vṛddha', while the Phiṭ-vṛtti shows it as 'if [it is] vṛddha, then only if [it names] a particular king'. Recorded; sutra_en keeps the plain 'if it is yamanvā' and decides neither.
translator yamanvā is an older term for vṛddha, Pāṇini's name for a word whose first vowel is a vṛddhi vowel (SK 1335). āṅga has ā as its first vowel; aṅga does not.
textual Ours reads 'āṅgam udāharaṇam. āṅgāḥ pratyudāharaṇam', and Wikisource reads the same. The print reads 'āṅga udāharaṇam. aṅgāḥ pratyudāharaṇam' (= āṅgaḥ; NSP p. 626, scan page-0636; collation batch13, class V). The English follows the print, which the Subodhinī's 'āṅga ivāyam āṅgaḥ' and the vṛddha condition support. With ours the counter-example āṅgāḥ would itself be vṛddha.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0103 carries the mūla only.
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि42 · Phiṭ 10.2.42

लघावन्ते द्वयोश्च बह्वषो गुरुः ॥ फि४२ ॥

laghāvante dvayośca bahvaṣo guruḥ

laghāv ante dvayoś ca bahvaṣo guruḥ — When the final [syllable] is light (laghu), and when the two [final syllables] are light, the heavy (guru) [syllable] of a word with many vowels (bahvaṣ, = bahvac) [is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. In a word with many vowels (bahvaṣ = bahvac), when the final syllable is light, or the last two are, a heavy syllable is udātta.

Example.

kalyāṇa: final ṇa light; heavy kal and yā → a heavy syllable is udātta → kalyāṇaḥ.

kolāhala: last two syllables ha, la light; heavy ko and lā → kolāhalaḥ.

Which heavy syllable takes the udātta is not stated by Bhaṭṭoji, so the two words are left unmarked.

Applies when / blocked by. The heading's "first syllable" is not construed here, the Subodhinī says. So a heavy syllable that is not initial can also take the udātta. That is why other works say the heavy syllable of vṛṣākapi (SK 494) is udātta. Earlier rules set this rule aside at phiṭ 2, phiṭ 7 and phiṭ 19. It applies at phiṭ 8 (dákṣiṇa), phiṭ 20 (kṛ́ttikā) and phiṭ 27 (godhū́māḥ).

Watch out. The Subodhinī says the two examples are "by turns" (paryāyeṇa) ādyudātta and madhyodātta. This may mean one each: kályāṇaḥ and kolā́halaḥ. Or it may mean that either heavy syllable may be udātta in each word. Scholars discuss this. The Subodhinī also reports, as others' view, that "the first of the heavy syllables" must not be read into the rule. The commentator Haradatta, under SK 497, calls sāraṅga and kalmāṣa madhyodātta by this rule.

Siddhānta-kaumudī

अन्ते लघौ द्वयोश्च लघ्वोः सतोर्बह्वच्कस्य गुरुरुदात्तः । कल्याणः । कोलाहलः ॥

When the final [syllable] is light, and when two [final syllables] are light, the heavy syllable (guru) of a word that has many vowels (bahvac) is udātta. kalyāṇaḥ; kolāhalaḥ.

Subodhinī

NSP p. 636

—लघावन्ते—। इह आदिरिति न संबध्यते तेन नादेरपि गुरोरुदात्तः । अत एव वृषाकपिशब्दस्य गुरुरुदात्त इति 'वृषाकप्यग्नि' इति सूत्रे वृत्त्यादिग्रन्थेषु विभावितम् । न च गुरूणां मध्ये य आदिरित्यर्थोऽस्त्विति वाच्यम् । 'अन्यतो ङीष्' इति सूत्रे सारङ्गकल्माषशब्दौ 'लघावन्ते' इत्यादिना मध्योदात्ताविति हरदत्तग्रन्थविरोधादित्याहुः ॥—कल्याण इति । पर्यायेणादिमध्याद्युदात्तौ ॥—शकुनीनाम् । पक्षिवाचिनाम् ॥—पूर्वमिति । अन्त्यात्पूर्वमित्यर्थः । अत्राप्यादिरिति न संबध्यते पूर्वग्रहणात् ॥—कुक्कुटेत्यादि । मध्योदात्तावेतौ

translator notes

commentary Subodhinī: 'the initial' (ādiḥ, the adhikāra running from phiṭ 24) is not construed with this rule, so even a heavy syllable that is not initial becomes udātta. That is why the Vṛtti and other works explain under vṛṣākapy-agni- (SK 494) that in vṛṣākapi the heavy syllable is udātta. It closes by reporting (ity āhuḥ) that one should not say 'the first among the heavy syllables' is meant, because that would contradict Haradatta, who under anyato ṅīṣ (SK 497) says that sāraṅga and kalmāṣa are madhyodātta by laghāv ante; the rejection is given as what others say, not in the Subodhinī's own voice. Followed: the English says 'the heavy syllable', not 'the initial'.
commentary Subodhinī on kalyāṇa: the two examples are 'by turns' (paryāyeṇa) initial-udātta and medial-udātta. Recorded; the English leaves the accent of the examples unmarked (see the translator note).
translator kalyāṇa has two heavy syllables (kal, yā) before a light final; kolāhala has two (ko, lā) before two light syllables. Neither the sūtra nor the kaumudī says which heavy syllable is meant. The Subodhinī's paryāyeṇa can mean 'respectively' (kályāṇaḥ initial-udātta, kolā́halaḥ medial-udātta) or 'alternately' (either heavy syllable in each word). Ours and the print both read the Subodhinī's compound as ādimadhyādyudāttau, where ādimadhyodāttau would be expected. Accent convention where marked: udātta acute, anudātta unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla for phiṭ 38–68. The Subodhinī in sk.100042.s1 also covers phiṭ 44 (śakunīnām, pūrvam iti, kukkuṭety ādi). There is no Subodhinī on phiṭ 43 (NSP p. 626, scan page-0636).
translator 'udāttaḥ' runs on from phiṭ 1 (phiṣo 'nta udāttaḥ). Naming phiṭ 1 as its source is the translator's identification: no commentator names it at this sūtra. The Subodhinī on phiṭ 23 ('udātta ity anuvṛtteḥ', printed under sk.100018.s1) confirms that udātta continues to be carried forward; where the kaumudī glosses 'ādir udāttaḥ' it states the content itself.

फि43 · Phiṭ 10.2.43

स्त्रीविषयवर्णाक्षुपूर्वाणाम्‌ ॥ फि४३ ॥

strīviṣayavarṇākṣupūrvāṇām‌

strīviṣayavarṇākṣupūrvāṇām — Of [words] restricted to the feminine (strīviṣaya), of colour words (varṇa), and of [words] in which something precedes akṣu (akṣupūrva), [the initial is udātta (ādiḥ, adhikāra from phiṭ 24)].

Rule. The first syllable is udātta in three kinds of word. These are words restricted to the feminine, colour words, and words in which something stands before akṣu.

Example.

Feminine only: mallikā (jasmine) → mállikā, udātta má.

Colour words: śyénī, udātta śyé; háriṇī, udātta há.

Something before akṣu: tara + akṣu → tárakṣuḥ "hyena", udātta tá.

Applies when / blocked by. Phiṭ 5 sets this rule aside for antardhā, which becomes antardhā́.

Watch out. Bhaṭṭoji explains akṣupūrva: "those which have something before the word akṣu".

Siddhānta-kaumudī

एषां त्रयाणामाद्युदात्तः । स्त्रीविषयम्‌ । मल्लिका । वर्णः । श्येनी । हरिणी । अक्षुशब्दात्पूरोऽस्त्येषां त अक्षुपूर्वाः । तरक्षुः ॥

Of these three [kinds of word] the initial [syllable] is udātta. [Restricted to the] feminine (strīviṣaya): mállikā. Colour word (varṇa): śyénī; háriṇī. Those which have something before the word akṣu are akṣupūrva: tárakṣuḥ.

translator notes

translator Accent convention: udātta acute, anudātta unmarked. The source has no accent marks here. The marks follow the kaumudī's 'the initial is udātta': the udātta is má in mállikā, śyé in śyénī, há in háriṇī and tá in tárakṣuḥ (tara + akṣu).
textual Ours reads 'eṣāṃ trayāṇām ādyudāttaḥ. strīviṣayam. mallikā'. The print reads 'ādyudāttaḥ strīviṣaye. mallikā' (NSP p. 626, scan page-0636; collation batch13, class V). Wikisource reads 'trīviṣayam', like ours. Either way the word heads the first example, so the English is the same. The print's strīviṣaye cannot qualify all three kinds, because tarakṣu is masculine.
textual Ours reads 'akṣuśabdāt pūro 'sty eṣāṃ ta akṣupūrvāḥ'. The print reads 'pūrvo 'sty eṣāṃ te akṣupūrvāḥ' (NSP p. 626, scan page-0636; collation batch13: pūro → pūrvo class A, ta → te class V). Wikisource also has pūrvo. The English follows the print.
textual No Subodhinī on phiṭ 43: the print's commentary runs from laghāv ante (kalyāṇa iti) straight to śakunīnām (NSP p. 626, scan page-0636; text in sk.100042.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.
textual Ours (= Wikisource) has a daṇḍa after 'varṇaḥ' before 'śyenī'; the print has none (NSP p. 626, scan page-0636; not in the collation). Punctuation only; no effect on the English.

फि44 · Phiṭ 10.2.44

शकुनीनां च लघु पूर्वम्‌ ॥ फि४४ ॥

śakunīnāṃ ca laghu pūrvam‌

śakunīnāṃ ca laghu pūrvam — And of [words for] birds (śakuni), a light (laghu) [syllable] before [the final] (pūrvam) [is udātta].

Rule. In words for birds (śakuni), a light syllable before the final is udātta. Bhaṭṭoji: "a light syllable before [the final] is udātta."

Example.

kukkuṭa "cock": the syllable before the final is the light ku → this rule → kukkúṭaḥ, udātta kú.

tittiri "partridge" → tittíriḥ, udātta tí.

Applies when / blocked by. The Subodhinī: "before" means "before the final". The heading's "first syllable" is not construed here, because the sūtra says pūrvam. Both examples are madhyodātta.

Watch out. The 1915 print adds a third example, khañjarīṭaḥ. Its syllable before the final, rī, is heavy, so it does not fit the rule. The print's own Subodhinī says "these two", which fits the two examples given here.

Siddhānta-kaumudī

पूर्वं लघु उदात्तं स्यात्‌ । कुक्कुटः । तित्तिरिः ॥

A light [syllable] before [the final] is udātta. kukkúṭaḥ; tittíriḥ.

translator notes

commentary Subodhinī (printed under sk.100042.s1): śakunīnām means 'of words denoting birds'; pūrvam means 'before the final' (antyāt pūrvam). Here too 'the initial' (ādiḥ, adhikāra from phiṭ 24) is not construed, because the word pūrvam is used. kukkuṭa and the next example are madhyodātta. Followed: '[the final]' supplied, and the accent marking of the examples.
translator Accent convention: udātta acute, anudātta unmarked. The udātta is the light penultimate syllable: kú (the second ku) in kukkúṭaḥ, and tí (the second ti) in tittíriḥ.
textual The print reads 'kukkuṭaḥ. tittiraḥ(?). khañjarīṭaḥ' (NSP p. 626, scan page-0636; collation batch13: khañjarīṭaḥ added, class V; tittiraḥ vs ours tittiriḥ, class C, unresolved at scan resolution). Wikisource agrees with ours. The print's own Subodhinī says 'madhyodāttāv etau', 'these two are madhyodātta', a dual that fits the two examples ours gives.
translator In khañjarīṭa the penultimate rī is long, so the syllable before the final is not light. This is a further reason to doubt the print's third example.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.
textual Ours (= Wikisource) writes the sūtra 'śakunīnāṃ ca laghu pūrvam'; the print joins 'laghupūrvam' (NSP p. 626, scan page-0636; not in the collation). Spacing only: the kaumudī's 'pūrvaṃ laghu' supports ours, and the English is the same either way.

फि45 · Phiṭ 10.2.45

नर्तुप्राणाख्यायाम्‌ ॥ फि४५ ॥

nartuprāṇākhyāyām‌

nartuprāṇyākhyāyām — Not in the name (ākhyā) of a season (ṛtu) or of a living being (prāṇin): [the udātta that a rule would otherwise assign does not take place].

Rule. In the name of a season (ṛtu) or of a living being (prāṇin), the udātta that a rule would otherwise give does not come. Bhaṭṭoji: "the udātta obtained according to the rule (yathālakṣaṇam) does not take place." The 1915 print reads -prāṇyākhyāyām, as the Subodhinī does; that reading is followed here.

Example.

vasantaḥ "spring" and kṛkalāsaḥ "lizard". The barred udātta does not come.

Applies when / blocked by. Neither Bhaṭṭoji nor the Subodhinī names the barred rule, or the accent that results. In both words laghāv ante (phiṭ 42) would make a heavy syllable udātta: san in vasanta, lā in kṛkalāsa. That this is the barred rule is not stated by Bhaṭṭoji or his commentators; it is inferred. The words are therefore left unmarked.

Siddhānta-kaumudī

यथालक्षणं प्राप्तमुदात्तत्वं न । वसन्तः । कृकलासः ॥

The udātta-hood that is obtained according to the [relevant] rule (yathālakṣaṇam) does not take place. vasantaḥ; kṛkalāsaḥ.

Subodhinī

NSP p. 636

—नर्तु—। ऋतुवाचिनां प्राणिवाचिनां च यथालक्षणप्राप्तमुदात्तत्वं न ॥—धान्यानाम्—। धान्यवाचिनां वृद्धकशब्दान्तानां षशब्दान्तानां चादिरुदात्तः ॥—श्यामाकाः । माषा इति । अत्रोशीनरेत्यनेन तृणधान्यानामित्यनेन चाद्युदात्तत्वस्य सिद्धत्वात् नैषादका राजमाषा इत्युदाहर्तव्यम् । फिड्वृत्तौ तु सूत्रे चशब्दो न पठितः । वृत्तौ गुरुरुदात्त इति व्याख्यातं न त्वादिरुदात्त इति नैषादकाः कालाक्षा इत्युदाहृतं च । यत्तु धान्यानामिति किं श्यामाका इत्युदाहृतं तन्न । श्यामाके धान्यत्वाभावश्चिन्त्यः ॥—जनपदा—। जनपदवाचिनामजन्तानामादिरुदात्तः स्यात् ॥—केकय इति । अत्र परत्वाद्यान्तस्यान्त्यात्पूर्वमिति स्वरेण भाव्यमत अङ्गा वङ्गा इत्युदाहर्तव्यमिति वदन्ति ॥—हयादीनाम् । हयादीनामसंयोगपूर्वो यो लशब्दस्तदन्तानामादिरुदात्तः । अन्त्यात्पूर्वं वा । केचित्तु अत्र जनपदानामित्यनुवर्तयन्ति । पञ्चालाः कोशला इत्युदाहृत्य पलालमिति प्रत्युदाहरन्ति च ।—इग—। अत्रापि जनपदानामित्यलात् ॥ इति द्वितीयः पादः ॥ कपोल इति । 'लघावन्ते' इति मध्योदात्तम् ॥—रसना वदनमिति । 'स्वाङ्गशिटाम्' इत्याद्युदात्तत्वम् ॥—मादी ॥—मलयः मकर इति । अनयोर्मकरवरूढेति यान्तस्यान्त्यात्पूर्वमिति विशिष्यस्वरविधानान्महेन्द्र इत्युदाहर्तव्यम्

translator notes

commentary Subodhinī: 'of words denoting seasons (ṛtuvācinām) and of words denoting living beings (prāṇivācinām), the udātta-hood obtained according to the rule does not take place.' It reads prāṇi-, as the print does. Followed in sutra_en.
textual Ours reads the sūtra 'nartuprāṇākhyāyām'. The print reads 'nartuprāṇyākhyāyām' (NSP p. 626, scan page-0636; collation batch13, class A), as do Wikisource and the Subodhinī's gloss. The English follows the print.
translator Neither the kaumudī nor the Subodhinī names the rule that is set aside, or the accent that results. In both examples laghāv ante (phiṭ 42) would make the heavy syllable udātta (san in vasanta, lā in kṛkalāsa). That is presumably what is barred.
textual Filing: sk.100045.s1 also carries the Subodhinī on phiṭ 46 (dhānyānām, śyāmākāḥ māṣā iti), 47 (janapadā-, kekaya iti), 48 (hayādīnām), 49 (iga-), the colophon 'iti dvitīyaḥ pādaḥ', 52 (kapola iti, rasanā vadanam iti) and 53 (mādī-, malayaḥ makara iti). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.

फि46 · Phiṭ 10.2.46

धान्यायां च वृद्धक्षान्तानाम्‌ ॥ फि४६ ॥

dhānyāyāṃ ca vṛddhakṣāntānām‌

dhānyānāṃ ca vṛddhakṣāntānām — And of [words for] grains (dhānya), namely vṛddha [words] ending in k and [words] ending in ṣ, [the initial is udātta (ādiḥ, adhikāra from phiṭ 24)].

Rule. Grain words that are vṛddha and end in k, and grain words that end in ṣ, have the first syllable udātta. The 1915 print reads dhānyānāṃ, "of grain words", as the Subodhinī does; that reading is followed here.

Example.

Ending in k: śyāmāka (a millet; first vowel ā, so vṛddha) → śyā́mākāḥ, udātta śyā́.

Ending in ṣ: rājamāṣa (a bean) → rā́jamāṣāḥ, udātta rā́. The 1915 print reads māṣāḥ here.

Applies when / blocked by. The Subodhinī objects to the examples. śyāmāka already has this accent from the uśīra-list (phiṭ 67), and māṣa from phiṭ 27. So naiṣādakāḥ and rājamāṣāḥ should have been cited. The rājamāṣāḥ given here is in fact the example it asks for. The Subodhinī prints the list's name as uśīnara-; that it means uśīra- (phiṭ 67) is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. At phiṭ 67 the Subodhinī turns the point round. There it calls the mention of śyāmāka in phiṭ 67 doubtful, because this rule already covers it. Scholars discuss this. The Subodhinī also reports the Phiṭ-vṛtti, which reads the rule without ca and makes "the heavy syllable" udātta, citing naiṣādakāḥ and kālākṣāḥ.

Siddhānta-kaumudī

आदिरुदात्तः । कान्तानाम्‌ । श्यामाकाः । षान्तानाम्‌ । राजमाषाः ॥

The initial [syllable] is udātta. Of those ending in k: śyā́mākāḥ. Of those ending in ṣ: rā́jamāṣāḥ.

translator notes

commentary Subodhinī (printed under sk.100045.s1): 'of words denoting grains, of vṛddha words ending in ka and of words ending in ṣa, the initial is udātta.' Followed for the division of the compound in sutra_en.
commentary Subodhinī on 'śyāmākāḥ, māṣāḥ': the initial udātta of these is already established by 'uśīnara-' (so the Subodhinī reads, in ours and in the print: 'atrośīnarety anena', NSP p. 626, scan page-0636) and by tṛṇadhānyānāṃ ca dvyaṣām (phiṭ 27). So naiṣādakāḥ and rājamāṣāḥ should be cited. In the Phiṭ-vṛtti, ca is not read in the sūtra; the Vṛtti explains 'the heavy syllable is udātta', not 'the initial', and cites naiṣādakāḥ and kālākṣāḥ. As for citing śyāmākāḥ as the counter-example to 'why dhānyānām?', that is not right (tan na): that śyāmāka is not a grain is doubtful (cintya). Recorded. Our kaumudī keeps śyāmākāḥ, but its rājamāṣāḥ is the example the Subodhinī asks for.
translator The Subodhinī's 'uśīnara-' is taken to mean uśīra- (phiṭ 67, uśīradāśeraka…), whose list contains śyāmāka; the identification is the translator's. Our OCR of that passage reads 'tatra' where the print has 'tan na' (scan page-0636, clear); the rendering 'that is not right' follows the print.
commentary Subodhinī on phiṭ 67 (sk.100067.s1): the mention of śyāmāka in phiṭ 67 is questionable (cintya), since its initial udātta is already established by dhānyānāṃ ca vṛddhakṣāntānām (this rule); it is precisely to make this known (jñāpayitum) that the mūla cites śyāmākāḥ here under 'dhānyānām'. Recorded (§16): this runs the other way from the Subodhinī's complaint at this sūtra, which treats phiṭ 67 as already covering śyāmāka. The English keeps the kaumudī's example.
textual Ours reads the sūtra 'dhānyāyāṃ ca'. The print reads 'dhānyānāṃ ca' (NSP p. 626, scan page-0636; collation batch14, class A), as do Wikisource and the Subodhinī's pratīka. The English follows the print.
textual Ours and Wikisource give the ṣ-final example as rājamāṣāḥ; the print gives māṣāḥ (NSP p. 626, scan page-0636; collation batch14, class V). The Subodhinī criticises the print's māṣāḥ. Kept as ours.
translator vṛddha is taken in the Pāṇinian sense of a word whose first vowel is a vṛddhi vowel. Both examples qualify (śyā-, rā-). Accent convention: udātta acute, anudātta unmarked. The udātta is the initial syllable, śyā́ in śyā́mākāḥ and rā́ in rā́jamāṣāḥ; the source has no marks.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.

फि47 · Phiṭ 10.2.47

जनपदशब्दानामषान्तानाम्‌ ॥ फि४७ ॥

janapadaśabdānāmaṣāntānām‌

janapadaśabdānām aṣāntānām — Of words for countries (janapada) that end in an aṣ (= ac, a vowel), [the initial is udātta (ādiḥ, adhikāra from phiṭ 24)].

Rule. In a word for a country (janapada) that ends in a vowel, the first syllable is udātta. The phiṭ-sūtras call a vowel aṣ; it is Pāṇini's ac. The Subodhinī glosses aṣāntānām as ajantānām, "ending in a vowel".

Example.

kekaya (a country name, ending in a)

→ the heading ādiḥ (phiṭ 24): the first syllable is udātta

→ kékayaḥ: the udātta is ké; ka and yaḥ are anudātta.

Applies when / blocked by. Bhaṭṭoji adds that the rule is stated because yāntasyāntyāt pūrvam (phiṭ 62) would otherwise apply. That rule would put the udātta on the syllable before the final ya, that is, the second syllable, ka. The 1915 print lacks this sentence.

Watch out. Scholars discuss this example. The Subodhinī objects that phiṭ 62, being the later rule, ought to win (paratvāt) in kekaya. So, it reports, aṅgāḥ and vaṅgāḥ should be the examples.

Siddhānta-kaumudī

आदिरुदात्तः । केकयः । यान्तस्यान्त्यात्‌ पूर्वमिति प्राप्ते ॥

The initial [syllable] is udātta. kékayaḥ. [Stated because yāntasyāntyāt pūrvam (phiṭ 62) would otherwise apply.]

translator notes

commentary Subodhinī (printed under sk.100045.s1) glosses aṣāntānām as ajantānām, 'ending in a vowel (ac)'. Followed in sutra_en.
commentary Subodhinī on kekaya: here the accent of yāntasyāntyāt pūrvam (phiṭ 62) ought to prevail, because that rule comes later (paratvāt). So 'they say' that aṅgāḥ and vaṅgāḥ should be the examples. Recorded. This contradicts the sentence our text adds, which presents phiṭ 47 as overriding phiṭ 62. The English renders our text and takes no side.
textual The print has no sentence 'yāntasyāntyāt pūrvam iti prāpte' after kekayaḥ (NSP p. 626, scan page-0636; collation batch14, class V). Wikisource has it, as ours does. The English gives it in square brackets because the print lacks it. The Subodhinī's objection presupposes the print's text.
translator In the phiṭ-sūtras aṣ stands for the Pāṇinian ac (the kaumudī glosses dvyaṣām as dvyacām at phiṭ 27 and bahvaṣaḥ as bahvackasya at phiṭ 42). Accent convention: udātta acute, anudātta unmarked. Under this rule the udātta is the initial ké (kékayaḥ). Under phiṭ 62 it would be the penultimate ka, before the y-syllable.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.

फि48 · Phiṭ 10.2.48

हयादीनामसंयुक्तलान्तानामन्तः पूर्वं वा ॥ फि४८ ॥

hayādīnāmasaṃyuktalāntānāmantaḥ pūrvaṃ vā

hayādīnām asaṃyuktalāntānām antaḥ pūrvaṃ vā — Of [words] that begin with a hay (= hal, a consonant) and end in a la not preceded by a conjunct (asaṃyukta), [the initial is udātta (ādiḥ, adhikāra from phiṭ 24)], or optionally (vā) the [syllable] before (pūrvam) the final (antaḥ).

Rule. Take a word that begins with a consonant and ends in the syllable la, where the l does not follow a conjunct consonant. Its first syllable is udātta, or optionally the syllable before the final. Bhaṭṭoji explains that hay is the phiṭ name for Pāṇini's hal, a consonant.

Example.

palala → pálalam (udātta on the first syllable pá) or palálam (udātta on lá, the syllable before the final).

śalala → śálalam (udātta śá) or śalálam (udātta lá).

Applies when / blocked by. Bhaṭṭoji gives two counter-examples. ekalaḥ begins with a vowel, so the rule does not reach it. In mallaḥ the final la follows the conjunct ll, so again the rule does not apply. The Subodhinī reports that some carry janapadānām, "of country names", forward from phiṭ 47. They cite pañcālāḥ and kośalāḥ, with palālam as the counter-example.

Watch out. The words antaḥ pūrvaṃ vā could also be read "the final, or the one before it". Bhaṭṭoji gives no gloss. The reading taught here is the Subodhinī's: the first syllable, or optionally the one before the final.

Siddhānta-kaumudī

हयिति हल्संज्ञा । पललम्‌ । शललम्‌ । 'हयादीनाम्‌' किम्‌ । एकलः । 'असंयुक्त--' इति किम्‌ । मल्लः ॥

hay is the name (saṃjñā) for hal. pálalam [or palálam]; śálalam [or śalálam]. Why 'beginning with a hay'? ekalaḥ. Why 'unconjoined'? mallaḥ.

translator notes

commentary Subodhinī (printed under sk.100045.s1): 'Of words beginning with a hay that end in the syllable la, which is not preceded by a conjunct, the initial is udātta; or optionally the one before the final (antyāt pūrvaṃ vā).' Followed in sutra_en for the construal of antaḥ pūrvaṃ vā.
commentary Subodhinī: some carry janapadānām (phiṭ 47) forward into this rule (anuvartayanti). They cite pañcālāḥ and kośalāḥ as examples and palālam as a counter-example. Recorded; the English follows the kaumudī.
translator The wording antaḥ pūrvaṃ vā also permits 'the final, or optionally the one before it'. The kaumudī gives no gloss, and the English follows the Subodhinī. Neither text marks the examples. On the Subodhinī's reading palalam and śalalam have the udātta on the initial pa / śa, or optionally on the middle la; the block marks both alternatives (udātta acute, anudātta unmarked). ekala begins with a vowel; in malla the l is conjoined (ll).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.

फि49 · Phiṭ 10.2.49

इगन्तानां च द्व्यषाम्‌ ॥ फि४९ ॥

igantānāṃ ca dvyaṣām‌

igantānāṃ ca dvyaṣām — And of [words] with two vowels (dvyaṣ, = dvyac) that end in an ik, [the initial is udātta (ādiḥ, adhikāra from phiṭ 24)].

Rule. In a word of two vowels that ends in an ik vowel (i, u, ṛ, ḷ), the first syllable is udātta. dvyaṣ is the phiṭ form of dvyac, "having two vowels".

Example.

kṛṣi (two vowels, ṛ and i; ends in i)

→ the heading ādiḥ: the first syllable is udātta

→ kṛ́ṣiḥ: the udātta is kṛ́.

Applies when / blocked by. This sūtra ends the second pāda of the phiṭ-sūtras. The 1915 print closes it here with a colophon.

Watch out. Scholars discuss this example. The Subodhinī reports that some carry janapadānām forward here too. They cite the country names kuravaḥ and cedayaḥ. For them kṛṣi is a counter-example, because in akṣair mā dīvyaḥ kṛṣim it kṛṣasva the word kṛṣi is antodātta (udātta on its final).

Siddhānta-kaumudī

आदिरुदात्तः । कृषिः ॥

The initial [syllable] is udātta. kṛ́ṣiḥ. [Here ends the second pāda of the phiṭ-sūtras.]

translator notes

commentary Subodhinī (printed under sk.100045.s1; full text from the print, NSP p. 626, scan page-0636): here too [some] carry janapadānām (phiṭ 47) forward. They cite kuravaḥ and cedayaḥ as examples and kṛṣiḥ as a counter-example, because in 'akṣair mā dīvyaḥ kṛṣim it kṛṣasva' the word kṛṣi is antodātta. Recorded; the English follows the kaumudī, which gives kṛṣiḥ as the example.
textual The colophon 'iti phiṭsūtreṣu dvitīyaḥ pādaḥ' follows this sūtra in the print (NSP p. 626, scan page-0636) and in Wikisource (uttara-4/0103). Ours lacks it, so it is supplied in square brackets at the end of the block. The print gives no number 49 before the sūtra (collation batch14, class M).
textual Our Subodhinī OCR (sk.100045.s1) cuts this note down to 'iga—. atrāpi janapadānām ity alāt'. The print has 'atrāpi janapadānām ity anuvartya kuravaś cedaya ity udāhṛtaṃ kṛṣir iti pratyudāhṛtam. akṣair mā dīvyaḥ kṛṣim it kṛṣasva ity atra kṛṣiśabdasyāntodāttatvāt' (scan page-0636). This is a commentary-layer slip, not mūla.
translator Accent convention: udātta acute, anudātta unmarked. The udātta is the initial kṛ́ (kṛ́ṣiḥ); the source has no marks.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.

फि50 · Phiṭ 10.3.50

अथ द्वितीयं प्रागीषात्‌ ॥ फि५० ॥

atha dvitīyaṃ prāgīṣāt‌

atha dvitīyaṃ prāg īṣāt — Now (atha) the second [syllable is udātta], in the rules before (prāk) [the one on words ending in] īṣa (phiṭ 66).

Rule. This is a heading (adhikāra). From here on, "the second [syllable is udātta]". It holds up to, but not including, īṣāntasya hayādeḥ (phiṭ 66). The third pāda of the phiṭ-sūtras begins here.

Example. The heading supplies the udātta lā́ of lalā́ṭam (phiṭ 52), and every other second-syllable udātta from phiṭ 52 to phiṭ 65.

Applies when / blocked by. The word "udātta" is not in the sūtra. Bhaṭṭoji supplies it at phiṭ 52: dvitīyam udāttam.

Siddhānta-kaumudī

'ईषान्तस्य हलादेः--' {SK फि66} इत्यतः प्राग्द्वितीयाधिकारः ॥

[Third pāda.] The adhikāra (governing heading) 'the second' runs up to, but not including (prāk), īṣāntasya hayādeḥ (phiṭ 66).

translator notes

textual The print has the heading 'tṛtīyaḥ pādaḥ' before this sūtra (NSP p. 626, scan page-0636), and Wikisource marks the end of the second pāda here. Ours lacks it, so it is supplied in square brackets at the head of the block.
textual Ours quotes phiṭ 66 as 'īṣāntasya halādeḥ'. The print reads 'īṣāntasya hayādeḥ' (NSP p. 626, scan page-0636; collation batch14, class V), which matches the sūtra itself (sk100066, ours and print). Wikisource has halādeḥ, as ours does. The English follows the print. The sense is the same, since hay = hal (phiṭ 48).
translator 'is udātta' is supplied in sutra_en from the kaumudī at phiṭ 52, 'dvitīyam udāttam'.
textual No Subodhinī on phiṭ 50 or 51: after 'iti dvitīyaḥ pādaḥ' the print's commentary begins with 'kapola iti' on phiṭ 52 (NSP p. 626, scan page-0636; text in sk.100045.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla.

फि51 · Phiṭ 10.3.51

त्र्यचां प्राङ्मकरात्‌ ॥ फि५१ ॥

tryacāṃ prāṅmakarāt‌

tryacāṃ prāṅ makarāt — Of [words] with three vowels (tryac): [this heading holds] before (prāk) [the rule beginning with] makara (phiṭ 57).

Rule. This is a second heading: "of words with three vowels (tryac)". It holds up to, but not including, the sūtra that begins with makara (phiṭ 57).

Example. la-lā-ṭa has three vowels, so it falls under this heading. The rules of phiṭ 52–56 apply only to such words.

Watch out. The two headings end at different points. tryacām stops before phiṭ 57; dvitīyam runs on to phiṭ 66. So in phiṭ 57–65 the second syllable can be named for words of any length.

Siddhānta-kaumudī

'मकरवरूढ--' {SK फि57} इत्यतः प्राक्त्र्यचामित्यधिकारः ॥

The adhikāra 'of [words with] three vowels (tryac)' runs up to, but not including (prāk), makaravarūḍha- (phiṭ 57).

translator notes

textual No Subodhinī on phiṭ 51: the print's commentary passes from 'iti dvitīyaḥ pādaḥ' to 'kapola iti' on phiṭ 52 (NSP p. 626, scan page-0636). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla. Ours and the print agree (collation batch14: clean).

फि52 · Phiṭ 10.3.52

स्वाङ्गानामकुर्वादीनाम्‌ ॥ फि५२ ॥

svāṅgānāmakurvādīnām‌

svāṅgānām akurvādīnām — Of [words for] body-parts (svāṅga) [with three vowels (tryacām, adhikāra from phiṭ 51)], except those beginning with ku (a k-class consonant), r or v, [the second (syllable) is udātta (dvitīyam, adhikāra from phiṭ 50)].

Rule. In a three-vowel word for a body part (svāṅga), the second syllable is udātta. The words must not begin with a k-class consonant (ku), with r or with v.

Example.

lalāṭa (body part; three vowels; begins with l)

→ dvitīyam (phiṭ 50): the second syllable is udātta

→ lalā́ṭam: the udātta is lā́.

Applies when / blocked by. Bhaṭṭoji gives three counter-examples: kapola "cheek" begins with k, rasanā "tongue" with r, vadana "mouth" with v. The Subodhinī says each then follows a rule of its own. kapólaḥ has its udātta on pó by laghāv ante (phiṭ 42). rásanā and vádanam have it on the first syllable, rá and vá, by svāṅgaśiṭām (phiṭ 29).

Watch out. The counter-examples are not unaccented words. This rule simply does not decide them; another rule does.

Siddhānta-kaumudī

कवर्गरेफवकारादीनि वर्जयित्वा त्र्यचां स्वाङ्गानां द्वितीयमुदात्तम्‌ । ललाटम्‌ । कुर्वादीनां तु । कपोलः । रसना । वदनम्‌ ॥

Excepting those that begin with a k-class consonant (kavarga), r or v, the second [syllable] of svāṅga words with three vowels (tryac) is udātta. lalā́ṭam. But of those beginning with ku, r or v: kapólaḥ, rásanā, vádanam.

translator notes

commentary Subodhinī (printed under sk.100045.s1, after 'iti dvitīyaḥ pādaḥ'): kapola is madhyodātta by laghāv ante (phiṭ 42); rasanā and vadanam are ādyudātta by svāṅgaśiṭām (phiṭ 29). Followed for the accent marking of the counter-examples.
translator Accent convention: udātta acute, anudātta unmarked. The source has no marks here. The udātta is lā́ in lalā́ṭam (second syllable, by this rule), pó in kapólaḥ (by phiṭ 42, according to the Subodhinī, not by this rule), rá in rásanā and vá in vádanam.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints only the mūla. Ours and the print agree (collation batch14: clean).

फि53 · Phiṭ 10.3.53

मादीनां च ॥ फि५३ ॥

mādīnāṃ ca

mādīnāṃ ca — And of [three-syllabled words (tryacām, adhikāra from phiṭ 51)] beginning with m, [the second syllable (dvitīyam, adhikāra from phiṭ 50) is udātta].

Rule. In a three-vowel word beginning with m, the second syllable is udātta.

Example.

malaya → maláyaḥ: the udātta is lá, the second syllable.

makara → makáraḥ: the udātta is ká.

Watch out. The Subodhinī calls these poor examples, because a rule of its own covers each word. makara is named in phiṭ 57, and malaya falls under phiṭ 62. For malaya, phiṭ 62 picks the same syllable, the one before the final ya. The Subodhinī would cite mahendra instead.

Siddhānta-kaumudī

मलयः । मकरः ॥

maláyaḥ, makáraḥ [udātta on the second syllable].

translator notes

commentary Subodhinī (printed under sk.100045.s1, after the bare lemma 'mādī—'): malaya and makara are not apt examples, because a specific accent is taught for them, for makara by makaravarūḍha… (phiṭ 57) and for malaya by yāntasyāntyāt pūrvam (phiṭ 62); mahendra should be cited instead. Recorded; the English keeps Bhaṭṭoji's examples.
translator 'udātta' is supplied as in the kaumudī on phiṭ 52 ('dvitīyam udāttam') and the Subodhinī's glosses on phiṭ 54–56 ('dvitīyam udāttaṃ syāt'); the word itself goes back to phiṭ 1 (phiṣo 'nta udāttaḥ). Neither commentator names the source rule here.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. In maláyaḥ and makáraḥ the udātta is the second syllable (la, ka) under this rule. By phiṭ 57 makara may also be mákaraḥ; by phiṭ 62 the udātta of malaya falls on the syllable before the last, which here is the same syllable.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the phiṭ-sūtras with the kaumudī only. The unit has no Subodhinī block of its own; the Subodhinī on it is the tail of sk.100045.s1 (NSP p. 626 foot, scan page-0636, where the lemma 'mādī' stands without a gloss).

फि54 · Phiṭ 10.3.54

शादीनां शाकानाम्‌ ॥ फि५४ ॥

śādīnāṃ śākānām‌

śādīnāṃ śākānām — Of [three-syllabled words (tryacām, adhikāra from phiṭ 51)] beginning with ś that denote pot-herbs (śāka), [the second syllable (dvitīyam, adhikāra from phiṭ 50) is udātta].

Rule. In a word for a pot-herb (śāka) that begins with ś, under the three-vowel heading, the second syllable is udātta.

Example.

śītanyā → śītányā: the udātta is tá.

śatapuṣpā → śatápuṣpā: the udātta is again tá.

Applies when / blocked by. The Subodhinī reports that some read sādīnām, "beginning with s", and cite sarṣapā.

Watch out. śa-ta-puṣ-pā has four syllables, although the rule stands under the three-vowel heading. Neither Bhaṭṭoji nor the Subodhinī remarks on this.

Siddhānta-kaumudī

शीतन्या । शतपुष्पा ॥

śītányā, śatápuṣpā [udātta on the second syllable].

Subodhinī

NSP p. 636–637

—शादीनां शा—। शकारादीनां शाकवाचिनां त्र्यचां द्वितीयमुदात्तं स्यात् ॥ अत्र केचित्तु सादीनामिति पठित्वा सर्षपा इत्युदाहरन्ति

translator notes

commentary Subodhinī (sk.100054.s1): 'of words beginning with ś that denote pot-herbs and have three syllables, the second is udātta'. Followed for the bracketed 'three-syllabled' and 'the second … udātta' in sutra_en. It adds that some read sādīnām ('beginning with s') and cite sarṣapā. Recorded.
translator Accent convention: udātta acute, anudātta unmarked. The udātta is the second syllable: tá in śītányā, tá in śatápuṣpā. śatapuṣpā has four syllables (śa-ta-puṣ-pā), although the rule stands within the tryac adhikāra and the Subodhinī glosses 'tryacām'; neither commentator remarks on this.
textual Subodhinī OCR (commentary, not mūla): our sk.100054.s1 has 'sarvapā ity udāharanti' for the print's 'sarṣapā ity udāharanti' (head of the commentary on p. 627, scan page-0637); the English follows the print's sarṣapā. The OCR 'śyāmāṃ … muddhāttaṃ' is the print's 'tryacāṃ … udāttaṃ' (scan page-0636).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि55 · Phiṭ 10.3.55

पान्तानां गुर्वादीनाम्‌ ॥ फि५५ ॥

pāntānāṃ gurvādīnām‌

pāntānāṃ gurvādīnām — Of [three-syllabled words (tryacām, adhikāra from phiṭ 51)] that end in pa and begin with a heavy (guru) syllable, [the second syllable (dvitīyam, adhikāra from phiṭ 50) is udātta].

Rule. In a three-vowel word that ends in pa and begins with a heavy (guru) syllable, the second syllable is udātta. A heavy syllable has a long vowel, or a short vowel before a conjunct consonant.

Example.

pādapa (first syllable pā, heavy) → pādápaḥ: the udātta is dá, the second syllable.

ātapa (first syllable ā, heavy) → ātápaḥ: the udātta is tá, the second syllable.

Applies when / blocked by. Bhaṭṭoji gives two words the rule does not reach. anūpa begins with a light syllable, a. nīpa has only two syllables. The Subodhinī says, "so they say", that both take a final udātta from compound rules: anūpám by anor apradhānakanīyasī (SK 3923) and nīpám by ner anidhāne (SK 3926). The udātta is on pám in each.

Siddhānta-kaumudī

पादपः । आतपः । लघ्वादीनां तु । अनूपम्‌ । द्व्यचां तु । नीपम्‌ ॥

pādápaḥ, ātápaḥ [udātta on the second syllable]. But of those that begin with a light syllable (laghvādi) [this does not hold]: anūpám. And of two-syllabled ones (dvyac) [likewise not]: nīpám.

Subodhinī

NSP p. 637

—पान्तानाम्— पशब्दान्तानां गुर्वादीनां त्र्यचां द्वितीयमुदात्तं स्यात् । अनूपे अनोरप्रधानकनीयसीत्यनेनोदात्तत्वं नीपे नेरनिधाने इत्यनेनेत्याहुः

translator notes

commentary Subodhinī (sk.100055.s1): 'of three-syllabled words ending in the syllable pa and beginning with a heavy syllable, the second is udātta'. Followed in sutra_en (tryacām, dvitīyam, udātta).
commentary Subodhinī (sk.100055.s1): in anūpa the udātta comes from anor apradhānakanīyasī (SK 3923), in nīpa from ner anidhāne (SK 3926), 'so they say'. Followed for the accent marking anūpám, nīpám.
translator Accent convention: udātta acute, anudātta unmarked. In pādápaḥ and ātápaḥ the udātta is the second syllable, dá and tá respectively. SK 3923 and SK 3926 make the final member antodātta, so anūpám and nīpám carry the udātta on the last syllable. The bracketed 'this does not hold' spells out the force of 'tu'.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि56 · Phiṭ 10.3.56

युतान्यण्यन्तानाम्‌ ॥ फि५६ ॥

yutānyaṇyantānām‌

yutānyaṇyantānām — Of [three-syllabled words (tryacām, adhikāra from phiṭ 51)] ending in yuta, ani or aṇi, [the second syllable (dvitīyam, adhikāra from phiṭ 50) is udātta].

Rule. In a three-vowel word ending in yuta, ani or aṇi, the second syllable is udātta.

Example.

ending in yuta: ayuta → ayútam: the udātta is yú.

ending in ani: dhamani → dhamániḥ: the udātta is má.

ending in aṇi: vipaṇi → vipáṇiḥ: the udātta is pá.

Applies when / blocked by. The 1915 print reads yute in the sūtra; the Subodhinī reads yuta, as taught here.

Siddhānta-kaumudī

युत । अयुतम्‌ । अनि । धमनिः । अणि । विपणिः ॥

[Ending in] yuta: ayútam. [In] ani: dhamániḥ. [In] aṇi: vipáṇiḥ. [The udātta is on the second syllable.]

Subodhinī

NSP p. 637

—युता— युत अनि अणि एतदन्तानां त्र्यचां द्वितीयमुदात्तं स्यात् ॥—इत्यादीति । आदिशब्देन पारावत वितस्ता इक्षु आर्जि द्राक्षा कला उमा काष्ठा पेष्टा । काशीनानामिति वक्तव्ये नुडभाव आर्षः

translator notes

commentary Subodhinī (sk.100056.s1): 'of three-syllabled words ending in yuta, ani or aṇi, the second is udātta'. Followed in sutra_en (tryacām, dvitīyam, udātta) and for the head-word yuta.
translator Accent convention: udātta acute, anudātta unmarked. The udātta is the second syllable: yú in ayútam, má in dhamániḥ, pá in vipáṇiḥ.
textual The print reads 'yute' for our 'yuta' (NSP p. 627, scan page-0637; collation batch14, class V). Wikisource and the Subodhinī ('yuta ani aṇi') agree with ours. The English is unaffected.
textual The tail of sk.100056.s1 ('—ityādīti …') is the Subodhinī on phiṭ 57 (sk100057). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि57 · Phiṭ 10.3.57

मकरवरूढपारेवतवितस्तेक्ष्वार्जिद्राक्षाकलोमाकाष्ठापेष्ठाकाशीनामादिर्वा ॥ फि५७ ॥

makaravarūḍhapārevatavitastekṣvārjidrākṣākalomākāṣṭhāpeṣṭhākāśīnāmādirvā

makaravarūḍhapārevatavitastekṣvārjidrākṣākalomākāṣṭhāpeṣṭhākāśīnām ādir vā — Of makara, varūḍha, pārevata, vitastā, ikṣu, ārji, drākṣā, kalā, umā, kāṣṭhā, peṣṭhā and kāśī, the first [syllable is udātta], or [the second (dvitīyam, adhikāra from phiṭ 50)].

Rule. Twelve words take the udātta on the first syllable, or else on the second. They are makara, varūḍha, pārevata, vitastā, ikṣu, ārji, drākṣā, kalā, umā, kāṣṭhā, peṣṭhā and kāśī. Bhaṭṭoji: "of these the first or the second is udātta".

Example.

makara → mákaraḥ (udātta má) or makáraḥ (udātta ká).

varūḍha → várūḍhaḥ (udātta vá) or varū́ḍhaḥ (udātta rū́).

Applies when / blocked by. The three-vowel heading stops just before this sūtra (phiṭ 51). That is why two-vowel words, ikṣu and umā, can be named here. The heading "the second" (phiṭ 50) is still in force, which supplies the alternative.

Watch out. The Subodhinī reads pārāvata for pārevata and peṣṭā for peṣṭhā. It also says that kāśīnānām would be the expected form; the missing n is a sage's licence (ārṣa).

Siddhānta-kaumudī

एषामादिर्द्वितीयो वोदात्तः । मकरः । वरूढ इत्यादि ॥

Of these the first or the second [syllable] is udātta. makaraḥ [mákaraḥ or makáraḥ], varūḍhaḥ [várūḍhaḥ or varū́ḍhaḥ], and so on.

translator notes

commentary Subodhinī (printed under sk.100056.s1, lemma 'ityādīti'): the 'and so on' covers pārāvata, vitastā, ikṣu, ārji, drākṣā, kalā, umā, kāṣṭhā, peṣṭā; and where 'kāśīnānām' ought to have been said, the absence of nuṭ is a sage's licence (ārṣa). Recorded. The Subodhinī gives pārāvata where the sūtra has pārevata, and peṣṭā where the sūtra has peṣṭhā (ours and the print, scan page-0637). The English keeps the sūtra's pārevata and peṣṭhā.
translator The Subodhinī's remark that 'kāśīnānām' ought to have been said implies, on my reading, that it takes the last member as kāśīna rather than kāśī; it does not say so outright. The English keeps the sūtra's kāśī.
translator The tryac adhikāra of phiṭ 51 runs only up to this sūtra (kaumudī there: 'makaravarūḍha… ityataḥ prāk'), so it does not apply here; ikṣu and umā have two syllables. The dvitīya adhikāra of phiṭ 50 is still in force, which is why 'ādir vā' means 'the first, or [else] the second', as the kaumudī says.
translator Accent convention: udātta acute, anudātta unmarked. The alternatives in brackets put the udātta on the first syllable (má, vá) or on the second (ká, rū́). Bhaṭṭoji gives the examples unmarked.
textual No Subodhinī block of its own; the Subodhinī on this sūtra is the tail of sk.100056.s1. There our OCR has 'iṣṭu ājiṃ', where the print reads 'ikṣu ārji' (NSP p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि58 · Phiṭ 10.3.58

छन्दसि च ॥ फि५८ ॥

chandasi ca

chandasi ca — And in the Veda (chandasi) [the first syllable or the second is udātta (ādir vā carried forward, anuvṛtti, from phiṭ 57; dvitīyam, adhikāra from phiṭ 50)].

Rule. In the Veda, words other than makara and the rest also take the udātta on the first or the second syllable. Bhaṭṭoji: "it is begun for words other than makara etc.; according to usage (lakṣyānusārāt) the first and the second are to be understood as udātta". Which of the two a given word takes is learned from the attested forms.

Example. Bhaṭṭoji gives none. The Subodhinī names kāśyapaḥ, kardamaḥ, kulaṭā, udakam and gāndhāriḥ, without accent marks.

Applies when / blocked by. "The first … or the second" is carried forward from phiṭ 57, as the Subodhinī's gloss shows.

Watch out. The last four of the Subodhinī's words may belong to the next rule, the kardamādi list. The Subodhinī does not settle this.

Siddhānta-kaumudī

अमकराद्यर्थ आरम्भः । लक्ष्यानुसारादादिर्द्वितीयं चोदात्तं ज्ञेयम्‌ ॥

This rule is begun for [words] other than makara etc. (amakarādyarthaḥ). According to usage (lakṣyānusārāt), the first and the second [syllable] are to be understood as udātta [the one or the other, as the attested forms show].

Subodhinī

NSP p. 637

—छन्दसि— छन्दसि मकारादीनामन्येषां चादिर्द्वितीयं वोदात्तम् । काश्यपः । कर्दमः । कुलटा उदकं गान्धारिः

translator notes

commentary Subodhinī (sk.100058.s1): 'in the Veda, of words other than makara etc. too, the first or the second is optionally udātta: kāśyapaḥ, kardamaḥ, kulaṭā, udakam, gāndhāriḥ'. Followed: the anuvṛtti of 'the first … or the second' in sutra_en, and the reading of the kaumudī's 'ādir dvitīyaṃ ca' as an alternation settled by usage.
textual The Subodhinī's lemma text reads 'makārādīnām anyeṣāṃ ca' in our s1 and in the print (NSP p. 627, scan page-0637), evidently for makarādīnām; read so. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.
translator 'ca' in 'ādir dvitīyaṃ codāttam' is rendered 'the first and the second … according to usage'. The Subodhinī here has 'vā', and at sk.100029.s1 it uses the same 'ādir dvitīyaṃ ca' of the kardamādi alternation. The examples after kāśyapa in sk.100058.s1 (kardama, kulaṭā, udaka, gāndhāri) are members of the kardamādi (phiṭ 59), which has no Subodhinī lemma of its own; they may be meant for either sūtra.

फि59 · Phiṭ 10.4.59

कर्दमादीनां च ॥ फि५९ ॥

kardamādīnāṃ ca

kardamādīnāṃ ca — And of kardama etc. [the first syllable or the second is udātta (Bhaṭṭoji's gloss; ādir vā carried forward, anuvṛtti, from phiṭ 57; dvitīyam, adhikāra from phiṭ 50)].

Rule. For kardama "mud" and the words listed with it (kardamādi), the first or the second syllable is udātta. Bhaṭṭoji: "the first or the second is udātta".

Example. Bhaṭṭoji gives none. The Subodhinī elsewhere calls udaka "water" one of this list.

Applies when / blocked by. The rule is not limited to the Veda. The Subodhinī says of udaka that this holds "in the spoken language" (bhāṣāyām). That "in the Veda" stops at phiṭ 58 is not stated by Bhaṭṭoji or his commentators; it is inferred from that remark. That "the first or the second" comes from phiṭ 57 is likewise inferred.

Siddhānta-kaumudī

आदिर्द्वितीयो वोदात्तः ॥

The first or the second [syllable] is udātta.

translator notes

commentary Subodhinī, printed under sk.100029.s1 (on udaka): 'in ordinary language (bhāṣāyām), [udaka], being one of the kardamādi, has the first or the second udātta'. Followed: sutra_en carries no 'in the Veda'.
translator That 'in the Veda' (phiṭ 58) does not continue into this sūtra is my inference from the Subodhinī's 'bhāṣāyām' on udaka (sk.100029.s1); neither commentator says so in terms.
textual No Subodhinī lemma on phiṭ 59 in our layer or in the print, whose commentary passes from '—chandasi—' to '—sugandhi—' (NSP p. 627, scan page-0637). The examples after kāśyapaḥ in sk.100058.s1 (kardamaḥ, kulaṭā, udakam, gāndhāriḥ) stand under the '—chandasi—' lemma, i.e. as examples of phiṭ 58.
translator Some of those examples may be meant for this sūtra rather than phiṭ 58, but only udaka is called one of the kardamādi (sk.100029.s1); kardama heads the gaṇa by name, and nothing places kulaṭā or gāndhāri in it. The attribution is left open.
textual Unit metadata: our sutra.ref is '10.4.59', but phiṭ 59 stands in the third pāda (sk100058 is 10.3.58, sk100060 is 10.3.60; the heading 'caturthaḥ pādaḥ' comes before phiṭ 69, NSP p. 627, scan page-0637). The ref should read 10.3.59. Not mūla text; source.json left as is.
textual The print has the neuter 'ādir dvitīyaṃ vodāttam' for our masculine 'ādir dvitīyo vodāttaḥ' (collation batch14, class V); Wikisource = ours. The English is unaffected. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.
translator The bracketed alternatives are stated by Bhaṭṭoji ('ādir dvitīyo vodāttaḥ'). Naming phiṭ 57 (ādir vā) as the source of the anuvṛtti is my identification; neither Bhaṭṭoji nor the Subodhinī names it. ādiḥ alone is also the standing adhikāra of phiṭ 24, and dvitīyam that of phiṭ 50.

फि60 · Phiṭ 10.3.60

सुगन्धितेजनस्य ते वा ॥ फि६० ॥

sugandhitejanasya te vā

sugandhitejanasya te vā — Of sugandhitejana, the syllable te [is udātta], or [the first or the second (Bhaṭṭoji's gloss; ādiḥ, adhikāra from phiṭ 24; dvitīyam, adhikāra from phiṭ 50)].

Rule. In sugandhitejana, the syllable te is udātta, or else the first or the second syllable. Bhaṭṭoji: "the first, the second and the syllable te: these three are udātta by turns (paryāyeṇa)". The word has one udātta, in any of the three places.

Example.

sugandhitejana → súgandhitejanāḥ (udātta sú, the first syllable)

or sugándhitejanāḥ (udātta gán, the second)

or sugandhitéjanāḥ (udātta té).

Applies when / blocked by. The Subodhinī says that "the first" means the first syllable of the whole word, su.

Siddhānta-kaumudī

आदिर्द्वितीयः तेशब्दश्चेति त्रयः पर्यायेणोदात्ताः । सुगन्धितेजनाः ॥

The first, the second, and the syllable te: these three are udātta by turns (paryāyeṇa). sugandhitejanāḥ [súgandhitejanāḥ, sugándhitejanāḥ or sugandhitéjanāḥ].

Subodhinī

NSP p. 637

—सुगन्धि— ॥—आदिरिति । सुगन्धितेजनशब्दस्य

translator notes

commentary Subodhinī (sk.100060.s1): 'the first, that is, of the word sugandhitejana': the first syllable meant is that of the whole word (su). Followed in marking súgandhitejanāḥ.
translator Accent convention: udātta acute, anudātta unmarked. In the three alternatives the udātta falls on su (the first syllable), on gan (the second) or on te. Bhaṭṭoji gives the example unmarked.
textual The print reads 'ādir dvitīyaṃ' for our 'ādir dvitīyaḥ' (NSP p. 627, scan page-0637; collation batch14, class V); Wikisource = ours. The English is unaffected. The Subodhinī here is complete as printed (a bare lemma '—sugandhi—', then '—ādir iti …'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.
translator The bracketed alternatives are stated by Bhaṭṭoji ('ādir dvitīyaḥ teśabdaś ceti trayaḥ paryāyeṇodāttāḥ'). Tracing ādiḥ to the adhikāra of phiṭ 24 (running to just before phiṭ 69) and dvitīyam to that of phiṭ 50 is my identification; neither Bhaṭṭoji nor the Subodhinī names the source rules. One could also take 'the first or the second' as carried from ādir vā (phiṭ 57).

फि61 · Phiṭ 10.3.61

नपः फलान्तानाम्‌ ॥ फि६१ ॥

napaḥ phalāntānām‌

napaḥ phalāntānām — Of neuter (nap) [words] ending in phala, [the first syllable or the second is udātta (Bhaṭṭoji's gloss; ādir vā carried forward, anuvṛtti, from phiṭ 57; dvitīyam, adhikāra from phiṭ 50)].

Rule. In a neuter word ending in phala "fruit", the first or the second syllable is udātta. nap is the phiṭ name for the neuter (napuṃsaka), as the Subodhinī explains.

Example.

rājādanaphala (neuter) → rā́jādanaphalam (udātta rā́) or rājā́danaphalam (udātta jā́).

Applies when / blocked by. The Subodhinī's counter-example is dāsīphalo vṛkṣaḥ. Here the word is a bahuvrīhi, a compound that describes something outside itself. It qualifies vṛkṣa "tree", so it is masculine, and the rule does not apply. That the alternatives come from phiṭ 57 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

आदिर्द्वितीयं वोदात्तम्‌ । राजादनफलम्‌ ॥

The first or the second [syllable] is udātta. rājādanaphalam [rā́jādanaphalam or rājā́danaphalam].

Subodhinī

NSP p. 637

—नपः फलान्तानाम्— नप् नपुंसकम् । नपः किम् । दासीफलो वृक्षः

translator notes

commentary Subodhinī (sk.100061.s1): 'nap means napuṃsaka (neuter). Why nap? dāsīphalo vṛkṣaḥ'. Followed: 'neuter (nap)' in sutra_en.
translator The counter-example dāsīphalo vṛkṣaḥ is a masculine bahuvrīhi qualifying vṛkṣa, so it is not neuter and the rule does not apply.
translator Accent convention: udātta acute, anudātta unmarked. In the alternatives the udātta falls on rā (the first syllable) or on jā (the second). Bhaṭṭoji gives the example unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.
translator The bracketed alternatives are stated by Bhaṭṭoji ('ādir dvitīyaṃ vodāttam'). Naming phiṭ 57 (ādir vā) as the source of the anuvṛtti is my identification; neither Bhaṭṭoji nor the Subodhinī names it. ādiḥ alone is also the standing adhikāra of phiṭ 24, and dvitīyam that of phiṭ 50.

फि62 · Phiṭ 10.3.62

यान्तस्यान्त्यात्पूर्वम्‌ ॥ फि६२ ॥

yāntasyāntyātpūrvam‌

yāntasyāntyāt pūrvam — Of [a word] ending in the syllable ya, [the syllable] before the last [is udātta].

Rule. In a word ending in the syllable ya, the syllable before the last is udātta. The Subodhinī: "of a word ending in the syllable ya, the one before the last is udātta".

Example.

kulāya → kulā́yaḥ: the udātta is lā́.

talaya → taláyaḥ: the udātta is lá.

valaya → valáyaḥ: the udātta is lá.

Applies when / blocked by. The 1915 print gives only kulāyaḥ. This is the rule that phiṭ 47 sets aside for the country name kekaya, by Bhaṭṭoji's account.

Siddhānta-kaumudī

कुलायः । तलयः । वलयः ॥

kulā́yaḥ, taláyaḥ, valáyaḥ [udātta on the syllable before the last].

Subodhinī

NSP p. 637

—यान्तस्य— यशब्दान्तस्यान्त्यात्पूर्वमुदात्तं स्यात् ॥—थान्तस्य— केचित्तु, ‘आन्तस्य च नालघुनी’ इति पठित्वा आकारान्तस्य नाशब्दस्य च लघुनी अन्त्यात्पूर्वं उदात्ते स्त इति व्याख्याय नाना दिवा मुधा इत्युदाजहुः

translator notes

commentary Subodhinī (sk.100062.s1): 'of a word ending in the syllable ya, the [syllable] before the last is udātta'. Followed: 'the syllable ya' and the supplied 'is udātta'.
translator Accent convention: udātta acute, anudātta unmarked. The udātta is the penultimate syllable: lā́ in kulā́yaḥ, lá in taláyaḥ and valáyaḥ.
textual The print gives only kulāyaḥ; talayaḥ and valayaḥ are not in it (NSP p. 627, scan page-0637; collation batch14, class V). Wikisource has them, as ours does. Kept.
textual The tail of sk.100062.s1 ('—thāntasya— …') is the Subodhinī on phiṭ 63 (sk100063). There our OCR has 'nāladhunī' and 'ladhunī' where the print reads 'nālaghunī' and 'laghunī' (NSP p. 627, scan page-0637); the sk100063 notes follow the print. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि63 · Phiṭ 10.3.63

थान्तस्य च नालघुनी ॥ फि६३ ॥

thāntasya ca nālaghunī

thāntasya ca nālaghunī — And of [a word] ending in tha, the syllable nā and a light (laghu) [syllable are udātta].

Rule. In a word ending in tha, the syllable nā and a light (laghu) syllable are udātta. A light syllable has a short vowel not followed by a conjunct consonant.

Example.

sanāthā sabhā "an assembly that has a protector"

→ sanā́thā: the udātta is nā́, the syllable before the last.

Applies when / blocked by. The Subodhinī reports another reading of the sūtra, āntasya ca nālaghunī. It explains: "of a word ending in ā, and of the word nā, the light syllables before the last are udātta". Its examples are nā́nā, dívā and múdhā. Each has one udātta, on nā́, dí and mú.

Watch out. The sūtra does not say where the light syllable stands. Nor does it say whether the light sa of sanāthā is udātta as well. Only nā is marked here. The single udātta of the Subodhinī's examples supports this.

Siddhānta-kaumudī

नाशब्दो लघु च उदात्ते स्तः । सनाथा सभा ॥

The syllable nā and a light [syllable] are udātta. sanā́thā sabhā ['an assembly that has a protector'].

translator notes

commentary Subodhinī (printed under sk.100062.s1, lemma '—thāntasya—'): some read 'āntasya ca nālaghunī' and explain it as 'ākārāntasya nāśabdasya ca laghunī antyāt pūrvam udātte staḥ', literally 'of [a word] ending in ā and of the word nā, the light [syllables] before the last are udātta', citing nānā, divā, mudhā. Recorded; the English follows Bhaṭṭoji's thāntasya, which is also the print's reading (NSP p. 627, scan page-0637).
translator The sūtra and the kaumudī do not say where the light syllable stands. The explanation the Subodhinī reports puts it before the last (antyāt pūrvam, as in phiṭ 62), but that is the 'kecit' reading. In sanā́thā the udātta is marked on nā, the syllable before the last (also the second syllable, under the dvitīya adhikāra of phiṭ 50). Neither the sūtra nor the kaumudī says outright whether the light syllable sa is udātta too. The kecit examples point to a single udātta: nā́nā, dívā, múdhā each have one udātta, on the syllable before the last (nā, di, mu), which supports marking nā alone in sanā́thā rather than reading 'udātte staḥ' as sa and nā both udātta. Accent convention: udātta acute, anudātta unmarked.
textual No Subodhinī block of its own. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि64 · Phiṭ 10.3.64

शिशुमारोदुम्बरबलीवर्दोष्ट्रारपुरूरवसां च ॥ फि६४ ॥

śiśumārodumbarabalīvardoṣṭrārapurūravasāṃ ca

śiśumārodumbarabalīvardoṣṭrārapurūravasāṃ ca — And of śiśumāra, udumbara, balīvarda, uṣṭrāra and purūravas, [the syllable before the last (antyāt pūrvam, carried forward, anuvṛtti, from phiṭ 62) is udātta, or the second (dvitīyam, adhikāra from phiṭ 50)].

Rule. In śiśumāra "porpoise", udumbara "fig tree", balīvarda "bull", uṣṭrāra and purūravas, the syllable before the last is udātta, or else the second. Bhaṭṭoji: "the one before the last is udātta, or the second".

Example. Bhaṭṭoji gives no example. Applied to śi-śu-mā-ra, the rule names mā (before the last) or śu (the second): śiśumā́ra or śiśúmāra. These forms are not stated by Bhaṭṭoji or his commentators; they are inferred.

Applies when / blocked by. The ca "and" brings in "the one before the last" of phiṭ 62, as Bhaṭṭoji's gloss shows. The option "or the second" is Bhaṭṭoji's gloss; the sūtra does not say it. The Subodhinī gives śiṃśumāra as a variant reading.

Siddhānta-kaumudī

अन्त्यात्पूर्वमुदात्तं द्वितीयं वा ॥

The [syllable] before the last is udātta, or the second.

Subodhinī

NSP p. 637

—शिशुमारो— शिंशुमार इति पाठान्तरम् ॥—उष्ट्रार— उष्टार इति पाठान्तरम्

translator notes

commentary Subodhinī (sk.100064.s1): on the lemma 'śiśumāro—', 'śiṃśumāra is a variant reading'; on the lemma 'uṣṭrāra—', a further variant reading of that member. Recorded. The English keeps the sūtra's śiśumāra and uṣṭrāra.
textual Subodhinī OCR (commentary, not mūla): our s1 gives each variant in the same form as its lemma ('śiśumāra iti pāṭhāntaram', 'uṣṭrāra iti pāṭhāntaram'), which leaves the remark empty. The print reads 'śiṃśumāra iti pāṭhāntaram' (NSP p. 627, scan page-0637). Its second variant seems to lack the ra-stroke (uṣṭāra?), but the scan cannot settle this.
textual The print's sūtra reads 'purūvasām' without ra (NSP p. 627, scan page-0637; collation batch14, class V), evidently a misprint for purūravas. Ours and Wikisource read purūravasām. Kept.
translator Bhaṭṭoji's gloss 'antyāt pūrvam udāttam' shows what 'ca' brings in: the 'antyāt pūrvam' of phiṭ 62 (yāntasyāntyāt pūrvam). The identification of that source rule is mine. 'dvitīyam' is the adhikāra of phiṭ 50, which runs to just before phiṭ 66. The option 'or' (vā) is Bhaṭṭoji's gloss; the sūtra does not say it. The division of the compound into five members is mine, following the Subodhinī's two lemmas.
textual Bhaṭṭoji gives no examples here. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि65 · Phiṭ 10.3.65

साङ्काश्यकाम्पिल्यनासिक्यदार्वाघाटानाम्‌ ॥ फि६५ ॥

sāṅkāśyakāmpilyanāsikyadārvāghāṭānām‌

sāṅkāśyakāmpilyanāsikyadārvāghāṭānām — Of sāṅkāśya, kāmpilya, nāsikya and dārvāghāṭa, [the second (syllable) (dvitīyam, adhikāra from phiṭ 50) is optionally udātta].

Rule. In the four names sāṅkāśya, kāmpilya, nāsikya and dārvāghāṭa, the second syllable is optionally udātta. Bhaṭṭoji: "the second is udātta, optionally".

Example. Bhaṭṭoji gives none.

Applies when / blocked by. The Subodhinī notes how the words are formed. sāṅkāśya and kāmpilya end in the affix ṇya, by vuñchaṇ- (SK 1292). dārvāghāṭa ends in the affix aṇ, by a vārttika under SK 2966. It does not say what the accent is in the other case, and neither does Bhaṭṭoji.

Siddhānta-kaumudī

द्वितीयमुदात्तं वा ॥

The second [syllable] is optionally udātta.

Subodhinī

NSP p. 637

— सांकाश्य— सांकाश्यकाम्पिल्यशब्दौ ‘वुञ्छण्’— इति ण्यान्तौ । दार्वाघाटशब्दो ‘दारावाहनोऽणन्तस्य च टः संज्ञायाम्’ इत्यण्प्रत्ययान्तः

translator notes

commentary Subodhinī (sk.100065.s1): 'the words sāṅkāśya and kāmpilya end in [the affix] ṇya by vuñchaṇ- (SK 1292); the word dārvāghāṭa ends in the affix aṇ by dārāv āhano 'ṇ antasya ca ṭaḥ saṃjñāyām (vārttika under SK 2966)'. Recorded. It does not say what the accent then is, and the English adds nothing.
translator My reading of the Subodhinī's remark: it names the affixes because they would otherwise settle the accent of these words (the rule then overrides that accent). The Subodhinī itself only says the words are ṇya-final and aṇ-final.
textual Subodhinī OCR (commentary, not mūla): our s1 reads 'kāmpitya', 'bujñchaṇ' and 'dārvādhāda'; the print reads kāmpilya, vuñchaṇ and dārvāghāṭa (NSP p. 627, scan page-0637).
translator 'dvitīyam' is the adhikāra of phiṭ 50, which runs to just before phiṭ 66. 'udāttam vā' is Bhaṭṭoji's gloss. Neither he nor the Subodhinī states the accent in the alternative case.
textual Bhaṭṭoji gives no examples here. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि66 · Phiṭ 10.3.66

ईषान्तस्य हयादेरादिर्वा ॥ फि६६ ॥

īṣāntasya hayāderādirvā

īṣāntasya hayāder ādir vā — Of [a word] ending in īṣā and beginning with a hay (= hal, a consonant), the first [syllable] is optionally [udātta].

Rule. In a word that begins with a consonant and ends in īṣā, the first syllable is optionally udātta. This sūtra is the limit of the heading "the second" (phiṭ 50), so that heading no longer applies here.

Example.

halīṣā → hálīṣā: the udātta is há, the first syllable.

lāṅgalīṣā → lā́ṅgalīṣā: the udātta is lā́.

Applies when / blocked by. The Subodhinī: "of a word ending in īṣā and beginning with a hal, the first is optionally udātta". Neither Bhaṭṭoji nor the Subodhinī states the accent in the other case.

Siddhānta-kaumudī

हलीषा । लाङ्गलीषा ॥

halīṣā, lāṅgalīṣā [with the first syllable udātta: hálīṣā, lā́ṅgalīṣā].

Subodhinī

NSP p. 637

—ईषान्तस्य— ईषान्तस्य हलादेरादिरुदात्तो वा स्यात्

translator notes

commentary Subodhinī (sk.100066.s1): 'of [a word] ending in īṣā and beginning with a hal, the first is optionally udātta'. Followed: hay is read as hal, and 'udātta' is supplied in sutra_en.
translator hay is the phiṭ-sūtras' name for the Pāṇinian hal; the kaumudī glosses it so at phiṭ 48. This sūtra is the limit (prāk īṣāt) of the dvitīya adhikāra begun at phiṭ 50, so 'the second' no longer applies here. The ādiḥ adhikāra of phiṭ 24 runs to just before phiṭ 69, and the sūtra names ādiḥ outright. Neither Bhaṭṭoji nor the Subodhinī states the accent in the alternative case.
translator Accent convention: udātta acute, anudātta unmarked. The bracketed forms show the udātta on the first syllable, as the rule gives it: há in hálīṣā, lā́ in lā́ṅgalīṣā. Bhaṭṭoji gives the examples unmarked.
textual The print's halīpā and lāṅgalīpā are ṣ/p shapes of halīṣā and lāṅgalīṣā (NSP p. 627, scan page-0637; collation batch14 reads them as ṣ). Ours = print. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि67 · Phiṭ 10.3.67

उशीरदाशेरकपालपलालशैवालश्यामाकशारीरशरावहृदयहिरण्यारण्यापत्यदेवराणाम्‌ ॥ फि६७ ॥

uśīradāśerakapālapalālaśaivālaśyāmākaśārīraśarāvahṛdayahiraṇyāraṇyāpatyadevarāṇām‌

uśīradāśerakapālapalālaśaivālaśyāmākaśārīraśarāvahṛdayahiraṇyāraṇyāpatyadevarāṇām — Of uśīra, dāśera, kapāla, palāla, śaivāla, śyāmāka, śārīra, śarāva, hṛdaya, hiraṇya, araṇya, apatya and devara, [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta (udāttaḥ, carried forward, anuvṛtti, from phiṭ 1)].

Rule. In thirteen words the first syllable is udātta. They are uśīra, dāśera, kapāla, palāla, śaivāla, śyāmāka, śārīra, śarāva, hṛdaya, hiraṇya, araṇya, apatya and devara. Bhaṭṭoji: "of these the first is udātta". The heading ādiḥ (phiṭ 24) is still in force.

Example. Bhaṭṭoji gives none. By the rule, hṛdaya "heart" has its udātta on the first syllable hṛ́: hṛ́dayam. This form is not stated by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. The Subodhinī explains why the words are named. hṛdaya is named to stop the second-syllable udātta of phiṭ 52, since it is a three-vowel body-part word. Most of the others are named to stop laghāv ante (phiṭ 42). The division into thirteen words is not stated by Bhaṭṭoji or his commentators; it is inferred (dāśera + kapāla, not dāśeraka + pāla).

Watch out. The Subodhinī calls two names questionable (cintya). śyāmāka already has this accent by dhānyānāṃ ca vṛddhakṣāntānām (phiṭ 46). devara already has it by phiṭ 42.

Siddhānta-kaumudī

एषामादिरुदात्तः स्यात्‌ ॥

Of these the first [syllable] is udātta.

Subodhinī

NSP p. 637

—उशीर— अत्र श्यामाकग्रहणं चिन्त्यम् । ‘धान्यानां च वृद्धक्षान्तानाम्’ इत्यनेनैव सिद्धत्वात् । इदमेव ज्ञापयितुं मूले धान्यानामित्यत्र श्यामाक इत्युदाहृतम् । देवरग्रहणमपि चिन्त्यम् । ‘लघावन्त—’ इत्यनेनैव सिद्धत्वात् । हृदयग्रहणं ‘स्वाङ्गानामकुर्वादीनाम्’ इति द्वितीयस्योदात्तत्वं वाधितुमन्येषां ‘लघावन्ते—’ इति प्राप्ते वचनम्

translator notes

commentary Subodhinī (sk.100067.s1): naming śyāmāka here is questionable (cintya), since its accent is already established by dhānyānāṃ ca vṛddhakṣāntānām (phiṭ 46), and the mūla cites śyāmāka as the example under dhānyānām precisely to show this. Naming devara is also questionable, since laghāv ante (phiṭ 42) already establishes it. hṛdaya is named to block the udātta on the second syllable that svāṅgānām akurvādīnām (phiṭ 52) would give; for the others the statement is made because laghāv ante (phiṭ 42) would otherwise apply. Recorded. The English translates the list as it stands.
translator The division of the compound into thirteen members (dāśera + kapāla, not dāśeraka + pāla) is mine; neither Bhaṭṭoji nor the Subodhinī lists the members. The ādiḥ adhikāra of phiṭ 24 runs to just before phiṭ 69, and Bhaṭṭoji's gloss 'eṣām ādir udāttaḥ' states it. Bhaṭṭoji gives no examples.
textual Subodhinī OCR (commentary, not mūla): our s1 has '-prahaṇa' (three times) for -grahaṇa, 'khāṅgānām' for svāṅgānām and 'ity udāhatam' for ity udāhṛtam (print, NSP p. 627, scan page-0637). Ours, the print and Wikisource agree on the mūla (collation batch14: clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि68 · Phiṭ 10.3.68

महिष्याषाढयोर्जायेष्टकाख्या चेत्‌ ॥ फि६८ ॥

mahiṣyāṣāḍhayorjāyeṣṭakākhyā cet‌

mahiṣyaṣāḍhayor jāyeṣṭakākhyā cet — Of mahiṣī and aṣāḍhā, if [the word] is the name of a wife and of a brick [respectively], [the first syllable (ādiḥ, adhikāra from phiṭ 24) is udātta].

Rule. mahiṣī and aṣāḍhā take the udātta on the first syllable, if they name a wife and a brick respectively. The Subodhinī supplies "respectively" (yathāsaṃkhyam): mahiṣī goes with "wife", aṣāḍhā with "brick".

Example.

mahiṣī (the chief queen, a wife) → máhiṣī jāyā: the udātta is má.

aṣāḍhā (a Vedic brick) → áṣāḍhā upadadhāti "he lays down the aṣāḍhā bricks": the udātta is á.

Applies when / blocked by. The Devanāgarī of the heading reads āṣāḍhā, with a long first vowel. The 1915 print reads aṣāḍhā, the name of the brick; the transliteration and this section follow the print. This sūtra ends the third pāda of the phiṭ-sūtras.

Siddhānta-kaumudī

आदिरुदात्तः । महिषी जाया । आषाढा उपदधाति ॥

The first [syllable] is udātta. máhiṣī jāyā ['the chief queen, the wife']; áṣāḍhā upadadhāti ['he lays down the aṣāḍhā (bricks)']. [Thus ends the third pāda of the phiṭ-sūtras.]

Subodhinī

NSP p. 637–638

—महिष्य— एतयोरादिरुदात्तः स्यात् यथासंख्यं जायाख्यायामिष्टकाख्यायां च ॥ इति तृतीयः पादः ॥ शब्दं वर्जयित्वा उपसर्गा आद्युदात्ताः स्युः

translator notes

commentary Subodhinī (sk.100068.s1): 'of these two the first is udātta, respectively (yathāsaṃkhyam), when [the word] names a wife and when it names a brick'. Followed: 'respectively' in sutra_en; mahiṣī is taken with the wife and aṣāḍhā with the brick.
textual Ours (and Wikisource) read āṣāḍhā with a long initial, in the sūtra (mahiṣyāṣāḍhayoḥ) and in the example (āṣāḍhā upadadhāti). The print reads aṣāḍhā in both places (NSP p. 627, scan page-0637; collation batch14, class V). The English follows the print, since aṣāḍhā is the name of the Vedic brick.
translator Accent convention: udātta acute, anudātta unmarked. The rule puts the udātta on the first syllable, má in máhiṣī and á in áṣāḍhā; the source gives the examples unmarked. In 'aṣāḍhā upadadhāti' the sandhi allows aṣāḍhāḥ, a second-case word (dvitīyānta) in the plural, as the object of upadadhāti, hence 'bricks'; the source does not mark the visarga.
textual The print closes the pāda after this sūtra with the colophon 'iti phiṭsūtreṣu tṛtīyaḥ pādaḥ' (NSP p. 627, scan page-0637); Wikisource has it as a running header. Ours lacks it; supplied in brackets at the end of the block.
textual sk.100068.s1 continues after 'iti tṛtīyaḥ pādaḥ' with '[abhi]śabdaṃ varjayitvā upasargā ādyudāttāḥ syuḥ', the Subodhinī on upasargāś cābhivarjam (phiṭ 81). Our OCR drops the last line of NSP p. 627 (scan page-0637) between these: '—tvattva—. etāni sarvāṇy anudāttāni. —simasya—. simaśabdasyātharvaṇe vede udāttaḥ. —upasargāś cābhi—. abhi-' (Subodhinī on phiṭ 78, 79 and the head of 81). Commentary-OCR gap; it concerns sk100078, sk100079, sk100081. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0103 prints the kaumudī only.

फि69 · Phiṭ 10.4.69

शकटिशकट्योरक्षरक्षरं पर्यायेण ॥ फि६९ ॥

śakaṭiśakaṭyorakṣarakṣaraṃ paryāyeṇa

śakaṭiśakaṭyor akṣaram akṣaraṃ paryāyeṇa — Of śakaṭi and śakaṭī, each syllable (akṣaram akṣaram) by turns (paryāyeṇa) [is udātta].

Rule. In śakaṭi and śakaṭī, each syllable by turns is udātta. Bhaṭṭoji adds only the word "udātta". The fourth pāda of the phiṭ-sūtras begins here.

Example.

śakaṭi → śákaṭiḥ (udātta śá) / śakáṭiḥ (udātta ká) / śakaṭíḥ (udātta ṭí).

śakaṭī → śákaṭī (udātta śá) / śakáṭī (udātta ká) / śakaṭī́ (udātta ṭī́).

Bhaṭṭoji gives the two words without marks and does not spell out the three forms.

Applies when / blocked by. The Devanāgarī of the heading reads akṣarakṣaraṃ. The transliteration gives akṣaram akṣaraṃ "each syllable", the wording Bhaṭṭoji repeats at phiṭ 70.

The heading athādiḥ prāk śakaṭeḥ (phiṭ 24) ran "up to śakaṭi". So from this sūtra on, "the first syllable" is no longer understood.

Watch out. "In turn" does not give a word three udāttas. Each form has one udātta; the three forms are alternatives.

Siddhānta-kaumudī

उदात्तम्‌ । शकटिः । शकटी ।

[Fourth pāda.] [Each syllable by turns] is udātta. śakaṭiḥ [śákaṭiḥ, śakáṭiḥ or śakaṭíḥ]; śakaṭī [śákaṭī, śakáṭī or śakaṭī́].

translator notes

textual The print sets the heading 'caturthaḥ pādaḥ' before this sūtra, below the colophon of the third pāda (NSP p. 627, scan page-0637). Ours lacks it (not in collation batch14); supplied in brackets at the head of the block.
translator This sūtra is the limit of the ādiḥ adhikāra (atha ādiḥ prāk śakaṭeḥ, phiṭ 24), so 'the first syllable' does not apply here. 'is udātta' is Bhaṭṭoji's gloss 'udāttam'.
translator Accent convention: udātta acute, anudātta unmarked. The bracketed alternatives put the udātta on each of the three syllables in turn, as the rule states. Bhaṭṭoji gives the examples unmarked and does not spell out the alternatives.
textual No Subodhinī on this sūtra or on phiṭ 70–77: the print's commentary passes from 'iti tṛtīyaḥ pādaḥ' straight to '—tvattva—' on phiṭ 78 (NSP p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि70 · Phiṭ 10.4.70

गोष्ठजस्य ब्राह्मणनामधेयस्य ॥ फि७० ॥

goṣṭhajasya brāhmaṇanāmadheyasya

goṣṭhajasya brāhmaṇanāmadheyasya — Of goṣṭhaja, when it is the name of a brāhmaṇa, [each syllable by turns is udātta (akṣaram akṣaraṃ paryāyeṇa, carried forward, anuvṛtti, from phiṭ 69)].

Rule. When goṣṭhaja is the name of a brāhmaṇa, each syllable by turns is udātta. Bhaṭṭoji repeats the wording of phiṭ 69: akṣaram akṣaraṃ paryāyeṇodāttam.

Example.

goṣṭhajo brāhmaṇaḥ "the brāhmaṇa named Goṣṭhaja"

→ góṣṭhajaḥ (udātta gó) / goṣṭhájaḥ (udātta ṣṭhá) / goṣṭhajáḥ (udātta já).

Applies when / blocked by. Elsewhere the word means "born in a cow-pen": goṣṭhajáḥ paśuḥ "a beast born in a cow-pen". Then it has only the final udātta, já. Bhaṭṭoji says this comes from the accent by which a final member ending in a kṛt affix keeps its own accent (kṛduttarapadaprakṛtisvara). This is presumably gatikārakopapadāt kṛt (SK 3873); that is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

अक्षरमक्षरं पर्यायेणोदात्तम्‌ । गोष्ठजो ब्राह्मणः । अन्यत्र गोष्ठजः पशुः । कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तः ॥

Each syllable by turns is udātta. goṣṭhajo brāhmaṇaḥ ['the brāhmaṇa named Goṣṭhaja': góṣṭhajaḥ, goṣṭhájaḥ or goṣṭhajáḥ]. Elsewhere: goṣṭhajáḥ paśuḥ ['a beast born in a cow-pen'], which is antodātta (has its final syllable udātta) by the accent that keeps the original accent of a final member ending in a kṛt affix (kṛduttarapadaprakṛtisvara).

translator notes

translator Bhaṭṭoji's gloss 'akṣaram akṣaraṃ paryāyeṇodāttam' repeats the wording of phiṭ 69; the identification of that rule as the source is mine.
translator Accent convention: udātta acute, anudātta unmarked. The bracketed alternatives for the name put the udātta on each of the three syllables in turn; for the counter-example the udātta is on the final syllable, as the kaumudī says. Bhaṭṭoji gives the examples unmarked. The kṛduttarapadaprakṛtisvara is presumably the rule gatikārakopapadāt kṛt (SK 3873), but Bhaṭṭoji names the accent, not the sūtra, and does not give the steps by which the kṛt final member is udātta on its last syllable.
textual No Subodhinī: the print has none on phiṭ 69–77 (NSP p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only. Ours, the print and Wikisource agree (collation batch14: clean).

फि71 · Phiṭ 10.4.71

पारावतस्योपोत्तमवर्जम्‌ ॥ फि७१ ॥

pārāvatasyopottamavarjam‌

pārāvatasyopottamavarjam — Of pārāvata, excluding the penultimate (upottama) [syllable, each syllable by turns is udātta (akṣaram akṣaraṃ paryāyeṇa, carried forward, anuvṛtti, from phiṭ 69)].

Rule. In pārāvata "dove", every syllable except the penultimate (upottama) is udātta in turn. Bhaṭṭoji: "the rest are udātta in turn (krameṇa)". The penultimate of pā-rā-va-ta is va.

Example.

pārāvata → pā́rāvataḥ (udātta pā́) / pārā́vataḥ (udātta rā́) / pārāvatáḥ (udātta tá).

va is never the udātta.

Applies when / blocked by. "In turn" presupposes the rule of phiṭ 69. Bhaṭṭoji's śeṣam "the rest" shows this.

Siddhānta-kaumudī

शेषं क्रमेणोदात्तम्‌ । पारावतः ॥

The rest are udātta in turn (krameṇa). pārāvataḥ [pā́rāvataḥ, pārā́vataḥ or pārāvatáḥ].

translator notes

translator Bhaṭṭoji's 'śeṣaṃ krameṇodāttam' presupposes the 'each syllable by turns' of phiṭ 69 (also glossed at phiṭ 70); the identification of the source rule is mine. upottama is the syllable before the last, here va of pā-rā-va-ta.
translator Accent convention: udātta acute, anudātta unmarked. The bracketed alternatives put the udātta on pā, rā and ta in turn, leaving out va, as the rule states. Bhaṭṭoji gives the example unmarked and does not spell out the alternatives.
textual No Subodhinī: the print has none on phiṭ 69–77 (NSP p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only. Ours, the print and Wikisource agree (collation batch14: clean).

फि72 · Phiṭ 10.4.72

धूम्रजानुमुञ्जकेशकालवालस्थालीपाकानामधूजलस्थानाम्‌ ॥ फि७२ ॥

dhūmrajānumuñjakeśakālavālasthālīpākānāmadhūjalasthānām‌

dhūmrajānumuñjakeśakālavālasthālīpākānām adhūjalasthānām — Of dhūmrajānu, muñjakeśa, kālavāla and sthālīpāka, [the syllables] other than dhū, ja, la and sthā [are udātta in turn (akṣaram akṣaraṃ paryāyeṇa, carried forward, anuvṛtti, from phiṭ 69)].

Rule. In dhūmrajānu, muñjakeśa, kālavāla and sthālīpāka, the syllables other than dhū, ja, la and sthā are udātta in turn. Bhaṭṭoji: "of these four, leaving out the four beginning with dhū, the remaining ones are udātta in turn".

Example. Bhaṭṭoji gives the four words unmarked. One excluded syllable belongs to each word: dhū to dhūmrajānu, ja to muñjakeśa, la to kālavāla, sthā to sthālīpāka. Applying the rule gives:

dhūmrajānu → dhūmrájānuḥ (udātta mrá) / dhūmrajā́nuḥ (jā́) / dhūmrajānúḥ (nú).

muñjakeśa → múñjakeśaḥ (udātta múñ) / muñjakéśaḥ (ké) / muñjakeśáḥ (śá).

sthālīpāka → sthālī́pākaḥ (udātta lī́) / sthālīpā́kaḥ (pā́) / sthālīpākáḥ (ká).

The pairing of word and excluded syllable, and these forms, are not stated by Bhaṭṭoji or his commentators; they are inferred.

Watch out. kālavāla has two syllables la. The text does not say which one is left out, so its forms are not given.

Siddhānta-kaumudī

एषां चतुर्णां धूप्रभृतींश्चतुरो वर्जयित्वा शिष्टानि क्रमेणोदात्तानि । धूम्रजानुः । मुञ्जकेशः । कालवालः । स्थालीपाकः ॥

Of these four [words], leaving out the four [syllables] dhū and the rest, the remaining [syllables] are udātta in turn. dhūmrajānuḥ, muñjakeśaḥ, kālavālaḥ, sthālīpākaḥ.

translator notes

translator Bhaṭṭoji's 'śiṣṭāni krameṇodāttāni' continues the 'each syllable by turns' of phiṭ 69 (as at phiṭ 71); the identification of the source rule is mine. The kaumudī pairs the four words with the four excluded syllables, one each: dhū in dhūmrajānu, ja in muñjakeśa, la in kālavāla, sthā in sthālīpāka. The pairing is implied, not stated.
translator Bhaṭṭoji gives the examples unmarked and does not spell out the alternatives. On the rule as stated, the udātta falls in turn on mra, jā, nu (dhūmrájānuḥ, dhūmrajā́nuḥ, dhūmrajānúḥ); on muñ, ke, śa (múñjakeśaḥ, muñjakéśaḥ, muñjakeśáḥ); on lī, pā, ka (sthālī́pākaḥ, sthālīpā́kaḥ, sthālīpākáḥ). In kālavāla the text does not say which of the two syllables la is left out, so its alternatives are not given. Accent convention: udātta acute, anudātta unmarked.
textual Ours reads 'dhūprabhṛtīn' ('dhū and the rest'), as Wikisource does. In the print the glyph after dhū looks like mra, giving 'dhūmrabhṛtīn' (NSP p. 627, scan page-0637), but it cannot be read with certainty (collation batch14, class C). The English follows ours, which the sense (the four excluded syllables) supports.
textual No Subodhinī: the print has none on phiṭ 69–77 (NSP p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि73 · Phiṭ 10.4.73

कपिकेशहरिकेशयोश्छन्दसि ॥ फि७३ ॥

kapikeśaharikeśayośchandasi

kapikeśaharikeśayoś chandasi — Of kapikeśa and harikeśa, in the Veda (chandasi), [each syllable by turns is udātta (akṣaram akṣaraṃ paryāyeṇa, from phiṭ 69): translator's supplement].

Rule. The sūtra names kapikeśa and harikeśa, "in the Veda". Bhaṭṭoji gives only the two words: kapikeśaḥ, harikeśaḥ.

Example. No accented form is given here.

Watch out. Neither Bhaṭṭoji nor his commentators says what this rule does. The natural reading is that "each syllable in turn" (phiṭ 69) still holds, as in phiṭ 70–72. That is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

कपिकेशः । हरिकेशः ॥

kapikeśaḥ, harikeśaḥ.

translator notes

translator Neither Bhaṭṭoji nor any commentator in our sources says what this sūtra prescribes. Bhaṭṭoji gives only the two words, unmarked. The bracketed predicate assumes that the 'each syllable by turns' of phiṭ 69, which Bhaṭṭoji glosses at phiṭ 70 and uses at phiṭ 71 and 72, still holds here. That is my inference, so no accented forms are given.
textual No Subodhinī: the print has none on phiṭ 69–77 (NSP p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only. Ours, the print and Wikisource agree (collation batch14: clean).

फि74 · Phiṭ 10.4.74

न्यङ्स्वरौ स्वरितौ ॥ फि७४ ॥

nyaṅsvarau svaritau

nyaṅsvarau svaritau — The words nyaṅ and svar are svarita.

Rule. The words nyaṅ and svar are svarita. Bhaṭṭoji: "this is clear" (spaṣṭam).

Example.

nyàṅṅ uttānáḥ: nyàṅ is svarita; the udātta of uttānáḥ is ná.

vyàcakṣayat svàḥ: svàḥ is svarita; vyà also carries a svarita sign.

The marks other than nyàṅ and svàḥ follow the signs of the 1915 print.

Applies when / blocked by. In nyàṅṅ uttānáḥ the ṅ of nyaṅ is doubled before a vowel.

Siddhānta-kaumudī

स्पष्टम्‌ । न्यङुत्तानः । 'व्य॑चक्षय॒स्व॑ः ॥

This is clear. nyàṅṅ uttānáḥ; vyàcakṣayat svàḥ.

translator notes

textual Ours reads 'nyaṅuttānaḥ' and 'vyacakṣaya svaḥ'. The print reads nyaṅṅuttānaḥ, with the ṅ doubled before a vowel (ṅamuṭ), and vyacakṣayat svaḥ, with t (NSP p. 627, scan page-0637; collation batch15, class A). Wikisource also has vyacakṣayatsvaḥ. The English follows the print. Ours also has an unclosed opening quotation mark before vyacakṣaya (punctuation only).
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The rule makes nyaṅ and svar svarita: nyàṅ, svàḥ. The other marks follow the print's signs. The print has a svarita stroke over nya and an anudātta stroke under ttā, implying udātta on nā (uttānáḥ). Over vya it has a svarita stroke, under ya an anudātta stroke and over sva a svarita stroke. Our accented copy marks vya and sva svarita and ya anudātta; it leaves nyaṅuttānaḥ unmarked.
translator With this sūtra the phiṭ-sūtras turn from udātta to svarita, which Bhaṭṭoji glosses again in phiṭ 75 and 76 ('svaritaḥ syāt'). Bhaṭṭoji explains nothing here ('spaṣṭam').
textual No Subodhinī: the print has none on phiṭ 69–77 (NSP p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि75 · Phiṭ 10.4.75

न्यर्बुदव्यल्कशयोरादिः ॥ फि७५ ॥

nyarbudavyalkaśayorādiḥ

nyarbudavyalkaśayor ādiḥ — Of nyarbuda and vyalkaśa, the first syllable (ādiḥ) [is svarita (svaritaḥ, carried forward, anuvṛtti, from phiṭ 74)].

Rule. In nyarbuda and vyalkaśa the first syllable is svarita. Bhaṭṭoji: "is svarita".

Example.

nyàrbudāya svā́hā "svāhā to the nyarbuda, a high numeral": the svarita is nyà.

svā́hā is udātta on svā́, as a particle (phiṭ 80).

pākadūrvā vyàlkaśā: the svarita is vyà.

Applies when / blocked by. "svarita" is carried from phiṭ 74; that is not stated by Bhaṭṭoji or his commentators; it is inferred from Bhaṭṭoji's gloss. The 1915 print gives the gloss but not the examples.

Siddhānta-kaumudī

स्वरितः स्यात्‌ । न्यर्बुदाय स्वाहा । पाकदूर्वा व्यल्कशा ॥

[The first syllable] is svarita. nyàrbudāya svā́hā [svāhā to the nyarbuda, a high numeral]. pākadūrvā vyàlkaśā.

translator notes

translator Bhaṭṭoji's gloss 'svaritaḥ syāt' supplies the operation. Its source is 'svaritau' in phiṭ 74 (nyaṅsvarau svaritau), taken over with a change of number. The commentators do not state this anuvṛtti; identifying phiṭ 74 as the source is my own inference.
translator Accent: grave = independent svarita, on the first syllable as the rule says (nyà-, vyà-). svā́hā has udātta on its first syllable as a nipāta (phiṭ 80). Our text has no accent signs in this unit, so only the syllables named by the rules are marked.
textual The print has only 'svaritaḥ syāt' and no examples (NSP p. 627, scan page-0637). Wikisource uttara-4/0104 has both examples, as ours does (collation batch15, class V). Kept.
textual No Subodhinī on phiṭ 75. The print's commentary runs from 'iti tṛtīyaḥ pādaḥ' (end of phiṭ 68) straight to the lemma 'tvattva' (phiṭ 78), so there is none on phiṭ 69–77 (scan page-0637, last lines). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि76 · Phiṭ 10.4.76

तिल्यशिक्यमत्यकर्ष्मर्यधान्यकन्याराजन्यमनुष्याणामन्तः ॥ फि७६ ॥

tilyaśikyamatyakarṣmaryadhānyakanyārājanyamanuṣyāṇāmantaḥ

tilyaśikyamatyakarṣmaryadhānyakanyārājanyamanuṣyāṇām antaḥ — Of tilya, śikya, matya, kārṣmarya, dhānya, kanyā, rājanya and manuṣya, the final syllable (antaḥ) [is svarita (svaritaḥ, carried forward, anuvṛtti, from phiṭ 74)].

Rule. In tilya, śikya, matya, kārṣmarya, dhānya, kanyā, rājanya and manuṣya, the final syllable is svarita. Bhaṭṭoji: "is svarita".

Example.

tila + yat → tilya: "a field where sesame grows" → tilyàm: the svarita is yà.

vaiśvānaryā śikyàm ādatte "with the Vaiśvānarī verse he takes up the sling": svarita kyà.

prabhinnāya matyàm anvyāsyati: svarita tyà.

kārṣmaryàm upayāti: svarita ryà.

dhānyàm asi dhinuhi "you are grain; gladden …": svarita nyà.

rājanyò vajrasya rūpam "the rājanya is the form of the thunderbolt": svarita nyò.

pratīcīṃ manuṣyā̀ḥ: svarita ṣyā̀ḥ.

Two more examples, vajraḥ kārṣmaryor vajreṇa and māvīravīkanyā, are left unmarked, because their word division is uncertain.

Applies when / blocked by. Bhaṭṭoji says the rule applies where yato 'nāvaḥ (SK 3701) would give the first syllable the udātta, as in tilya (tila + yat). This rule sets that aside.

Watch out. The 1915 print reads the sūtra differently, and its only example is tilyam. The sūtra in the heading spells karṣmarya; the examples spell kārṣmarya.

Siddhānta-kaumudī

स्वरितः स्यात्‌ । तिलानां भवनं क्षेत्रं तिल्यम्‌ । वैश्वानर्या शिक्यमादत्ते । प्रभिन्नायमत्यमन्व्यास्यति । वज्रः कार्ष्मर्योर्वज्रेण । 'यतोऽनावः' {SK 3701} इति प्राप्ते । कार्ष्मर्यमुपयाति । धान्यमसिधिनुहि । मावीरवीकन्या । राजन्यो वज्रस्य रूपम्‌ । प्रतीचीं मनुष्याः ॥

[The final syllable] is svarita. tilyàm is a field that is the place where sesame grows (tilānāṃ bhavanaṃ kṣetram). vaiśvānaryā śikyàm ādatte [with the Vaiśvānarī (verse) he takes up the carrying-sling (śikya)]. prabhinnāya matyàm anvyāsyati. vajraḥ kārṣmaryor vajreṇa. [This rule applies] where [udātta on the first syllable] would be obtained by 'yato 'nāvaḥ' (SK 3701). kārṣmaryàm upayāti. dhānyàm asi dhinuhi [you are grain (dhānya): gladden …]. māvīravīkanyā. rājanyò vajrasya rūpam [the rājanya is the form of the thunderbolt]. pratīcīṃ manuṣyā̀ḥ.

translator notes

translator Bhaṭṭoji's gloss 'svaritaḥ syāt' supplies the operation. Its source is 'svaritau' in phiṭ 74, as in phiṭ 75. The commentators do not state this; the identification is mine.
textual Our sūtra reads 'karṣmarya'. That matches neither witness. The print reads 'tilyaśikyakāśmaryadhānyakanyārājamanuṣyāṇām': no matya, kāśmarya, and rāja for rājanya (NSP p. 627, scan page-0637). Wikisource uttara-4/0104 reads like ours but has 'kārṣmarya' (collation batch15, classes V and A). The English lists kārṣmarya, the form of our own kaumudī examples and of Wikisource, and keeps matya and rājanya with ours and Wikisource.
textual The print has only the example tilyam and the clause 'yato nāvaḥ 3701 iti prāpte' directly after it. Every other example (śikya … manuṣyāḥ) is absent from the print and present in Wikisource, in our order (collation batch15, class V). Kept.
translator The 'yato 'nāvaḥ … iti prāpte' clause gives the reason for the rule: a two-syllable word ending in yat would have udātta on its first syllable by SK 3701. In the print the clause stands right after tilyam (tila + yat). In ours it follows the kārṣmarya example. It is rendered where it stands, as a general statement of what the rule overrides. The bracketed 'This rule applies' and 'udātta on the first syllable' are supplied from the sense of SK 3701.
translator Accent: grave = independent svarita, marked only on the final syllable of the word the rule names (tilyàm, śikyàm, matyàm, kārṣmaryàm, dhānyàm, rājanyò, manuṣyā̀ḥ). Our text has no accent signs here. 'kārṣmaryor vajreṇa' and 'māvīravīkanyā' are left as transmitted (ours and Wikisource agree), unmarked: the first may stand for kārṣmaryo (kārṣmaryaḥ) before vajreṇa, and the word division of the second is uncertain. Neither is in the print, so neither can be checked against it.
textual No Subodhinī on phiṭ 76 (print p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि77 · Phiṭ 10.4.77

बिल्वभक्ष्यवीर्याणि छन्दसि ॥ फि७७ ॥

bilvabhakṣyavīryāṇi chandasi

bilvabhakṣyavīryāṇi chandasi — In the Veda (chandasi), bilva, bhakṣya and vīrya [have their final syllable (antaḥ, carried forward, anuvṛtti, from phiṭ 76) svarita (svaritaḥ, from phiṭ 74)].

Rule. In the Veda, bilva, bhakṣya and vīrya have svarita on the final syllable. Bhaṭṭoji: "they have svarita on the final" (antasvaritāni).

Example.

tato bilvà ud atiṣṭhat "from that the bilva tree arose": the svarita is và.

There is no example for bhakṣya. A second example, balaṃ virujavīryam, is left unmarked, because its word division is uncertain.

Applies when / blocked by. "Final" comes from phiṭ 76 and "svarita" from phiṭ 74; that is not stated by Bhaṭṭoji or his commentators; it is inferred from his gloss.

Siddhānta-kaumudī

अन्तस्वरितानि । ततो बिल्व उदतिष्ठत्‌ । बलं विरुजवीर्यम्‌ ॥

[These words] have svarita on the final syllable (antasvaritāni). tato bilvà ud atiṣṭhat [from that the bilva tree arose]. balaṃ virujavīryam.

translator notes

translator Bhaṭṭoji's gloss 'antasvaritāni' supplies both elements. 'antaḥ' comes from phiṭ 76 and 'svarita' from phiṭ 74. The commentators do not state these sources; identifying them is my own inference.
translator Accent: grave = independent svarita on the final of bilva (bilvà, before ud in sandhi). Our text has no accent signs here. The second example is left unmarked: its word division and construal (bala, viruja-vīrya) are uncertain. No example is given for bhakṣya.
textual The print reads 'nano vilvasya udatiṣṭhat' (NSP p. 627, scan page-0637) and has no second example. Wikisource uttara-4/0104 reads 'tato vilva udatiṣṭhat' and has 'balaṃ virujavīryam', as ours does (collation batch15, class V). The print's 'nano … vilvasya' looks misprinted, so the English follows ours. The b/v of bilva cannot be decided from the witnesses.
textual No Subodhinī on phiṭ 77 (print p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि78 · Phiṭ 10.4.78

त्वत्त्वसमसिमेत्यनुच्चानि ॥ फि७८ ॥

tvattvasamasimetyanuccāni

tvattvasamasimety anuccāni — tvat, tva, sama and sima: these are not high (anuccāni) [that is, they are anudātta].

Rule. tvat, tva, sama and sima are "not high" (anuccāni), that is, anudātta. The Subodhinī, in the 1915 print: "all these are anudātta".

Example.

starī́r u tvat: tvat is anudātta. The udātta is rī́; ru carries only the dependent svarita that follows it.

utá tvaḥ páśyan "and one, seeing …": tvaḥ is anudātta, between the udāttas tá and pá.

nábhantām anyaké same "let all the others burst asunder": same is anudātta. Its sa carries only the dependent svarita after the udātta ké.

símasmai: the texts print an udātta on sí.

Applies when / blocked by. tvaḥ is a form of tva. The reading tvaṃ, found in some copies, would be the pronoun "you" instead.

Watch out. The printed símasmai goes against this rule, which makes sima anudātta. The sign is recorded as printed, not corrected. Compare phiṭ 79.

Siddhānta-kaumudī

'स्त॒रीरु॑ त्व॒त्‌' । 'उत त्वं प॒श्यन्‌' । 'नभ॑न्तामन्य॒के स॑मे' । 'सिम॑स्मै' ॥

starī́r u tvat. utá tvaḥ páśyan [and one (tva), seeing …]. nábhantām anyaké same [let all (sama) the others burst asunder]. símasmai.

translator notes

commentary Subodhinī (print only; see the textual note below): 'tvattva— etāni sarvāṇy anudāttāni', 'all these are anudātta'. Followed: 'anuccāni' is rendered as anudātta in sutra_en.
textual The Subodhinī on phiṭ 78, on phiṭ 79 ('simasya— simaśabdasyātharvaṇe vede udāttaḥ') and the head of phiṭ 81 ('upasargāś cābhi— abhi-') are printed in the last line of the commentary on NSP p. 627 (scan page-0637). All of it is missing from our commentary layer: there is no s-block in sk100078–sk100081, and the tail of sk.100068.s1 picks up only at '-śabdaṃ varjayitvā' (p. 628). Commentary-OCR fix candidate. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.
textual Ours reads 'uta tvaṃ paśyan'. The print and Wikisource read 'tvaḥ' (NSP p. 627, scan page-0637; collation batch15, class A). The English follows the print: tvaḥ is the example of tva, whereas tvam would be the pronoun yuṣmad.
textual Accent signs. In 'uta tvaṃ paśyan' ours marks only pa as anudātta, which would give paśyán. The print marks u and tvaḥ as anudātta and puts a svarita over śyan, which gives utá tvaḥ páśyan, and the English follows the print. In 'starīr u tvat' ours puts an anudātta sign under tva, while the print leaves tvat unmarked after the svarita on ru. The meaning is the same. Neither difference is in the collation's accent table.
translator Accent: acute = udātta. In starī́r u tvat, ru carries a dependent svarita and tvat is anudātta. In nábhantām anyaké same, the svarita on sa (ours and print) is the dependent svarita after the udātta ké, so sama itself is anudātta. símasmai is marked as both witnesses print it, with a svarita sign over ma. Taken by itself that makes si udātta, which this rule does not predict for sima. The sign is recorded as printed and not reconstructed.

फि79 · Phiṭ 10.4.79

सिमस्याथर्वणेऽन्त उदात्तः ॥ फि७९ ॥

simasyātharvaṇe'nta udāttaḥ

simasyātharvaṇe 'nta udāttaḥ — Of sima, in the Atharva[veda] (atharvaṇe), the final syllable is udātta.

Rule. In the Atharvaveda, sima has its final syllable udātta. The Subodhinī, in the 1915 print: "the word sima is udātta in the Atharvaveda".

Example.

vāsas tanute simásmai "she spreads her garment for all": the udātta is má, the final of sima.

This line is from the Ṛgveda.

Applies when / blocked by. Bhaṭṭoji explains why a Ṛgveda line is cited. "In the Atharvaveda" states what usually holds (prāyikam). Or it means "of sima as seen there" (tatra dṛṣṭasya). Either way the final udātta goes with the word, and so it occurs in the Ṛgveda too.

Siddhānta-kaumudī

अथर्वण इति प्रायिकम्‌ । तत्र दृष्टस्येत्येवंपरं वा । तेन 'वासस्तनुते सिमस्मै' इत्यृग्वेदेऽपि भवत्येव ॥

'In the Atharva[veda]' (atharvaṇe) states what usually holds (prāyikam). Or else it is meant as 'of [sima] as seen there' (tatra dṛṣṭasya). Hence [the final udātta] does occur even in the Ṛgveda, in 'vāsas tanute simásmai' [(night) spreads her garment for all].

translator notes

commentary Subodhinī (print only, last line of NSP p. 627, scan page-0637; missing from our layer): 'simaśabdasyātharvaṇe vede udāttaḥ', 'the word sima is udātta in the Atharva Veda'. Followed: the sūtra's word is read as naming the Veda, with 'vede' understood.
translator 'simasyātharvaṇe' can be divided as simasya ātharvaṇe or simasya atharvaṇe. Bhaṭṭoji's pratīka is 'atharvaṇe' ('atharvaṇa iti'), so the English gives 'in the Atharva[veda] (atharvaṇe)'. The second explanation, 'tatra dṛṣṭasya … evaṃparam', makes the restriction describe the word sima as it is found in the Atharvaveda, so the accent goes with that word wherever it occurs. That is why the Ṛgvedic instance is covered.
translator Accent: acute = udātta, on the final syllable of sima (simásmai). Our text has no accent signs in this unit; only the syllable the rule names is marked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि80 · Phiṭ 10.4.80

निपाता आद्युदात्ताः ॥ फि८० ॥

nipātā ādyudāttāḥ

nipātā ādyudāttāḥ — Particles (nipāta) have udātta on the first syllable (ādyudātta).

Rule. Particles (nipāta) are ādyudātta: the udātta falls on the first syllable.

Example.

svāhā (a particle) → svā́hā: the udātta is svā́.

Applies when / blocked by. The same rule gives yáthā its udātta on yá when it does not end a verse-quarter (phiṭ 85).

Siddhānta-kaumudī

स्वाहा ॥

svā́hā.

translator notes

translator Accent: acute = udātta on the first syllable, svā́ (our text has no accent signs here).
textual No Subodhinī on phiṭ 80 (print p. 627, scan page-0637: the commentary passes from 'simasya' to 'upasargāś cābhi'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि81 · Phiṭ 10.4.81

उपसर्गाश्चाभिवर्जम्‌ ॥ फि८१ ॥

upasargāścābhivarjam‌

upasargāś cābhivarjam — And the upasargas, except abhi, [have udātta on the first syllable (ādyudāttāḥ, carried forward, anuvṛtti, from phiṭ 80)].

Rule. The upasargas, except abhi, are also ādyudātta. Bhaṭṭoji gives no comment. The Subodhinī: "leaving out the word abhi, the upasargas are ādyudātta".

Example. No example stands here. The rule can be seen in úpa tvāgne divé-dive (SK 3717), udātta ú, and in the first prá of práprāyám (phiṭ 87), udātta prá.

Applies when / blocked by. The ca "and" brings in "ādyudātta" from phiṭ 80. That is not stated by Bhaṭṭoji or his commentators; it is inferred from the ca.

Siddhānta-kaumudī

॥

—

translator notes

commentary Subodhinī (head on NSP p. 627, last line, scan page-0637; tail on p. 628, filed at the end of sk.100068.s1): 'upasargāś cābhi— abhiśabdaṃ varjayitvā upasargā ādyudāttāḥ syuḥ', 'except the word abhi, the upasargas are ādyudātta'. Followed: ādyudāttāḥ is carried into sutra_en.
translator The Subodhinī gives ādyudāttāḥ but does not name its source. Tracing it to phiṭ 80 (nipātā ādyudāttāḥ), which the sūtra's 'ca' points to, is my identification.
textual Our sk.100068.s1 (filed under phiṭ 68) ends with '… iti tṛtīyaḥ pādaḥ || śabdaṃ varjayitvā upasargā ādyudāttāḥ syuḥ'. Its opening 'upasargāś cābhi— abhi-' is on the last line of p. 627, which our layer lacks, so the fragment reads as if it belonged to phiṭ 68. Bhaṭṭoji's kaumudī on phiṭ 81 is empty (only a daṇḍa), as in the print and Wikisource. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि82 · Phiṭ 10.4.82

एवादीनामन्तः ॥ फि८२ ॥

evādīnāmantaḥ

evādīnām antaḥ — Of eva etc., the final syllable (antaḥ) [is udātta].

Rule. In eva and the words listed with it, the final syllable is udātta. Bhaṭṭoji notes a variant reading, evamādīnām.

Example.

evá (udātta vá), evám (udātta vám), nūnám (udātta nám), sahá (udātta há).

sahá te putra sūribhiḥ "together with your patrons, O son".

Applies when / blocked by. The sūtra says only "the final". That the final is udātta is not stated by Bhaṭṭoji or his commentators; it is inferred from the sense and from Bhaṭṭoji's remark on saha.

Watch out. Bhaṭṭoji reports that the earlier authorities (prāñcaḥ) call saha ādyudātta. They say so under sahasya saḥ (SK 1009). He calls that view open to question (cintyam). It conflicts with this rule, which makes sahá final-udātta.

Siddhānta-kaumudī

एवमादीनामिति पाठान्तरम्‌ । एव । एवम्‌ । नूनम्‌ । सह । 'सह ते पूत्र सूरिभिः' । षष्ठस्य तृतीये 'सहस्य सः-- {SK 1009} इति प्रकरणे सहशब्द आद्युदात्त इति तु प्राञ्चः । तच्चिन्त्यम्‌ ॥

'evamādīnām' (of evam etc.) is a variant reading. evá, evám, nūnám, sahá: 'sahá te putra sūribhiḥ' [together with your patrons, O son]. The earlier [authorities] (prāñcaḥ), however, say that the word saha is ādyudātta, in the section on 'sahasya saḥ' (SK 1009) in the third [pāda] of the sixth [adhyāya]. That is open to question (cintyam).

translator notes

translator No commentator states where 'udātta' comes from in this sūtra. The nearest sources are 'udāttaḥ' in phiṭ 79 and the udātta of 'ādyudāttāḥ' in phiṭ 80. The bracketed '[is udātta]' is my own supplement, required by the sense and by the 'sahaśabda ādyudāttaḥ … cintyam' remark.
translator Accent: acute = udātta on the final syllable of each listed word (evá, evám, nūnám, sahá). Our text has no accent signs in this unit; only the syllables the rule names are marked. 'cintyam' signals that Bhaṭṭoji doubts the prāñcaḥ's view that saha is ādyudātta, which the present rule contradicts. He does not say more.
textual Ours reads 'pūtra'. The print and Wikisource read 'putra' (NSP p. 627, scan page-0637; collation batch15, class A), and the English follows putra. Two further collation items (class V): the print seems to lack the separate lemma 'saha', and it reads 'iti prāñcaḥ' without 'tu'. Ours and Wikisource have both. Kept.
textual No Subodhinī on phiṭ 82 (print pp. 627–628, scans page-0637/0638). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि83 · Phiṭ 10.4.83

वाचादीनामुभावुदात्तौ ॥ फि८३ ॥

vācādīnāmubhāvudāttau

vācādīnām ubhāv udāttau — Of vācā etc., both [syllables] are udātta.

Rule. In vācā and the words listed with it, both syllables are udātta.

Example. Bhaṭṭoji gives none.

Applies when / blocked by. Bhaṭṭoji explains the word "both". It sets aside anudāttaṃ padam ekavarjam (SK 3650), by which a word is anudātta except for one syllable. Without "both", only one udātta could stand.

Siddhānta-kaumudī

उभौग्रहणमनुदात्तं पदमेकवर्जमित्यस्य बाधाय ॥

The mention of 'both' (ubhau-grahaṇam) is in order to set aside 'anudāttaṃ padam ekavarjam' (SK 3650) [a pada is anudātta except for one (syllable)].

translator notes

translator My reading of the point: under SK 3650, only one syllable of a pada may stay non-anudātta. 'ubhau' rules this out, so that both udāttas stand. Bhaṭṭoji gives no example of the vācādi.
textual No Subodhinī on phiṭ 83 (print p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि84 · Phiṭ 10.4.84

चादयोऽनुदात्ताः ॥ फि८४ ॥

cādayo'nudāttāḥ

cādayo 'nudāttāḥ — ca etc. (cādayaḥ) are anudātta.

Rule. ca and the words listed with it (cādayaḥ) are anudātta. Bhaṭṭoji: "this is clear" (spaṣṭam).

Example. Bhaṭṭoji gives none.

Watch out. cādayaḥ is presumably the ca-group of particles (A 1.4.57). If so, this rule sets aside phiṭ 80 for them, and they have no udātta. Both points are not stated by Bhaṭṭoji or his commentators; they are inferred.

Siddhānta-kaumudī

स्पष्टम्‌ ॥

[The meaning is] clear (spaṣṭam).

translator notes

translator Presumably cādayaḥ is the ca-group of nipātas (the gaṇa of cādayo 'sattve, A 1.4.57). If so, this rule sets aside phiṭ 80 (nipātā ādyudāttāḥ) for them. Neither Bhaṭṭoji nor the commentators say so; both points are my inference.
textual No Subodhinī on phiṭ 84 (print p. 627, scan page-0637). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only. The print's kaumudī for phiṭ 84 ('spaṣṭam') is at the head of p. 628 (scan page-0638).

फि85 · Phiṭ 10.4.85

यथेति पादान्ते ॥ फि८५ ॥

yatheti pādānte

yatheti pādānte — The word yathā, at the end of a metrical quarter (pāda), [is anudātta (anudāttaḥ, carried forward, anuvṛtti, from phiṭ 84)].

Rule. The word yathā at the end of a metrical quarter (pāda) is anudātta. The Subodhinī: "the word yathā is anudātta at the end of a pāda".

Example.

táṃ nemím ṛbhávo yathā "as the Ṛbhus bend the felly": yathā ends the quarter and is wholly anudātta. The udāttas are táṃ, mím and bhá.

Applies when / blocked by. Bhaṭṭoji asks why "at the end of a pāda" is said, and answers with yáthā no áditiḥ kárat "so that Aditi may make it for us". Here yathā does not end the quarter. It is ādyudātta as a particle (phiṭ 80): udātta yá. That "anudātta" is carried from phiṭ 84 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The accents of the first line follow the 1915 print, which leaves yathā wholly unmarked. Note also the two senses of pāda: here a quarter of a verse, elsewhere a section of the phiṭ-sūtras.

Siddhānta-kaumudī

'तं ने॑मिमृ॒भवो॑ य॒था । 'पादान्ते' किम्‌ । 'यथा॑नो॒ अदि॑ति॒ः कर॑त्‌' ॥

táṃ nemím ṛbhávo yathā [as the Ṛbhus (bend) the felly]: [yathā, ending the pāda, is anudātta]. Why 'at the end of a pāda'? [Consider] yáthā no áditiḥ kárat [so that Aditi may make (it) for us]: [not at the end of a pāda, yathā is not anudātta].

Subodhinī

NSP p. 638

—यथेति । यथाशब्दः पादान्तेऽनुदात्तः स्यात्

translator notes

commentary Subodhinī (sk.100085.s1): 'yathāśabdaḥ pādānte 'nudāttaḥ syāt', 'the word yathā is anudātta at the end of a pāda'. Followed: 'anudātta' is carried into sutra_en.
translator The Subodhinī supplies only 'anudāttaḥ'. Naming phiṭ 84 (cādayo 'nudāttāḥ) as its source, with the change from the plural anudāttāḥ to the singular to agree with yathā, is my identification.
textual Accent signs in the first mantra. Ours puts a svarita sign over ne and an anudātta sign under ya. The print puts an anudātta sign under ne and no mark on yathā (NSP p. 628, scan page-0638; collation batch15, accent table). Ours, with ya marked low, would make thā udātta, against the rule. The print gives táṃ nemím ṛbhávo yathā, with yathā wholly anudātta. The English follows the print. The print has the sandhi 'tan nemim'; ours has 'taṃ nemim'.
translator Accent: acute = udātta. In the counter-example, ours and the print set a svarita over thā, which gives yáthā with its first syllable udātta (as a nipāta, phiṭ 80), and then no áditiḥ kárat. The bracketed comments on each example are my supplement. Bhaṭṭoji gives the mantras without comment.
textual In the counter-question, the print reads 'padānte kim' with a short a (scan page-0638). Ours has 'pādānte kim', which matches the sūtra. It is a misprint in the print, not a slip in ours. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints the kaumudī only.

फि86 · Phiṭ 10.4.86

प्रकारादिद्विरुक्तौ ॥ फि८६ ॥

prakārādidviruktau

prakārādidviruktau — In a doubling for prakāra ('likeness, a kind of') and the rest, [the final vowel of the latter member is udātta].

Rule. In a doubling for likeness (prakāra) and the like, the final vowel of the latter member is udātta. Bhaṭṭoji: "the final of the latter is udātta" (parasyānta udāttaḥ). The Subodhinī names the doubling: that of prakāre guṇavacanasya (SK 2147) and its kind.

Example.

paṭu + paṭu (doubled for likeness: "somewhat clever")

→ the final of the latter member is udātta

→ paṭupaṭúḥ: the udātta is ṭú; the rest is anudātta.

Applies when / blocked by. The 1915 print sets parasyānta udāttaḥ inside the sūtra; it is taught here as Bhaṭṭoji's gloss. Either way those words supply the operation.

Watch out. The Subodhinī raises an objection. By karmadhārayavad uttareṣu (SK 2146) such a doubling is treated as a karmadhāraya, a compound whose members refer to the same thing, one describing the other. So samāsasya (SK 3734) would already make it antodātta, and this rule seems pointless. It replies that the phiṭ-sūtras were current before Pāṇini's grammar.

Siddhānta-kaumudī

परस्यान्त उदात्तः । पटुपटुः ॥

The final [vowel] of the latter [member] is udātta: paṭupaṭúḥ ['somewhat clever'; the final u of the second paṭu is udātta].

Subodhinī

alignment inferredNSP p. 638

—प्रकारादि—। ‘प्रकारे गुणवचनस्य’ इत्यादिद्वित्वे पदस्यान्तोदात्तः स्यात् ॥—पटुपटुरिति । ननु ‘कर्मधारयवदुत्तरेषु’ इति कर्मधारयवद्भावादेव ‘समासस्य’ इत्यन्तोदात्तत्वे सिद्धे व्यर्थमिदमिति वाच्यम् । तस्य पाणिनीयात्पूर्वप्रवृत्तत्वेनादोषात् ॥ शेषं प्रकारादिद्वित्वादन्यस्मिन्द्वित्वे परं सर्वमनुदात्तं स्यात् ॥ इति चतुर्थः पादः ॥ अग्निरिति । ‘अङ्गेर्नलोपश्च’ इति निप्रत्ययः ॥—कर्तव्यमिति । तव्यप्रत्ययः । तव्यतस्तु तित्त्वात्स्वरितो वक्ष्यते । नच तव्यस्याप्याद्युदात्तत्वे ‘उदात्तादनुदात्तस्य’ इति स्वरितो भवत्येवेति चेत्सत्यम् । किं त्वयमसिद्धः तित्स्वरस्तु सिद्ध इति प्रवृत्त्यप्रवृत्तिभ्यां महान् विशेषः । तव्यतस्तित्त्वमेव शेषनिधातपरिभाषाया यथोदेशप्रवृत्तौ ज्ञापकमिति ध्येयम् ॥— युच्छतीति । युच्छ प्रमादे । ‘धातोः’ इत्यन्तोदात्तः । ततः परः शप् ‘उदात्तादनुदात्तस्य’ इति स्वरितः । ‘स्वरितात्संहितायामनुदात्तानाम्’ इति तिपः प्रचयः

translator notes

commentary Subodhinī (in sk.100086.s1): in a doubling made by prakāre guṇavacanasya (SK 2147) and the like, the doubled word (pada) is antodātta. Followed: 'prakārādi' is taken as the doublings of SK 2147 and its kind, and 'parasya anta udāttaḥ' as the final of the whole doubled word, i.e. of its second member.
commentary Subodhinī on paṭupaṭuḥ raises an objection: by karmadhārayavad uttareṣu (SK 2146) the doubled word is treated as a karmadhāraya, so samāsasya (SK 3734) already makes it antodātta and this phiṭ-sūtra is pointless. Reply: no fault, since the phiṭ-sūtra was current before Pāṇini's grammar. Recorded; the English is unaffected.
textual The print (NSP p. 628, scan page-0638) sets 'parasyānta udāttaḥ' before the double daṇḍa, as part of the sūtra: 'prakārādidviruktau parasyānta udāttaḥ || paṭupaṭuḥ'. Ours and Wikisource (uttara-4/0104) end the sūtra at dviruktau and give those words as Bhaṭṭoji's gloss (collation batch15, class M). The English keeps our division; sutra_en brackets the words, which either way supply the operation.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the phiṭ mūla here. sk.100086.s1 also carries the Subodhinī on phiṭ 87 ('śeṣam …'), the colophon 'iti caturthaḥ pādaḥ', and the Subodhinī on SK 3708 ('agnir iti', 'kartavyam iti') and SK 3709 ('yucchatīti').
translator Accent convention: udātta acute, anudātta unmarked. Our source gives no accented copy of paṭupaṭuḥ; only the syllable the rule names is marked.

फि87 · Phiṭ 10.4.87

शेषं सर्वमनुदात्तम्‌ ॥ फि८७ ॥

śeṣaṃ sarvamanudāttam‌

śeṣaṃ sarvam anudāttam — The rest [i.e. the latter member of a doubling of the nitya type and the like] is wholly anudātta.

Rule. In the other doublings, the latter member is wholly anudātta. Bhaṭṭoji: "'the rest' means the latter member of a word doubled for nitya and the like". nitya is constant repetition (nityavīpsayoḥ, SK 2140). The Subodhinī: in a doubling other than the likeness doubling, the latter member is wholly anudātta.

Example.

pra + pra + ayam

→ the first prá is udātta, as an upasarga (phiṭ 81)

→ the second pra is wholly anudātta; its a merges with the a of ayam

→ práprāyám: the udāttas are prá and yám; the second pra is low.

dive + dive "day by day" → divé-dive: the udātta is vé; the second dive is wholly anudātta. Its di carries only the dependent svarita after an udātta (SK 3660).

Applies when / blocked by. The 1915 print closes with a colophon: here ends the fourth pāda of the phiṭ-sūtras composed by Śāntanavācārya.

Siddhānta-kaumudī

शेषमित्यादिद्विरुक्तस्य परमित्यर्थः । प्रप्रा॒यम्‌ । दि॒वेदि॑वे ॥

'The rest' (śeṣam) means: the latter [member] of a word doubled [in the sense of] nitya ('constant repetition') and the rest. práprāyám [prá pra ayám: the second pra is anudātta]; divé-dive ['day by day': the second dive is anudātta throughout]. [Thus ends the fourth (turīya) pāda of the phiṭ-sūtras composed by Śāntanavācārya.]

translator notes

commentary Subodhinī (printed in sk.100086.s1): 'śeṣam' = in a doubling other than the prakārādi doubling (phiṭ 86), the latter member is wholly anudātta. Followed: this agrees with the print's 'nityādi' and is the reading given in the block and in sutra_en.
textual Ours reads 'śeṣam ity ādidviruktasya param ity arthaḥ' (Wikisource uttara-4/0104 'śaṣam ity ādi…', the same); the print reads 'śeṣaṃ nityādi dviruktasya param ity arthaḥ' (NSP p. 628, scan page-0638; collation batch15, class V). The English follows the print, which suits divedive, a doubling for nitya/vīpsā (nityavīpsayoḥ, SK 2140).
textual The colophon in brackets is printed after phiṭ 87 (NSP p. 628, scan page-0638): 'iti śāntanavācāryapraṇīteṣu phiṭsūtreṣu turīyaḥ pādaḥ'. Ours lacks it; Wikisource uttara-4/0104 has it as a running header without the author's name ('iti phiṭsūtreṣu turīyaḥ pādaḥ'). The Subodhinī closes with 'iti caturthaḥ pādaḥ'. Not in collation batch15.
textual No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the mūla.
translator Accent convention: udātta acute, anudātta unmarked. Ours marks praprāyam with the anudātta sign under prā (the a of the second pra merged with the a of ayam), leaving the first pra and yam udātta; divedive with the anudātta sign under the first di and the svarita sign over the second di, so the first ve is udātta and the second dive anudātta, its di carrying only the dependent svarita that follows an udātta (SK 3660).

SK 3708 · A 3.1.3प्रत्ययस्य आद्युदात्तत्वाधिकारः

आद्युदात्तश्च ॥ ३७०८ ॥

ādyudāttaśca

ādyudāttaś ca — And [an affix (pratyayaḥ, adhikāra from SK 180)] is ādyudātta (udātta on its first vowel).

Rule. An affix (pratyaya) is ādyudātta: its first vowel is udātta. Bhaṭṭoji: "an affix is to be ādyudātta, and only that (eva)". The heading pratyayaḥ comes from SK 180 (A 3.1.1).

Example.

aṅg + ni (the affix ni, per the Subodhinī)

→ the n of the root is elided (aṅger nalopaś ca, uṇādi 490) → agni

→ the affix's first vowel is udātta

→ agníḥ: the udātta is ní.

kṛ + tavya → kartavya

→ the first vowel of tavya is udātta

→ kartávyam: the udātta is tá.

Applies when / blocked by. The 1915 print sets the heading atha svaraprakaraṇaśeṣāḥ before this sūtra. The Subodhinī says the affix in kartavyam must be tavya, not tavyat. tavyat is marked with t (tit), and a tit affix will be taught as svarita (tit svaritam, SK 3729).

Watch out. Bhaṭṭoji's eva may be no more than emphatic. The rule itself is general; the next sūtra gives an exception to it.

Siddhānta-kaumudī

प्रत्ययः आद्युदात्तः एव स्यात् । अग्निः । कर्तव्यम् ॥

[Now the remaining accent rules (svaraprakaraṇaśeṣāḥ).] An affix (pratyaya) is to be ādyudātta, [udātta on its first vowel,] and only that: agníḥ, kartávyam.

translator notes

commentary Subodhinī (printed in sk.100086.s1): in agniḥ the affix is ni, by aṅger nalopaś ca (uṇādi 490); in kartavyam the affix is tavya, whereas tavyat, being tit, will be taught as svarita (tit svaritam, SK 3729). Followed: kartavyam is read as formed with tavya, so its first vowel ta is udātta. It adds that the svarita on va after an ādyudātta tavya (udāttād anudāttasya, SK 3660) is asiddha whereas the titsvara is siddha, a large difference in what they allow; and that the tit of tavyat is a jñāpaka that the śeṣanighāta paribhāṣā applies yathoddeśam. Recorded.
textual The bracketed heading is printed before SK 3708: 'atha svaraprakaraṇaśeṣāḥ 72' (NSP p. 628, scan page-0638). Ours lacks it (not in collation batch15); our prakaraṇa 71 runs on without a break.
textual No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the mūla. The print agrees with ours (collation batch15: clean).
translator 'eva' is rendered 'and only that'; it may be no more than emphatic. Accent convention: udātta acute. Our source gives no accented copies; only the affix's first vowel (ni in agníḥ, ta of tavya in kartávyam) is marked.

SK 3709 · A 3.1.4V

अनुदात्तौ सुप्पितौ ॥ ३७०९ ॥

anudāttau suppitau

anudāttau suppitau — [The affixes (pratyayaḥ, adhikāra from SK 180)] sup and those marked with p (pit) are anudātta.

Rule. The case endings (sup) and the affixes marked with p (pit) are anudātta. Bhaṭṭoji: "this is an exception (apavāda) to the preceding rule" (SK 3708).

Example.

yajña + ṅas (genitive singular, a sup ending, which becomes sya)

→ the ending is anudātta

→ yajñásya: the udātta is jñá; sya is low.

yucch + śap + tip → ná yó yúcchati "who does not falter":

→ the root is udātta by dhātoḥ (SK 3671): yú

→ śap (a) is pit, so anudātta; after the udātta it becomes a dependent svarita (SK 3660)

→ tip (ti) is pit, so anudātta; after the svarita it becomes pracaya (SK 3668).

Bhaṭṭoji: "since śap and tip are anudātta, [they become] svarita and pracaya". The Subodhinī gives the steps and the rule numbers.

Watch out. pracaya is not a fourth accent. It is the level pitch that anudātta syllables take after a svarita in continuous recitation (SK 3668).

Siddhānta-kaumudī

पूर्वस्य अपवादः । यज्ञस्य । न यो युच्छति (न यो युच्छ॑ति) । शप्तिपोरनुदात्तत्वे स्वरितप्रचयौ ॥

This is an exception (apavāda) to the preceding rule (SK 3708). yajñásya [the sup ending, sya, is anudātta]. ná yó yúcchati ['who does not falter']: śap and tip being anudātta, [they become respectively] svarita and pracaya.

translator notes

commentary Subodhinī (printed in sk.100086.s1): yuccha 'to be heedless'; the root is antodātta by dhātoḥ; the śap after it becomes svarita by udāttād anudāttasya (SK 3660), and tip becomes pracaya by svaritāt saṃhitāyām anudāttānām (SK 3668). Followed: 'svaritapracayau' is construed pairwise, svarita for śap and pracaya for tip.
textual No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the mūla. The print agrees with ours (NSP p. 628, scan page-0638; collation batch15: clean).
translator Accent convention: udātta acute, anudātta unmarked. Ours (and the print) mark only the svarita sign over ccha in yucchati; the root's u is udātta, the śap (a after cch) bears the dependent svarita, and ti is pracaya. ná yó is given as the text implies (both syllables unmarked); yajñásya has no accented copy and only its udātta jña is marked.

SK 3710 · A 6.1.163V

चितः ॥ ३७१० ॥

citaḥ

citaḥ — [The final vowel (antaḥ) is udātta (anuvṛtti from SK 3680, karṣātvato ghaño 'nta udāttaḥ)] of what has an affix marked with c (cit).

Rule. The final vowel of what has a cit affix is udātta. Bhaṭṭoji: "the final is to be udātta". A vārttika extends this: "together with the base (saprakṛteḥ), for the sake of bahuc and akac". Bhaṭṭoji: "when a cit affix is present, the final of the whole of base and affix is to be udātta".

Example.

anya + akac (inserted before the last vowel by avyayasarvanāmnām akac prāk ṭeḥ, SK 2026, per the Subodhinī) → anyaka

→ the final of the whole word is udātta

→ nábhantām anyaké same "let all those others burst": the udātta of anyaké is ké.

yaké sárasvatīm ánu: yaka from yad with akac; the udātta is ké.

takát súte: takat from tad with akac; the udātta is kát. The signs make su udātta as well.

Applies when / blocked by. The Subodhinī explains the vārttika. akac is itself made cit. That would be pointless for a one-vowel affix, unless the whole word were meant. Its example for bahuc is bahupaṭavaḥ.

Watch out. The ke of anyaké is the final of the whole word, not of the affix alone. The word division of takát súte is not settled by the texts.

Siddhānta-kaumudī

अन्त उदात्तः स्यात् ।

The final [vowel] is to be udātta.

vārttika

चितः सप्रकृतेर्बह्वकजर्थम्

(vārttika) [The final of the cit is udātta] together with its base (saprakṛteḥ), for the sake of bahuc and akac.

(वार्तिकम्) ॥ चिति प्रत्यये सति प्रकृतिप्रत्ययसमुदायस्यान्त उदात्तो वाच्य इत्यर्थः । नभन्तामन्यके समे (नभ॑न्तामन्य॒के स॑मे) । यके सरस्वतीमनु (य॒के सर॑स्वती॒मनु॑) । तकत्सुते (त॒कत्सुते॑) ॥

That is: when a cit affix is present, the final of the whole made up of base and affix is to be stated as udātta. nábhantām anyaké same ['let all those others burst']; yaké sárasvatīm ánu ['those who … along the Sarasvatī']; takát súte.

Subodhinī

NSP p. 638

—चितः ॥—सप्रकृतेरिति । नन्विदं कथं लभ्यमिति चेच्छृणु । चितः । अर्शआदेराकृतिगणत्वादच् प्रत्ययः । षष्ठ्यर्थे प्रथमा । तेन चिद्वतः समुदायस्येत्यर्थः । अत्र च लिङ्गमकचश्चित्करणम्, अन्यथा तस्यैकाच्त्वादनर्थकं तत्स्यात् ॥—अन्यके इति । ‘अव्ययसर्वनाम्नाम्’ इत्यकच् ततः परादिरुदात्ता । एवं यके तकदित्यत्रापि यत्तच्छब्दादकच् । वहुच उदाहरणं तु वहुपटव इत्यादि ज्ञेयम् ॥—ञित्स्वरवाधनार्थमिति । च्फञश्चकारो ‘ब्रातच्फञोरस्त्रियाम्’ इति विशेषणे चरितार्थः । ञकारो वृद्धौ । तत्रासत्यस्मिन् परत्वात् ञित्स्वरः स्यात् इति भावः ॥—कौञायना इति । कुञ्जस्यापत्यानि वहूनि । ‘गोत्रे कुञ्जादिभ्यश्च्फञ्’ ‘ब्रातच्फञोरस्त्रियाम्’ इति ञ्यः । ‘ञ्यादयस्तद्राजाः’ । तद्राजस्य वहुषु लुक् ॥—आग्नेय इति । अग्नेर्ढक् ॥—तिसृ-। अर्थगतं वहुत्वं शब्द आरोप्य वहुवचननिर्देशः । तिसृभ्यः परस्य जसोऽन्त उदात्तः स्यात् ॥—तिस्र इति । अन्तोदात्तत्रिशब्दस्य स्थाने तिस्रादेशः स्थानिवद्भावादन्तोदात्तः । ‘अनुदात्तौ सुप्पितौ’ इति जसनुदात्तः । अत्र ‘अचि र ऋतः’ इति रेफादेशे कृते ‘उदात्तस्वरितयोर्यणः’ इति जसः स्वरितत्वं प्राप्तमनेन वाध्यते ॥—सप्तमीवहुवचनमिति । न प्रथमैकवचनम् व्याख्यानात् । राज्ञेति । सावित्येतस्मिन् सति एकाचः परा तृतीयादिर्विभक्तिरुदात्ता भवतीत्यर्थो भवति । भवति चायमल्लोपे कृते एकाच् ॥—राज इति । राजशब्द आद्युदात्तः । ‘कनिन्युवृषितक्षिराजिधन्विद्युप्रतिदिवः’ इति कनिनन्तत्वात्

translator notes

commentary Subodhinī (sk.3710.s1, fuller in the print): 'citaḥ' is a sixth-case word of the part, not of what undergoes the operation; what undergoes it is the whole connected with the cit part. Alternatively 'citaḥ' = 'that which has a cit', with the affix ac by arśaādi (an ākṛtigaṇa) and a first-case form in the sense of the sixth, so 'of the whole possessing a cit'. The indication (liṅga) is that akac is made cit, which would be pointless for a single-vowel affix otherwise. Followed: 'saprakṛteḥ' and 'prakṛtipratyayasamudāya' are rendered as the whole of base plus affix.
commentary Subodhinī: in anyake the akac comes by avyayasarvanāmnām akac prāk ṭeḥ (SK 2026), and likewise in yake and takat from yad and tad; an example for bahuc is bahupaṭavaḥ and the like. Followed: anyaké, yaké, takát are read as akac forms with the final of the whole udātta.
textual The tag '(vārttikam)' at the head of k3 is editorial in our digital source; the print marks the vārttika with a sign before it instead (NSP p. 628, scan page-0638). The English labels k2 as the vārttika and does not prefix the tag to Bhaṭṭoji's gloss.
textual Wikisource uttara-4/0104 inserts the example bahupaṭuḥ before nabhantām; ours and the print lack it (collation batch15 side note). Not added to the English.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the mūla. sk.3710.s1 also carries the Subodhinī on SK 3711 (from 'ñitsvarabādhanārtham', OCR 'atsvara-'), 3712 ('āgneya iti'), 3713 ('tisṛ—') and 3714 ('saptamībahuvacanam', 'rāja iti').
translator 'anta udāttaḥ' is identified as running on from SK 3680 (A 6.1.159), the source a neighbouring Subodhinī (on SK 3671) names for 'anta udāttaḥ'; the identification for this sūtra is mine.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. From the signs in our accented copies (which agree with the print): ná of nábhantām udātta (svarita sign on bha); ke of anyaké and yaké udātta (anudātta sign under the preceding syllable); sárasvatīm, ánu as marked. In takát súte the signs are an anudātta sign under ta and a svarita sign over te, with kat and su unmarked. On the decoding used here that makes kát udātta (the syllable the rule concerns) and su udātta as well, with te a dependent svarita (left unmarked in the English). The word division (sute, or su te) is not settled by the copies.

SK 3711 · A 6.1.164V

तद्धितस्य ॥ ३७११ ॥

taddhitasya

taddhitasya — [The final vowel (antaḥ) is udātta (anuvṛtti from SK 3710)] of a [cit (carried forward, anuvṛtti, from SK 3710)] taddhita.

Rule. The final vowel of a cit taddhita is udātta. Bhaṭṭoji: "although this is already established by the preceding rule (SK 3710), it is taught to block the accent of a ñit affix (ñitsvara)".

Example.

kuñja + cphañ (gotre kuñjādibhyaś cphañ, SK 1099) → kauñjāyana

→ then ñya (SK 1100), which gets the name tadrāja (SK 2072), and its luk, loss without trace, in the plural (SK 1193), per the Subodhinī

→ the final of the cit taddhita is udātta

→ kauñjāyanā́ḥ "the many descendants of Kuñja": the udātta is nā́.

Applies when / blocked by. The affix cphañ is marked with ñ as well as c. The Subodhinī explains that without this rule the ñit accent would win, being the later rule (paratvāt). The ñit accent is presumably ñnity ādir nityam (SK 3686), which puts the udātta on the first syllable. That identification is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

चितस्तद्धितस्यान्त उदात्तः । पूर्वेण सिद्धे ञित्स्वरबाधनार्थमिदम् । कौञ्जायनाः ॥

The final [vowel] of a cit taddhita is udātta. Although this is already established by the preceding rule (SK 3710), it is [taught] in order to block the accent of a ñit [affix] (ñitsvara): kauñjāyanā́ḥ.

translator notes

commentary Subodhinī (printed in sk.3710.s1; lemma 'ñitsvarabādhanārtham', OCR 'atsvara-'): the c of cphañ is used up in being specified in vrātacphañor astriyām (SK 1100), and the ñ serves vṛddhi; without this rule the ñit accent would prevail as the later rule (paratvāt). On kauñjāyanāḥ: many descendants of Kuñja, cphañ by gotre kuñjādibhyaś cphañ (SK 1099), ñya by vrātacphañor astriyām, tadrāja by ñyādayas tadrājāḥ (SK 2072), luk in the plural (SK 1193). Followed: the ñitsvara is taken as the competing ādyudātta of a ñit affix (ñnity ādir nityam, SK 3686), blocked here.
textual No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the mūla. The print reads 'ñitsvarabādhanārtham' as ours does (NSP p. 628, scan page-0638; collation batch15: clean).
translator The identification of the ñitsvara with SK 3686 is mine. Accent convention: udātta acute; our source gives no accented copy, and only the final, the syllable the rule names, is marked.

SK 3712 · A 6.1.165V

कितः ॥ ३७१२ ॥

kitaḥ

kitaḥ — [The final vowel (antaḥ) is udātta (anuvṛtti from SK 3710)] of a [taddhita (carried forward, anuvṛtti, from SK 3711)] marked with k (kit).

Rule. The final vowel of a kit taddhita is udātta. Bhaṭṭoji: "the final of a kit taddhita is udātta". "taddhita" is carried on from SK 3711.

Example.

agni + ḍhak (agner ḍhak, SK 1236, per the Subodhinī) → āgneya

→ the final of the kit taddhita is udātta

→ yad āgneyáḥ: the udātta is yá.

Siddhānta-kaumudī

कितस्तद्धितस्यान्त उदात्तः । यदाग्नेयः ॥

The final [vowel] of a kit taddhita is udātta: yad āgneyáḥ.

translator notes

commentary Subodhinī (printed in sk.3710.s1, 'āgneya iti'): the affix is ḍhak by agner ḍhak (SK 1236; OCR 'agner vahne'). Followed: āgneya is read as agni + kit ḍhak, its final udātta.
textual No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the mūla. The print agrees with ours (NSP p. 628, scan page-0638; collation batch15: clean).
translator Accent convention: udātta acute; our source gives no accented copy, and only the final, the syllable the rule names, is marked.

SK 3713 · A 6.1.166V

तिसृभ्यो जसः ॥ ३७१३ ॥

tisṛbhyo jasaḥ

tisṛbhyo jasaḥ — After tisṛ, [the final vowel (antaḥ)] of jas [is udātta (anuvṛtti from SK 3710)].

Rule. After tisṛ, the final vowel of the ending jas (nominative plural) is udātta. Bhaṭṭoji: "the final is udātta".

Example.

tisṛ + jas (as) → ṛ becomes r (aci ra ṛtaḥ, SK 299) → tisraḥ

→ the final of jas is udātta

→ tisró dyā́vaḥ savitúḥ "three are the heavens of Savitṛ": the udātta of tisró is ró.

Applies when / blocked by. The Subodhinī gives the reason. tisṛ replaces the antodātta tri (SK 298), so it is antodātta too. jas is anudātta by SK 3709. Once r replaces ṛ, jas would become svarita by udāttasvaritayor yaṇaḥ svarito 'nudāttasya (SK 3657). This rule blocks that and makes it udātta.

Siddhānta-kaumudī

अन्त उदात्तः । तिस्रोद्यावः सवितुः (ति॒स्रोद्यावः॑ सवि॒तुः) ॥

The final [vowel] is udātta: tisró dyā́vaḥ savitúḥ ['three are the heavens of Savitṛ'; the ending of tisraḥ is udātta].

translator notes

commentary Subodhinī (printed in sk.3710.s1): the plural 'tisṛbhyaḥ' transfers the plurality of the meaning to the word; the sense is 'the final of jas after tisṛ is udātta'. tisṛ, replacing antodātta tri (SK 298), is antodātta by sthānivadbhāva; jas is anudātta by anudāttau suppitau (SK 3709); when r replaces ṛ by aci ra ṛtaḥ (SK 299), jas would become svarita by udāttasvaritayor yaṇaḥ svarito 'nudāttasya (SK 3657), and this rule blocks that. Followed: the rule is read as making the ending of tisraḥ udātta against SK 3657.
textual No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104 prints only the mūla. Our plain and accented copies run 'tisrodyāvaḥ' together; the print spaces 'tisro dyāvaḥ' (NSP p. 628, scan page-0638). Word division only, not in collation batch15.
translator 'anta udāttaḥ' is taken as running on from SK 3710 (ultimately A 6.1.159, SK 3680); the identification is mine. Accent convention: udātta acute, anudātta unmarked. From the signs in ours and the print: ti anudātta, sro udātta, dyā udātta, vaḥ dependent svarita, vi anudātta, tuḥ udātta.

SK 3714 · A 6.1.168V

सावेकाचस्तृतीयादिर्विभक्तिः ॥ ३७१४ ॥

sāvekācastṛtīyādirvibhaktiḥ

sāv ekācas tṛtīyādir vibhaktiḥ — After what is monosyllabic (ekāc) before the seventh-case plural ending su, a vibhakti from the third onward [is udātta (anuvṛtti from SK 3710)].

Rule. sau means "before su", the seventh-case plural ending. After a stem that is monosyllabic (ekāc) before that su, a vibhakti from the third case onward is udātta.

Example.

vāc + ṭā (third case) → vāc has one syllable before su (vākṣu)

→ the ending is udātta

→ vācā́ virūpaḥ: the udātta is cā́, the ending.

Applies when / blocked by. Bhaṭṭoji gives three counter-examples.

Why "before su"? In rājñā the stem rājñ- is monosyllabic only because its a is lost. Before su it has two syllables. So the ending is not udātta: rā́jño nú te, udātta rā́. The Subodhinī adds that rājan is ādyudātta, being formed with kanin (uṇādi 154).

Why "monosyllabic"? vidhaté rā́jani tvé: rājan has two syllables, so ni stays low. That rājani is the word meant is not stated by Bhaṭṭoji; it is inferred. The udātta té of vidhaté comes from another rule (SK 3719).

Why "from the third onward"? ná dadarśa vā́cam: the second-case ending am is not udātta; the udātta is vā́.

Siddhānta-kaumudī

साविति सप्तमीबहुवचनम् । तत्र य एकाच् ततः परा तृतीयादिर्विभक्तिरुदात्ता । वाचा विरूपः (वा॒चा वि॑रूपः) । सौ किम् । राज्ञेत्यादौ एकाचोऽपि राजशब्दात्परस्य माभूत् । राज्ञो नु ते (राज्ञो॒ नु ते॑) । एकाचः किम् । विधते राजनि त्वे (विध॒ते राज॑नि॒ त्वे) । तृतीयादिः किम् । न ददर्श वाचम् (न द॑दर्श॒ वाच॑म्) ॥

'sau' is the seventh-case plural (saptamī-bahuvacana) [ending su]. What is monosyllabic there — after that a vibhakti from the third onward is udātta: vācā́ virūpaḥ [the ending ā of vācā is udātta]. Why 'before su'? So that it does not apply after the word rājan in rājñā and the like, even though [rājñ- there] is monosyllabic: rā́jño nú te. Why 'monosyllabic'? vidhaté rā́jani tvé. Why 'from the third onward'? ná dadarśa vā́cam [the second-case ending am is not udātta].

translator notes

commentary Subodhinī (printed in sk.3710.s1): 'sau' is the seventh-case plural, not the first-case singular, on the authority of the explanation (vyākhyāna). With 'sau' present the sense is: a vibhakti from the third onward is udātta after what is monosyllabic in the su; rājan does become monosyllabic once its a is elided (rājñ-), hence the counter-example. rājan is ādyudātta, being formed with kanin (uṇādi 154). Followed: 'tatra ya ekāc' is construed as 'monosyllabic in the form before su', and rā́jñaḥ is marked ādyudātta.
textual No Subodhinī block of its own and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0104–0105 prints only the mūla. The print agrees with ours (NSP p. 628, scan page-0638; collation batch15: clean).
translator Bhaṭṭoji does not say which word of 'vidhate rājani tve' is the counter-example to 'ekācaḥ'; rā́jani (rājan has two syllables before su, so ni stays unaccented) fits. The udātta te of vidhaté is due to another rule (śatur anumo nadyajādī, SK 3719).
translator Accent convention: udātta acute, anudātta unmarked. From the signs in ours and the print: vācā́ (vā anudātta, cā udātta); rā́jño nú te (jño anudātta, te svarita); vidhaté rā́jani tvé (dha anudātta, ja svarita, ni anudātta); ná dadarśa vā́cam (da svarita, śa anudātta, cam svarita).

SK 3715 · A 6.1.169V

अन्तोदात्तादुत्तरपदादन्यतरस्यामनित्यसमासे ॥ ३७१५ ॥

antodāttāduttarapadādanyatarasyāmanityasamāse

antodāttād uttarapadād anyatarasyām anityasamāse — After an antodātta final member (uttarapada) [that is monosyllabic (ekācaḥ, carried forward, anuvṛtti, from SK 3714)], [a vibhakti from the third onward (carried forward, anuvṛtti, from SK 3714)] is optionally [udātta], in a compound that is not nitya.

Rule. After a final member (uttarapada) that is antodātta and monosyllabic, a vibhakti from the third case onward is optionally udātta. This holds only in a compound not prescribed under the nitya heading. ekācaḥ and tṛtīyādir vibhaktiḥ run on from SK 3714 (Subodhinī).

Example.

parama + vāc → the compound is antodātta by samāsasya (SK 3734), so vāc is an antodātta one-syllable final member

→ paramavāc + ṭā

→ paramavācā́: the udātta is optionally cā́, the ending.

Otherwise the form is paramavā́cā, udātta vā́. This second form is not stated by Bhaṭṭoji or his commentators; it is inferred from the word "optionally".

Applies when / blocked by. The Subodhinī gives counter-examples. agnicit is an upapada compound: its prior word agni is the word in whose presence the affix of cit is taught (SK 3001). It is prescribed under the nitya heading, so the option does not apply. The heading is meant, not mere "nitya": a compound that is nitya only because it has no dissolving phrase of its own words still takes the option, as in avācā brāhmaṇena. In rājadṛṣadā the final member is not monosyllabic. It also says uttarapada is named so that "monosyllabic" describes the final member, not the whole compound.

Siddhānta-kaumudī

नित्याधिकारविहितसमासादन्यत्र यदुत्तरपदमन्तोदात्तमेकाच् ततः परा तृतीयादिर्विभक्तिरुदात्ता वा स्यात् परमवाचा ॥

Elsewhere than in a compound prescribed under the nitya adhikāra, after an uttarapada that is antodātta [and] monosyllabic, a vibhakti from the third onward is optionally udātta: paramavācā́ [the third-case ending ā optionally udātta].

Subodhinī

NSP p. 638–639

— अन्तोदात्ता-। एकाच इति वर्तते तृतीयादिर्विभक्तिरिति च नित्यशब्दः स्वर्यते तेन नित्याधिकारागतिर्भवतीत्याहुः ॥— नित्याधिकारेत्यादि । अनित्यसमासे किम् । अग्निचित् । ‘अग्नौ च’ इति क्विप्प्रत्ययः । उपपदसमासः । ‘गतिकारकोपपदात्कृत्’ इति कृदुत्तरपदप्रकृतिस्वरेण चिच्छब्द उदात्तः । अधिकारग्रहणं किम् । विग्रहाभावमात्रेण यो नित्यसमासस्तत्र पर्युदासो माभूत् । अवाचा ब्राह्मणेन । ‘वहुव्रीहौ नञ्सुभ्याम्’ इत्यन्तोदात्तत्वम् । अत्र विभक्तेर्वैकल्पिक उदात्तो भवत्येव । अन्तोदात्तात्किम् । अवाचा । नञ्समासोऽयं न तु वहुव्रीहिः । तेन नञ्सुभ्याम् इत्यन्तोदात्तत्वं न भवति किं त्वव्ययपूर्वपदप्रकृतिस्वर एव भवतीत्यर्थः । उत्तरपदग्रहणं तु एकाच्त्वेनोत्तरपदं विशेषयितुम् । अन्यथा समासविशेषणं स्यात् । तथा च शुनः ऊर्क्च श्वोर्क् इत्यादावेवायं विधिः स्यात् । एकाच् किम् । राजदृषदा । षष्ठीसमासात् टाप् ॥—दधीच इति । दध्यञ्चतीति ‘ऋत्विग्’ आदिना क्विन् । ‘अनिदिताम्’ इति नलोपः । ‘अचः’ इत्यकार-लोपः । ‘चौ’ इति दीर्घत्वम् । अत्र ‘चौ’ इति पूर्वपदान्तोदात्तत्वं प्राप्तम्

translator notes

commentary Subodhinī (sk.3715.s1): 'ekācaḥ' and 'tṛtīyādir vibhaktiḥ' continue (vartate); the word nitya is marked svarita, so the nitya adhikāra is understood, they say. Followed: the anuvṛttis are bracketed in sutra_en, and 'anityasamāse' is rendered with Bhaṭṭoji as 'not prescribed under the nitya adhikāra'.
commentary Subodhinī's counter-examples: anityasamāse kim? agnicit (kvip by agnau ceḥ, SK 3001; an upapada compound, cit udātta by gatikārakopapadāt kṛt, SK 3873). Why 'adhikāra'? So that a compound that is nitya merely for lack of a dissolving phrase is not excluded: avācā brāhmaṇena (bahuvrīhi, antodātta by bahuvrīhau nañsubhyām), where the option does apply. antodāttāt kim? avācā [as a compound with the avyaya's own accent, ādyudātta]. 'uttarapada' is mentioned so that 'monosyllabic' qualifies the final member, not the whole compound (else only śvorg, from śunaḥ ūrk, would qualify). ekāc kim? rājadṛṣadā (OCR 'rājaddṛṣṭvā'). Recorded; these do not alter the English.
textual Ours and the print read 'tṛtīyādir vibhaktir udāttā vā syāt' (NSP p. 629, scan page-0639); Wikisource uttara-4/0105 reads '…vibhaktir antodāttā vā syāt'. The English follows ours and the print (witness variant, not in collation batch15).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 prints only the mūla. The tail of sk.3715.s1 ('dadhīca iti') is the Subodhinī on SK 3716.
translator Accent convention: udātta acute. The source gives no accented copy; paramavāc is antodātta by samāsasya (SK 3734), so vāc is the antodātta monosyllabic uttarapada, and the option falls on the third-case ending ā. Without the option the form would be paramavā́cā (my inference from the rule's 'vā'; Bhaṭṭoji gives only the one example).

SK 3716 · A 6.1.170V

अञ्चेश्छन्दस्यसर्वनामस्थानम् ॥ ३७१६ ॥

añceśchandasyasarvanāmasthānam

añceś chandasy asarvanāmasthānam — In the Veda (chandasi), [a vibhakti (carried forward, anuvṛtti, from SK 3714)] after añc that is not a sarvanāmasthāna [is udātta].

Rule. In the Veda, a vibhakti after añc is udātta, if it is not a sarvanāmasthāna. The sarvanāmasthāna endings are the strong endings: su, au, jas, am, auṭ, and śi in the neuter.

Example.

dadhi + añc (kvin, SK 373) → n lost (SK 415), a lost (SK 416), the vowel lengthened (SK 417) → dadhīc, per the Subodhinī

→ dadhīc + ṅas → the ending is udātta

→ índro dadhīcáḥ: the udātta of dadhīcáḥ is cáḥ.

pratyañc + śas → pratīcó bāhū́n: the udātta of pratīcó is có.

Applies when / blocked by. Bhaṭṭoji names the rule this overrides. By cau (SK 3652) the final of the prior member would have been udātta. And "from the third case onward" is still carried forward from SK 3714. So "not a sarvanāmasthāna" is said to bring in śas, the second-case plural, as in pratīcó.

Watch out. The printed form is unclear; the form meant is the second-case plural bāhū́n, udātta hū́n.

Siddhānta-kaumudī

अञ्चेः परा विभक्तिरुदात्ता । इन्द्रो दधीचः (इन्द्रो॑ दधी॒चः) । चाविति पूर्वपदान्तोदात्तत्वं प्राप्तम् । तृतीयादिरित्यनुवर्तमाने असर्वनामस्थानग्रहणं शस्परिग्रहार्थम् । प्रतीचो बाहूनू (प्र॒ती॒चो बा॒हूनू) ॥

A vibhakti after añc is udātta: índro dadhīcáḥ [the ending of dadhīcaḥ is udātta]. By cau (SK 3652) udātta on the final of the prior member (pūrvapada) was in prospect. While 'from the third onward' (tṛtīyādiḥ) is being carried forward [from SK 3714], the mention of 'not a sarvanāmasthāna' is for the sake of including śas: pratīcó bāhū́n [the second-case plural ending of pratīcaḥ is udātta].

Subodhinī

alignment inferredNSP p. 639

—शस्परिग्रहार्थमिति । शसादिग्रहणं तु न कृतं नपुंसके शसि मा भूत् सुटि यथा स्यादिति ॥—ऊडिदं—अत्रैकाच इति वर्तते अन्तोदात्तादिति च । एकाज-न्तोदात्तेभ्यः परा सर्वनामस्थानविभक्तिरुदात्ता स्यात् ॥—प्रष्ठौह इति । ‘छन्दसि सहः’ । ‘वहश्च’ इति ण्विः । ‘वाह ऊठ्’ । उपपदसमासे प्रष्ठवाहशब्दो ‘गतिकारकोपपदात्कृत्’ इत्यन्तोदात्तः । अत्र प्रष्ठौहशब्दस्यानेकाच्त्वेऽपि ऊठ् शब्दस्यैकाच्त्वमेव ॥—ऊठ्युपधाग्रहणमिति । उपधाभूत ऊठ् गृह्यते न त्वन्त्य इत्यर्थः । पञ्चमीनिर्देशात्परस्यैव ग्रहणे प्राप्ते वचनम् । तेनाक्षद्यूरित्यादौ विभक्तेराद्युदात्तत्वं न । अत्र हि अक्षैर्दीव्यतीति क्विप् । अन्तरङ्गत्वादूठ् यण उपपदसमासत्वात् कृत्स्वरेणान्तोदात्तोऽयम्

translator notes

commentary Subodhinī (printed at the tail of sk.3715.s1, 'dadhīca iti'): dadhy añcati, kvin by ṛtvigdadhṛk… (SK 373), n elided by aniditāṃ hala upadhāyāḥ kṅiti (SK 415), a elided by acaḥ (SK 416), lengthening by cau (SK 417); and here 'cau' (SK 3652) would make the prior member antodātta. Followed: 'cāv iti' is rendered as the accent rule SK 3652, which this rule overrides.
commentary Subodhinī (sk.3716.s1): 'śas etc.' was not said instead, so that the rule should not apply to śas in the neuter [replaced by śi, a sarvanāmasthāna] but should apply to the suṭ endings [in the neuter, which are not sarvanāmasthāna]. Recorded; the English keeps Bhaṭṭoji's wording.
textual Ours 'bāhūnū' (both copies); the print's mark under the final n may be virāma or ū (NSP p. 629, scan page-0639; collation batch15, class C). Grammar and Wikisource uttara-4/0105 want bāhūn, second-case plural; the English gives bāhū́n.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 prints only the mūla. sk.3716.s1 also carries the Subodhinī on SK 3717 (from 'ūḍidam—').
translator 'udāttā' is supplied from Bhaṭṭoji's gloss (vibhaktir udāttā), as in SK 3714; that it runs on from there is my identification. Accent convention: udātta acute, anudātta unmarked. From the signs in ours and the print: índro (dro dependent svarita), dadhīcáḥ (dhī anudātta, caḥ udātta); pratīcó (pra and tī anudātta), bāhū́n (bā anudātta).

SK 3717 · A 6.1.171V

ऊडिदम्पदाद्यप्पुम्रैद्युभ्यः ॥ ३७१७ ॥

ūḍidampadādyappumraidyubhyaḥ

ūḍidampadādyappumraidyubhyaḥ — After ūṭh, idam, the [six] words beginning with pad (padādi), ap, pum, rai and div [— when monosyllabic (ekācaḥ, carried forward, anuvṛtti, from SK 3714) and antodātta (antodāttāt, anuvṛtti from SK 3715) —], a [vibhakti (anuvṛtti from SK 3714)] other than a sarvanāmasthāna (anuvṛtti from SK 3716) [is udātta (anuvṛtti from SK 3680)].

Rule. After ūṭh, idam, the six words beginning with pad, ap, pum, rai and div, a vibhakti that is not a sarvanāmasthāna is udātta. The Subodhinī: ekācaḥ "monosyllabic" and antodāttāt "antodātta" run on here. Bhaṭṭoji names antodāttāt as carried forward.

Example.

ūṭh: praṣṭhauháḥ, praṣṭhauhā́: the udātta is on the ending, háḥ and hā́.

idam: ebhír nṛ́bhir nṛ́tamaḥ "most manly with these men": the udātta is bhír.

the pad-words: padbhyā́ṃ bhū́miḥ "the earth from his feet": udātta bhyā́.

dadbhír ná jihvā́ "like the tongue with the teeth": udātta bhír.

áharahar jāyate māsí-māsi "is born day after day, month after month": udātta sí.

mánaś cin me hṛdá ā́ "the mind, in my heart": udātta dá.

ap: apā́ṃ phénena "with the foam of the waters": udātta pā́.

pum: abhrātéva puṃsáḥ "like a brotherless woman, toward men": udātta sáḥ.

rai: rāyā́ vayám "we, with wealth": udātta yā́. rāyó dhartā́ vivásvataḥ: udātta yó.

div: úpa tvāgne divé-dive "to you, Agni, day after day": udātta vé.

Applies when / blocked by. A vārttika adds that ūṭh counts only as the penultimate sound (upadhā). So the rule does not apply in akṣadyúvā, akṣadyúve. The Subodhinī explains praṣṭhauha. ṇvi comes by SK 3409–3410 and ūṭh by vāha ūṭh (SK 329). The compound is antodātta by SK 3873, and ūṭh itself is monosyllabic.

idam does not take this accent in re-mention (anvādeśa), because "antodātta" is carried forward. There idam is replaced by an anudātta aś (SK 350): prá te babhrū́ … mā́bhyāṃ gā́ ánu. The udātta mā́ comes from merging mā with ābhyām, not from this rule.

The six pad-words are those of paddannomāshṛnniś- (SK 228): pad, dat, nas, mās, hṛd, niś. The Subodhinī: only these six, not the later words of that list, because "monosyllabic" runs on.

Watch out. The printed accent of apā́ṃ is unclear; it is given here in the form the rule requires, udātta on the ending.

Siddhānta-kaumudī

एभ्योऽसर्वनामस्थानविभक्तिरुदात्ता । प्रष्ठौहः । प्रष्ठौहा ।

After these, a vibhakti other than a sarvanāmasthāna is udātta. [With ūṭh:] praṣṭhauháḥ, praṣṭhauhā́.

vārttika

ऊठ्युपधाग्रहणं कर्तव्यम्

(vārttika) ūṭhy upadhāgrahaṇaṃ kartavyam — "With ūṭh, the word 'penultimate' (upadhā) should be stated." [That is, ūṭh counts only when it is the penultimate sound.]

(वार्तिकम्) ॥ इह मा भूत् । अक्षद्युवा (अक्ष॒द्युवा॑) । अक्षद्युवे । इदम् । एभिर्नृभिर्नृतमः (ए॒भिर्नृभि॒र्नृत॑मः) । अन्वादेशे न । अन्तोदात्तादित्यनुवृत्तेः । न च तत्रान्तोदात्तताप्यस्तीति वाच्यम् । इदमोन्वादेशेऽशनुदात्तस्तृतीयादौ SK 350 इति सूत्रेणानुदात्तस्य अशो विधानात् । प्रते बभू (प्रते॑ ब॒भ्रू) । मभ्यां गा अनु (माभ्यां॒ गा अनु॑) । पद्दन्नोमास्हृन्निश् SK 228 इति षट् पदादयः । पद्भ्यां भूमिः (प॒द्भ्यां भूमिः॑) । दद्भिर्न जिह्वा (द॒द्भिर्न जि॒ह्वा) । अहरहर्जायते मासिमासि (अह॑रहर्जायते मा॒सिमा॑सि) । मनश्चिन्महेहृद आ (मन॑श्चिन्मेहृ॒द आ) । अप् । अपां फेनेन (अ॒पां॒ फेने॑न) । पुम् । अभ्रातेव पुंसः (अ॒भ्रा॒तेव॑ पुं॒सः) । रै । राया वयम् (रा॒या व॒यम्) । रायोधर्ता विवस्वतः (रा॒योध॒र्ता वि॒वस्व॑तः) । दिव् । उपतत्वाग्ने दिवेदिवे (उप॑त्वाग्ने दिवेदि॑वे) ॥

So that [the rule] does not apply here: akṣadyúvā, akṣadyúve. idam: ebhír nṛ́bhir nṛ́tamaḥ ["most manly with these men"]. Not in anvādeśa (re-mention), because 'antodāttāt' is carried forward (anuvṛtti). And it should not be argued that there too [the stem] is antodātta, because the sūtra idamo 'nvādeśe 'ś anudāttas tṛtīyādau (SK 350) prescribes the substitute aś as anudātta: prá te babhrū́ … mā́bhyāṃ gā́ ánu [where mābhyām re-mentions the two named by babhrū]. The six words beginning with pad are those of paddannomāshṛnniś- (SK 228): padbhyā́ṃ bhū́miḥ ["the earth from (his) feet"]; dadbhír ná jihvā́ ["like the tongue with the teeth"]; áharahar jāyate māsí-māsi ["is born day after day, month after month"]; mánaś cin me hṛdá ā́ ["the mind, in my heart"]. ap: apā́ṃ phénena ["with the foam of the waters"]. pum: abhrātéva puṃsáḥ ["like a brotherless (woman), toward men"]. rai: rāyā́ vayám ["we, with wealth"]; rāyó dhartā́ vivásvataḥ ["upholder of wealth, of Vivasvat"]. div: úpa tvāgne divé-dive ["to you, Agni, day after day"].

Subodhinī

alignment inferredNSP p. 639

—अन्वादेशेनेति । अत एव ‘सावेकाचः’ इत्यपि स्वरो न । यदि स्यात्तर्हीहान्तोदात्ताधिकारो व्यर्थः स्यात् ॥—प्र ते वभ्रू इति । भिन्ना ऋक् । अन्वादेशप्रदर्शनार्थं माभ्यामित्यत्रोक्ता ॥—माभ्यामिति । अत्र पूर्वार्धर्चे वभ्रूशब्देनोक्तयोरिहेदमा परामर्शेप्यन्वादेशोऽस्त्येव । अन्वादेशश्च कथितानुकथित-मात्रं न त्विदमा कथितस्येदमैवानुकथनमिति भाष्योक्तेः ॥—षट्पदादय इति । न तु ततः परे एकाच इत्यनुवृत्तेः

translator notes

commentary Subodhinī (printed under sk.3716.s1, from 'ūḍidaṃ—'): 'ekācaḥ' and 'antodāttāt' are carried forward here; after monosyllabic antodātta [words] an asarvanāmasthāna vibhakti is udātta (the print's 'parā sarvanāmasthāna-' is parā + asarvanāmasthāna in sandhi). Followed: both conditions are in sutra_en.
commentary Subodhinī on praṣṭhauhaḥ: chandasi sahaḥ (SK 3409) and vahaś ca (SK 3410) give ṇvi, vāha ūṭh (SK 329) gives ūṭh; in the upapada compound praṣṭhavāha is antodātta by gatikārakopapadāt kṛt (SK 3873). Although praṣṭhauha has more than one vowel, ūṭh itself is monosyllabic. Followed: the conditions are applied to ūṭh, and the udātta is marked on the vibhakti.
commentary Subodhinī on the vārttika: ūṭh in the position of penultimate (upadhā) is meant, not a final ūṭh. Because of the fifth-case mention (pañcamī-nirdeśa), only what immediately follows ūṭh would be taken, so the vārttika is needed. Hence in akṣadyūḥ and the like the vibhakti is not udātta: akṣadyū (akṣair dīvyati, with kvip; ūṭh as the antaraṅga operation) is antodātta by the kṛt accent of the upapada compound. Followed in the bracketed gloss of k2 and in the marking akṣadyúvā.
commentary Subodhinī on 'anvādeśe na': for the same reason the accent of sāv ekācaḥ (SK 3714) also does not apply [in anvādeśa]; if it did, the antodātta adhikāra here would be pointless. Recorded.
commentary Subodhinī: 'pra te babhrū' is a 'bhinnā ṛk', quoted to show the anvādeśa at mābhyām. In the first half of the verse the two are named by the word babhrū, and here idam refers back to them; that is still anvādeśa, since by the Bhāṣya anvādeśa is any re-mention of what was mentioned before, not only re-mention by idam of what idam first named. Followed: the two pieces are given as one example, with the referent bracketed.
commentary Subodhinī on 'ṣaṭ padādayaḥ': only these six, not the words after them in SK 228 (asan, yūṣan and the rest), because 'ekācaḥ' is carried forward. Followed: the six are named, and sutra_en carries ekācaḥ.
translator 'bhinnā ṛk' is taken to mean that one verse is quoted in two pieces. The Subodhinī's 'pūrvārdharce' supports this. 'A different verse' is a possible alternative reading.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked; dependent svaritas are left unmarked. The rule's udātta falls on the vibhakti: bhír in ebhír, bhyā́ in padbhyā́m, bhír in dadbhír, sí in māsí, dá in hṛdá (from hṛdé), pā́ in apā́m, sáḥ in puṃsáḥ, yā́ in rāyā́, yó in rāyó, vé in divé. In anvādeśa the vibhakti of mābhyām is not udātta; the udātta there is the ekādeśa of mā + ābhyām. In akṣadyúvā the copies leave the first syllable unmarked; it is anudātta in an antodātta compound. praṣṭhauháḥ and praṣṭhauhā́ have no accented copy and are marked only on the vibhakti. The source rules named for the anuvṛtti in sutra_en (SK 3714, 3715, 3716, 3680) are the translator's identification. Bhaṭṭoji names only 'antodāttāt' as carried forward.
textual Our k3 opens with the tag '(vārttikam) ||'. The print marks the vārttika with its sign before 'ūṭhy upadhā-' (NSP p. 629, scan page-0639), so the tag is editorial and is not rendered.
textual Plain-copy slips, where the accented copy and the print are correct (collation batch15, A): 'prate babhū' for pra te babhrū, 'mabhyāṃ' for mābhyāṃ, 'manaś cin mahe hṛda' for manaś cin me hṛda, 'upatatvāgne' for upa tvāgne. Our accented copy of divedive lacks the anudātta under the first di, which the print has (collation ACCENT). The English follows the print: divé-dive.
textual Our accented copy marks an anudātta under both syllables of apāṃ. That would leave the vibhakti without the udātta that this rule gives it. At scan resolution the print's stroke stands under a, and it cannot be told whether it reaches pāṃ (scan page-0639). The English gives apā́ṃ, as the rule requires. Accent query for the Print Check (class C).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. Wikisource also lists the items ('ūṭh' 'idam' 'padādi' 'ap' 'pum' 'rai' 'div' ity ebhyaḥ) and puts the lemma ūṭh before praṣṭhauhaḥ; ours and the print have only 'ebhyaḥ', so the lemma is supplied in brackets. The Subodhinī is split: its head is the tail of sk.3716.s1, and the rest is sk.3717.s1.

SK 3718 · A 6.1.172V

अष्टनो दीर्घात् ॥ ३७१८ ॥

aṣṭano dīrghāt

aṣṭano dīrghāt — After aṣṭan [when it ends in] a long vowel (dīrghāt), [a vibhakti (anuvṛtti from SK 3714) other than a sarvanāmasthāna (anuvṛtti from SK 3716), that is, from śas onward,] [is udātta].

Rule. After aṣṭan "eight" in its long-ā form, a vibhakti from śas onward is udātta. Bhaṭṭoji: "a vibhakti from śas onward is udātta". These are the endings that are not sarvanāmasthāna.

Example.

aṣṭan + bhis → long ā (aṣṭana ā vibhaktau, SK 371) → aṣṭābhis

→ the ending is udātta

→ aṣṭābhír daśabhiḥ "with eight, with ten": the udātta of aṣṭābhír is bhír.

Applies when / blocked by. The Subodhinī calls this an exception to jhaly upottamam (SK 3683). That rule still governs the short form aṣṭabhiḥ, with the udātta on the penultimate ṭá: aṣṭábhiḥ. aṣṭan is antodātta as one of the ghṛtādi (phiṭ 21). The Subodhinī seems to say that the carried-on "antodātta" is therefore met here too, though its printed wording is uncertain.

Watch out. Why say "long"? The Subodhinī answers that the word is a jñāpaka, a wording that shows something not stated outright. It shows that the ā of SK 371 is optional. If ā were obligatory, "long" would exclude nothing.

Siddhānta-kaumudī

शसादिर्विभक्तिरुदात्ता । अष्टाभिर्दशभिः ॥

[After aṣṭan ending in a long vowel,] a vibhakti from śas onward is udātta. aṣṭābhír daśabhiḥ ["with eight, with ten"].

Subodhinī

NSP p. 639

—अष्टनो—दीर्घान्तादष्टनः परा सर्वनामस्थानविभक्तिरुदात्ता । ‘झल्युपोत्तमम्’ इत्यस्यापवादः । अष्टन्शब्दो घृतादि-त्वादन्तोदात्तः । तेन उत्तरार्थमनुवर्तमानस्यान्तोदात्तादित्यस्येहापि नान्वनः । दीर्घात्किम् । अष्टभिः । इह ‘झल्युपोत्तमम्’ इति स्वरः । ननु चात्रापि ‘अष्टन आ विभक्तौ’ इत्यनेन भवितव्यं तद्विधौ विकल्पस्याभावादिति चेत्सत्यम् । इदमेव दीर्घग्रहणमष्टन आत्वविकल्पं ज्ञापयति । नित्ये त्वात्वे व्यावर्त्याभावाद्दीर्घग्रहणमनर्थकं स्यात् । कृतात्वस्य षट्संज्ञां च ज्ञापयति । अन्यथा ह्यात्वपक्षे सावकाशोऽष्टनः स्वरः परत्वादनात्वपक्षे षट्स्वरेण वाधिष्यत इति किं दीर्घग्रहणेन ॥—जानतीति । ‘ज्ञाजनोर्जा’ इति जादेशः । ‘श्नाभ्यस्तयोरातः’ इति श्नाकारलोपः । अत्र प्रत्ययस्वरेण शत्रन्तमन्तोदात्तम् ॥—कृण्वत इति । ‘धिन्विकृण्व्योर च’ ॥—तुदन्तीति । तुदादित्वाच्छः । ‘आच्छीनद्योः’ इति नुम् ॥ प्रत्युदाहरणे व्यङ्गविकलतां परिहरति—एकादेशोऽत्रोदात्त इति । तुदन्तीत्यत्र शे कृते तस्मात्परस्य शतुरदुपदेशात्परत्वात् ‘तास्य-नुदात्त’ इति निघाते ‘एकादेश उदात्तेनोदात्तः’ इत्युदात्तत्वम् । अस्मिन्कर्तव्ये तस्यासिद्धत्वं नास्ति अनुम इति प्रतिषेधा-ज्ज्ञापकात् । न ह्येकादेशस्वरेण विना शत्रन्तं सनुम्कमन्तोदात्तं भवति

translator notes

commentary Subodhinī: after aṣṭan ending in a long vowel, an asarvanāmasthāna vibhakti is udātta. The rule is an apavāda of jhaly upottamam (SK 3683). aṣṭan is antodātta as one of the ghṛtādi (phiṭ 21), so the 'antodāttāt' that is carried on for the later rules [is satisfied] here too. Ours and the print both read 'nānvanaḥ' at the end of that sentence (NSP p. 629, scan page-0639), so this is the printed reading, possibly a misprint, not an OCR slip; the bracketed '[is satisfied]' is a conjecture and the exact wording is uncertain. Followed: the rule is rendered as overriding SK 3683 in the long-vowel form, and no extra condition is added in sutra_en.
commentary Subodhinī: why 'long'? In aṣṭabhiḥ the accent is that of jhaly upottamam. Objection: aṣṭana ā vibhaktau (SK 371) has no option, so the ā should appear here too. Reply: true, but this very mention of 'long' is a jñāpaka that the ā of aṣṭan is optional; if ā were obligatory there would be nothing to exclude, and 'long' would be pointless. It is also a jñāpaka that aṣṭan with ā keeps the name ṣaṭ: otherwise the aṣṭan accent, having scope in the ā-option, would be overridden by the ṣaṭ accent in the non-ā option, being later (para), and the mention of 'long' would serve no purpose. Recorded.
translator Accent convention: udātta acute, anudātta unmarked. The example has no accented copy, so only the syllable the rule names is marked: bhír in aṣṭābhír. daśabhiḥ, the next word of the quotation, would have its udātta on śa by SK 3683 (daśábhiḥ); that is the translator's inference and is not marked. The anuvṛtti sources in sutra_en are the translator's identification; Bhaṭṭoji's gloss supplies 'śasādir vibhaktir udāttā' without naming them.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. The Subodhinī on this sūtra is the head of sk.3718.s1; the rest of that block is on SK 3719. Ours = print (NSP p. 629, scan page-0639).

SK 3719 · A 6.1.173V

शतुरनुमो नद्यजादी ॥ ३७१९ ॥

śaturanumo nadyajādī

śatur anumo nadyajādī — After [an antodātta stem (antodāttāt, carried forward, anuvṛtti, from SK 3715)] ending in the affix śatṛ that has no num (anum), a nadī and a vowel-initial (ajādi) [vibhakti from śas onward, that is, other than a sarvanāmasthāna (anuvṛtti from SK 3716),] [are udātta].

Rule. Take a stem made with the affix śatṛ (the present participle in -at) that has no inserted n (num). The stem must already be antodātta, with its last syllable udātta. After it, a nadī is udātta. So is a vowel-initial case ending from śas onward. "antodātta" is carried forward from SK 3715, and "from śas onward" from SK 3716. Here the nadī is the feminine affix ṅīp, heard as ī.

Example.

jñā + śnā + śatṛ

→ jā replaces jñā (SK 2511), and the ā of nā is lost (SK 2483) → jānat

→ the śatṛ stem is antodātta by the accent of the affix → jānat, udātta on nat

→ jānat + ṅīp → the ī is udātta by this rule → jānatī́, udātta on tī.

Bhaṭṭoji quotes it in a Vedic line: ácchā rávaṃ prathamā́ jānatī́ "knowing, foremost, toward the call".

With a case ending: kṛṇvaté. Here the dative ending -e carries the udātta, té. The Subodhinī forms kṛṇvat by SK 2332.

Applies when / blocked by.

The stem must be antodātta. In dádhatī it is not: SK 3673 makes the first syllable of a reduplicated stem udātta. So the udātta stays on da, and the ī is not udātta.
There must be no num. In tudántī the root tud takes the class sign śa, and num comes by SK 445. The śatṛ follows the a of śa, so SK 3730 makes it anudātta. The a of śa and the a of at merge, and the merged vowel is udātta by SK 3658. So the udātta stands on dán, and the ī stays anudātta.

Watch out. The Subodhinī draws a lesson from the word "without num" (anumaḥ). A śatṛ stem with num could be antodātta only through the merged vowel of SK 3658. So the word shows that this merger counts for the present rule. A wording that only makes sense if some principle holds is called a jñāpaka, an "indicator" of that principle.

Siddhānta-kaumudī

अनुम् यः शतृप्रत्ययस्तदन्तादन्तोदात्तात्परा नदी अजादिश्च शसादिर्विभक्तिरुदात्ता स्यात् । अच्छा रवं प्रथमा जानती (अच्छा॒ रवं॑ प्रथ॒मा जा॑न॒ती) । कृण्वते । अन्तोदात्तात्किम् । दधती । अभ्यस्तानामादिः SK 3673 इत्याद्युदात्तः । अनुमः किम् । तुदन्ती । एकादेशोऽत्र उदात्तः । अदुपदेशात्परत्वाच्छतुः लसार्वधातुक SK 3730 इति निघातः ॥

After an antodātta [stem] ending in the affix śatṛ that has no num, a nadī and a vowel-initial vibhakti from śas onward are udātta. ácchā rávaṃ prathamā́ jānatī́ ["knowing, foremost, toward the call"]; kṛṇvaté. Why 'antodātta'? dádhatī: [there the first syllable is] udātta by abhyastānām ādiḥ (SK 3673). Why 'without num'? tudántī: here the ekādeśa (single substitute) is udātta. Because the śatṛ comes after [a stem ending in] a in upadeśa, it is made anudātta (nighāta) by …lasārvadhātuka… (SK 3730).

translator notes

commentary Subodhinī (printed under sk.3718.s1, from 'jānatīti'): in jānatī, jñājanor jā (SK 2511) replaces jñā with jā, and śnābhyastayor ātaḥ (SK 2483) deletes the ā of nā. The stem in śatṛ is antodātta by the affix accent. kṛṇvate: dhinvikṛṇvyor a ca (SK 2332). tudantī: śa, because tud is tudādi; num by ācchīnadyor num (SK 445). Followed: jānatī́ and kṛṇvaté carry the udātta on the nadī and on the vibhakti.
commentary Subodhinī on 'ekādeśo 'tra udāttaḥ': with this, Bhaṭṭoji meets the charge that the counter-example lacks one of its conditions. The scan reads 'vyaṅgavikalatāṃ'; our OCR has 'yajñavikalatāṃ'. In tudantī, after śa, the śatṛ follows a stem in a in upadeśa and is made anudātta by tāsyanudātteṅ- (SK 3730); the ekādeśa then becomes udātta by ekādeśa udāttenodāttaḥ (SK 3658). For this purpose the ekādeśa is not asiddha, as the prohibition 'anumaḥ' shows (jñāpaka): without the ekādeśa accent, a śatṛ stem with num would never be antodātta. Followed: tudántī is marked with the udātta on the ekādeśa, and the counter-example is rendered as an antodātta stem with num.
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. The quotation follows the marks of our accented copy and of the print. kṛṇvaté, dádhatī and tudántī have no accented copy and are marked on the syllable the text names: the vibhakti, the first syllable, and the ekādeśa. 'nadī' is kept as the saṃjñā (here the feminine affix ṅīp). The bracketed anuvṛttis in sutra_en are stated by Bhaṭṭoji's gloss ('antodāttāt', 'śasādir vibhaktiḥ'), and the run-on of 'antodāttāt' also by the Subodhinī ('uttarārtham anuvartamānasyāntodāttād ity asya', in sk.3718.s1); their source rules (SK 3715, SK 3716) are the translator's identification.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. sk3719 has no s-block of its own; its Subodhinī is the tail of sk.3718.s1 (NSP p. 629, scan page-0639). Ours = print.

SK 3720 · A 6.1.174V

उदात्तयणो हल्पूर्वात् ॥ ३७२० ॥

udāttayaṇo halpūrvāt

udāttayaṇo halpūrvāt — After a yaṇ that stands in place of an udātta [vowel] and is preceded by a consonant (hal), [a nadī (carried forward, anuvṛtti, from SK 3719) and a vibhakti from śas onward (anuvṛtti from SK 3716)] [are udātta].

Rule. Suppose an udātta vowel has been replaced by a yaṇ, and a consonant (hal) stands before that yaṇ. After it, a nadī and a case ending from śas onward are udātta. Without this rule SK 3657 would make them svarita, as a vowel after the yaṇ of an udātta.

Example.

netṛ is made with tṛc, a c-marked affix, so it is antodātta by SK 3710: udātta on tṛ

→ netṛ + ṅīp → ṛ becomes r before the vowel (SK 47) → netr + ī

→ the r stands for an udātta ṛ and follows the consonant t → the ī is udātta → netrī́.

Bhaṭṭoji gives eṣā́ netrī́ "she, the leader" and codayitrī́ sūnṛ́tānām "she who stirs up glad songs". In both, the udātta is on trī.

With a case ending: savitṛ + ṅe → savitré, udātta on tré. The line is ṛtáṃ devā́ya kṛṇvaté savitré "… the truth, for the god Savitṛ who brings it about".

Watch out. The Subodhinī would add n to this rule as well. Then the feminine ī after an n that stands for an udātta would be udātta too, as in vākpatnī. Bhaṭṭoji does not say this.

Siddhānta-kaumudī

उदात्तस्थाने यो यण् हल्पूर्वस्तस्मात्परा नदी शसादिर्विभक्तिश्च उदात्ता स्यात् । चोदयित्री सूनृतानाम् (चो॒द॒यि॒त्री सू॒नृता॑नाम्) । एषा नेत्री (ए॒षा ने॒त्री) । ऋतं देवाय कृण्वते सवित्रे (ऋ॒तं दे॒वाय॑ कृण्वते॒ स॑वि॒त्रे) ॥

After a yaṇ that stands in place of an udātta [vowel] and is preceded by a consonant, a nadī and a vibhakti from śas onward are udātta. codayitrī́ sūnṛ́tānām ["she who stirs up glad songs"]; eṣā́ netrī́ ["she, the leader"]; ṛtáṃ devā́ya kṛṇvaté savitré ["… the truth, for the god Savitṛ who brings (it) about"].

Subodhinī

NSP p. 639–640

—उदात्तयणो—उदात्तस्वरितयोर्यणः स्वरितो-ऽनुदात्तस्य’ इति प्राप्ते वचनम् । चोदयित्री नेत्री सवित्रे इति तृजन्ता एते । ‘चितः’ इत्यन्तोदात्तः ॥ हल्पूर्वादिति किम् । बहुतितवा ब्राह्मण्या । स्त्रीलिङ्गोपादानं नाभावनिवृत्त्यर्थम् । ‘तनोतेर्डउः सन्वच्च’ इति उः । ‘चालनी तितउः पुमान्’ । ‘बहोर्नञ्वदुत्तरपदभूम्नि’ इति बहुव्रीहिरन्तोदात्तः । तत्र ‘उदात्तस्वरितयोः’ इति विभक्तेः स्वरितत्वम् । अस्मिन्सूत्रे नकारग्रहणं च कर्तव्यम् । उदात्तस्थाने यो नकारस्ततोऽपि परस्या नद्या उदात्तत्वं वक्तव्यमित्यर्थः । तेन वाचां पतिः वाक् पत्नीति सिद्धम् । अत्र हि ‘पत्यावैश्वर्ये’ इति पूर्वपदप्रकृतिस्वरस्य ‘न भूवाक्चिद्दिधिषु’ इति प्रतिषेधात्समासान्तोदात्तत्वे ‘विभाषा सपूर्वस्य’ इति नकारे नान्तत्वान्ङीप् अनेनोदात्तः ॥—नोङ् ॥—शासादय इति । यद्यपि पूर्वसूत्रे नद्यजादीत्यनुवर्तते तथापि ऊङ्धात्वोर्यणः परा नदी न संभवतीति नानुवर्तिता ॥—ब्रह्मबन्ध्वेति । ऊङ् प्रत्ययस्वरेणोदात्तः । तेन सह य एकादेशः सोप्युदात्तः । तस्मात्परस्योदात्तत्वे प्रतिषिद्धे ‘उदात्तस्वरितयोर्यणः स्वरितोऽनुदात्तस्य इति विभक्तिः स्वरिता ॥—सुभ्वे इति । क्विबन्तस्य कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तस्य ‘ओः सुपि’ इति यण् ॥—अब्दिमानिति । आपो दीयन्तेऽस्मिन्निति ‘कर्मण्यधिकरणे च’ इति किः । उदनिशब्दोऽव्युत्पन्नः । अस्य घृतादित्वादन्तोदात्तत्वं बोध्यम् । अन्यथा ‘युतान्यण्यन्तानाम्’ इति द्वितीयस्योदात्तत्वं प्रसज्येत । ‘मतुवसोरुः संबुद्धौ छन्दसि’ इति रुः । ‘आतोऽटि नित्यम्’ इत्यनुनासिकः ॥—अक्षण्वन्त इति । अक्षिशब्दान्मतुप् ‘अस्थिदधिसक्थ्यक्षणामनङुदात्तः’ इति ‘छन्दस्यपि दृश्यते’ इत्यनङ् । ‘अनो नुट्’ इत्यस्यासिद्धत्वात्पूर्व नलोपः । ततो भूतपूर्वगत्या मतुपो नुट् । ‘मादुपधायाः—’ इति वत्वम् ॥—इषुरिति । ‘धान्ये नित्’ इत्यधिकारे ‘इषेः किच्च’ इति उप्रत्ययान्त आद्युदात्त इषुशब्दः तस्मात्परो मतुबनुदात्त एव । ननु मरुतोऽस्य सन्तीति मरुत्वान् । अत्र मतुबुदात्तत्वं प्राप्नोति । ‘मृग्रोरुतिः’ इत्युतिप्रत्यये प्रत्ययस्वरेण मरुच्छब्दस्यान्तोदात्तत्वात् । नच तकारेण व्यवधानं स्वरविधौ व्यञ्जनस्याविद्यमानत्वात् अत आह—स्वरविधाविति ॥—नेष्यत इति । ‘समासस्य’ इति सूत्रे मरुत्वानित्यत्र ‘ह्रस्वनुड्भ्यां मतुप्’ इति स्वरः प्राप्नोतीति दोषमुद्भाव्य हल्स्वरप्राप्ताविति भाष्योक्तेरिति भावः ॥—रेवानिति । रयिरस्यास्तीति मनुप् ‘रयेर्मतौ बहुलम्’ इति संप्रसारणं पूर्वरूपत्वम् । ‘आद्गुणः’ ततो ह्रस्वाभाववद्वचनम्

translator notes

commentary Subodhinī: the rule is given where udāttasvaritayor yaṇaḥ svarito 'nudāttasya (SK 3657) would apply. codayitrī, netrī and savitre are formed with tṛc and are antodātta by citaḥ (SK 3710). Followed: the yaṇ is r from an udātta ṛ, and the udātta falls on trī́, trī́ and tré.
commentary Subodhinī on 'halpūrvāt': the counter-example is bahutitavā brāhmaṇyā. The feminine is chosen to exclude nā (āṅo nā 'striyām, SK 244). titau is from tanoter ḍauḥ sanvac ca (uṇādi); the lexicon gives 'cālanī titauḥ pumān'. The bahuvrīhi is antodātta by bahor nañvad uttarapadabhūmni (SK 3909), and there the vibhakti becomes svarita by SK 3657. Recorded; the counter-example is not in the kaumudī.
commentary Subodhinī: n should also be included in this sūtra: after an n standing in place of an udātta, a following nadī is udātta too. This yields vākpatnī (vācāṃ patiḥ). There the pūrvapada accent of patyāv aiśvarye (SK 3752) is prohibited by na bhūvākciddidhiṣu, so the compound is antodātta; vibhāṣā sapūrvasya (SK 491) gives n, and the ṅīp after the n-final stem is udātta by this rule. Recorded; it is not in the kaumudī.
textual Our accented copy puts the anudātta stroke after te of kṛṇvate and a svarita stroke on sa of savitre, which would make sa an independent svarita. The print has the anudātta under ṇva instead, with svarita on sa and anudātta under vi (NSP p. 629, scan page-0639; collation batch15 ACCENT). The English follows the print: kṛṇvaté savitré.
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. The positions are read from the marks of the print and our accented copy. The anuvṛtti sources in sutra_en are the translator's identification; Bhaṭṭoji's gloss names 'nadī śasādir vibhaktiś ca' without naming them.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. The Subodhinī is the head of sk.3720.s1; the same block also carries SK 3721 and 3722.

SK 3721 · A 6.1.175V

नोङ्धात्वोः ॥ ३७२१ ॥

noṅdhātvoḥ

noṅdhātvoḥ — After [the yaṇ (carried forward, anuvṛtti, from SK 3720)] of ūṅ and of a dhātu, [the vibhaktis from śas onward (anuvṛtti from SK 3716)] are not [udātta].

Rule. The previous rule does not apply after the yaṇ of the feminine affix ūṅ, or after the yaṇ of a root (dhātu). Only the case endings from śas onward are meant here. The Subodhinī explains why: no nadī can follow these two.

Example.

brahmabandhū + ṭā (instrumental singular)

→ the ū of ūṅ is udātta by the affix accent (Subodhinī) → brahmabandhū́ + ā

→ ū becomes v → brahmabandhvā

→ the ending is denied the udātta by this rule → SK 3657 makes it svarita → brahmabandhvā̀, an independent svarita on vā.

A root example: subhū is a kvip word, antodātta by SK 3873. subhū + ṅe → the ū becomes v (SK 281) → subhvè, an independent svarita on vè. The line is sét pṛ́śniḥ subhvè.

Watch out. An independent svarita is a svarita made by a rule in its own right, here by SK 3657. It is marked with a grave (vā̀). A svarita that merely follows an udātta is a dependent one and is left unmarked.

Siddhānta-kaumudī

अनयोर्यणः परे शसादय उदात्ता न स्युः । ब्रह्मबन्ध्वा । सेत्पृशिनः सुभ्वे (सेत्पृश्निः॑ सु॒भ्वे॑) ॥

After the yaṇ of these two, the [vibhaktis] beginning with śas are not udātta. brahmabandhvā̀; sét pṛ́śniḥ subhvè.

translator notes

commentary Subodhinī on 'śasādayaḥ': nadī and ajādi run on in the previous sūtra, but they are not carried here, because no nadī can follow the yaṇ of ūṅ or of a dhātu. Followed: sutra_en and the block carry only the vibhaktis from śas onward.
commentary Subodhinī on brahmabandhvā: ūṅ is udātta by the affix accent, and the ekādeśa with it is udātta too. Since the udātta of what follows is prohibited, the vibhakti becomes svarita by udāttasvaritayor yaṇaḥ svarito 'nudāttasya (SK 3657). Followed: brahmabandhvā̀ is marked with an independent svarita.
commentary Subodhinī on subhve: a word in kvip, antodātta by the accent of a kṛt final member (gatikārakopapadāt kṛt, SK 3873), whose u becomes yaṇ by oḥ supi (SK 281). Followed: subhvè, with the vibhakti svarita.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked; dependent svaritas are left unmarked. In sét pṛ́śniḥ the unmarked se and pṛ are read as udātta, and the stroke over śniḥ is a dependent svarita. In subhvè the stroke follows an anudātta-marked su, so it is an independent svarita. brahmabandhvā̀ has no accented copy; its marking follows the Subodhinī. The bracketed anuvṛttis in sutra_en are stated by Bhaṭṭoji's gloss ('anayor yaṇaḥ', 'śasādayaḥ') and the Subodhinī ('śasādayaḥ'); their source rules (yaṇ from SK 3720, the vibhaktis from śas onward from SK 3716) are the translator's identification.
textual Our plain copy reads 'setpṛśinaḥ'; the print and our accented copy have 'setpṛśniḥ' (NSP p. 630, scan page-0640; collation batch15, A). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. sk3721 has no s-block of its own; its Subodhinī ('noṅ', 'śasādaya iti', 'brahmabandhveti', 'subhve iti') is printed under sk.3720.s1.

SK 3722 · A 6.1.176V

ह्रस्वनुड्भ्यां मतुप् ॥ ३७२२ ॥

hrasvanuḍbhyāṃ matup

hrasvanuḍbhyāṃ matup — After [an antodātta stem (antodāttāt, carried forward, anuvṛtti, from SK 3715)] ending in a short vowel, and after nuṭ, matup [is udātta].

Rule. After an antodātta stem that ends in a short vowel, the affix matup is udātta. So is matup after the augment nuṭ (an added n). "antodātta" is still carried forward from SK 3715.

Example.

abdi "that in which the waters are placed" takes ki (SK 3271) and is antodātta (Subodhinī)

→ abdi + matup → matup is udātta → abdimā́n, udātta on mā.

udani is antodātta as one of the ghṛtādi words (phiṭ 21), so its matup is udātta too: udanimā́m̐.

Bhaṭṭoji's line: yó abdimā́m̐ udanimā́m̐ íyarti.

With nuṭ: akṣi + matup → akṣan (SK 322) → the n is lost → matup takes nuṭ → m becomes v (SK 1897) → akṣaṇvántaḥ, udātta on ván.

The line is akṣaṇvántaḥ kárṇavantaḥ sákhāyaḥ "friends having eyes, having ears".

Applies when / blocked by. The stem must be antodātta. In mā́ tvā vidad íṣumān "let no archer find you", iṣu is ādyudātta, so matup stays anudātta. The Subodhinī explains that iṣu's affix is n-marked.

Watch out. There is a maxim: "in an accent rule a consonant counts as non-existent" (svaravidhau vyañjanam avidyamānavat). Bhaṭṭoji says it does not hold here. So marut, which ends in t, is not treated as ending in a short u. Its matup stays anudātta: marútvān indra "Indra, accompanied by the Maruts". Likewise niyútvān vāyav ā́ gahi "Vāyu, with your teams, come here".

A vārttika (a supplementary rule) adds re: "and after re". rayi becomes re before matup, so no short vowel is left. Yet matup is still udātta: revā́m̐ íd revátaḥ "the wealthy one, of the wealthy", udātta on vā́m̐ and vá.

Siddhānta-kaumudī

ह्रस्वान्तादन्तोदात्तान्नुटश्च परो मतुबुदात्तः । यो अब्दि माँउदनिमाँइयर्ति (यो अ॑ब्दि॒माँउ॑दनि॒माँइय॑र्ति) । नुटः । अक्षण्वन्तः कर्णवन्तः सखायः (अ॒क्ष॒ण्वन्तः॒ कर्ण॑वन्तः॒ सखा॑यः) । अन्तोदात्तात्किम् । मात्वा विदषुमान् (मात्वा॑ विद॒दिषु॑मान्) । स्वरविधौ व्यञ्जनविद्यमानवदित्येतदत्र न । णरुत्वानिन्द्र (म॒रुत्वा॑निन्द्र) । नियुत्वान्वायवा गहि (नि॒युत्वा॑न्वाय॒वा ग॑हि) ॥ रेशब्दाच्च ॥ रेवाँइद्रेवतः (रे॒वाँइद्रे॒वतः॒) ॥

After an antodātta [stem] ending in a short vowel, and after nuṭ, matup is udātta. yó abdimā́m̐ udanimā́m̐ íyarti. With nuṭ: akṣaṇvántaḥ kárṇavantaḥ sákhāyaḥ ["friends having eyes, having ears"]. Why 'antodātta'? mā́ tvā vidad íṣumān ["let no archer find you"]. The [maxim] 'in an accent rule a consonant counts as non-existent' (svaravidhau vyañjanam avidyamānavat) does not hold here: marútvān indra ["Indra, accompanied by the Maruts"]; niyútvān vāyav ā́ gahi ["Vāyu, with your teams, come here"]. (vārttika) reśabdāc ca — "And after re [matup is udātta]": revā́m̐ íd revátaḥ ["the wealthy one, of the wealthy"].

translator notes

textual Ours reads 'svaravidhau vyañjanavidyamānavat', dropping m a, which reverses the sense. The print and Wikisource have 'vyañjanam avidyamānavat' (NSP p. 630, scan page-0640; collation batch16, A). The English follows the print.
textual The print puts the vārttika sign before 'reśabdāc ca', and Wikisource tags it as a vārttika; ours runs it inline in k1 with no tag (collation batch16, M). The English labels it a vārttika. The print has a svarita stroke over taḥ of revataḥ where our accented copy has an anudātta (collation ACCENT); the udātta positions are the same either way.
textual Plain-copy slips, where the accented copy and the print are correct (collation batch16, A): 'vidaṣumān' for vidadiṣumān, 'ṇarutvān' for marutvān, and the word division 'abdi mām̐udanimām̐iyarti' (print abdimām̐ udanimām̐ iyarti). The English follows the print.
commentary Subodhinī (printed under sk.3720.s1) on abdimān: abdi, 'that in which the waters are placed', takes ki by karmaṇy adhikaraṇe ca (SK 3271). udani is unanalysed (avyutpanna) and should be taken as antodātta, being one of the ghṛtādi (phiṭ 21); otherwise yutāny aṇyantānām (phiṭ 56) would make its second syllable udātta. matuvaso ru sambuddhau chandasi (SK 3628) gives ru, and āto 'ṭi nityam gives the nasalization. Followed: both stems count as short-final antodātta, and matup is udātta in abdimā́m̐ and udanimā́m̐.
commentary Subodhinī on akṣaṇvantaḥ: akṣi takes matup, and anaṅ comes by asthidadhisakthyakṣṇām anaṅ udāttaḥ (SK 322) through chandasy api dṛśyate (SK 3575). n is deleted first, because ano nuṭ (SK 3601) is asiddha; then matup takes nuṭ by bhūtapūrva-gati, and mādupadhāyāś ca (SK 1897) gives v. Followed: this is the nuṭ example, with the udātta on ván.
commentary Subodhinī on iṣumān: iṣu, formed with u by iṣeḥ kic ca within the 'dhānye nit' adhikāra, is ādyudātta, so the matup after it stays anudātta. Followed: íṣumān.
commentary Subodhinī on 'svaravidhau': the objection is that in marutvān matup should become udātta. marut, with uti by mṛgror utiḥ, is antodātta by the affix accent, and the intervening t would not count, since in an accent rule a consonant counts as non-existent. Bhaṭṭoji's sentence answers this. On 'neṣyata iti': under samāsasya (SK 3734) the Bhāṣya raises the defect that hrasvanuḍbhyāṃ matup would apply to marutvān, and answers it with 'halsvaraprāptau'. Followed: marútvān and niyútvān keep matup anudātta.
commentary The Subodhinī's lemma is 'neṣyata iti', so its kaumudī text evidently read 'ity etad atra neṣyate'. Ours, the print and Wikisource read 'atra na'. The English follows our text; the sense is the same. Recorded.
commentary Subodhinī on revān: rayi takes matup; rayer matau bahulam gives saṃprasāraṇa, then pūrvarūpa (SK 330) and ād guṇaḥ (SK 69) give re. Since no short vowel is left, the vārttika is needed. Followed: the vārttika is rendered as extending the rule to re.
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. The positions are read from the marks of the print and our accented copy. íyarti (first syllable udātta) follows from the unmarked i between the udātta mā́m̐ and the svarita stroke on ya. The mantra yó abdimā́m̐ … is left unglossed. The anuvṛtti of 'antodāttāt' in sutra_en is attested by Bhaṭṭoji's own question 'antodāttāt kim'; its source rule (SK 3715) is the translator's identification.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. sk3722 has no s-block of its own; its Subodhinī ('abdimān' to 'revān') is printed under sk.3720.s1.

SK 3723 · A 6.1.177V

नामन्यतरस्याम् ॥ ३७२३ ॥

nāmanyatarasyām

nām anyatarasyām — After [an antodātta stem (antodāttāt, carried forward, anuvṛtti, from SK 3715) ending in a vowel that is short (hrasva, anuvṛtti from SK 3722) before matup (matup, anuvṛtti from SK 3722, changed to the seventh case)], nām is optionally [udātta].

Rule. After such an antodātta stem, the ending nām is optionally udātta. "Short" and "matup" are carried forward from SK 3722, but matup now means "before matup". So the stem must end in a vowel that is short before matup.

Example.

sumati is a bahuvrīhi compound, antodātta by SK 3906 (Subodhinī)

→ sumati + nām → the i is lengthened → sumatīnām

→ nām is optionally udātta → sumatīnā́m, udātta on nā́m.

Bhaṭṭoji's line: cétantī sumatīnā́m "heeding good thoughts".

Watch out. The Subodhinī explains "short before matup". In sumatīnām and agnīnām the vowel is long, because it is lengthened before nām. What counts is that it is short before matup. The wording also keeps the rule away from tisṛṇām. There the ending is udātta without option, by SK 3725.

Siddhānta-kaumudī

मतुपि यो ह्रस्वस्तदन्तादन्तोदात्तात्परो नामुदात्तो वा । चेतन्ती सुमतीनाम् (चेत॑न्ती सुमती॒नाम्) ॥

After an antodātta [stem] ending in a vowel that is short before matup, nām is optionally udātta. cétantī sumatīnā́m ["heeding good thoughts"].

Subodhinī

NSP p. 640

—नामन्य—। ह्रस्वग्रहणमनुवर्तते मतुब्ग्रहणं च । तद्धि सप्तम्या विपरिणम्यते तेन ह्रस्वो विशेष्यते तदाह—मतुपि यो ह्रस्व इति ॥—सुमतीनामिति । सुमतिशब्दो बहुव्रीहिः । ‘नञ्सुभ्याम्—’ इत्यन्तोदात्तः । मतुपा ह्रस्वविशेषणं किम् । भूतपूर्वेऽपि ह्रस्वे यथा स्वरः स्यात् अग्नीनामित्यादौ अन्यथा परत्वान्नित्यत्वाच्च दीर्घत्वे कृते ह्रस्वाभावान्न स्यात् । तिसृणामित्यत्र सांप्रतिके ह्रस्वे स्यात् । सांप्रतिकाभावे हि भूतपूर्वगतिर्भवति न तु सत्यपि तस्मिन् । नन्वेवं तिसृणामित्यत्र न स्यात् । मतुपि तिसृभावस्यैवाभावात् इष्टमेवैतत्संगृहीतम् । अत्र हि ‘षट्त्रिचतुर्भ्यो हलादिः’ इति नित्यमेव विभक्तेरुदात्तत्वमिष्यते

translator notes

commentary Subodhinī: the mention of hrasva is carried forward, and so is matup. By vibhakti-vipariṇāma matup is changed into the seventh case and qualifies the hrasva; hence Bhaṭṭoji says 'matupi yo hrasvaḥ'. Followed: sutra_en and the block render 'a vowel that is short before matup'.
commentary Subodhinī: sumati is a bahuvrīhi, antodātta by nañsubhyām (SK 3906). Why qualify hrasva by matup? So that the accent applies to a formerly short vowel (bhūtapūrva), as in agnīnām; otherwise the lengthening, being later and nitya, would leave no short vowel. Without the qualification the rule would also apply in tisṛṇām, where a short vowel is actually present, since bhūtapūrva-gati works only where the present form lacks the property. Objection: then it does not apply in tisṛṇām. Reply: before matup there is no tisṛ substitute at all, and that result is wanted, because in tisṛṇām the vibhakti is udātta obligatorily by ṣaṭtricaturbhyo halādiḥ (SK 3725). Followed: the rendering keeps 'before matup' as the qualifier of the short vowel.
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. cétantī sumatīnā́m follows the marks of our accented copy and the print: the udātta of the optional rule is on nā́m. The anuvṛtti sources in sutra_en are the translator's identification, except that the Subodhinī states the anuvṛtti of hrasva and matup.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. The Subodhinī is sk3723's own s1 (NSP p. 630, scan page-0640). Ours = print.

SK 3724 · A 6.1.178V

ङ्याश्छन्दसि बहुलम् ॥ ३७२४ ॥

ṅyāśchandasi bahulam

ṅyāś chandasi bahulam — In the Veda (chandasi), after ṅī, [nām (carried forward, anuvṛtti, from SK 3723)] is variously (bahulam) [udātta].

Rule. In the Veda, after the feminine ī (ṅī), nām is udātta variously (bahulam). Bhaṭṭoji glosses bahulam here as "optionally".

Example.

devasenā́nām abhibhañjatīnā́m "of the divine armies, as they break [the foe]". In abhibhañjatīnā́m the ending nā́m is udātta.

Because the rule is optional, it does not apply in jáyantīnāṃ marúto yantu "let the Maruts go [at the head] of the conquering [armies]". There nām is anudātta, and the udātta is on já.

Siddhānta-kaumudī

ङ्याः परो नामुदात्तो वा । देवसेनानामभिभञ्जतीनाम् (दे॒व॒से॒नाना॑मभिभञ्जती॒नाम्) । वेत्युक्तेर्नेह । जयन्तीनां मरुतो यन्तु (जय॑न्तीनां म॒रुतो॑ यन्तु) ॥

After ṅī, nām is optionally udātta. devasenā́nām abhibhañjatīnā́m ["of the divine armies, as they break (the foe)"]. Because 'optionally' is said, not here: jáyantīnāṃ marúto yantu ["let the Maruts go (at the head) of the conquering (armies)"].

translator notes

translator Bhaṭṭoji glosses the sūtra's 'bahulam' as 'vā' (optionally); the block follows his gloss, and sutra_en keeps 'variously (bahulam)'. The anuvṛtti of nām from SK 3723 is the translator's identification from Bhaṭṭoji's gloss 'nām udātto vā'.
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. The positions follow the marks of our accented copy and the print: nā́m of abhibhañjatīnā́m carries this rule's udātta; in jáyantīnāṃ the nām is anudātta.
textual No Subodhinī on this sūtra: sk.3723.s1 ends with SK 3723, sk.3725.s1 begins with 'ṣaṭtri—', and the print has no lemma for this sūtra (NSP p. 630, scan page-0640). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. Ours = print.

SK 3725 · A 6.1.179V

षट्त्रिचतुर्भ्यो हलादिः ॥ ३७२५ ॥

ṣaṭtricaturbhyo halādiḥ

ṣaṭtricaturbhyo halādiḥ — After [a numeral called] ṣaṭ, and after tri and catur, [a vibhakti (carried forward, anuvṛtti, from SK 3714)] that begins with a consonant (hal) [is udātta].

Rule. After a numeral of the class called ṣaṭ, and after tri "three" and catur "four", a case ending that begins with a consonant is udātta. "Case ending" is carried forward from SK 3714. The Subodhinī's examples show that the class ṣaṭ covers pañcan, saptan, aṣṭan and navan as well as ṣaṣ.

Example.

ṣaṣ + bhis → ṣaḍbhiḥ → the consonant-initial bhis is udātta → ṣaḍbhíḥ.

Bhaṭṭoji's line: ā́ ṣaḍbhír hūyámānaḥ "being invoked by six", udātta on bhír.

tri + bhis → tribhíḥ: tribhíṣ ṭváṃ deva "you, O god, by three", udātta on bhíṣ.

Applies when / blocked by.

The ending must begin with a consonant. With a vowel-initial ending the rule does not apply: catasraḥ paśya (Subodhinī; compare SK 3682).
"antodātta" stops here (Subodhinī). Otherwise pañcan, navan and catur, which are ādyudātta by phiṭ 28, would be left out. Only saptan and aṣṭan, antodātta as ghṛtādi words, would be covered.

Siddhānta-kaumudī

एभ्यो हलादिर्विभक्तिरुदात्ता । आषङ्भिर्हूयमानः (आष॒ड्भिर्हू॒यमा॑नः) । त्रिभिष्ट्वं देव (त्रिभिष्ट्वं दे॑व) ॥

After these, a vibhakti that begins with a consonant is udātta. ā́ ṣaḍbhír hūyámānaḥ ["being invoked by six"]; tribhíṣ ṭváṃ deva ["you, O god, by three"].

Subodhinī

NSP p. 640–641

—षट्त्रि—। अन्तोदात्तादित्येतन्निवृत्तम् । यद्येतदनुवर्तेत पञ्चानां नवानां चतुर्णामित्यत्र न स्यात् । ‘न्रः संख्यायाः’ इत्याद्युदात्तत्वात्क तर्हि स्यात् सप्तानामष्टानाम् । सप्ताष्टशब्दौ घृतादित्वादन्तोदात्तौ । हलादिः किम् । चतस्रः पश्य । यथैतदिह हलादिग्रहणस्य व्यावर्त्यं तथा ‘चतुरः शसि’ इत्यत्रैवावोचाम ॥—न गो—। साविति यदि सप्तमीबहुवचनग्रहणं स्यात् तेभ्यः केभ्यः इत्यत्र न स्यात् तत्किंशब्दयोः सप्तमीबहुवचने परतः त्यदाद्यत्वे कृते ‘बहुवचने झल्येत्’ इत्येत्त्वविधानात् । तेषु केषु इत्यत्रावर्णान्तत्वाभावात् । ताभिर्याभिरित्यादावेव स्यात् तासु यास्वित्यत्रावर्णान्तत्वात् । तस्मात्प्रथमैकवचनमित्याह—सौ प्रथमैकवचन इति । अनन्तरप्रतिषेधस्यासंभवात् षाष्ठिकस्वरस्य प्रतिषेधो विज्ञायत इत्याह—प्रागुक्तं नेति । एवं च वीरवत्तममित्यत्र ‘ह्रस्वनुड्भ्यां मतुप्’ इति न भवति । ‘स्फायितञ्चि—’ इत्यादिना रकि अन्तोदात्तो वीरशब्दः ॥—गोभ्य इति । ‘सावेकाचः—’ इति प्राप्तम् ॥—शुनश्चिच्छेपमिति । अत्र चिदिति पदं संहितापाठे बाहुलकात् शुनःशेपशब्दस्य मध्ये प्रक्षिप्यते । पदकाले तु शुनःशेपं चिदिति पठ्यते । ‘शेपपुच्छलाङ्गूलेषु शुनः’ इत्यलुक् । वनस्पत्यादित्वादुभयपदप्रकृतिस्वरः । श्वन्शब्दे तेभ्यः तेषामित्यत्र च ‘सावेकाचः—’ इति प्राप्तं प्रतिषेध्यते । राडिति क्विबन्तः । राजा ॥—अङिति । अञ्चतिः क्विबन्तः । तस्य सनकारस्य ग्रहणं विषयावधारणार्थम् । यत्र नलोपो नास्ति तत्रैव प्रतिषेधो यथा स्यात् । प्राञ्चा । प्राङ्भ्याम् । ‘नाञ्चेः पूजायाम्’ इति प्रतिषिध्यते नलोपः । ‘अञ्चेश्छन्दस्यसर्वनामस्थानम्’ इति प्राप्तं निषिध्यते । गतौ तु विभक्त्युदात्तः स्यादेव । प्राचा प्राचे । क्रुङिति क्विबन्तः । क्रुञ्चा । क्रुञ्च कौटिल्याल्पीभावयोः । ‘ऋत्विक्-’ इत्यादिना क्विन् । तत्रैव सूत्रे क्रुञ्चेति निपातनान्नलोपाभावः । कृत् करोतिः कृन्ततिर्वा क्विबन्तः । कृता कृते

translator notes

commentary Subodhinī: 'antodāttāt' stops here (nivṛtta). If it ran on, the rule would not apply in pañcānām, navānām or caturṇām, which are ādyudātta by nraḥ saṃkhyāyāḥ (phiṭ 28; our OCR has 'traḥ'). It would apply only in saptānām and aṣṭānām, since sapta and aṣṭa are antodātta as ghṛtādi. Followed: sutra_en carries no antodātta condition.
commentary Subodhinī: why 'beginning with a consonant'? catasraḥ paśya. What 'halādi' excludes here was explained under caturaḥ śasi (SK 3682). Recorded.
textual Our plain copy reads 'āṣaṅbhir'. Our accented copy, Wikisource and the grammar have ṣaḍbhiḥ; the print cannot be read for ṅ/ḍ at this resolution (collation batch16, C). The print has an anudātta under tri of tribhiḥ, which our accented copy lacks (collation ACCENT). The English follows the print: ṣaḍbhír, tribhíṣ ṭváṃ.
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. The rule's udātta is on bhír in ṣaḍbhír and on bhíṣ in tribhíṣ. ā́ ṣaḍbhír hūyámānaḥ is marked as in SK 3683. That 'ṣaṭ' covers pañcan, navan and the rest (ṣṇāntā ṣaṭ) is the translator's gloss, implied by the Subodhinī's examples. The bracketed vibhakti in sutra_en is stated by Bhaṭṭoji's gloss ('halādir vibhaktir udāttā'); its source rule (SK 3714) is the translator's identification.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. The Subodhinī is the head of sk.3725.s1, which then continues with SK 3726 from '—na go—'.

SK 3726 · A 6.1.182V

न गोश्वन्साववर्णराडङ्क्रुङ्कृद्भ्यः ॥ ३७२६ ॥

na gośvansāvavarṇarāḍaṅkruṅkṛdbhyaḥ

na gośvansāvavarṇarāḍaṅkruṅkṛdbhyaḥ — After go, śvan, [a word] ending in a or ā (avarṇa) in the first-case singular (sau), rāṭ, aṅ, kruṅ and kṛt, [the udātta prescribed before for what follows] does not [apply].

Rule. "What was stated before" does not apply after seven kinds of stem. They are go "cow", śvan "dog", a word ending in a or ā in the nominative singular (sau), rāṭ, aṅ, kruṅ and kṛt. The Subodhinī takes "what was stated before" as the ṣāṣṭhika accent, the accent "taught in the sixth book". This is read here as the udātta rules for the ending, for nām and for matup, from SK 3714 on. So this rule blocks even SK 3722: in vīravattamam the matup after antodātta vīra stays anudātta.

Example.

go + ām → gávām, udātta on gá: gávāṃ śatā́ "hundreds of cows".

go + bhyas → góbhyaḥ: góbhyo gātúm "a way for the cows". SK 3714 would otherwise make the ending udātta.

After śvan: śúnaś cic chépam "Śunaḥśepa". The word cit is inserted inside the name in the recited text. As a compound of the vanaspatyādi list, both members keep their own accent: śú and ché.

After a nominative in a: tad has sa and kim has ka in the nominative singular. So both count. tébhyo dyumnám "splendour for them". téṣāṃ pāhi śrudhī́ hávam "drink of these, hear the call". In both, the udātta stays on te.

Applies when / blocked by. rāṭ, aṅ, kruṅ and kṛt have no example in the kaumudī. The Subodhinī supplies them:

rāṭ is rāj with kvip: rājā.
aṅ is añc with kvip, only where its n stays: prāñcā. In the sense of motion the n is lost, and then the ending is udātta: prācā, prāce.
kruṅ is kruñc: kruñcā.
kṛt is kṛ or kṛt with kvip: kṛtā, kṛte.

Bhaṭṭoji does not mark these forms.

Watch out. sau here is the nominative singular, not the locative plural su of SK 3714. The Subodhinī shows why. Before the locative plural, tad and kim end in e (teṣu, keṣu), not in a. Then the rule could not reach tebhyaḥ at all.

Siddhānta-kaumudī

एभ्यः प्रागुक्तं न । गवां शता (गवां॑ श॒ता) । गोभ्यो गातुम् (गोभ्यो॑ गा॒तुम्) । शुनश्चिच्छेपम् (शुन॑श्चि॒च्छेप॑म्) । सौ प्रथमैकवचने अवर्णान्तात् । तेभ्यो द्युन्नम् (तेभ्यो॑ द्यु॒न्नम्) । तेषां पाहि श्रुधी हवम् (तेषां॑ पाहि श्रु॒धी हव॑म्) ॥

After these, what was stated before does not apply. gávāṃ śatā́ ["hundreds of cows"]; góbhyo gātúm ["a way for the cows"]; śúnaś cic chépam ["Śunaḥśepa"]. 'sau' [means]: in the first-case singular, from [a word] ending in avarṇa: tébhyo dyumnám ["splendour for them"]; téṣāṃ pāhi śrudhī́ hávam ["drink of these, hear the call"].

translator notes

commentary Subodhinī (printed under sk.3725.s1, from '—na go—'): if 'sau' meant the seventh-case plural, as in sāv ekācaḥ (SK 3714), the rule would not reach tebhyaḥ or kebhyaḥ. Before the seventh-case plural, tad and kim take a (tyadādy-a) and then e by bahuvacane jhaly et (SK 205), so teṣu and keṣu do not end in avarṇa. It would reach only tābhiḥ and yābhiḥ, since tāsu and yāsu end in avarṇa. Hence Bhaṭṭoji says 'sau' is the first-case singular. Followed.
commentary Subodhinī on 'prāg uktaṃ na': a prohibition of the immediately preceding rule is impossible here, so it is understood as a prohibition of the ṣāṣṭhika accent. Accordingly, in vīravattamam the accent of hrasvanuḍbhyāṃ matup (SK 3722) does not apply; vīra, with rak by sphāyitañci-, is antodātta. Followed: the block renders 'what was stated before', and sutra_en brackets it as the earlier udātta prescriptions.
commentary Subodhinī: gobhyaḥ would otherwise take the accent of sāv ekācaḥ (SK 3714). In the saṃhitā text cit is inserted by bāhulaka inside the word śunaḥśepa; the pada text reads śunaḥśepaṃ cit. aluk comes by śepapucchalāṅguleṣu śunaḥ. As a vanaspatyādi word, both members keep their own accent (ubhayapada-prakṛtisvara, by ubhe vanaspatyādiṣu yugapat): śú- and -ché-. For śvan, and in tebhyaḥ and teṣām, the accent of sāv ekācaḥ is what is prohibited. Followed: śúnaś cic chépam carries both udāttas, and śúnaḥ, tébhyaḥ and téṣām keep the udātta on the stem.
commentary Subodhinī on the remaining items, which the kaumudī does not illustrate. rāṭ is rāj in kvip: rājā. aṅ is añc in kvip, named with its n to fix the domain: the prohibition holds only where the n is not deleted (prāñcā, prāṅbhyām, the n-deletion being prohibited by nāñceḥ pūjāyām, SK 424), and it blocks the accent of añceś chandasy asarvanāmasthānam (SK 3716); in the sense of motion the vibhakti is udātta (prācā, prāce). kruṅ is kruñc in kvin, whose n is kept by nipātana in ṛtvigdadhṛk- (SK 373): kruñcā. kṛt is kṛ or kṛt in kvip: kṛtā, kṛte. Recorded.
textual Both our copies read 'dyunnam', and Wikisource agrees. The print appears to read dyumnam (NSP p. 630, scan page-0640: an m-n conjunct at zoom; the NSP OCR also reads dyumnam; collation batch16, C), and dyumnam is the Vedic word. The English gives dyumnám.
textual Commentary OCR (not mūla): sk.3725.s1 '—gobhyaṃ śabdasya madhye prakṣipyate' loses a passage. The print reads '—gobhya iti. sāvekācaḥ iti prāptam. —śunaś cicchepam iti. atra cid iti padaṃ saṃhitāpāṭhe bāhulakāt śunaḥśepaśabdasya madhye prakṣipyate' (scan page-0640). Our 'prājñā' is the print's prāñcā. The words after 'nāñceḥ pūjāyām' are garbled in ours; the print continues 'iti pratiṣidhyate nalopaḥ', then quotes añceś chandasy asarvanāmasthānam, then on p. 631 'iti prāptaṃ niṣidhyate'. The foot of p. 630 is partly under the watermark. Our 'vanaspatyādilād anubhayapadaprakṛtisvaraḥ' is the print's 'vanaspatyāditvā-|d ubhayapadaprakṛtisvaraḥ' (line break after 'tvā-'), and our 'kvintaḥ' (twice, for rāṭ and aṅ) is the print's 'kvibantaḥ' (scan page-0640).
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. The positions follow the marks of the print and our accented copy; in each, the vibhakti is not udātta. 'ṣāṣṭhika' is taken as 'taught in the sixth adhyāya', i.e. the udātta rules for the vibhakti, nām and matup from sāv ekācaḥ (SK 3714) onward; this is the translator's reading.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105 gives the kaumudī mūla only. sk3726 has no s-block of its own; its Subodhinī is the tail of sk.3725.s1, running onto NSP p. 631 (scan page-0641).

SK 3727 · A 6.1.183V

दिवो झल् ॥ ३७२७ ॥

divo jhal

divo jhal — After div, [a vibhakti (carried forward, anuvṛtti, from SK 3714)] whose first sound (ādiḥ, anuvṛtti from SK 3725) is a jhal is not (na, anuvṛtti from SK 3726) [udātta].

Rule. After div "sky, day", a case ending that begins with a jhal is not udātta. A jhal is any consonant other than a nasal or a semivowel. "not" is carried forward from SK 3726, and "begins with" (ādiḥ) from SK 3725 (Subodhinī).

Example.

div + bhis → dyubhiḥ → the ending begins with bh, a jhal, so it is not udātta → dyúbhiḥ, udātta on dyú.

Bhaṭṭoji's line: dyúbhir aktúbhiḥ "by days and by nights".

The ending would otherwise be udātta by SK 3714 or SK 3717 (Subodhinī).

Applies when / blocked by. A vowel-initial ending is not covered. In úpa tvāgne divé-dive "to you, Agni, day after day", the ending -e is udātta by SK 3717: divé.

Siddhānta-kaumudī

दिवः परा झलादिर्विभक्तिर्नोदात्ता । द्युभिरक्तुभिः (द्युभि॑र॒क्तुभिः॑) । झलिति किम् । उपत्वाग्ने दिवेदिवे (उप॑त्वाग्ने दि॒वेदि॑वे) ॥

After div, a vibhakti beginning with a jhal is not udātta. dyúbhir aktúbhiḥ ["by days and by nights"]. Why 'jhal'? úpa tvāgne divé-dive ["to you, Agni, day after day"].

Subodhinī

NSP p. 641

—दिवो ॥—झलादिरिति । नन्वसति सप्तमीनिर्देशे कथं पुनरत्र तदादिविधिः । केवलझलात्मिकाया विभक्तेरभावादेव तदादिविधिः । ननु तर्हि तदन्तविधिरस्तु का पुनर्झलन्ता विभक्तिः । शसादिः सकारान्ता इति चेत्सत्यम् । ‘षट्त्रिचतुर्भ्यो हलादिः’ इत्यतः आदिरिति वर्तते । दिवः परा विभक्तिर्नोदात्ता भवति कीदृशी यस्याज्झलादिरिति ॥—द्युभिरिति । ‘सावेकाचः-’ इति वा ‘ऊडिदम्-’ इति वा प्राप्तः स्वरः प्रतिषिध्यते ॥—दिवे दिवे इति । ‘ऊडिदंपदात्-’ इति विभक्तिरुदात्ता

translator notes

commentary Subodhinī on 'jhalādiḥ'. Objection: without a seventh-case mention, how can there be a tadādi-vidhi here? Reply: because there is no vibhakti that consists of a jhal alone. Objection: then let it be a tadanta-vidhi; which vibhakti ends in a jhal? If one answers 'śas and the like, ending in s': true, but 'ādiḥ' is carried forward from ṣaṭtricaturbhyo halādiḥ (SK 3725), so the vibhakti after div that is not udātta is one whose first sound is a jhal. Followed: sutra_en carries ādiḥ from SK 3725.
commentary Subodhinī: in dyubhiḥ the accent that is prohibited would come from sāv ekācaḥ (SK 3714) or from ūḍidampadādi- (SK 3717); in divedive the vibhakti is udātta by ūḍidampadādi-. Followed: dyúbhiḥ, with the stem udātta, against divé.
translator Accent convention: udātta acute, anudātta unmarked; dependent svaritas are left unmarked. The positions follow the marks of our accented copy and the print. The negation in sutra_en is attributed to SK 3726 by the translator, from Bhaṭṭoji's gloss 'nodāttā'; the Subodhinī states only the anuvṛtti of ādiḥ.
textual Our plain copy reads 'upatvāgne' as one word; the print has 'upa tvāgne' (NSP p. 631, scan page-0641). Class A, word division only; not in collation batch16.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0105–0106 gives the kaumudī mūla only. The Subodhinī is sk3727's own s1.

SK 3728 · A 6.1.184V

नृ चान्यतरस्याम् ॥ ३७२८ ॥

nṛ cānyatarasyām

nṛ cānyatarasyām — And after nṛ, optionally, [a vibhakti beginning with a jhal consonant (jhal, carried forward, anuvṛtti, from SK 3727) is not udātta (na, carried forward, anuvṛtti, from SK 3726)].

Rule. After nṛ "man", the same prohibition holds optionally. Bhaṭṭoji states the effect: a jhal-initial ending after nṛ is optionally udātta.

Example.

nṛ + bhis → nṛ́bhiḥ: the prohibition applies, and the udātta stays on nṛ́.

Bhaṭṭoji's line: nṛ́bhir yemānáḥ "being guided by men". The ending bhi is only a dependent svarita, and the udātta of yemānáḥ is on náḥ.

In the other option the ending is udātta. Bhaṭṭoji gives no example of it.

Siddhānta-kaumudī

नुः परा झलादिर्विभक्तिर्वोदात्ता । नभिर्येमानः (नृभि॑र्येमा॒नः) ॥

A vibhakti beginning with a jhal consonant that follows nṛ is optionally udātta. nṛ́bhir yemānáḥ ['being guided by men'].

translator notes

translator Bhaṭṭoji's gloss 'vā udāttā' ('optionally udātta') states the effect of the optional prohibition: 'na' (SK 3726) and 'jhal' (SK 3727) run on into this sūtra, and anyatarasyām makes the prohibition optional. The identification of the two source rules is the translator's; no commentator states it here.
translator Accent convention: udātta acute, anudātta unmarked. In nṛ́bhir yemānáḥ the print (NSP p. 631, scan page-0641) and our accented copy put the svarita sign on bhi and the anudātta sign on mā. So nṛ is udātta and bhis is a dependent svarita, which makes this an example of the option in which the vibhakti is not udātta; naḥ is udātta.
translator 'beginning with a jhal consonant' follows the Subodhinī on the preceding sūtra (printed under sk.3727.s1). It explains 'jhalādiḥ' there: 'ādiḥ' is carried forward from ṣaṭtricaturbhyo halādiḥ (SK 3725), so the rule concerns a vibhakti whose first sound is a jhal. Applying this to SK 3728 is the translator's inference.
textual Our plain copy reads 'nabhir yemānaḥ'. The print (NSP p. 631, scan page-0641), our accented copy and Wikisource all read nṛbhir yemānaḥ (collation batch16, class A). The English follows the print.
textual No Subodhinī: the print passes from the note on 'dive dive' (SK 3727) straight to 'titsvaritam' (SK 3729), as the scan page-0641 confirms. No s-block is filed for this sūtra under the neighbouring units either. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here.

SK 3729 · A 6.1.185V

तित्स्वरितम् ॥ ३७२९ ॥

titsvaritam

titsvaritam — [An affix] that has t as it (tit) is svarita.

Rule. An affix that has t as its marker (it) is svarita. Bhaṭṭoji says the rule is "explained by its wording alone".

Example.

kim + at (SK 1959) → kva replaces kim (SK 1960) → kva + a

→ the at is svarita by this rule → kvà.

Bhaṭṭoji's line: kvà nūnám "where now?". The svarita on kvà stands at the head of the phrase, so it is an independent svarita.

That the svarita of at survives on the single a left by the merger is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

निगदव्याख्यातम् । क्वनूनम् (क्व॑नू॒नम्) ॥

This is explained by its wording alone. kvà nūnám ['where now?'].

Subodhinī

NSP p. 641

—तित्स्वरितम् ॥—निगदव्याख्यातमिति । उच्चारणेनैव व्याख्यातमित्यर्थः ॥—क्वेति । ‘किमोत्’ ‘तित्स्वरितम्’ ‘क्वाति’ इति किमः क्वादेशः

translator notes

commentary Subodhinī: 'nigadavyākhyātam' means 'explained just by being recited', and kva comes from kim by kimo 't (SK 1959), tit svaritam, and kvāti (SK 1960), which replaces kim with kva. Followed: 'explained by its wording alone'.
translator The example works through the affix at, which has t as it. Kim is replaced by kva, and the svarita of at stays on the single a that results when the two a's combine (kvà). The bracketed '[An affix]' in sutra_en is the pratyayaḥ adhikāra (SK 180); supplying it here is the translator's, since neither Bhaṭṭoji ('nigadavyākhyātam') nor the Subodhinī states it.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. In kvà nūnám the print (NSP p. 631, scan page-0641) and our accented copy put the svarita sign on kva at the head of the phrase, so it is an independent svarita. Our copy marks nū anudātta, and nam is udātta.
textual Both of our copies write kvanūnam as one word. The print divides it, kva nūnam (scan page-0641). This is a word-division slip only and is not in collation batch16.
textual Subodhinī in sk.3729.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here.

SK 3730 · A 6.1.186V

तास्यनुदात्तेन्ङिददुपदेशाल्लसार्वधातुकमनुदात्तमह्न्विङोः ॥ ३७३० ॥

tāsyanudāttenṅidadupadeśāllasārvadhātukamanudāttamahnviṅoḥ

tāsyanudātteṅidadupadeśāllasārvadhātukam anudāttam ahnviṅoḥ — After tāsi, after [a root] that has an anudātta vowel as it (anudāttet), and after what is ṅit or ends in a in upadeśa, a sārvadhātuka [affix] that is a substitute of la (lasārvadhātuka) is anudātta, except after hnu and iṅ.

Rule. A lasārvadhātuka is anudātta after four things. A lasārvadhātuka is a sārvadhātuka ending that replaces a la (a tense or mood sign). The four are:

tāsi, the future sign tās;
an anudāttet, a root whose marker vowel is anudātta;
what is ṅ-marked in upadeśa, the form in which it is first taught;
what ends in a in upadeśa.

It does not apply after the roots hnu and iṅ. Bhaṭṭoji calls the rule an exception (apavāda) to the affix accent. The 1915 print spells the last word anhviṅoḥ; the example is hnute.

Example.

After tās: kartā, kartārau, kartāraḥ "he, they two, they will do". Bhaṭṭoji marks no accents here.
After an anudāttet: ya āste "who sits".
After a ṅ-marked root: abhícaṣṭe ánṛtebhiḥ. The ending te stays anudātta. The udāttas are on bhí and on á.
After what ends in a in upadeśa: púrubhujā canasyátam. The class sign śap counts as an a in upadeśa (Subodhinī). So the ending tam is anudātta. The udāttas are on pú and syá.
It also blocks the accent of a c-marked affix, because it is the later rule:

vṛdh + śap + śānac (with the augment m, SK 3101) → vardhamāna

→ śānac is c-marked, but this rule makes it anudātta → várdhamānam, udātta on vár.

The line is várdhamānaṃ své dáme. The Subodhinī adds that the augment m does not stand in the way.

Applies when / blocked by.

Not after other stems: abhí vṛdhé gṛṇītáḥ. Here the ending tas keeps its udātta, táḥ.
"In upadeśa" matters: ható vṛtrāṇy āryā. After han loses its nasal, ha ends in a. But han is not taught with a final a. So tas keeps its udātta: ható, udātta on tó.
The ending must replace a la: katīha pacamānāḥ "how many are cooking here?" The affix is cānaś, not a la (Subodhinī).
It must be sārvadhātuka: śiśye. The perfect ending is ārdhadhātuka by SK 2172.
Not after hnu and iṅ: hnute; yad adhīte. The Subodhinī says yat is added to stop the verb's own loss of accent (SK 3937). Then the ending keeps its udātta.
A vārttika adds: not after vid, indh and khid. All three are anudāttet roots, says the Subodhinī. In indhé rā́jā the ending te keeps the affix accent, ndhé. Bhaṭṭoji notes that this vārttika is in the Bhāṣya on SK 3651.

Watch out. The root must be ṅ-marked in its upadeśa. In śṛṇute jaritur havam the ending is ṅ-marked only by extension (atideśa). So this rule does not apply there (Subodhinī).

Siddhānta-kaumudī

अस्मात्परं लसार्वधातुकमनुदात्तं स्यात् । तासि । कर्ता । कर्तारौ । कर्तारः । प्रत्ययस्वरापवादोऽयम् । अनुदात्तेत् । य आस्ते । ङितः । अभिचष्टे अनृतेभिः (अ॒भिच॑ष्टे॒ अनृ॑तेभिः) । अदुपदेशात् । पुरुभुजा चनस्यतम् (पुरु॑भुजा चन॒स्यत॑म्) । चित्स्वरोऽप्यनेन बाध्यते । वर्धमानं स्वे दमे (वर्ध॑मानं॒ स्वे दमे॑) । तास्यादिभ्यः किम् । अभि वृधे गृणीतः (अ॒भि वृ॒धे गृ॑णी॒तः) । उपदेशग्रहणान्नेह । हतो वत्राण्यार्या (ह॒तो वृत्राण्यार्या॑) । लग्रहणं किम् । कितीह पचमानाः । सार्वधातुकं किम् । शिश्ये । अन्ह्विङोः किम् । ह्नुते । यदधीते ।

A lasārvadhātuka that follows these is anudātta. After tāsi: kartā, kartārau, kartāraḥ. This rule is an exception (apavāda) to the accent of the affix (pratyayasvara). After an anudāttet: ya āste. After a ṅit: abhícaṣṭe ánṛtebhiḥ. After what ends in a in upadeśa: púrubhujā canasyátam. The cit accent is also blocked by this rule: várdhamānaṃ své dáme. Why 'after tāsi and the rest'? abhí vṛdhé gṛṇītáḥ. Because the word 'upadeśa' is used, the rule does not apply here: ható vṛtrāṇy āryā. Why the word 'la'? katīha pacamānāḥ ['how many are cooking here?']. Why 'sārvadhātuka'? śiśye. Why 'except hnu and iṅ'? hnute; yad adhīte.

vārttika

विन्दीन्धिखिदिभ्यो नेति वक्तव्यम्

(vārttika) It should be stated that [this does] not [apply] after vid, indh and khid.

(वार्तिकम्) ॥ इन्धे राजा (इ॒न्धे राजा॑) । एतच्च अनुदात्तस्य च यत्र-SK 3651 इति सूत्रे भाष्ये स्थितम् ॥

indhé rā́jā. This [vārttika] is found in the Bhāṣya on the sūtra anudāttasya ca yatra… (SK 3651).

Subodhinī

NSP p. 641–642

—तास्यनु-। तास्यादीनां समाहारद्वन्द्वः । उपदेशग्रहणं संभवव्यभिचाराभ्यां डिदुन्न्यां संवध्यते न तु तास्यनुदात्तन्याम् । ङिदिति कर्मधारयः । उपदिश्यत इत्युपदेशः । तस्याकारेण ङिता च विशेषणात्तदन्तविधिः । तथा च सूत्रार्थः । तासेरनुदात्तेतो ङिददुपदेशादकारान्तोपदेशाच्च परं लसावैधातुकमनुदात्तं स्यात् न्हिडौ वर्जयित्वा ॥—कर्तेत्यादि । ‘लुटः प्रथमस्य डारौरसः’ एकवचने डित्त्वाट्टिलोपः । इतरत्र ‘रि च’ इति सलोपः । आस्त इत्यत्रादादित्वाच्छपो लुक् ॥—ङित इति । अस्याप्युपदेशविशेषणान्नेह । शृणुते जरितुर्हवम् । अत्र श्रुरतिदेशेन ङित् ॥—चनस्यतमिति । चनोन्नन्तादात्मन इच्छतमित्यर्थः । क्यच् । लोट् थसस्तं शप् स चानुबन्धस्यानेकान्तत्वाददुपदेशः ॥—चित्स्वरोऽपीति । चित्स्वरस्यावकाशः । चलनः चलनशब्दार्थादकर्म-काद्युच् । अस्यावकाश आस्ते इत्यादौ । वर्धमानमित्यत्र त्वयं निघातश्चित्स्वरं बाधते परत्वादिति भावः ॥—वर्धमान-मिति । वृधु वृद्धौ । लटः शानच् । शप् ‘आने मुक्’ इति मुक् । न चात्र मुका व्यवधानम् । यद्यकारस्यागमो मुक् तदाकारोपदेशात् परं लसार्वधातुकमिति सिद्धो निघातः । स्वावयवेन व्यवधानाभावात् । यद्यकारान्तस्याङ्गस्य भक्तो मुक् तदादुपदेशलसार्वधातुकमात्रापेक्षत्वादन्तरङ्गस्वरं प्रत्यकारान्तविशिष्टाङ्गप्रत्ययापेक्षस्य बहिरङ्गस्य मुकोऽसिद्धत्वात्सिद्धो निघातः ॥—हत इति । ‘अनुदात्तोपदेश—’ इत्यनुनासिकलोपे कृते सत्यकारान्तात्परं लसार्वधातुकं भवति । तथाप्यु-पदेशग्रहणान्न भवति । न हि हन्तिरदन्त उपदिश्यते ॥—कतीह पचमाना इति । ताच्छील्यवयोवचनशक्तिषु चानश् । क्वचित्तु कतीह निघ्नाना इति दृश्यते तत्र निघ्नशब्दादाचारक्विबन्ताच्छान्दसो मुगभावः । तत्तु तास्यादिभ्यः परत्वाभावाच्चिन्त्यम् ॥—शिश्य इति । ‘एरनेकाचः—’ इति यणादेशः ‘लिट् च’ इत्यार्धधातुकमेतत् ॥—यदधीत इति । यच्छब्दप्रयोगो ‘निपातैर्यद्यदिहन्त—’ इति निघातप्रतिषेधार्थः । अत्र प्रत्ययाद्युदात्तत्वमेव । विद् विचारणे, इन्धी दीप्तौ, खिद् दैन्ये, इति त्रयोऽनुदात्तेतः । तेभ्यः परस्य सार्वधातुकस्यानुदात्तत्वे प्राप्ते आह—विन्दीत्यादि । एभ्यः परस्य लसार्वधातुकस्यानुदात्तत्वं नेति वक्तव्यमित्यर्थः ॥—यासिष्टमिति । या प्रापणे । लुङ् थसस्तम् । ‘च्लि लुङि’ च्लेः सिच् ‘यमरमनमाताम्— इतीदसकौ । ‘बहुलं छन्दस्यमाङ्योगेऽपि’ इत्यडभावः । इदमाद्युदात्तत्वाभावे उदाहरणम् । आद्युदात्तत्वे तूदाहरणान्तरं मृग्यम् ॥—थलि— ‘णमुल्यन्यतरस्याम्’ इत्यतोऽन्यतरस्यामित्यनुवर्तमाने वाग्रहणं कार्यि- विकल्पार्थम् । अन्यतरस्यांग्रहणेन कार्यिविकल्पस्य सिद्धत्वात् । तेनेडादयः पर्यायेण कार्यं प्रतिपद्यन्ते । ननु ‘तवै चान्तश्च युगपत्—’ इत्यादौ युगपद्ग्रहणादेवान्यत्र पर्यायः सिद्धः । सत्यम् । आदेरपि प्राप्त्यर्थं वाग्रहणम् । अन्यथा श्रुतयोरिडन्त- योरेव कार्यित्वं विकल्प्येत । सेटीति किम् । यथा थलि स्वरः । नन्विड्ग्रहणात्सेडेव थल् ग्रहीष्यत इति चेत्सत्यम् । इड्ग्रहणं तु यदेडागमः क्रियते तदा तस्योदात्तार्थं स्यात् । यथा ‘कर्तुः क्यङ् सलोपश्च’ इत्यत्र सः । ततश्च यथा लुलवि- थेत्यादौ चतुर्णां पर्यायेणोदात्तविधाने ययिथेत्यादौ चतुर्थाभावेऽपि पर्यायेणोदात्तत्रयं भवति एवमिडभावेऽपि स्यादित्यर्थः ॥ —आहवनीय इति । बाहुलकादधिकरणेऽनीयर् । प्रीणानार्थात्कर्मणि वा । ततो गतिसमासे कृदुत्तरपदप्रकृतिस्वरः ॥ इति प्रत्ययस्वराः ॥ समासस्य ॥—यज्ञश्रियमिति । षष्ठीतत्पुरुषः । श्रीशब्दस्योदात्तत्वे कृते आन्तरतम्यादियङुदात्तः ॥—बहुव्रीहौ । इहोदात्तस्वरितग्रहणमनुवर्तमानं तद्वति वर्तते । पूर्वपदसामानाधिकरण्यात्सूत्रे प्रकृत्येतावदुक्तेऽपि स्वरप्रकरणात्प्रतिस्वरेणैव प्रकृतिभावो विज्ञायते । पूर्वपदस्य प्रकृतिभावस्तत्स्थयोरुदात्तस्वरितयोः प्रकृतिभावद्वारेणेत्याशयेनाह— उदात्तस्वरितयोगीति ॥—चित्रेति । श्रूयते इति श्रवः कीर्तिः । चित्रं श्रवो यस्य स चित्रश्रवाः । ततस्तमप् चित्रशब्दः फिट्स्वरेणान्तोदात्तः । ततः परस्य ‘उदात्तानुदात्तस्य—’ इति स्वरितः । ततः परस्य ‘स्वरितात्संहितायामनुदात्तानाम्’ इति प्रचयः ॥—समपाद इति । त्वत्त्वसमसिमेत्यनुच्चानीति सर्वानुदात्तः समशब्दः । पादशब्दो ‘वृषादीनां च’ इत्याद्युदात्तः । अत्र समासान्तोदात्तत्वमेव ॥—तुल्यश्वेत इति । ‘नौवयोधर्मविष—’ इति यति ‘यतोऽनावः’ इत्याद्युदात्तस्तुल्यशब्दः । ‘सदृक्श्वेतः सदृशश्वेतः’ इति । ‘समानान्ययोश्च’ इति क्विन्नन्तः सदृक्शब्दः ‘गतिकारकोपपदात्कृत्’ इति कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तः । एवं सदृशशब्दः कञन्तो मध्योदात्तः ॥—किरिणेति । ‘कॄगॄशॄकुटिभिदिच्छिदिभ्यश्च’ इत्याणादिक इः स च कित् । ‘भुजेः किच्च’ इत्यतः किदित्यनुवर्तनात् । तेन किरिगिरिशब्दौ प्रत्ययस्वरेणान्तोदात्तौ ॥—मन्दयत्स्वरमिति । मदि स्तुत्यादिषु । ण्यन्ताल्लटः शत्रादेशः । तस्य ‘छन्दस्युभयथा’ इत्यार्धधातुकत्वेन शवभावात्—‘तास्यनुदात्तेन्ङिददुपदेशात्—’ इति निघातो न । अतः प्रत्ययाद्युदात्तत्वमेव । ‘णेरनिटि’ इति णिलोपस्तु न । तं प्रति सार्वधातुकत्वाश्रयणात् । न च वैपरीत्यमापादनीयम् । छन्दसि दृष्टानुविधानात् । इत्थं मन्दयच्छब्दोऽन्तोदात्तः ॥—शस्त्रीश्यामेति । ‘उपमानानि सामान्यवचनैः’ इति समासः । शस्त्रीशब्दो गौरादिङीषन्तोऽन्तोदात्तः ॥— अव्यये—। निपातत्वादेव सिद्धे नञ्ग्रहणमकरणिरित्यादौ परस्यापि कृत्स्वरस्य वाधनार्थम् । अकरणिरित्यादौ ‘आक्रोशे नञ्यनिः’ इत्यनिः । किंच तिस्र इत्यत्र ‘तिस्रभ्यो जसः’ इति सति शिष्टोऽपि विभक्तिस्वरो नञ्स्वरेण वाध्यते । अपि च चत्वारः अनड्वाह इत्यत्र सति शिष्टोऽप्यामस्वरो वाध्यते । अव्ययीत्यत्र ‘जिदृक्षि—’ इत्यादिना धातुना समासं निपात्य इनिः क्रियते । तस्यापि स्वरस्य बाधनार्थं कुग्रहणं चादिषु पाठाभावात् ॥—स्नात्वेति । मयूरव्यंसकादिरयम् । नन्वयं तत्रैवान्तोदात्तो निपात्यतामिति चेन्न । सामिकृतं स्वयंधौतमित्यादिवारणाय परिगणनस्यावश्यकत्वात् । अन्यथा तत्रापि पूर्वपदप्रकृतिस्वरः स्यात् । इष्यते तु समासस्येत्यन्तोदात्तः । सामिकृतमित्यादौ ‘सामि’ ‘स्वयं क्तेन’ इति समासः ॥— मुहूर्तसुखमिति । ‘कालाध्वनोः—’ इति द्वितीया । ‘अत्यन्तसंयोगे च’ इति समासः । मुहूर्तशब्दः पृषोदरादिरन्तोदात्तः ॥—भोज्योष्णमिति । ‘कृत्यतुल्याख्या—’ इति समासः । भोज्यशब्दो ण्यदन्तः ‘तित्स्वरितम्’ इति स्वरितान्तः

translator notes

commentary Subodhinī (in sk.3730.s1): tāsi … adupadeśa is a samāhāra-dvandva. The word upadeśa attaches to ṅit and at only, because for these it can apply and could otherwise go astray, and not to tāsi or anudāttet. 'ṅit' is a karmadhāraya. Because upadeśa is qualified by a and by ṅit, the rule applies to what ends in them (tadantavidhi). Sense: after tāsi, after an anudāttet, after what is ṅit in upadeśa, and after what ends in a in upadeśa, a lasārvadhātuka is anudātta, except after hnu and iṅ. Followed in sutra_en and the block.
commentary Subodhinī on the examples. kartā etc.: luṭaḥ prathamasya ḍāraurasaḥ (SK 2188); in the singular the ṭi of tās is deleted because ḍā is ḍit; elsewhere the s is deleted by ri ca (SK 2192). āste: ās is adādi, so śap undergoes luk. ṅitaḥ: this too is qualified by upadeśa, so the rule does not apply to śṛṇute jaritur havam, where the ending is ṅit only by extension (atideśa). canasyatam: 'wish food (canas) for yourselves', with kyac, loṭ, thas replaced by tam, and śap; since anubandhas are not permanent, śap counts as a in upadeśa. Followed where the English depends on it.
commentary Subodhinī on 'citsvaro 'pi': the cit accent applies elsewhere, as in calana (yuc after an intransitive root meaning motion), and this rule applies elsewhere, as in āste. In vardhamāna this nighāta blocks the cit accent because it is the later rule (paratvāt). Vardhamāna is vṛdh + laṭ replaced by śānac, with śap and the augment muk (āne muk, SK 3101). Muk does not intervene. If muk is an augment of the a, the lasārvadhātuka follows an a in upadeśa, since a part of a thing does not separate it from what follows. If muk belongs to the a-final aṅga, the nighāta is antaraṅga (it needs only the upadeśa and the lasārvadhātuka) and muk is bahiraṅga, so muk is treated as asiddha. Followed: 'blocked by this rule'.
commentary Subodhinī on the counter-examples. hataḥ: after the nasal is deleted by anudāttopadeśa…, the lasārvadhātuka does follow an a-final, but han is not taught as a-final, so the word upadeśa excludes it. katīha pacamānāḥ: the affix is cānaś, in the sense of habit, age or ability, and not a la. Some copies read 'katīha nighnānāḥ', a chāndasa form without muk from an ācāra-kvip on nighna; the Subodhinī finds that reading doubtful, since nothing there follows tāsi and the rest. śiśye: eranekācaḥ… (SK 272) gives the y, and the ending is ārdhadhātuka by liṭ ca (SK 2172). yad adhīte: yat is added to stop the nighāta of the verb (nipātair yadyadi…, SK 3937), so the affix keeps its initial udātta. Followed: 'katīha pacamānāḥ' is kept, with the reason as the Subodhinī states it.
commentary Subodhinī: vid 'to consider', indhī 'to kindle' and khid 'to be distressed' are the three anudāttets. Since the sārvadhātuka after them would be anudātta, the vārttika says that after these it is not. Followed: the English names the three roots vid, indh and khid.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. Our accented copies, checked against the print (NSP p. 631, scan page-0641), give these udātta syllables: abhícaṣṭe ánṛtebhiḥ (bhi, a); púrubhujā canasyátam (pu, syá); várdhamānaṃ své dáme (var, sve, da); abhí vṛdhé gṛṇītáḥ (bhi, dhe, taḥ). For ható vṛtrāṇy āryā, our copy marks ha anudātta and ryā svarita and leaves vṛ unmarked, which makes the signs on vṛtrāṇy āryā hard to read. At scan resolution the print does not settle it. Only ható is marked here, and that is the point of the example: tas keeps its udātta. The tāsi, āste, śiśye, hnute and adhīte forms are printed without accent signs and are left unmarked.
translator indhé rā́jā: our accented copy and the print (scan page-0641) mark i anudātta and put the svarita stroke on jā; ndhe and rā are unmarked and so udātta (rā́jā is ādyudātta), and jā is the dependent svarita. Under the vārttika the te of indhe keeps the accent of the affix.
textual Sūtra spelling. Our sūtra field reads '…anudāttam ahnviṅoḥ' (h before n). Our kaumudī and the print, in both the sūtra and the kaumudī, read 'anhviṅoḥ' (NSP p. 631, scan page-0641; collation batch16, class V). The example is hnute, from hnuṅ. The English reads 'except after hnu and iṅ'.
textual Two slips in our plain copy or text. 'hato vatrāṇy āryā': the print and our accented copy read vṛtrāṇy. 'kitīha pacamānāḥ': the print, the Subodhinī lemma and Wikisource read katīha (NSP p. 631, scan page-0641; collation batch16, class A). Wikisource has the variant 'katīha nighnānāḥ', the reading the Subodhinī reports from some copies. The English follows the print.
textual Our k3 begins with the tag '(vārttikam)'. This is editorial. The print marks the vārttika with its sign before 'vindīndhikhidibhyo…' and has no tag. The English labels k2 as the vārttika and drops the tag. Wikisource cites it as vārttika 3742.
textual Subodhinī in sk.3730.s1. That block also carries the Subodhinī on SK 3731–3736 (from 'yāsiṣṭam iti'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here. The former editorial note sk.3730.n1 was not an NSP footnote but the run-on of the Subodhinī on SK 3737, printed at the foot of p. 632 (scan page-0642); it was re-filed 2026-10-05 to sk.3737.s1.

SK 3731 · A 6.1.187V

आदिः सिचोऽन्यतरस्याम् ॥ ३७३१ ॥

ādiḥ sico'nyatarasyām

ādiḥ sico 'nyatarasyām — Optionally, the first [syllable] of [a form ending in] sic [is udātta].

Rule. In a form ending in sic, the aorist sign s, the first syllable is optionally udātta.

Example.

yā + luṅ, with tam for thas → sic for the aorist sign, with iṭ and sak (SK 2377), no augment a (SK 3546) → yāsiṣṭam.

Bhaṭṭoji's line: yāsiṣṭáṃ vartír aśvinā "you two have come to the dwelling, O Aśvins". The line marks the udātta on ṣṭáṃ. This is the other option, where the rule has not applied.

By the rule itself the udātta would stand on the first syllable, yā. The Subodhinī says an example of that option must be sought elsewhere.

Siddhānta-kaumudī

सिजन्तस्यादिरुदात्तो वा । यासिष्टं वर्तिरश्विना (या॒सि॒ष्टं व॒र्तिर॑श्विना) ॥

The first [syllable] of a form ending in sic is optionally udātta. yāsiṣṭáṃ vartír aśvinā ['you two have come to the dwelling, O Aśvins'].

translator notes

commentary Subodhinī (printed in sk.3730.s1, from 'yāsiṣṭam iti'): yā 'to reach', luṅ, thas replaced by tam, cli replaced by sic (cli luṅi), iṭ and sak by yamaramanamātāṃ sak ca (SK 2377), and no aṭ by bahulaṃ chandasy amāṅyoge 'pi (SK 3546). 'This is an example where the ādyudātta is absent; for the ādyudātta another example must be sought.' Followed: the accent is marked as the print gives it, without the initial udātta.
translator Accent convention: udātta acute, anudātta unmarked. The print (NSP p. 631, scan page-0641) and our accented copy mark yā, si and va anudātta and put the svarita sign on ra. So ṣṭaṃ and rti are udātta: yāsiṣṭáṃ vartír aśvinā. 'udātta' in sutra_en and in the block is Bhaṭṭoji's gloss 'udāttaḥ'.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3730.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here. Text clean against the print (collation batch16).

SK 3732 · A 6.1.196V

थलि च सेटीडन्तो वा ॥ ३७३२ ॥

thali ca seṭīḍanto vā

thali ca seṭīḍanto vā — And in [a word ending in] thal that has the augment iṭ (seṭi thali), [optionally (anyatarasyām, carried forward, anuvṛtti, from SK 3677)] the iṭ or the final, or [the first], is [udātta].

Rule. Take a word ending in the perfect ending thal (-tha) with the augment iṭ (-itha). In it, optionally, the iṭ is udātta, or the final, or the first syllable. "Optionally" is carried forward from SK 3677. The word vā brings in "the first", which the sūtra does not name (Subodhinī). When none of the three is udātta, SK 3676 (liti) makes the vowel before the affix udātta.

Example.

lū + thal with iṭ → luluvitha. Bhaṭṭoji says that all four syllables are udātta in turn:

→ the first: lúluvitha

→ the vowel before the affix, by SK 3676: lulúvitha

→ the iṭ: luluvítha

→ the final: luluvithá.

The four forms are not spelled out by Bhaṭṭoji or his commentators; they are inferred from his statement.

Watch out. The word seṭi "with iṭ" limits the rule to thal that has iṭ (Subodhinī). Where thal has no iṭ, this rule does not apply.

Siddhānta-kaumudī

सेटि थलन्ते पदे इडुदात्तः अन्तो वा आदिर्वा स्यात् । यदा नैते त्रयस्तदा लिति SK 3676 इति प्रत्ययात्पूर्वमुदात्तं स्यात् । लुलविथ । अत्र चत्वारोऽपि पर्यायेणोदात्ताः ॥

In a word ending in thal that has iṭ, the iṭ is udātta, or the final, or the first. When none of these three is, the [vowel] before the affix is udātta by liti (SK 3676). luluvitha: here all four [syllables] are udātta in turn.

translator notes

commentary Subodhinī (printed in sk.3730.s1, from 'thali'): 'anyatarasyām' is carried forward from ādir ṇamuly anyatarasyām (SK 3677). While that is carried forward, 'vā' is used to make the items affected alternate (kāryivikalpa), since anyatarasyām already makes the operation optional. So iṭ and the others take the operation in turn (paryāyeṇa). Objection: from 'yugapat' in tavai cāntaś ca yugapat (SK 3785), alternation elsewhere is established anyway. Answer: true; 'vā' is there to bring in 'ādi' too. Otherwise only the two named items, iṭ and the final, would alternate. Followed: anyatarasyām is in sutra_en as anuvṛtti, and the block reads 'in turn' and includes the first.
commentary Subodhinī on 'seṭi': without it, the mention of iṭ would serve to make the iṭ udātta whenever the augment iṭ is added, as 's' does in kartuḥ kyaṅ salopaś ca (SK 2665). Then, just as four syllables are udātta in turn in luluvitha, and three in turn in yayitha where a fourth is lacking, the alternation would also apply where there is no iṭ. Recorded: 'seṭi' restricts the rule to thal with iṭ.
translator The four alternants of luluvitha are not spelled out in the text. By the rule they would be lúluvitha (the first), lulúvitha (the vowel before the affix iṭ-tha, by liti), luluvítha (the iṭ) and luluvithá (the final). Bhaṭṭoji's 'ādir vā' supplies 'the first', which the sūtra itself does not name. The Subodhinī accounts for it through 'vā'. 'udātta' is Bhaṭṭoji's gloss, and so is '[a word ending in] thal' ('seṭi thalante pade'): the iṭ and the final both lie inside the thal-final word.
textual The print's Subodhinī reads 'seṭīti kim. yathā thali svaraḥ' (NSP p. 631, scan page-0641). 'yathā' may stand for a counter-example form such as yayātha. Commentary only; no action. The kaumudī is clean against the print (collation batch16).
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3730.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here.

SK 3733 · A 6.1.217V

उपोत्तमं रिति ॥ ३७३३ ॥

upottamaṃ riti

upottamaṃ riti — In [a word ending in an affix] that has r as it (riti, a seventh-case word (saptamyanta) denoting what ends in it), the penultimate [syllable] (upottamam) [is udātta (Bhaṭṭoji's gloss)].

Rule. In a word ending in an affix that has r as its marker, the penultimate syllable is udātta. riti is a locative word, and in accent rules a locative names "a word ending in" the item. The Subodhinī draws this from the word pūrvam in SK 3675. With this rule the accents of affixes end (iti pratyayasvarāḥ, "here end the accents of affixes").

Example.

ā + hu + anīyar → āhavanīya

→ the syllables are ā-ha-va-nī-ya; the penultimate is nī → āhavanī́ya.

Bhaṭṭoji's example: yad āhavanī́ye, udātta on nī.

The Subodhinī takes anīyar here in the sense of place. In the compound with ā, the kṛt-final member keeps its own accent.

Siddhānta-kaumudī

रित्प्रत्ययान्तस्योपोत्तममुदात्तं स्यात् । यदाहवनीये ॥

Of a word ending in an affix that has r as it, the penultimate [syllable] is udātta. yad āhavanī́ye. [Here end the accents of affixes (pratyayasvara).]

translator notes

commentary Subodhinī on bhīhrībhṛhumadajanadhanadaridrājāgarāṃ pratyayāt pūrvaṃ piti (SK 3675; printed under sk.3675.s1): 'pūrvam' there is a jñāpaka that seventh-case words (saptamyanta) in accent rules denote what ends in the item (sauvaryaḥ saptamyas tadantasaptamyaḥ). So in upottamaṃ riti the penultimate of a word ending in a rit affix is udātta. Followed in sutra_en and the block: riti is read as denoting a word ending in a rit affix, 'of a word ending in an affix that has r as it'.
commentary Subodhinī (printed in sk.3730.s1, 'āhavanīya iti'): anīyar is used in the sense of place (adhikaraṇa) by bāhulaka, or in the object sense (karman) from the root in the sense of pleasing. Then, in the compound with the gati, the kṛt-final second member keeps its own accent (kṛduttarapadaprakṛtisvara). Recorded: the English marks the udātta on nī, the penultimate of anīya.
translator Accent convention: udātta acute. The example has no accent signs in our text or in the print. Only the syllable the rule names is marked: nī, the penultimate of the rit affix anīyar.
textual The print closes the section with the colophon 'iti pratyayasvarāḥ' after 'yad āhavanīye' (NSP p. 632, scan page-0642). Ours lacks it (collation batch16, class M). It is supplied in brackets at the end of the block. The print's Subodhinī also ends its comment on this sūtra with 'iti pratyayasvarāḥ' (sk.3730.s1).
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3730.s1, with the general remark under sk.3675.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here. In Wikisource the colophon appears only as a running header.

SK 3734 · A 6.1.223V

समासस्य ॥ ३७३४ ॥

samāsasya

samāsasya — Of a compound [the final is udātta (Bhaṭṭoji's gloss 'antaḥ udāttaḥ')].

Rule. Of a compound, the final syllable is udātta. The sūtra says only "of a compound"; "the final is udātta" is Bhaṭṭoji's gloss.

Example.

yajñasya śrīḥ → yajña + śrī (a tatpuruṣa with a sixth-case prior member) → yajñaśrī

→ the final ī is udātta by this rule → yajñaśrī́

→ + am → iy replaces ī before the vowel → the i of iy takes the udātta, by nearest likeness (Subodhinī) → yajñaśríyam, udātta on śri.

Applies when / blocked by. This is the default for every compound. Every rule from SK 3735 on sets it aside in its own field.

Siddhānta-kaumudī

अन्तः उदात्तः स्यात् । यज्ञश्रियम् (य॒ज्ञ॒श्रिय॑म्) ॥

[The accents of compounds (samāsasvarāḥ).] [Of a compound] the final is udātta. yajñaśríyam ['glory of the sacrifice'].

translator notes

commentary Subodhinī (printed in sk.3730.s1, 'yajñaśriyam iti'): it is a ṣaṣṭhī-tatpuruṣa. Once the word śrī is made udātta [as the compound's final], the substitute iyaṅ is udātta by nearest likeness (āntaratamya). Followed: the udātta is marked on śri.
translator Accent convention: udātta acute, anudātta unmarked. The print (NSP p. 632, scan page-0642) and our accented copy mark ya and jña anudātta and put the svarita sign on yam, so śri is udātta: yajñaśríyam.
textual The print has the centred heading 'samāsasvarāḥ' above this sūtra (NSP p. 632, scan page-0642). Ours lacks it (collation batch16, class M). It is supplied in brackets at the head of the block.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3730.s1 (after 'iti pratyayasvarāḥ'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here.

SK 3735 · A 6.2.1V

बहुव्रीहौ प्रकृत्या पूर्वपदम् ॥ ३७३५ ॥

bahuvrīhau prakṛtyā pūrvapadam

bahuvrīhau prakṛtyā pūrvapadam — In a bahuvrīhi the prior member [containing an udātta or a svarita (udāttasvarita, carried forward, anuvṛtti, per the Subodhinī)] keeps its original [accent] (prakṛtyā).

Rule. In a bahuvrīhi, a prior member that contains an udātta or a svarita keeps its original form. In the accent section, "original form" means its own accent (Subodhinī). A bahuvrīhi is a compound that describes something outside itself: "whose fame is bright". The words prakṛtyā pūrvapadam are a heading (adhikāra). They run through every rule of this part and on into Part V.

Example.

citra "bright" is antodātta by phiṭ 1: citrá

→ citra + śravas "fame" → bahuvrīhi "whose fame is bright" → citraśravas-

→ citra keeps its accent → citráśravas-, udātta on trá.

Bhaṭṭoji's line: satyáś citráśravastamaḥ "true, most widely famed". The Subodhinī adds the effect on what follows. The syllable after trá is svarita by SK 3660. The syllables after that are pracaya, unmarked monotone, by SK 3668.

Applies when / blocked by. Why "containing an udātta or a svarita"? A wholly anudātta prior member leaves the compound with only the accent of SK 3734. sama is wholly anudātta by phiṭ 78. So sama + pāda → samapādáḥ, udātta on the final dáḥ.

Siddhānta-kaumudī

उदात्तस्वरितयोगि पूर्वपदं प्रकृत्या स्यात् । सत्यश्चित्रश्रवस्तमः (स॒त्यश्चि॒त्रश्र॑वस्तमः) । उदात्तेत्यादि किम् । सर्वानुदात्ते पूर्वपदे समासान्तोदात्तत्वमेव यथा स्यात् । समपादः ॥

A prior member that contains an udātta or a svarita keeps its original [accent]. satyáś citráśravastamaḥ ['true, most widely famed']. Why 'containing an udātta or a svarita'? So that, when the prior member is wholly anudātta, the compound has only the final udātta [of SK 3734]: samapādáḥ.

translator notes

commentary Subodhinī (printed in sk.3730.s1, from 'bahuvrīhau'): the words udātta and svarita are carried forward here and denote what has them, because they stand in agreement with pūrvapada. The sūtra says only 'prakṛtyā', but since this is the accent section, 'keeping its original form' is understood as keeping its own accent. The prior member keeps its original form through the udātta and svarita in it keeping theirs, hence Bhaṭṭoji's 'udāttasvaritayogi'. Followed in sutra_en and the block. The Subodhinī does not name the rule the words come from.
commentary Subodhinī on the example: śravas 'that which is heard' is fame. citraśravas, 'whose fame is bright', is a bahuvrīhi. citra is antodātta by the phiṭ accent (phiṣo 'nta udāttaḥ, phiṭ 1). The syllable after it becomes svarita by udāttād anudāttasya svaritaḥ (SK 3660), and those after that take pracaya by svaritāt saṃhitāyām anudāttānām (SK 3668). Followed for the accent marking.
commentary Subodhinī on samapādaḥ: sama is wholly anudātta by tvattvasamasimety anuccāni (phiṭ 78). pāda is ādyudātta by vṛṣādīnāṃ ca (SK 3691). Here only the compound-final udātta applies. Followed: the udātta is marked on dáḥ.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita and pracaya unmarked. The print (NSP p. 632, scan page-0642) and our accented copy mark sa and ci anudātta and put the svarita sign on śra. So tyaś and tra are udātta: satyáś citráśravastamaḥ. samapādaḥ has no accent signs and is marked only on the final, as the rule names.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3730.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here. Text clean against the print (collation batch16).

SK 3736 · A 6.2.2V

तत्पुरुषे तुल्यार्थतृतीयासप्तम्युपमानाव्ययद्वितीयाकृत्याः ॥ ३७३६ ॥

tatpuruṣe tulyārthatṛtīyāsaptamyupamānāvyayadvitīyākṛtyāḥ

tatpuruṣe tulyārthatṛtīyāsaptamyupamānāvyayadvitīyākṛtyāḥ — In a tatpuruṣa, [a prior member that is] a word meaning 'equal' (tulyārtha), a third-case word (tṛtīyānta), a seventh-case word (saptamyanta), a standard of comparison (upamāna), an indeclinable (avyaya), a second-case word (dvitīyānta) or a word ending in a kṛtya affix [keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)].

Rule. In a tatpuruṣa, seven kinds of prior member keep their own accent:

a word meaning "equal";
a third-case word;
a seventh-case word;
an upamāna, the standard of comparison;
an avyaya, an indeclinable;
a second-case word;
a word ending in a kṛtya affix (a gerundive affix such as yat or ṇyat).

"In a tatpuruṣa" (tatpuruṣe) runs on through SK 3757.

Example.

"Equal": túlyaśvetaḥ. tulya takes yat and is ādyudātta by SK 3701, so the udātta is on tú. The compound comes by SK 749.
Third case: kiriṇā kāṇaḥ → kiríkāṇaḥ "one-eyed through a kiri". The Subodhinī: kiri is antodātta by its k-marked uṇādi affix, so the udātta is on rí.
Seventh case: patayán mandayátsakham. Bhaṭṭoji explains mandayati as "in the exhilarating one", that is, in Indra. The Subodhinī makes mandayat antodātta, so the udātta is on yát.
Upamāna: śastrī́śyāmā "dark as a knife". śastrī ends in the ṅīṣ of the gaurādi list and is antodātta (Subodhinī), so the udātta is on strī́.
Second case: muhūrtásukham "happiness lasting a moment". muhūrta is antodātta (Subodhinī), so the udātta is on tá.
Kṛtya: bhojyoṣṇam. bhojya ends in ṇyat and is svarita-final by SK 3729. The accent after its merger with uṣṇa is not stated, so the form is left unmarked.

Applies when / blocked by. A vārttika limits the indeclinables: "among indeclinables, only nañ, ku and the nipātas". nañ is the negative a-/an-, and a nipāta is a particle. Example: ayajño vā eṣaḥ "this is indeed no sacrifice". Bhaṭṭoji marks no accent here.

Why the limit? snātvākālakaḥ has the indeclinable snātvā as prior member, but it is not in the list. So the compound takes the final udātta of SK 3734 (Subodhinī).

Watch out. The Subodhinī explains why nañ is named, though particles are covered anyway. Its accent must win even over a later rule, such as the kṛt accent in akaraṇiḥ. ku is named because it is not in the list of particles.

Siddhānta-kaumudī

सप्तैते पूर्वपदभूतास्तत्पुरुषे प्रकृत्या । तुल्यश्वेतः । कृत्यतुल्याख्या अजात्या SK 749 इति तत्पुरुषः । किरिणा काणः किरिकाणः । पतयन्मन्दयत्सखम् (प॒त॒यन्म॑न्द॒यत्स॑खम्) । मन्दयति मादके इन्द्रे । सखेति सप्तमीतत्पुरुषः । शस्त्रीश्यामा ।

These seven, when they are prior members, keep their original [accent] in a tatpuruṣa. túlyaśvetaḥ: the tatpuruṣa is by kṛtyatulyākhyā ajātyā (SK 749). kiriṇā kāṇaḥ ['one-eyed through a kiri'] gives kiríkāṇaḥ. patayán mandayátsakham: mandayati means 'in the exhilarating one', i.e. in Indra; compounded with sakha it is a saptamī-tatpuruṣa. śastrī́śyāmā ['dark as a knife'].

vārttika

अव्यये नञ्कुनिपातानाम्

(vārttika) Among indeclinables, [only] nañ, ku and the nipātas.

(वार्तिकम्) ॥ अयज्ञो वा एषः । परिगणनं किम् । स्नात्वाकालकः । मुहूर्तसुखम् । भोज्येष्णम् ॥

ayajño vā eṣaḥ ['this is indeed no sacrifice']. Why the enumeration (parigaṇana)? snātvākālakaḥ. [A second-case word:] muhūrtásukham. [A kṛtya:] bhojyoṣṇam.

translator notes

commentary Subodhinī (printed in sk.3730.s1, 'tulyaśveta iti'): tulya takes yat by nauvayodharma… (SK 1643) and is ādyudātta by yato 'nāvaḥ (SK 3701). It also discusses sadṛkśvetaḥ and sadṛśaśvetaḥ. sadṛk is a kvin-final (samānānyayoś ca), antodātta by gatikārakopapadāt kṛt (SK 3873). sadṛśa is a kañ-final and madhyodātta. Recorded: these two examples are in neither our kaumudī nor the print's.
commentary Subodhinī on kiriṇā: kiri takes the uṇādi affix i (kṛgṛśṝkuṭibhidicchidibhyaś ca). The affix is kit because 'kit' is carried on from bhujeḥ kic ca, so kiri and giri are antodātta by the accent of the affix. Followed: kiri is a third-case word in a tatpuruṣa and keeps its accent.
commentary Subodhinī on mandayatsakham: mand (mandi stutyādiṣu) with ṇic, then laṭ replaced by śatṛ. By chandasy ubhayathā the ending counts as ārdhadhātuka, so there is no śap. So the nighāta of tāsyanudātteṅ… (SK 3730) does not apply, and the affix keeps its initial udātta. ṇi is not deleted by ṇer aniṭi, because for that rule the ending is treated as sārvadhātuka. This double treatment is no fault, since in the Veda one follows what is seen. So mandayat is antodātta. Followed: 'mandayati' is construed as a seventh-case word.
commentary Subodhinī on śastrīśyāmā: the compound is by upamānāni sāmānyavacanaiḥ (SK 734). śastrī ends in the gaurādi ṅīṣ and is antodātta. Followed: śastrī is the standard of comparison (upamāna).
commentary Subodhinī on the vārttika: nipātas are covered already, but nañ is named so that its accent blocks even a later kṛt accent, as in akaraṇiḥ (ani by ākrośe nañy aniḥ). It also blocks the satiśiṣṭa vibhakti accent in atisraḥ (tisṛbhyo jasaḥ) and the ām accent in acatvāraḥ and ananaḍvāhaḥ (the print's pratīka is the elliptical 'catvāraḥ anaḍvāha'). And in avyathī, where jidṛkṣi- (SK 3137) compounds [nañ] with the root by nipātana and then adds ini, nañ is named to override that [kṛt] accent too (print 'avyathīty atra', scan page-0642; our OCR 'avyayī'). ku is named because it is not in the cādi list ('kugrahaṇaṃ cādiṣu pāṭhābhāvāt'). Followed: 'among indeclinables, only…'.
commentary Subodhinī on snātvākālakaḥ: it is mayūravyaṃsakādi. Why not make it antodātta by nipātana there? Because the enumeration is needed anyway to exclude sāmikṛtam, svayaṃdhautam and the like (compounded by sāmi and svayaṃ ktena). Otherwise these too would keep the prior member's accent, whereas the compound-final udātta of samāsasya (SK 3734) is wanted. Followed: snātvākālakaḥ is the counter-example of an indeclinable outside the list.
commentary Subodhinī on the last two examples. muhūrtasukham: the second case is by kālādhvanor atyantasaṃyoge (SK 558) and the compound by atyantasaṃyoge ca (SK 691); muhūrta is pṛṣodarādi and antodātta. bhojyoṣṇam: the compound is by kṛtyatulyākhyā… (SK 749); bhojya ends in ṇyat and is svarita-final by tit svaritam (SK 3729). Followed: the English labels them, in brackets, as the examples of the second-case word and the kṛtya, not of the enumeration.
translator Accent convention: udātta acute, anudātta unmarked, dependent svarita unmarked. The print (NSP p. 632, scan page-0642) and our accented copy mark pa, ta and da anudātta and put the svarita sign on man and sa. So yan and yat are udātta: patayán mandayátsakham. The other examples have no accent signs in our text or the print; the prior member's preserved udātta is marked where the Subodhinī states it: túlya- (ādyudātta by SK 3701), kirí- (antodātta), śastrī́- (antodātta), muhūrtá- (antodātta). bhojya- is svarita-final by SK 3729, but the accent of its merger with uṣṇa is not stated, so bhojyoṣṇam is left unmarked, as are ayajñaḥ and the counter-example snātvākālakaḥ. The order of the examples follows the sūtra: tulyārtha (tulyaśvetaḥ), third case (kirikāṇaḥ), seventh case (mandayatsakham), upamāna (śastrīśyāmā), avyaya (k2, ayajñaḥ), second case (muhūrtasukham) and kṛtya (bhojyoṣṇam).
textual Ours reads 'bhojyeṣṇam'. The print and Wikisource read bhojyoṣṇam, i.e. bhojya + uṣṇa (NSP p. 632, scan page-0642; collation batch16, class A). The Subodhinī lemma 'bhojyoṣṇam iti' agrees. The English follows the print.
textual Our k3 begins with the tag '(vārttikam)'. This is editorial. The print marks the vārttika with its sign before 'avyaye nañkunipātānām' and has no tag. The English labels k2 as the vārttika and drops the tag. Wikisource cites it as vārttika 3808 and adds 'sadṛśaśvetaḥ' after tulyaśvetaḥ, which the print lacks, as ours does.
textual No Subodhinī block of its own: the Subodhinī on this sūtra and its vārttika is in sk.3730.s1 (from 'tulyaśveta iti' to 'bhojyoṣṇam iti'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here.

SK 3737 · A 6.2.3V

वर्णो वर्णेष्वनेते ॥ ३७३७ ॥

varṇo varṇeṣvanete

varṇo varṇeṣv anete — [In a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)], a color word [as prior member keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)] before color words other than eta.

Rule. In a tatpuruṣa, a prior member that names a colour keeps its accent before a final member that names a colour. The final member must not be eta "variegated".

Example.

lohita + kalmāṣa → lóhitakalmāṣaḥ "red-speckled".

lohita ends in the affix itan. The Subodhinī: itan is n-marked, so lohita is ādyudātta. The udātta is on ló.

kṛṣṇasāraṅgaḥ: kṛṣṇa ends in the affix nak. The Subodhinī gives kṛṣṇa two accents. It is antodātta in the Veda (phiṭ 11) and ādyudātta in ordinary speech (phiṭ 33). So this form is left unmarked.

Applies when / blocked by.

The prior member must name a colour: not paramakṛṣṇaḥ.
The final member must name a colour: not kṛṣṇatilāḥ "black sesame".
The final member must not be eta: not kṛṣṇaitaḥ.

Siddhānta-kaumudī

वर्णवाचिन्युत्तरपदे एतवर्जिते वर्णवाचि पूर्वपदं प्रकृत्या तत्पुरुषे । कृष्णसारङ्गः । लोहितकल्पमाषः । कृष्णशब्दो नक्प्रत्ययान्तः लोहितशब्द इतन्नन्तः । वर्णः किम् । परमकृष्णः । वर्णेषु किम् । कृष्णतिलाः अनेते किम् । कृष्णैतः ॥

When the second member is a word denoting a color, other than eta, a prior member denoting a color keeps its original [accent] in a tatpuruṣa. kṛṣṇasāraṅgaḥ, lóhitakalmāṣaḥ. The word kṛṣṇa ends in the affix nak; the word lohita ends in itan. Why 'a color'? paramakṛṣṇaḥ. Why 'before color words'? kṛṣṇatilāḥ. Why 'other than eta'? kṛṣṇaitaḥ.

Subodhinī

NSP p. 642–643

—वर्णो वर्णे—। अत्र एत इति प्रतिषेधाद्बहुवचननिर्देशाच्च उत्तरपदे स्वरूपग्रहणं न, तत्साहचर्यात्पूर्वपदेऽपि स्वरूपग्रहणं न तदाह—वर्णवाचिनीत्यादि-॥—कृष्णशब्दो नक्प्रत्ययान्त इति। ‘वृषेर्वर्णे’ इति विहितो यो नक् तदन्त इत्यर्थः। कृष्णशब्दः ‘कृष्णस्यामृगाख्या चेत्’ इत्यन्तो वेदे। भाषायां तु ‘वर्णानां तणतिनितान्तानाम्’ इत्याद्युदात्तः॥—इतन्नन्त इति। ‘रहे रश्च लो वा’ इति इतन्प्रत्ययान्तो नित्स्वरेणाद्युदात्तः॥—कृष्णतिला इति। ‘वर्णो वर्णेन’ इति प्रतिपदोक्तः समास इह गृह्यते, तेनैव सिद्धे वर्णग्रहणं चिन्त्यप्रयोजनम् ॥ गाध-

translator notes

commentary Subodhinī (sk.3737.s1): because eta is excluded and because the plural is used, 'varṇa' in the second member does not mean the word varṇa itself (svarūpagrahaṇa), and by association it does not in the prior member either. Hence Bhaṭṭoji's 'varṇavācini … varṇavāci'. Followed: 'a word denoting a color' in both places.
commentary Subodhinī on 'kṛṣṇaśabdo nakpratyayāntaḥ': it ends in the nak prescribed by the uṇādi rule for the sense of color (uṇādi 284, kṛṣer varṇe). In the Veda kṛṣṇa is antodātta by kṛṣṇasyāmṛgākhyā cet (phiṭ 11); in the spoken language it is ādyudātta by varṇānāṃ taṇatinitāntānām (phiṭ 33). On 'itannanta': lohita takes itan by ruhe raś ca lo vā (uṇādi 374) and is ādyudātta by the nit accent. Recorded: the English keeps Bhaṭṭoji's bare statement of the affixes.
commentary Subodhinī (sk.3737.s1) on kṛṣṇatilāḥ: the compound taught specifically (pratipadokta) by varṇo varṇena (SK 750) is meant here. The print, partly under the scan watermark (NSP p. 632, scan page-0642 foot), continues: 'tenaiva siddhe varṇagrahaṇaṃ [cintya?]prayojanam', i.e. since that is already settled by SK 750 itself, the purpose of the word 'varṇa' [in the sūtra is questionable?]; the last compound is uncertain. Recorded.
translator 'In a tatpuruṣa' is from Bhaṭṭoji's gloss 'tatpuruṣe'; that it runs on from SK 3736 is the translator's identification. The examples have no accent signs in our text or the print. lóhitakalmāṣaḥ is marked with the udātta on lo, as the Subodhinī states (itan, nit accent, ādyudātta). kṛṣṇasāraṅgaḥ is left unmarked because the Subodhinī gives kṛṣṇa two accents (antodātta in the Veda by phiṭ 11, ādyudātta in the spoken language by phiṭ 33). The counter-examples are left unmarked.
textual Ours reads 'lohitakalpamāṣaḥ'. The print and Wikisource read lohitakalmāṣaḥ (NSP p. 632, scan page-0642; collation batch16, class A). The English follows the print. Ours also lacks the daṇḍa after kṛṣṇatilāḥ, which the print has ('kṛṣṇatilāḥ. anete kim'). This is punctuation only and is not in batch16.
textual Commentary filing: sk.3737.s1 holds the whole Subodhinī on this sūtra, printed at the foot of p. 632 (scan page-0642), re-filed 2026-10-05 from the former editorial note sk.3730.n1 in place of the block's garbled duplicate opening; it still ends with the lemma 'gādha—' of SK 3738. The print's Subodhinī reads 'vṛṣer varṇe' (scan) where the uṇādi sūtra is kṛṣer varṇe. This is a commentary slip; no action. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here.

SK 3738 · A 6.2.4V

गाधलवणयोः प्रमाणे ॥ ३७३८ ॥

gādhalavaṇayoḥ pramāṇe

gādhalavaṇayoḥ pramāṇe — Before gādha and lavaṇa, in [a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] denoting a measure (pramāṇa), [the prior member keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)].

Rule. Before gādha "firm bottom, depth" or lavaṇa "salt", in a tatpuruṣa that denotes a measure, the prior member keeps its accent. "Measure" (pramāṇa) means any fixing of extent, not only length.

Example.

aritra + gādha → arítragādham udakam "water as deep as an oar reaches". aritra ends in itra and is madhyodātta, udātta in the middle, on rí. Bhaṭṭoji states this.

go + lavaṇa → gólavaṇam "as much salt as is given to a cow". go ends in the uṇādi affix ḍo and is antodātta (Subodhinī). Since go has one syllable, the udātta is on gó.

Applies when / blocked by. Without the sense of measure the rule does not apply: paramagādham.

Siddhānta-kaumudī

एतयोरुत्तरपदयोः प्रमाणवाचिनि तत्पुरुषे पूर्वपदं प्रकृत्या स्यात् । अरित्रगाधमुदकम् । तत्प्रमाणमित्यर्थः । गोलवणम् । यावद्गवे दीयते तावदित्यर्थः । अरित्रशब्दः इत्रान्तो मध्योदात्तः । प्रमाणमियत्ता परिच्छेदमात्रं न पुनरायाम एव । प्रमाणे किम् । परमगाधम् ॥

When these two are the second member, in a tatpuruṣa denoting a measure, the prior member keeps its original [accent]. arítragādham udakam ['water as deep as an oar reaches'], i.e. water of that measure. gólavaṇam: i.e. as much [salt] as is given to a cow. The word aritra ends in itra and is madhyodātta. 'Measure' (pramāṇa) means merely the delimitation of extent (iyattāpariccheda), not only length (āyāma). Why 'denoting a measure'? paramagādham.

Subodhinī

alignment inferredNSP p. 643

—अरित्रगाधमिति । अरित्रं नौकाष्ठं तस्य गाधं स्पृश्यमानं तलम् । गाध्यत इति गाधः । गाध् प्रतिष्ठायां कर्मणि घञ् । अर्धर्चादित्वात् क्लीवत्वम् ॥—गोलवणमिति । षष्ठीसमासः । गोशब्दो ‘गमेर्डोः’ इति डोप्रत्ययान्तोऽन्तोदात्तः ॥—इत्रान्त इति । ‘अर्तिलूधूसूखनसहचर इत्रः’ इति विहितः ॥—मध्योदात्त इति । प्रत्ययस्वरेण ॥—इयत्ता परिच्छेदमात्रमिति । इयत्तायाः परिच्छित्तिरियत्तापरिच्छेदः । क्रियाशब्दोऽत्र प्रमाणशब्दो गृह्यते न पुनरायाममात्रे रूढ इत्यर्थः

translator notes

commentary Subodhinī: aritra is the boat-pole (naukāṣṭha), and its gādha is the bottom that is touched [by it]. gādha, 'that on which one stands', is gādh 'to stand firm' with ghañ in the object sense (karman); it is neuter as an ardharcādi word. Followed: 'as deep as an oar reaches'.
commentary Subodhinī: golavaṇam is a ṣaṣṭhī compound. go ends in the affix ḍo by gamer ḍoḥ (uṇādi 225) and is antodātta. aritra takes itra by artilūdhūsūkhanasahacara itraḥ (SK 3165) and is madhyodātta by the accent of the affix. Followed where the English depends on it.
commentary Subodhinī on 'iyattā paricchedamātram': iyattāparicchedaḥ is the delimitation of quantity (iyattā). Here the word pramāṇa is taken as an action noun (kriyāśabda), 'measuring', and not in its conventional (rūḍha) restriction to length. Followed: the English reads the phrase as one compound, 'the delimitation of extent'.
translator 'In a tatpuruṣa … the prior member keeps its original [accent]' is Bhaṭṭoji's gloss; the source rules SK 3735/3736 are the translator's identification. The examples have no accent signs in our text or the print. The prior member's preserved udātta is marked where the text states it: arítra- (Bhaṭṭoji: 'itrānto madhyodāttaḥ', udātta on ri) and gó- (Subodhinī: go ends in ḍo and is antodātta, the single syllable go being udātta). The counter-example paramagādham is left unmarked.
textual Subodhinī in sk.3738.s1. Its first lemma 'gādha—' is printed at the tail of sk.3737.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 gives only the kaumudī mūla here. Text clean against the print (NSP p. 633, scan page-0643; collation batch16). Wikisource's 'itrannanto' differs from the print's and our 'itrānto'.

SK 3739 · A 6.2.5V

दायाद्यं दायादे ॥ ३७३९ ॥

dāyādyaṃ dāyāde

dāyādyaṃ dāyāde — When dāyāda ('heir') follows, [in a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] a prior member denoting what is inherited (dāyādya) [keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before dāyāda "heir", a prior member that names what is inherited keeps its accent, in a tatpuruṣa.

Example.

dhana + dāyāda → dhánadāyādaḥ "heir to wealth".

dhana ends in the uṇādi affix kyu and is ādyudātta by the affix accent. So the udātta is on dhá.

Applies when / blocked by. A prior member that does not name the inheritance does not keep its accent. paramadāyādáḥ "the chief heir" takes only the compound's final udātta, on dáḥ (Subodhinī).

Siddhānta-kaumudī

तत्पुरुषे प्रकृत्या । धनदायादः । धनशब्दः क्युप्रत्ययान्तः प्रत्ययस्वरेणाद्युदात्तः । दायाद्यं किम् । परमदायादः ॥

In a tatpuruṣa [the prior member keeps] its own accent (prakṛtyā). dhánadāyādaḥ ['heir to wealth']: dhana ends in the affix kyu and is ādyudātta by the affix accent (pratyayasvara), [so the first syllable, dhá, is udātta in the compound]. Why 'dāyādya'? paramadāyādáḥ ['the chief heir'].

Subodhinī

NSP p. 643

—दायाद्यम्—दातव्यो दायांशः दायमादत्ते दायादः । मूलविभुजादित्वात्कः । दायादस्य भावो दायाद्यम् । दायस्य दानं तत्संबन्धो वा । इह तु लक्षणया आदीयमाने दाय एव दायाद्यशब्दो वर्तते दायादशब्दे परे दायाद्यवाचि पूर्वपदं प्रकृतिस्वरं स्यात् ॥—क्युप्रत्ययान्त इति । ‘कॄपॄवृजिमन्दिनिधाञः क्युः’ इति विहितः ॥—परमदायाद इति । अत्र समासान्तोदात्तत्वमेव

translator notes

commentary Subodhinī: dāya is the share that is to be given; one who takes the dāya is a dāyāda (affix ka, by the mūlavibhujādi class); dāyādya is properly the state of being an heir, or the giving of the dāya, or a relation to it, but here by secondary signification (lakṣaṇā) dāyādya denotes the dāya itself that is being taken: before dāyāda, a prior member denoting that keeps its own accent. Followed in sutra_en ('what is inherited').
commentary Subodhinī: kyu is the affix taught by kṛpṛvṛjimandinidhāñaḥ kyuḥ (uṇādi 239; our OCR garbles the pratīka as 'kṛpṛṣṭajimandinidhāyaḥ'); in paramadāyāda only the compound-final udātta [of samāsasya, SK 3734] applies. Followed in the accent marked on the counter-example.
translator Accent convention: udātta acute, anudātta unmarked. The anuvṛtti sources in sutra_en are the translator's identification: Bhaṭṭoji's gloss supplies 'tatpuruṣe prakṛtyā', and 'prakṛtyā pūrvapadam' is stated in SK 3735, 'tatpuruṣe' in SK 3736.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106 carries only the kaumudī mūla for this sūtra. Ours = print (NSP p. 633, scan page-0643).

SK 3740 · A 6.2.6V

प्रतिबन्धि चिरकृच्छ्रयोः ॥ ३७४० ॥

pratibandhi cirakṛcchrayoḥ

pratibandhi cirakṛcchrayoḥ — When cira ('long-lasting') or kṛcchra ('difficult') follows, [in a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] a prior member denoting an obstruction (pratibandhin) [keeps its own accent (prakṛtyā, carried forward, anuvṛtti, from SK 3735)].

Rule. Before cira "long-lasting" or kṛcchra "difficult", a prior member that names an obstruction keeps its accent, in a tatpuruṣa.

Example.

gamana + cira → gámanaciram "a going long delayed".

vyāharaṇa + kṛcchra → vyāháraṇakṛcchram "a speaking that is difficult".

Both prior members end in lyuṭ. By SK 3676 (liti), the syllable before an l-marked affix is udātta. So the udātta is on gá and on há.

Bhaṭṭoji explains the sense. A going that comes late for want of means, and is attended with hardship, becomes an obstruction.

Applies when / blocked by. Without the sense of obstruction: mūtrakṛcchram "strangury".

Siddhānta-kaumudī

प्रतिबन्धवाचि पूर्वपदं प्रकृत्या एतयोः परतस्तत्पुरुषे । गमनचिरम् । व्याहरणकृच्छ्रम् । गमनं कारणविकलतया चिरकालभावि कृच्छ्रयोगि च प्रतिबन्धि जायते । प्रतिबन्धि किम् । मूत्रकृच्छ्रम् ॥

A prior member denoting an obstruction (pratibandha) keeps its own accent (prakṛtyā) when these two follow, in a tatpuruṣa. gámanaciram ['a going that is long delayed']; vyāháraṇakṛcchram ['a speaking that is difficult']. A going (gamana) that, from deficiency of its means, comes about only after a long time and is attended with hardship becomes an obstruction. Why 'pratibandhi'? mūtrakṛcchram ['strangury'].

Subodhinī

NSP p. 643

—प्रतिवन्धि-। कार्यसिद्धिं प्रतिवध्नातीति प्रतिवन्धि । आवश्यके णिनिः ॥—गमनचिरम् । व्याहरणकृच्छ्रमिति । गमनव्याहरणशब्दौ ल्युडन्तौ । तयोर्लित्स्वरः । अत्र विशेषण-समासः । ननु सामानाधिकरण्ये सति विशेषणसमासो भवति । न चेह तदस्ति । गमनशब्दस्य गतिवाचित्वाच्चिरशब्दस्य कालवाचित्वात् । नैष दोषः । चिरकालवाचिनि गमनेऽत्र चिरशब्दो वर्तते, गमनमत्र विशेष्यं तद्विशेषणे तु चिरकृच्छ्रे तत्र विशेष्यस्य पूर्वनिपातनार्थं मयूरव्यंसकादित्वमप्येष्टव्यम् । पूर्वपदस्य प्रतिवन्धिवाचित्वमुपपादयति—गमनमित्यादि । कारणवैकल्याद्धि चिरकालभावि गमनं कार्यसिद्धेः प्रतिवन्धि जायते । कृच्छ्रयोगि वा कृच्छ्रं दुःखं तद्योगि वा कार्यसिद्धेः प्रतिवन्धि जायते ॥—मूत्रकृच्छ्रमिति । षष्ठीसमासः

translator notes

commentary Subodhinī: pratibandhin is 'what obstructs the accomplishment of the task', with ṇini in the sense of necessity (āvaśyaka); gamana and vyāharaṇa end in lyuṭ and carry the accent of lit [liti, SK 3676: udātta on the syllable before the affix], so gá and há are udātta. Followed in the accent marks.
commentary Subodhinī: the examples are viśeṣaṇa-samāsas. Objection: such a compound needs co-reference, and gamana denotes motion, cira time. Reply: cira here stands for the going that is long-lasting, so gamana is the qualified (viśeṣya) and cira/kṛcchra its qualifiers; to place the qualified word first one must also admit the mayūravyaṃsakādi class. Followed in the glosses ('a going that is long delayed').
commentary Subodhinī paraphrases Bhaṭṭoji's explanatory sentence as two alternatives about going: long-lasting from deficiency of means, or (vā) attended with hardship (kṛcchra = duḥkha), it obstructs the accomplishment of the task; it calls mūtrakṛcchra a ṣaṣṭhī-samāsa. Recorded: the kaumudī reads 'ca' (print = ours; Wikisource reads 'vā'), and the English keeps 'and', with the bracketed '[an act]' leaving open whether the second phrase also qualifies gamana.
translator Accent convention: udātta acute, anudātta unmarked. The counter-example mūtrakṛcchram is left unmarked: Bhaṭṭoji does not state its accent. The anuvṛtti sources in sutra_en are the translator's identification.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0106–0107 carries only the kaumudī mūla here. Ours = print (NSP p. 633, scan page-0643; the print's typeface writes the sūtra 'prativandhi').

SK 3741 · A 6.2.7V

पदेऽपदेशे ॥ ३७४१ ॥

pade'padeśe

pade 'padeśe — When pada in the sense of a pretext (apadeśa) follows, [in a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before pada in the sense "pretext", the prior member keeps its accent, in a tatpuruṣa.

Example.

mūtra + pada → mū́trapadena prasthitaḥ "he set off on the pretext of urinating".

mūtra ends in ghañ. A ghañ-final word is ādyudātta by SK 3686, so the udātta is on mū́. That last step is not stated by Bhaṭṭoji or his commentators; it is inferred.

uccāra + pada → uccārápadena "on the pretext of evacuating". uccāra also ends in ghañ. Bhaṭṭoji says it is antodātta by SK 3878. So the udātta is on rá.

Applies when / blocked by. Without the sense "pretext": viṣṇupadam "Viṣṇu's step".

Siddhānta-kaumudī

व्याजवाचिनि पदशब्द उत्तरपदे पूर्वपदं प्रकृत्या तत्पुरुषे । मूत्रपदेन प्रस्थितः । उच्चारपदेन । मूत्रशब्दो घञन्तः । उच्चारशब्दो घञन्तः थाथ-SK 3878 आदिस्वरेणान्तोदात्तः । अपदेशे किम् । विष्णुपदम् ॥

When the word pada denoting a pretext (vyāja) follows as final member, the prior member keeps its own accent (prakṛtyā) in a tatpuruṣa. mū́trapadena prasthitaḥ ['he set off on the pretext of urinating']; uccārápadena ['on the pretext of evacuating']. mūtra ends in ghañ; uccāra ends in ghañ and is antodātta by the accent taught in thātha- (SK 3878), [so its final syllable, rá, is udātta]. Why 'in the sense of a pretext'? viṣṇupadam ['Viṣṇu's step'].

Subodhinī

NSP p. 643

—पदेऽपदेशे—अपदेशो व्याजः । ‘व्याजोऽपदेशो लक्ष्यं च’ इत्यमरात्तदाह—व्याजवाचिनीति ॥—उच्चारपदेनेति । उच्चारः पुरीषक्रिया ॥—विष्णुपदमिति । षष्ठी-समासः

translator notes

commentary Subodhinī: apadeśa means vyāja ('pretext'), on the authority of Amara ('vyājo 'padeśo lakṣyaṃ ca'), which is why Bhaṭṭoji glosses 'vyājavācini'; uccāra is the act of evacuating the bowels (purīṣakriyā); viṣṇupadam is a ṣaṣṭhī-samāsa. Followed in the glosses.
translator Accent convention: udātta acute, anudātta unmarked. Bhaṭṭoji names only the affix of mūtra (ghañ); a ghañ-final word is ādyudātta by ñnityādir nityam (SK 3686), so mū́trapadena is marked with the udātta on the first syllable, mū. That step (SK 3686) is the translator's: the text names the affix but does not state the accent. The anuvṛtti sources in sutra_en are the translator's identification.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here. Ours = print (NSP p. 633, scan page-0643).

SK 3742 · A 6.2.8V

निवाते वातत्राणे ॥ ३७४२ ॥

nivāte vātatrāṇe

nivāte vātatrāṇe — When nivāta follows in the sense of a shelter from the wind (vātatrāṇa), [in a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before nivāta in the sense "shelter from the wind", the prior member keeps its accent, in a tatpuruṣa.

Example.

kuṭī + nivāta → kuṭī́nivātam "a hut that shelters from the wind". kuṭī ends in the ṅīṣ of the gaurādi list. So the udātta is on ṭī́.

kuḍya + nivāta → kuḍyánivātam "a wall that shelters from the wind". kuḍya ends in ḍyak; others say yak. So the udātta is on dyá.

Bhaṭṭoji names only the affixes. The udātta syllables they give are not stated by Bhaṭṭoji or his commentators; they are inferred from the affix accent.

Applies when / blocked by. In rājanivāte vasati "he lives at the king's side", nivāta means "side". Bhaṭṭoji says the word is fixed by usage in that sense. So the rule does not apply.

Siddhānta-kaumudī

निवातशब्दे परे वातत्राणवाचिनि तत्पुरुषे पूर्वपदं प्रकृत्या । कुटीनिवातम् । कुड्यनिवातम् । कुटीशब्दो गौरादिङीपन्तः । कुड्यशब्दो ड्यगन्तः । यगन्त इत्यन्ये । वातत्राणे किम् । राजनिवाते वसति । निवातशब्दोऽयं रूढः पार्श्वे ॥

When the word nivāta follows, in a tatpuruṣa denoting a shelter from the wind, the prior member keeps its own accent (prakṛtyā). kuṭī́nivātam ['a hut that is a shelter from the wind']; kuḍyánivātam ['a wall that is a shelter from the wind']. kuṭī ends in ṅīṣ [taught] for the gaurādi class; kuḍya ends in ḍyak — others say it ends in yak. Why 'a shelter from the wind'? rājanivāte vasati ['he lives at the king's side']: this word nivāta is conventionally fixed (rūḍha) in the sense 'side' (pārśva).

Subodhinī

NSP p. 643

—निवाते—निवातशब्दे परे वातत्राणवाचिनीति । वातत्राणार्थे निवातशब्दे परे इत्यर्थः । वातस्या-भावो निवातमित्यव्ययीभावः । निरुद्धो वातोऽस्मिन्निति बहुव्रीहिर्वा । तत्र कुड्यादयो वर्तमानाः समानाधिकरणा निवात-शब्देन समस्यन्ते । कुटी एव निवातं कुटीनिवातम् । कुड्य एव निवातं कुड्यनिवातम् ॥—ड्यगन्त इति । कवते-र्ड्यक् डकारस्येत्संज्ञा न भवति । गुणप्रतिषेधार्थात्ककारानुबन्धात् ॥—यगन्त इत्यन्ये इति । ते तु कवतेर्ज्यन्निति सूत्रमधीयते

translator notes

commentary Subodhinī: 'when nivāta follows, in [a tatpuruṣa] denoting a shelter from the wind' means 'when nivāta in the sense of a shelter from the wind follows'. nivāta is either an avyayībhāva ('absence of wind') or a bahuvrīhi ('in which the wind is blocked'); kuṭī, kuḍya etc. are compounded with it as co-referential words: kuṭī eva nivātam = kuṭīnivātam, kuḍyam eva nivātam = kuḍyanivātam. Followed in sutra_en and the glosses.
commentary Subodhinī: 'ḍyagantaḥ' — kuḍya is from ku (kavate) with ḍyak; the ḍ is not an it, because the k-anubandha, whose purpose is to block guṇa, [would otherwise be idle]. 'yagantaḥ ity anye' — they read the [uṇādi] sūtra in another form (our OCR 'kavater jyan'; the scan, page-0643, is not clear enough to settle the wording). Recorded.
translator Accent convention: udātta acute, anudātta unmarked. Bhaṭṭoji names only the affixes; the marks kuṭī́ (ṅīṣ, udātta by the affix accent) and kuḍyá (ḍyak, or yak, udātta on its first syllable by the affix accent) are the translator's reading of what the named affixes give. The counter-example is left unmarked. The anuvṛtti sources in sutra_en are the translator's identification.
textual Ours reads 'gaurādiṅīpantaḥ'. The print (NSP p. 633, scan page-0643) cannot be read as ṣ or p at the scan's resolution; gaurādi words take ṅīṣ (ṣidgaurādibhyaś ca, SK 498), and the Subodhinī on SK 3736 writes 'gaurādiṅīṣanto' (collation batch16, class C). The English gives ṅīṣ.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here. That witness lacks 'yaganta ity anye' and 'nivātaśabdo 'yaṃ rūḍhaḥ pārśve' and reads 'rājanivātena vasati'; the print agrees with ours.

SK 3743 · A 6.2.9V

शारदेऽनार्तवे ॥ ३७४३ ॥

śārade'nārtave

śārade 'nārtave — When śārada follows not in the sense 'seasonal' (anārtava), [in a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before śārada in a sense other than "seasonal", the prior member keeps its accent, in a tatpuruṣa. ārtava means "what is in a season". Here śārada means "new".

Example.

rajju + śārada → rájjuśāradam udakam "water fresh from the rope".

Bhaṭṭoji analyses it with other words: rajjoḥ sadya uddhṛtam "just drawn up by the rope".

rajju is formed by uṇādi 15 as ādyudātta. So the udātta is on rá.

Applies when / blocked by. In the seasonal sense: uttamaśāradam "the finest autumnal [thing]".

Siddhānta-kaumudī

ऋतौ भवमार्तवम् । तदन्यवाचिनि शारदशब्दे परे तत्पुरुषे पूर्वपदं प्रकृतिस्वरं स्यात् । रज्जुशारदमुदकम् । शारदशब्दो नूतनार्थः । तस्यास्वपदविग्रहः । रज्जोः सद्य उद्धृतम् । रज्जुशब्दः सृजेरसुम्च <{उ15}> इत्याद्युदात्तो व्युत्पादितः । अनार्तवे किम् । उत्तमशारदम् ॥

What is in a season (ṛtu) is ārtava. When the word śārada denoting something other than that follows, in a tatpuruṣa the prior member has its own accent (prakṛtisvara). rájjuśāradam udakam ['water fresh from the rope']. The word śārada here means 'new'. Its analysis is by a phrase that does not contain its own members (asvapadavigraha): rajjoḥ sadya uddhṛtam ['just drawn up by the rope']. rajju is derived by sṛjer asum ca (uṇādi 15) as ādyudātta, [so its first syllable, rá, is udātta]. Why 'not seasonal'? uttamaśāradam ['the finest autumnal (thing)'].

Subodhinī

NSP p. 643–644

—शारदे—नूतनार्थ इति । अव्युत्पन्न इत्यर्थः ॥—रज्जोः सद्य उद्धृतमिति । रज्जुबद्धपात्राधारे रज्जुशब्दः । इदानीमेव कूपादुद्धृतं नूतनं जलमित्यर्थः ॥—सृजेरसुम्चेति । ‘स्कन्देः सलोपश्च’ इत्यतः सलोप इति वर्तते ‘भृमृशीङ्’ इत्यतः उरिति ‘धान्ये नित्’ इत्यतो निदिति । सृजेरुः स्यात्स च नित् धातोरसुगागमः सलोपश्चेत्यर्थः । तत्र सृजेरन्त्यादचः परेऽसुमि सलोपयणादेशेऽसुम्सकारस्य जश्त्वे च रज्जुरिति भवति ॥—आद्युदात्त इति । प्रत्ययस्य नित्त्वान्नित्स्वरेण ॥—उत्तमशारदमिति । शरदि ऋतौ भवं शारदम् ॥—अध्व-॥—कठाध्वर्युरिति । अध्वरं यज्ञं यातीत्यध्वर्युः ऋत्विग्विशेषः । कठेन प्रोक्तं छन्दोऽधीते कठः । कठशब्दादण्णन्तात् णिनिप्रत्ययः तस्य लुक् । अध्येत्रणस्तु ‘प्रोक्ताल्लुक्’ इति लुक् । विशेषणसमासोऽयम् ॥—दौवारिककषाय इति । षष्ठीसमासः ॥—सदृश-। सादृश्य- वाचिनि तत्पुरुषे पूर्वपदं प्रकृत्या एतयोरुत्तरपदयोः ॥—पितृसदृश इति । पितृमातृशब्दावुणादितृजन्तौ चित्स्वरेणान्तोदात्तौ । नन्वत्र ‘पूर्वसदृशसमोनार्थं’ इति तृतीयासमासे कृते ‘तत्पुरुषे तुल्यार्थं’ इत्येव सिद्धम् । न च तुल्यार्थयोगे षष्ठ्या अपि विहितत्वेन षष्ठीसमासार्थमिदमिति वाच्यम् । तत्रानभिधानात्षष्ठीसमासो नेत्यपि सुवचत्वादिति चेन्मैवम् । अलुक्समासानुरोधेन षष्ठीसमासस्वीकारस्यावश्यकत्वात् । तद्यथा । दास्याः सदृशो वृषल्याः सदृश इति । ‘षष्ठ्या आक्रोशे’ इत्यलुक् । दासीशब्दो ‘दंसेष्टो न आ च’ इति दंसेष्टः प्रत्ययः नकारस्य चाकारः । प्रत्ययस्वरेण दासशब्द उदात्तः । टित्वान्ङीप् ‘यस्य’ इति लोपः । ‘अनुदात्तस्य च यत्र’ इति ङीप उदात्तत्वम् । वृषलशब्दाज्जातिलक्षणो ङीष् । उभयत्रापि ‘उदात्तयणो हल्पूर्वात्’ इति विभक्तिरुदात्ता । नन्वेवं तृतीयासमासविधायके ‘पूर्वसदृश’ इति सूत्रे सदृशग्रहणं मास्तु सर्वत्र षष्ठीसमासोऽस्तु इति चेन्मैवम् । यत्र षष्ठ्यर्थो नास्ति तदर्थं सदृशग्रहणम् । विद्यया सदृशो विद्यासदृश इति अन्यो देवदत्तादिरत्र प्रतियोगी

translator notes

commentary Subodhinī: śārada 'meaning new' is underived (avyutpanna); rajju here is the rope by which the vessel is held, and the sense is 'new water just now drawn up from the well'; in the counter-example śārada is 'that which is in the autumn season'. Followed in the glosses.
commentary Subodhinī on sṛjer asum ca (uṇādi 15): 'salopa' is carried forward (anuvṛtti) from skandeḥ salopaś ca (uṇādi 14), 'u' from bhṛmṛśī- (uṇādi 7), 'nit' from dhānye nit (uṇādi 9): after sṛj comes the affix u, which is nit, with the augment asum to the root and deletion of s; asum after the last vowel of sṛj, deletion of s, yaṇ, and jaśtva of the s of asum give rajju. It is ādyudātta by the accent of nit, the affix being nit. Followed in the block's 'ādyudātta'.
translator Accent convention: udātta acute, anudātta unmarked; the counter-example is left unmarked. The anuvṛtti sources in sutra_en are the translator's identification.
textual The print (NSP p. 633, scan page-0643) gives the uṇādi reference as '(u0)' with no number, placed before sṛjer asum ca; ours appends the number after it (collation batch16, markup only).
textual sk.3743.s1 also carries the Subodhinī on SK 3744 (from 'adhva-') and SK 3745 (from 'sadṛśa-'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here.

SK 3744 · A 6.2.10V

अध्वर्युकषाययोर्जातौ ॥ ३७४४ ॥

adhvaryukaṣāyayorjātau

adhvaryukaṣāyayor jātau — When adhvaryu or kaṣāya follows, in [a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] denoting a class (jāti), [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before adhvaryu "officiating priest" or kaṣāya, in a tatpuruṣa that names a class (jāti), the prior member keeps its accent.

Example.

kaṭha + adhvaryu → kaṭhā́dhvaryuḥ "an adhvaryu of the Kaṭha school".

kaṭha ends in the ac of the pacādi list, so it is antodātta: kaṭhá. Its ṇini (SK 1484) is lost by SK 1487.

Then the udātta a and the anudātta a of adhvaryu merge, and the merged ā is udātta by SK 3658: ṭhā́.

These two accent steps are not stated by Bhaṭṭoji or his commentators; they are inferred.

dauvārika + kaṣāya → dauvārikákaṣāyam "the kaṣāya of door-keepers". dauvārika "appointed at the door" ends in ṭhak and is antodātta, Bhaṭṭoji says. So the udātta is on ká.

Applies when / blocked by. Without the sense of a class: paramādhvaryuḥ "the chief adhvaryu".

Siddhānta-kaumudī

एतयोः परतो जातिवाचिनि तत्पुरुषे पूर्वपदं प्रकृतिस्वरम् । कठाध्वर्युः । दौवारिककषायम् । कठशब्दः पचाद्यजन्तः । तस्मात् वैशम्पायनान्तेवासिभ्यश्च SK 1484 इति णिनेः कठचरकाल्लुक् SK 1487 इति लुक् । द्वारि नियुक्त इति ठक्यन्तोदात्तो दौवारिकशब्दः । जातौ किम् । परमाध्वर्युः ॥

When these two follow, in a tatpuruṣa denoting a class (jāti), the prior member has its own accent (prakṛtisvara). kaṭhā́dhvaryuḥ ['an adhvaryu of the Kaṭha school']; dauvārikákaṣāyam ['the kaṣāya of door-keepers']. kaṭha ends in the ac of the pacādi class [and so is antodātta, kaṭhá]; after it, the ṇini [taught] by vaiśampāyanāntevāsibhyaś ca (SK 1484) is elided (luk) by kaṭhacarakāl luk (SK 1487). The word dauvārika, [formed in the sense] 'appointed at the door' (dvāri niyuktaḥ), is antodātta, ending in ṭhak, [so its final syllable, ká, is udātta]. Why 'denoting a class'? paramādhvaryuḥ ['the chief adhvaryu'].

translator notes

commentary Subodhinī (printed under sk.3743.s1, from 'adhva-'): an adhvaryu is the officiating priest who goes to (yāti) the sacrifice (adhvara); kaṭha is one who studies the chandas proclaimed by Kaṭha: after kaṭha comes the affix ṇini, which is elided, and the aṇ of 'one who studies' is elided by proktāl luk; kaṭhādhvaryu is a viśeṣaṇa-samāsa, dauvārikakaṣāya a ṣaṣṭhī-samāsa. Followed in the glosses.
translator Accent convention: udātta acute, anudātta unmarked. Bhaṭṭoji states that dauvārika is antodātta; for kaṭha he names only the pacādi ac, which is udātta by the affix accent, so kaṭhá; in kaṭhā́dhvaryuḥ the udātta á and the following anudātta a merge into an udātta ā by ekādeśa udāttenodāttaḥ (SK 3658). Those two steps are the translator's, not the text's. The counter-example is left unmarked. The anuvṛtti sources in sutra_en are the translator's identification.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3743.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here. Ours = print (NSP p. 633, scan page-0643; the raw OCR of that page skips the sūtra line, the scan has it).

SK 3745 · A 6.2.11V

सदृशप्रतिरूपयोः सादृश्ये ॥ ३७४५ ॥

sadṛśapratirūpayoḥ sādṛśye

sadṛśapratirūpayoḥ sādṛśye — When sadṛśa or pratirūpa follows, in [a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] expressing similarity (sādṛśya), [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before sadṛśa or pratirūpa "like", in a tatpuruṣa of likeness, the prior member keeps its accent.

Example.

pitṛ + sadṛśa → pitṛ́sadṛśaḥ "like the father".

The Subodhinī: pitṛ ends in tṛc, which is c-marked, so it is antodātta by SK 3710. The udātta is on tṛ́.

Bhaṭṭoji gives no example with pratirūpa.

Applies when / blocked by. In paramasadṛśaḥ the sense is honouring, not likeness. So the rule does not apply.

Siddhānta-kaumudī

अनयोः पूर्वं प्रकृत्या । पितृसदृशः । सादृश्ये किम् । परमसदृशः । समासार्थोऽत्र पूज्यमानता न सादृश्यम् ॥

When these two follow, the prior [member keeps] its own accent (prakṛtyā). pitṛ́sadṛśaḥ ['like the father']. Why 'expressing similarity'? paramasadṛśaḥ: here the sense of the compound is being honoured (pūjyamānatā), not similarity.

translator notes

commentary Subodhinī (printed under sk.3743.s1, from 'sadṛśa-'): the rule applies in a tatpuruṣa expressing similarity when these two follow as final members; pitṛ and mātṛ end in the uṇādi affix tṛc and are antodātta by the accent of cit [citaḥ, SK 3710]. Followed in sutra_en and in the mark pitṛ́ (final syllable udātta).
commentary Subodhinī (under sk.3743.s1): Objection: once the third-case compound is made by pūrvasadṛśa- (SK 693), tatpuruṣe tulyārtha- (SK 3736) already gives the result; and one cannot say this rule serves the ṣaṣṭhī-samāsa, since that may be denied for want of expression (anabhidhāna). Reply: the ṣaṣṭhī-samāsa must be admitted for the sake of aluk compounds such as dāsyāḥsadṛśaḥ, vṛṣalyāḥsadṛśaḥ (aluk by ṣaṣṭhyā ākrośe; it derives dāsī and vṛṣalī and their accent), so this rule has a field; and 'sadṛśa' in pūrvasadṛśa- serves where no sixth-case sense is present: vidyayā sadṛśaḥ = vidyāsadṛśaḥ, where Devadatta or the like is the counterpart. Recorded (no effect on the English).
translator Accent convention: udātta acute, anudātta unmarked; the counter-example is left unmarked. Bhaṭṭoji gives no example with pratirūpa. The anuvṛtti sources in sutra_en are the translator's identification.
textual No Subodhinī block of its own: its Subodhinī is the tail of sk.3743.s1 (NSP pp. 633–634, scans page-0643/0644). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here; that witness adds the example 'pitṛpratirūpaḥ' and omits 'na' before 'sādṛśyam'. The print (scan page-0644) agrees with ours on both points.

SK 3746 · A 6.2.12V

द्विगौ प्रमाणे ॥ ३७४६ ॥

dvigau pramāṇe

dvigau pramāṇe — When a dvigu denoting a measure (pramāṇa) follows, in [a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)], [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. When the final member is a dvigu that denotes a measure, the prior member keeps its accent, in a tatpuruṣa. A dvigu is a compound with a numeral as its prior member.

Example.

saptasama "whose measure is seven years" is a dvigu: sapta samāḥ pramāṇam asya.

A vārttika, pramāṇe lo dvigor nityam, makes its measure affix mātrac vanish (luk).

prācyaś cāsau saptasamaś ca → prācya + saptasama → prā́cyasaptasamaḥ "an Easterner seven years old".

prācya is ādyudātta, Bhaṭṭoji says. The Subodhinī gives the reason: it ends in yat (SK 3701). So the udātta is on prā́.

Applies when / blocked by.

The final member must be a dvigu: not vrīhiprasthaḥ "a prastha of rice".
The dvigu must denote a measure: not paramasaptasamam. There saptasama is a group of seven years, a samāhāra-dvigu, not a measure (Subodhinī).

Siddhānta-kaumudī

द्विगावुत्तरपदे प्रमाणवाचिनि तत्पुरुषे पूर्वपदं प्रकृतिस्वरम् । प्राच्यसप्तसमः । सप्तसमाः प्रमाणमस्य ।

When a dvigu denoting a measure (pramāṇa) follows as final member, in a tatpuruṣa the prior member has its own accent (prakṛtisvara). prā́cyasaptasamaḥ ['an Easterner seven years old']: [saptasama means] 'seven years (samāḥ) are its measure'.

vārttika

प्रमाणे लोद्विगोर्नित्यम्

(vārttika) pramāṇe lo dvigor nityam — [After a word denoting] a measure, luk [of the affix]; after a dvigu, obligatorily.

(वार्तिकम्) ॥ इति मात्रचो लुक् । प्राच्यशब्द आद्युदात्तः । प्राच्यश्चासौ सप्तसमश्च प्राच्यसप्तसमः । द्विगौ किम् । व्रीहिप्रस्थः । प्रमाणे किम् । परमसप्तसमम् ॥

By this, the mātrac is elided (luk). prācya is ādyudātta, [so its first syllable, prā́, is udātta]. prācyaś cāsau saptasamaś ca ['he is an Easterner and seven years old'] gives prācyasaptasamaḥ. Why 'a dvigu'? vrīhiprasthaḥ ['a prastha of rice']. Why 'denoting a measure'? paramasaptasamam ['the excellent group of seven years'].

Subodhinī

alignment inferredNSP p. 644

—प्राच्यशब्द आद्युदात्त इति । ‘द्युप्रागपागुदकप्रतीचो यत्’ इति यदन्तत्वात् ‘यतोऽनावः’ इत्याद्युदात्तः ॥—परमसप्तसममिति । सप्तानां समानां समाहारः सप्तसमं समाहारद्विगुः । पात्रादित्वात् स्त्रीत्वाभावः

translator notes

commentary Subodhinī: prācya ends in yat by dyuprāgapāgudakpratīco yat and is therefore ādyudātta by yato 'nāvaḥ (SK 3701). Followed in the accent mark.
commentary Subodhinī: in paramasaptasamam, saptasamam is the aggregate (samāhāra) of seven years, a samāhāra-dvigu, which is not feminine because it belongs to the pātrādi class. So there the dvigu does not denote a measure, which shows that 'pramāṇe' qualifies the dvigu final member (as Bhaṭṭoji's 'sapta samāḥ pramāṇam asya' also glosses the dvigu). Followed in sutra_en and k1 ('a dvigu denoting a measure'), and in the gloss of the counter-example. The Sanskrit word order of Bhaṭṭoji's gloss alone would permit attaching 'pramāṇavācini' to the tatpuruṣa.
translator The vārttika joins the two vārttikas Bhaṭṭoji gives at SK 1838, 'pramāṇe laḥ' (la standing for luk) and 'dvigor nityam'; it is also quoted at SK 481. Accent convention: udātta acute, anudātta unmarked; counter-examples are left unmarked. The anuvṛtti sources in sutra_en are the translator's identification.
textual The digital source opens k3 with the editorial tag '(vārttikam)', closing the vārttika of k2; the print (NSP p. 634, scan page-0644) instead prints the vārttika sign before 'pramāṇe lo dvigor nityam'. The tag is left untranslated, and k3 is Bhaṭṭoji's own prose. The print also divides 'sapta samāḥ' and 'pramāṇe lo dvigor' (collation batch16, word division only).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here.

SK 3747 · A 6.2.13V

गन्तव्यपण्यं वाणिजे ॥ ३७४७ ॥

gantavyapaṇyaṃ vāṇije

gantavyapaṇyaṃ vāṇije — When vāṇija ('trader') follows, [in a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] a prior member denoting the place to be gone to (gantavya) or the merchandise (paṇya) [keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before vāṇija "trader", a prior member naming the place to be gone to, or the merchandise, keeps its accent, in a tatpuruṣa.

Example.

madra + vāṇija → madrávāṇijaḥ "a trader to the Madras". madra ends in the affix rak. The Subodhinī: it is antodātta by the affix accent. So the udātta is on drá.

go + vāṇija → góvāṇijaḥ "a cattle-trader". go is antodātta (Subodhinī), so the udātta is on gó.

Bhaṭṭoji calls the compound a saptamī-samāsa, a compound with a seventh-case prior member.

Applies when / blocked by. Without these senses: paramavāṇijaḥ "the chief trader".

Siddhānta-kaumudī

वाणिजशब्दे परे तत्पुरुषे गन्तव्यवाचि पण्यवाचि च पूर्वपदं प्रकृतिस्वरम् । मद्रवाणिजः । गोवाणिजः । सप्तमीसमासः । मद्रशब्दो रक्प्रत्ययान्तः । गन्तव्येति किम् । परमवाणिजः ॥

When the word vāṇija follows, in a tatpuruṣa a prior member denoting the place to be gone to or the merchandise has its own accent (prakṛtisvara). madrávāṇijaḥ ['a trader to the Madras']; góvāṇijaḥ ['a cattle-trader']. [It is] a compound with a seventh-case word (saptamī-samāsa). madra ends in the affix rak, [and is therefore antodātta: its final syllable, drá, is udātta]. Why 'gantavya' ('to be gone to')? paramavāṇijaḥ ['the chief trader'].

Subodhinī

NSP p. 644

—गन्तव्यपण्यम्—वणिगेव वाणिजः । प्रज्ञादित्वादण् ॥—मद्रवाणिज इति । मद्रेषु गत्वा व्यवहरतीत्यर्थः ॥—गोवाणिज इति । गमेर्डोः । अन्तोदात्तोऽयम् ॥—सप्तमीसमास इति । सप्तमीति योगविभागात् मद्रवाणिजेत्यत्र षष्ठीसमासः ॥—रक्प्रत्ययान्त इति । ‘स्फायितञ्चि’ इति विहितो रक् तदन्तादित्यर्थः । प्रत्ययस्वरेणान्तोदात्तोऽयम्

translator notes

commentary Subodhinī: vāṇija is vaṇij itself, with aṇ by the prajñādi class; madravāṇija is one who goes to the Madras and trades there; go is from gam with ḍo (gamer ḍoḥ, uṇādi 225) and is antodātta; rak is the affix taught by sphāyitañci- (uṇādi 170), and madra is antodātta by the affix accent. Followed in the glosses and the accent marks madrá-, gó-.
commentary Subodhinī on 'saptamīsamāsaḥ': the compound rests on the yogavibhāga of 'saptamī' [of saptamī śauṇḍaiḥ, SK 717]; it goes on 'madravāṇijety atra ṣaṣṭhīsamāsaḥ' (print = ours, scan page-0644), which as transmitted conflicts with the gloss 'madreṣu gatvā'. Recorded: the English leaves the referent of Bhaṭṭoji's 'saptamīsamāsaḥ' as terse as the Sanskrit.
translator Bhaṭṭoji's 'saptamīsamāsaḥ' most naturally describes madravāṇija (madreṣu vāṇijaḥ); govāṇija would be a ṣaṣṭhī-samāsa (gavāṃ vāṇijaḥ). The Subodhinī sentence quoted in the previous note may have lost words ('… madravāṇija [saptamī-samāsaḥ, govāṇija] ity atra ṣaṣṭhīsamāsaḥ'?); that is a conjecture only. Accent convention: udātta acute, anudātta unmarked; the counter-example is left unmarked. The anuvṛtti sources in sutra_en are the translator's identification.
textual The raw NSP OCR reads the sūtra as 'vāṇijye'; the scan (NSP p. 634, page-0644) reads 'vāṇije', as ours. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here.

SK 3748 · A 6.2.14V

मात्रोपज्ञोपक्रमच्छाये नपुंसके ॥ ३७४८ ॥

mātropajñopakramacchāye napuṃsake

mātropajñopakramacchāye napuṃsake — When mātra, upajña, upakrama or chāyā follows, in a neuter (napuṃsaka) [tatpuruṣa (carried forward, anuvṛtti, from SK 3736)], [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before mātra, upajña, upakrama or chāyā, in a neuter tatpuruṣa, the prior member keeps its accent.

Example.

bhikṣāyās tulyapramāṇam "of a measure equal to alms" → bhikṣā́mātram "as much as alms". bhikṣā ends in the affix a of SK 3280, so its udātta is on kṣā́.
pā́ṇinyupajñam "first devised by Pāṇini". pāṇini is ādyudātta, so the udātta is on pā́.
nandópakramam "first undertaken by Nanda". nanda ends in the ac of the pacādi list, so it is antodātta, nandá. Its udātta a and the anudātta u of upakrama merge into an udātta o by SK 3658: dó.
íṣucchāyam "the shade of [many] arrows". iṣu is ādyudātta because its affix is n-marked. The udātta is on í.

The Subodhinī makes bhikṣā antodātta. That its udātta survives on kṣā́ after the feminine ā, and the whole accent step for nanda, are not stated by Bhaṭṭoji or his commentators; they are inferred.

Applies when / blocked by. The compound must be neuter: not kuḍyacchāyā "the shade of a wall", which is feminine.

Siddhānta-kaumudī

मात्रादिषु परतो नपुंसकवाचिनि तत्पुरुषे तथा । भिक्षायास्तुल्यप्रमाणं भिक्षामात्रम् । भिक्षाशब्दो गुरोश्च हलः SK 3280 इत्यप्रत्ययान्तः । पाणिन्युपज्ञम् । पाणिनि शब्द आद्युदात्तः । नन्दोपक्रमम् । नन्दशब्दः पचाद्यजन्तः । इषुच्छायम् । इषुशब्द आद्युदात्तो नित्त्वात् । नपुंसके किम् । कुड्यच्छाया ॥

When mātra etc. follow, in a tatpuruṣa that is neuter, likewise [the prior member has its own accent]. bhikṣā́mātram ['as much as alms']: of a measure equal to that of alms (bhikṣāyās tulyapramāṇam). bhikṣā ends in the affix a [taught] by guroś ca halaḥ (SK 3280), [and so has its final syllable, kṣā́, udātta]. pā́ṇinyupajñam ['first devised by Pāṇini']: pāṇini is ādyudātta. nandópakramam ['first undertaken by Nanda']: nanda ends in the ac of the pacādi class. íṣucchāyam ['the shade of [many] arrows']: iṣu is ādyudātta because [its affix] is nit. Why 'neuter'? kuḍyacchāyā ['the shade of a wall'].

Subodhinī

NSP p. 644

—मात्रो—तथेति । पूर्वपदं प्रकृतिस्वरं स्यादित्यर्थः । भिक्षाशब्दोऽप्रत्ययान्तोदात्तः । मात्रशब्दस्तु तुल्यपर्यायो वृत्तिविषये तुल्यप्रमाणे वर्तते भिक्षायास्तुल्यप्रमाणमित्यस्वपदविग्रहः षष्ठीतत्पुरुषः । तदाह—भिक्षाया इति । पाणिन्युपज्ञमिति । उपज्ञायत इति उपज्ञः । ‘आतश्चोपसर्गे’ कर्मण्यङ् । पाणिनिशब्द इञन्तत्वादाद्युदात्तः । तस्य उपज्ञा इति षष्ठीसमासः । ‘उपज्ञोपक्रमं तदाद्याचिख्यासायाम्’ इति नपुंसकता ॥—नन्दोपक्रममिति । षष्ठीसमासः । अत्रापि पूर्ववन्नपुंसकता । उपक्रम्यते इति कर्मणि घञ् ‘नोदात्तोपदेशस्य’ इति वृद्धिप्रतिषेधः ॥—इषुच्छायमिति । इषूणां छायेति तत्पुरुषः । ‘छाया बाहुल्ये’ इति नपुंसकता ॥ ‘इषेः किच्च’ इत्युप्रत्ययान्त इषुः तत्र निदधिकारादाद्युदात्तस्तदाह—इषुशब्द इति ॥—गमनसुखमिति । समानाधिकरणसमासो मयूरव्यंसकादिर्वा

translator notes

commentary Subodhinī: 'tathā' means 'the prior member has its own accent'; bhikṣā, ending in the affix a, is antodātta; mātra is a synonym of tulya and within the compound means 'of equal measure', so 'bhikṣāyās tulyapramāṇam' is an analysis not containing its own members (asvapadavigraha) of a ṣaṣṭhī-tatpuruṣa. Followed in the bracket '[the prior member has its own accent]' and the mark bhikṣā́.
commentary Subodhinī: upajña is 'what is first known', with aṅ in the object sense by ātaś copasarge (SK 3283); pāṇini is ādyudātta because it ends in iñ; pāṇinyupajña and nandopakrama are ṣaṣṭhī-samāsas, neuter by upajñopakramaṃ tadādyācikhyāsāyām (SK 824); upakrama has ghañ in the object sense, with vṛddhi blocked by nodāttopadeśasya; iṣucchāya is a tatpuruṣa 'the shade of arrows', neuter by chāyā bāhulye (SK 825); iṣu ends in u by īṣeḥ kic ca (uṇādi 13) and is ādyudātta because 'nit' is in force there [from dhānye nit, uṇādi 9]. Followed in the glosses ('first devised', 'first undertaken', '[many] arrows').
translator Accent convention: udātta acute, anudātta unmarked. For nanda Bhaṭṭoji names only the pacādi ac, which is udātta by the affix accent (nandá); in nandópakramam the udātta a and the following anudātta u merge into an udātta o by ekādeśa udāttenodāttaḥ (SK 3658). Those two steps are the translator's. In bhikṣā́mātram the same merger of bhikṣá with the anudātta ṭāp is assumed. The counter-example is left unmarked. The anuvṛtti sources in sutra_en are the translator's identification.
textual Ours reads 'nittvāt'; the print (NSP p. 634, scan page-0644) reads 'nitvāt' (collation batch16, spelling only). The tail of sk.3748.s1 ('gamanasukham iti …') is the Subodhinī on SK 3749. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 carries only the kaumudī mūla here.

SK 3749 · A 6.2.15V

सुखप्रिययोर्हिते ॥ ३७४९ ॥

sukhapriyayorhite

sukhapriyayor hite — When sukha or priya follows, in [a tatpuruṣa (carried forward, anuvṛtti, from SK 3736)] denoting what is good for [someone] (hita), [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before sukha "pleasant" or priya "agreeable", in a tatpuruṣa meaning "good for", the prior member keeps its accent.

Example.

gamana + priya → gámanapriyam "going that is agreeable".

gamana + sukha → gámanasukham "going that is pleasant".

gamana ends in lyuṭ. By SK 3676 the syllable before the affix is udātta, so the udātta is on gá.

Applies when / blocked by. Without the sense "good for": paramasukham "the highest happiness".

Siddhānta-kaumudī

एतयोः परयोर्हितवाचिनि तत्पुरुषे तथा । गमनप्रियम् । गमनसुखम् । गमनशब्दे लित्स्वरः । हिते किम् । परमसुखम् ॥

When these two follow, in a tatpuruṣa denoting what is good for [someone] (hita), likewise [the prior member has its own accent]. gámanapriyam ['going that is agreeable']; gámanasukham ['going that is pleasant']. In the word gamana [there is] the accent of lit, [so its first syllable, gá, is udātta]. Why 'denoting what is good for [someone]'? paramasukham ['the highest happiness'].

Subodhinī

alignment inferredNSP p. 644

—लित्स्वर इति । गमनशब्दो ल्युडन्तः ‘लिति’ इति सूत्रेणाद्युदात्तः

translator notes

commentary Subodhinī: gamana ends in lyuṭ and is ādyudātta by the rule liti (SK 3676). Followed in the accent mark.
commentary Subodhinī (printed at the tail of sk.3748.s1): gamanasukham is a samānādhikaraṇa compound, or else belongs to the mayūravyaṃsakādi class. Followed in the gloss ('going that is pleasant').
translator Accent convention: udātta acute, anudātta unmarked; the counter-example is left unmarked. 'likewise' (tathā) is glossed in brackets as at SK 3748, following the Subodhinī there. The anuvṛtti sources in sutra_en are the translator's identification. That the examples meet the condition 'hita' (in both, the going is good for one) is the translator's reading; neither Bhaṭṭoji nor the Subodhinī says so.
textual Wikisource uttara-4/0107 reads 'gamanaśabdo litsvareṇa ādyudāttaḥ' for our 'gamanaśabde litsvaraḥ'; the print (NSP p. 634, scan page-0644) agrees with ours. No Bālamanoramā: our BM layer is empty, and Wikisource carries only the kaumudī mūla here.

SK 3750 · A 6.2.16V

प्रीतौ च ॥ ३७५० ॥

prītau ca

prītau ca — And when affection (prīti) [is to be understood: with sukha or priya following (sukhapriyayoḥ, carried forward, anuvṛtti, from SK 3749), in a tatpuruṣa, the prior member (pūrvapada) keeps its original accent (prakṛtyā)].

Rule. The same holds when affection (prīti) is meant. Before sukha or priya, the prior member keeps its accent, in a tatpuruṣa.

Example.

brāhmaṇásukhaṃ pāyasam "milk-rice, a delight to Brāhmaṇas".

chātrápriyo 'nadhyāyaḥ "a day without recitation, dear to students".

Bhaṭṭoji says brāhmaṇa and chātra are antodātta by the affix accent. So the udātta is on ṇá and on trá.

Applies when / blocked by. Without affection: rājasukham "the king's ease".

Watch out. Why a separate rule, when SK 3749 has the same final members? The Subodhinī: the split stops a one-to-one pairing (yathāsaṃkhya). Otherwise "good for" might go only with sukha, and "affection" only with priya.

Siddhānta-kaumudī

प्रीतौ गम्यायां प्रागुक्तम् । ब्राह्मणसुखं पायसम् । छात्रप्रियोऽनध्यायः । ब्राह्मणसुखं पायसम् । छात्रप्रियोऽनध्यायः । ब्राह्मणच्छात्रशब्दौ प्रत्ययस्वरेणान्तोदात्तौ । प्रीतौ किम् । राजसुखम् ॥

When affection (prīti) is to be understood, what was stated before [in SK 3749 holds: with sukha or priya following, in a tatpuruṣa, the prior member keeps its original accent]: brāhmaṇásukhaṃ pāyasam ["milk-rice, a delight to Brāhmaṇas"]; chātrápriyo 'nadhyāyaḥ ["a day without recitation (anadhyāya), dear to students"]. The words brāhmaṇa and chātra are final-udātta (antodātta) by the accent of the affix (pratyayasvara) [so the udātta stays on ṇa of brāhmaṇa and on tra of chātra]. Why "when affection [is to be understood]"? rājasukham ["the king's ease"].

Subodhinī

alignment inferredNSP p. 644

—प्रागुक्तमिति । सुखप्रिययोः परयोस्तत्पुरुषे पूर्वपदं प्रकृतिस्वरं स्यादित्यर्थः । योगविभागो यथासंख्यनिवृत्त्यर्थः । ननु ‘सुखप्रिययोः’ इत्येतावत्पूर्वसूत्रं कृत्वा ‘हिते च’ इति वक्तव्यं तत्राद्ये सूत्रे सुखप्रिययोः प्रीत्यव्यभिचारादेव प्रीतौ गम्यमानायां भविष्यतीति चेत्सत्यम् । प्रीतिग्रहणं तदतिशयप्रतिपत्त्यर्थम् ॥—ब्राह्मणच्छात्रशब्दाविति । ब्रह्मणोऽपत्यमित्यण् । ‘ब्राह्मो जातौ’ इति जातौ टिलोपाभावेऽन्निति प्रकृतिभावः । छात्रशब्दः ‘छत्रादिभ्यो णः’ इति णप्रत्ययान्तः

translator notes

commentary Subodhinī (sk.3750.s1), lemma 'prāguktam iti': when sukha or priya follows, in a tatpuruṣa, the prior member keeps its original accent (prakṛtisvara). Followed: 'what was stated before' is expanded in brackets as the anuvṛtti of sukhapriyayoḥ from SK 3749, with the tatpuruṣa frame.
commentary Subodhinī: the rule is split off from SK 3749 (yogavibhāga) to stop one-to-one pairing (yathāsaṃkhya) of the senses with sukha and priya. Objection: since sukha and priya never occur without affection, one could have made the earlier rule just 'sukhapriyayoḥ' and this one 'hite ca'. Answer: true; prīti is named here to convey an excess of it (tadatiśaya). Recorded.
commentary Subodhinī, lemma 'brāhmaṇacchātraśabdāv iti': brāhmaṇa is brahman + aṇ in the sense of offspring; by brāhmo 'jātau (SK 1158) the ṭi is not elided when a caste (jāti) is meant, and an (SK 1155) keeps the stem unchanged; chātra ends in ṇa by chatrādibhyo ṇaḥ (SK 1612). Followed: both prior members are taken as affix-accented, final udātta (brāhmaṇá-, chātrá-).
textual Our text gives both examples twice ('brāhmaṇasukhaṃ pāyasam. chātrapriyo 'nadhyāyaḥ' repeated). The print (NSP p. 634, scan page-0644) and Wikisource (uttara-4/0107) give them once (collation batch17, class A). The English gives them once.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0107 prints only the kaumudī mūla for SK 3750.
translator Accent: acute = udātta, anudātta unmarked. The kaumudī gives no accent for pāyasam, anadhyāyaḥ or the counter-example rājasukham, and these are left unmarked; in rājasukham the rule does not apply, so the general compound accent (samāsasya, SK 3734) would presumably hold. The source rules of the bracketed frame are the translator's identification: prakṛtyā pūrvapadam from SK 3735 (A 6.2.1) and tatpuruṣe from SK 3736 (A 6.2.2).

SK 3751 · A 6.2.17V

स्वं स्वामिनि ॥ ३७५१ ॥

svaṃ svāmini

svaṃ svāmini — Before svāmin, [a prior member (pūrvapada)] denoting property (sva) [keeps its original accent (prakṛtyā), in a tatpuruṣa].

Rule. Before svāmin "owner", a prior member naming the property keeps its accent, in a tatpuruṣa.

Example.

go + svāmin → gósvāmī "owner of cattle". go is antodātta, so its one syllable gó is udātta.

Applies when / blocked by. Without the sense of property: paramasvāmī "supreme master".

Siddhānta-kaumudī

स्वामिशब्दे परे स्ववाचि पूर्वपदं तथा । गोस्वामी । स्वं किम् । परमस्वामी ॥

When the word svāmin follows, a prior member denoting property (sva) likewise [keeps its original accent]: gósvāmī ["owner of cattle"; the udātta is on go]. Why "denoting property"? paramasvāmī ["supreme master"].

translator notes

commentary Subodhinī on SK 3748 (sk.3748.s1), lemma 'tatheti': Bhaṭṭoji's 'tathā' means 'the prior member keeps its original accent (prakṛtisvara)'. Followed: 'likewise' here is expanded in brackets in that sense.
commentary Subodhinī on SK 3747 (sk.3747.s1), lemma 'govāṇija iti': go is formed with ḍo from gam (gamer ḍoḥ) and is final-udātta. Followed: go-, a single syllable, is marked udātta in gósvāmī.
textual No Subodhinī on SK 3751: the print (NSP p. 634, scan page-0644) passes from 'brāhmaṇacchātraśabdāv iti … ṇapratyayāntaḥ' (SK 3750) straight to 'patyā—' (SK 3752). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0107 prints only the mūla. Collation batch17: clean.
translator Accent: acute = udātta, anudātta unmarked. The kaumudī gives no accent for the counter-example paramasvāmī, which is left unmarked. The frame (prakṛtyā pūrvapadam, SK 3735 = A 6.2.1; tatpuruṣe, SK 3736 = A 6.2.2) is the translator's identification of the source rules.

SK 3752 · A 6.2.18V

पत्यावैश्वर्ये ॥ ३७५२ ॥

patyāvaiśvarye

patyāv aiśvarye — Before pati in the sense of lordship (aiśvarya), [the prior member (pūrvapada) keeps its original accent (prakṛtyā), in a tatpuruṣa].

Rule. Before pati in the sense of lordship, the prior member keeps its accent, in a tatpuruṣa.

Example.

gṛha ends in ka (SK 2906) and is antodātta by the affix accent (Subodhinī): gṛhá

→ gṛha + pati → gṛha keeps its accent → gṛhápatiḥ, udātta on há.

Bhaṭṭoji's line: dámūnā gṛhápatir dáme "the household one, lord of the house, in the house".

Siddhānta-kaumudī

दमूना गृहपतिर्दमे (दमू॑ना गृ॒हप॑ति॒र्दमे॑) ॥

dámūnā gṛhápatir dáme ["the household one, lord of the house, in the house"]. [In gṛhápatiḥ the udātta stays on ha, the final syllable of the prior member gṛha.]

Subodhinī

NSP p. 644–645

—पत्या—ऐश्वर्यार्थे पतिशब्दे परे पूर्वपदं प्रकृतिस्वरं स्यात् तत्पुरुषे । गृहपतिरिति षष्ठीसमासः । ‘गेहे कः’ इति कप्रत्ययान्तो गृहशब्दः प्रत्ययस्वरेणान्तोदात्तः ॥—न भू—। भ्वादीनां समाहारद्वन्द्वे नपुंसकत्वम् । ह्रस्वत्वम् ॥—एतानीति । भूवाक्चिद्दिधिषु एतानीत्यर्थः ॥—न प्रकृत्येति । पूर्वेण प्राप्तः प्रतिषिध्यते ॥—भूपतिरित्यादि । षष्ठीसमासा एते । तत्र भ्वादयस्त्रयः क्विबन्ताः । दिधिषूशब्दः ‘अन्दूहम्भूकफेल्लकर्कन्धूदिधिषू’ इत्यूप्रत्ययान्तो निपातितः । सर्वेऽप्यन्तो-दात्ताः ॥—वा भु—॥—उक्तविषये इति । ऐश्वर्यवाचिनि पतिशब्दे परे भुवनशब्दः पूर्वपदप्रकृतिस्वरः स्यात् । ‘पत्यावैश्वर्ये’ इति प्राप्ते विकल्पोऽयम् ॥—भुवनपतिरिति । भुवनशब्दः क्युन्प्रत्ययान्तो नित्स्वरेणाद्युदात्तः ॥—आशङ्कावाध—। आशङ्कावाधनेदीयस्सूत्तरपदेषु संभावनवाचिनि तत्पुरुषे पूर्वपदं प्रकृतिस्वरं स्यात् । शकि शङ्कायाम् । वाधृ लोडने । आङ्पूर्वाभ्यां कर्मणि घञ् । अतिशयेनान्तिकं नेदीयः । द्वयोरन्तिकयोर्मध्ये एकस्यातिशयविवक्षायामीयसुनि ‘अन्तिकवाढयोः—’ इति नेदादेशः । गमनाशङ्कादयो विशेषणसमासाः मयूरव्यंसकादयो वा

translator notes

commentary Subodhinī (sk.3752.s1), lemma 'patyā—': when pati in the sense of lordship follows, in a tatpuruṣa, the prior member keeps its original accent. gṛhapati is a ṣaṣṭhī-samāsa (compound with a sixth-case word, ṣaṣṭhyanta, as prior member); gṛha ends in ka by gehe kaḥ (SK 2906) and is final-udātta by the accent of the affix. Followed: the tatpuruṣa frame in sutra_en and the udātta on ha of gṛhá-.
translator Accent: acute = udātta, anudātta unmarked, dependent svarita unmarked. Our accented copy and the print mark anudātta under gṛ and ti and the svarita stroke over mū, pa and me (dependent svaritas after an udātta); the unmarked da, ha, da are udātta: dámūnā gṛhápatir dáme. The mantra is given once, as the brief requires.
textual Collation batch17: clean; the print's accent marks (NSP p. 634, scan page-0644) agree with our accented copy. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0107 prints only the mūla. The Subodhinī block sk.3752.s1 also carries the Subodhinī on SK 3753, 3754 and the opening of SK 3755.

SK 3753 · A 6.2.19V

न भूवाक्चिद्दिधिषु ॥ ३७५३ ॥

na bhūvākciddidhiṣu

na bhūvākciddidhiṣu — Not [so] for bhū, vāc, cit and didhiṣū: [before pati in the sense of lordship (patyāv aiśvarye, carried forward, anuvṛtti, from SK 3752), in a tatpuruṣa, these prior members do not keep their original accent (prakṛtyā)].

Rule. Before pati meaning lordship, four prior members do not keep their accent. They are bhū "earth", vāc "speech", cit "thought" and didhiṣū.

Example.

bhuvaḥ patiḥ "lord of the earth" → bhūpatiḥ. Likewise vākpatiḥ, citpatiḥ, didhiṣūpatiḥ.

The Subodhinī says all four prior members are antodātta. That is the accent this rule withholds.

Bhaṭṭoji does not state what accent the compounds take instead. So the forms are left unmarked.

Siddhānta-kaumudī

पतिशब्दे परे ऐश्वर्याचिनि तत्पुरुषे नैतानि प्रकृत्या । भुवः पतिर्भूपतिः । वाक्यपतिः । चित्पतिः । दिधिषूपतिः ॥

When the word pati follows, denoting lordship, in a tatpuruṣa, these [bhū, vāc, cit and didhiṣū] do not keep their original accent: bhuvaḥ patiḥ ["lord of the earth"] = bhūpatiḥ; vākpatiḥ; citpatiḥ; didhiṣūpatiḥ.

translator notes

commentary Subodhinī, printed at the tail of sk.3752.s1, lemma 'na bhū—' (our OCR garbled; read from NSP p. 634, scan page-0644, last line under the watermark): bhū and the rest form a samāhāra-dvandva, hence the neuter and the short final vowel. Followed: didhiṣu in the sūtra is taken as didhiṣū, and the English names didhiṣū.
commentary Subodhinī (sk.3752.s1), lemmas 'etānīti' and 'na prakṛtyeti': 'these' are bhū, vāc, cit and didhiṣū; what the preceding rule (SK 3752) would give is prohibited. Followed: the anuvṛtti from SK 3752 is bracketed in sutra_en.
commentary Subodhinī (sk.3752.s1), lemma 'bhūpatir ityādi': all four are ṣaṣṭhī-samāsas (compounds with a sixth-case word, ṣaṣṭhyanta, as prior member); bhū, vāc and cit end in kvip; didhiṣū ends in ū, given as a ready form (nipātita) in the uṇādi sūtra 'andūdṛmbhū…didhiṣū'; all four are final-udātta. Recorded: this is the accent the prohibition withholds; the kaumudī does not state the resulting accent.
textual Our text reads 'aiśvaryācini' and 'vākyapatiḥ'; the print (NSP pp. 634–635, scans page-0644/0645) and Wikisource read 'aiśvaryavācini' and 'vākpatiḥ' (collation batch17, class A, both). The English follows the print.
textual No Subodhinī block of its own: the Subodhinī on SK 3753 is in sk.3752.s1. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0107–0108 prints only the mūla.
translator The examples are left without accent marks, since the kaumudī does not say what accent the compounds take once the prior member's own accent is withheld.

SK 3754 · A 6.2.20V

वा भुवनम् ॥ ३७५४ ॥

vā bhuvanam

vā bhuvanam — bhuvana optionally [keeps its original accent (prakṛtyā) as prior member before pati in the sense of lordship (patyāv aiśvarye, carried forward, anuvṛtti, from SK 3752), in a tatpuruṣa].

Rule. In the same setting, before pati meaning lordship, bhuvana "world" keeps its accent only optionally.

Example.

bhuvana ends in the uṇādi affix kyun (uṇādi 238). The Subodhinī: being n-marked, it is ādyudātta by SK 3686: bhúvana

→ bhuvana + pati → where the rule applies → bhúvanapatiḥ "lord of the world", udātta on bhú.

The accent of the other option is not stated.

Siddhānta-kaumudī

उक्तविषये । भुवनपतिः भूसूधूभ्रस्जिभ्यः <{उ238}> इति क्युन्नन्तो भुवनशब्दः ॥

In the domain just stated [i.e. before pati denoting lordship]: bhuvanapatiḥ ["lord of the world"; where the rule applies, bhúvanapatiḥ, with bhu udātta]. The word bhuvana ends in the affix kyun by bhūsūdhūbhrasjibhyaḥ (uṇādi 238).

translator notes

commentary Subodhinī, printed in sk.3752.s1, lemma 'uktaviṣaye iti': before pati denoting lordship, bhuvana optionally keeps its accent as prior member; this is an option on what patyāv aiśvarye (SK 3752) would otherwise give. Followed: the anuvṛtti from SK 3752 in sutra_en and k1.
commentary Subodhinī (sk.3752.s1), lemma 'bhuvanapatir iti': bhuvana ends in kyun and is initial-udātta by the accent of an n-marked affix (nitsvara; ñnityādir nityam, SK 3686). Followed: bhúvana- in the option where the rule applies.
textual No Subodhinī block of its own (it is in sk.3752.s1). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0108 prints only the mūla. Collation batch17: clean; the print marks the quotation '(u0)' where ours has a cross-reference.
translator uṇādi 238 is our unit sk90238, which reads bhūsūdhūbhrasjibhyaś chandasi; the kaumudī quotes it without chandasi. The kaumudī gives only the form bhuvanapatiḥ; the accent mark for the option in which the rule applies comes from the Subodhinī, and the accent of the other option is not stated.

SK 3755 · A 6.2.21V

आशङ्काबाधनेदीयस्सु संभावने ॥ ३७५५ ॥

āśaṅkābādhanedīyassu saṃbhāvane

āśaṅkābādhanedīyassu saṃbhāvane — Before āśaṅka, ābādha and nedīyas, when supposition (saṃbhāvana) [is meant, the prior member (pūrvapada) keeps its original accent (prakṛtyā), in a tatpuruṣa].

Rule. Before āśaṅka "suspected", ābādha "obstructed" or nedīyas "nearer", when supposition is meant, the prior member keeps its accent, in a tatpuruṣa. Bhaṭṭoji defines supposition (saṃbhāvana) as judging that something exists.

Example.

gámanāśaṅkam asti "there is a suspected going".

gámanābādham "a going that is obstructed".

gámananedīyaḥ "a going that is nearer".

That is, one supposes that the going is suspected, obstructed or near. gamana ends in lyuṭ and takes the udātta before the affix, on gá (Subodhinī, SK 3676).

Applies when / blocked by. Without supposition: paramanedīyaḥ "the very nearest".

Siddhānta-kaumudī

अस्तित्वाध्यवसायः संभावनम् । गमनाशङ्कमस्ति । गमनाबाधम् । गमननेदीयः । गमनमाशङ्क्यते आबाध्यते निकटतरमिति वा संभाव्यते । संभावने किम् । परमनेदीयः ॥

Supposition (saṃbhāvana) is the determination that something exists (astitvādhyavasāya). gámanāśaṅkam asti ["there is a suspected going"]; gámanābādham; gámananedīyaḥ: that is, it is supposed that going is suspected, that it is obstructed, or that it is nearer. Why "when supposition [is meant]"? paramanedīyaḥ ["the very nearest"].

Subodhinī

alignment inferredNSP p. 645

—अस्तित्वाध्यवसाय इति । अस्तित्वनिश्चयः ॥—गमनाशङ्कमिति । पूर्वपदानि ल्युडन्तानि । तत्र लित्स्वरः ॥—गमनं शङ्क्यत इत्यादि । संभाव्यत इत्यस्य प्रत्येकमन्वयः । गमनमाशङ्क्यते इति संभाव्यते । गमनमावाध्यत इति संभाव्यते । गमनं निकटतरमिति वा संभाव्यते

translator notes

commentary Subodhinī, printed at the end of sk.3752.s1, lemma 'āśaṅkābādha—': before āśaṅka, ābādha and nedīyas, in a tatpuruṣa expressing supposition, the prior member keeps its original accent. āśaṅka and ābādha are formed with ghañ in the object sense from śaki (śaṅkāyām) and bādhṛ (loḍane) with āṅ; nedīyas is antika + īyasun with neda substituted by antikabāḍhayor nedasādhau (SK 2014); the compounds are viśeṣaṇa-samāsas or belong to mayūravyaṃsakādi (SK 754). Followed: the tatpuruṣa frame, and 'suspected going' etc. as qualifier compounds.
commentary Subodhinī (sk.3755.s1), lemma 'astitvādhyavasāya iti': it means astitvaniścaya, 'ascertaining that [something] exists'. Followed.
commentary Subodhinī (sk.3755.s1), lemma 'gamanāśaṅkam iti': the prior members end in lyuṭ and take the accent of an l-marked affix (litsvara; liti, SK 3676). Followed: gámana- is marked with ga udātta.
commentary Subodhinī (sk.3755.s1), lemma 'gamanaṃ śaṅkyata ityādi': saṃbhāvyate is construed with each clause: 'it is supposed that going is suspected', 'that going is obstructed', 'that going is nearer'. Followed.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0108 prints only the mūla. Collation batch17: clean (the print's avagraha in the sūtra, āśaṅkā'bādha-, is presentation only).
translator Accent: acute = udātta, anudātta unmarked; only the udātta the rule preserves (ga of gamana) is marked. The counter-example paramanedīyaḥ carries no stated accent and is left unmarked.

SK 3756 · A 6.2.22V

पूर्वे भूतपूर्वे ॥ ३७५६ ॥

pūrve bhūtapūrve

pūrve bhūtapūrve — Before pūrva in the sense 'formerly having been' (bhūtapūrva), [the prior member (pūrvapada) keeps its original accent (prakṛtyā), in a tatpuruṣa].

Rule. Before pūrva in the sense "formerly", the prior member keeps its accent, in a tatpuruṣa. Inside the compound, pūrva stands for "having been before".

Example.

āḍhyo bhūtapūrvaḥ "one who was formerly rich" → āḍhyápūrvaḥ.

The Subodhinī: āḍhya is formed with ka and is antodātta by SK 3878. So the udātta is on ḍhyá.

Applies when / blocked by. Without the sense "formerly": paramapūrvaḥ.

Siddhānta-kaumudī

आढ्यो भूतपूर्वः आढ्यपूर्वः । पूर्वशब्दो वृत्तिविषये भूतपूर्वे वर्तते । भूतपूर्वे किम् । परमपूर्वः ॥

āḍhyo bhūtapūrvaḥ ["one who was formerly rich"] = āḍhyápūrvaḥ [the udātta stays on dhya, the final syllable of āḍhya]. Within the compound (vṛttiviṣaye) the word pūrva stands for 'formerly having been' (bhūtapūrva). Why "in the sense 'formerly having been'"? paramapūrvaḥ.

Subodhinī

NSP p. 645

—पूर्वे भूतपूर्वे । भूतपूर्वार्थे पूर्वशब्दे परे पूर्वपदं प्रकृतिस्वरं स्यात् ॥—आढ्यो भूतपूर्व इति । यः पूर्वमाढ्य आसीत्स एवमुच्यते ॥—आढ्यपूर्व इति । अत्र विशेषणसमासो मयूरव्यंसकादिर्वा । आढ्यशब्दः आङ्पूर्वाध्यायतेः ‘घन्यर्थे कविधानम्’ इति कर्मणि कः । आतो लोपः । पृषोदरादित्वाद्धस्य ढः थाथादि-स्वरेणान्तोदात्तः ॥—परमपूर्व इति । परमश्वासौ पूर्वश्चेति योयं वाक्यार्थः पूज्यमानतालक्षणस्तस्मिन्निह प्रत्युदाहरणे समासः । परमश्वासौ भूतपूर्वश्चेति विग्रहे तूदाहरणमेव ॥—सविध—। सामीप्यार्थेषु सविधादिषूत्तरपदेषु पूर्वपदं प्रकृत्या तत्पुरुषे ॥—मद्रसविधमिति । सर्वत्रोदाहरणे षष्ठीसमासः । मद्रः रगन्तेनोदात्तः । गान्धारिः ‘कर्दमादीनां च’ इत्याद्युदात्तो वा । काश्मीरो ‘लघावन्ते—’ इति मध्योदात्तः । सविधादीनां सह विधया इत्येवमादिका व्युत्पत्तिरेव केवलम् । समीपवाचिनस्त्वेते समुदायाः । मद्रादीनां सविधं समीपमित्यर्थः । समर्यादमिति । ‘वोपसर्जनस्य’ इति सहस्य सादेशः । चैत्रसमर्यादमिति षष्ठीसमासः । सविधादिषु किम् । मद्रसमीपम्

translator notes

commentary Subodhinī (sk.3756.s1), opening paraphrase: when pūrva in the sense of bhūtapūrva follows, the prior member keeps its original accent; lemma 'āḍhyo bhūtapūrva iti': one who was formerly rich is so called. Followed.
commentary Subodhinī, lemma 'āḍhyapūrva iti': a viśeṣaṇa-samāsa or one of mayūravyaṃsakādi (SK 754); āḍhya is dhyai with āṅ plus ka in the object sense (ghañarthe kavidhānam), with loss of ā and ḍh for dh by pṛṣodarādi, and it is final-udātta by thāthaghañktājabitrakāṇām (SK 3878). Followed: āḍhyá- with the udātta on dhya.
commentary Subodhinī, lemma 'paramapūrva iti': in the counter-example the compound means 'excellent and prior', the sense being excellence (pūjyamānatā); if it were analysed as paramaś cāsau bhūtapūrvaś ca, it would be an example of the rule. Recorded; the English leaves paramapūrvaḥ unglossed.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0108 prints only the mūla. Collation batch17: clean. sk.3756.s1 also carries the Subodhinī on SK 3757 (from 'savidha—').
translator Accent: acute = udātta, anudātta unmarked. The counter-example has no stated accent and is left unmarked.

SK 3757 · A 6.2.23V

सविधसनीडसमर्यादसवेशसदेशेषु सामीप्ये ॥ ३७५७ ॥

savidhasanīḍasamaryādasaveśasadeśeṣu sāmīpye

savidhasanīḍasamaryādasaveśasadeśeṣu sāmīpye — Before savidha, sanīḍa, samaryāda, saveśa and sadeśa in the sense of proximity (sāmīpya), [the prior member (pūrvapada) keeps its original accent (prakṛtyā), in a tatpuruṣa].

Rule. Before savidha, sanīḍa, samaryāda, saveśa and sadeśa in the sense of nearness, the prior member keeps its accent, in a tatpuruṣa. All five mean "the vicinity of" (Subodhinī).

Example.

madrásavidham, madrásaveśam, madrásadeśam "the vicinity of the Madras". madra is antodātta, so the udātta is on drá.
kāśmī́rasamaryādam "the vicinity of Kāśmīra". The Subodhinī: kāśmīra is madhyodātta by phiṭ 42. The udātta is on mī́.
gāndhārasanīḍam is left unmarked. The Subodhinī read gāndhāri here, not gāndhāra.

Applies when / blocked by. Without the sense of nearness:

saha maryādayā "together with a boundary" → samaryādaṃ kṣetram "a field with its boundary".
caitrasamaryādam "Caitra's bounded field".

Siddhānta-kaumudī

एषु पूर्वं प्रकृत्या । मद्रसविधम् । गान्धारसनीडम् । काश्मीरसमर्यादम् । मद्रसवेशम् । मद्रसदेशम् । सामीप्ये किम् । सह मर्यादया समर्यादं क्षेत्रम् । चैत्रसमर्यादम् ॥

Before these the prior member keeps its original accent: madrásavidham ["the vicinity of the Madras"]; gāndhārasanīḍam; kāśmī́rasamaryādam; madrásaveśam; madrásadeśam. Why "in the sense of proximity"? saha maryādayā ["together with a boundary"] = samaryādaṃ kṣetram ["a field with its boundary"]; caitrasamaryādam ["Caitra's bounded field"].

translator notes

commentary Subodhinī, printed in sk.3756.s1, lemma 'savidha—': before savidha and the rest in the sense of proximity, the prior member keeps its accent in a tatpuruṣa; savidha etc. are derived as 'saha vidhayā' and so on only etymologically, while as wholes they mean 'near' (madrādīnāṃ savidhaṃ samīpam). Followed: the tatpuruṣa frame, and the examples rendered as 'the vicinity of …'.
commentary Subodhinī, lemma 'madrasavidham iti': every example is a ṣaṣṭhī-samāsa (compound with a sixth-case word, ṣaṣṭhyanta, as prior member); madra ends in rak and is udātta [on the final, as the Subodhinī on SK 3747 says]; kāśmīra is middle-udātta by laghāvante (phiṭ 42). Followed: madrá-, kāśmī́ra-.
commentary Subodhinī, under the lemma 'madrasavidham iti' (not a lemma of its own; scan page-0645): it speaks of gāndhāriḥ, 'gāndhāriḥ "kardamādīnāṃ ca" ity ādyudātto vā', i.e. optionally initial-udātta by kardamādīnāṃ ca (phiṭ 59). So the commentator's mūla had gāndhāri-, whereas ours, the print (NSP p. 635, scan page-0645) and Wikisource all read gāndhārasanīḍam. Recorded: the English follows the mūla and leaves gāndhāra unmarked.
commentary Subodhinī, lemma 'samaryādam iti': saha is replaced by sa by vopasarjanasya (SK 849); caitrasamaryādam is a ṣaṣṭhī-samāsa. It adds a counter-example of its own: 'savidhādiṣu kim? madrasamīpam'. Followed for the counter-example's analysis; the added counter-example is not in the kaumudī.
textual No Subodhinī block of its own (the Subodhinī is in sk.3756.s1). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0108 prints only the mūla. Collation batch17: clean.
translator Accent: acute = udātta, anudātta unmarked; only the udātta of the prior member is marked. The counter-examples have no stated accent and are left unmarked. On the Subodhinī's gāndhāriḥ: 'ādyudātto vā' leaves the other option unstated; phiṭ 59 ('ādir dvitīyo vodāttaḥ') makes it the second syllable — the translator's supplement.

SK 3758 · A 6.2.24V

विस्पष्टादीनि गुणवचनेषु ॥ ३७५८ ॥

vispaṣṭādīni guṇavacaneṣu

vispaṣṭādīni guṇavacaneṣu — vispaṣṭa and the rest, before words denoting a quality (guṇavacana), [keep their original accent (prakṛtyā) as prior members].

Rule. vispaṣṭa "distinct" and the words of its list keep their accent as prior members before words that denote a quality.

Example.

vispaṣṭa + kaṭuka → víspaṣṭakaṭukam "distinctly pungent".

Bhaṭṭoji: vispaṣṭa is ādyudātta by SK 3783, the rule for a gati (a prefix such as vi) before a participle. So the udātta is on ví.

The list is: vispaṣṭa, vicitra, vyakta, saṃpanna, paṇḍita, kuśala, capala, nipuṇa.

Applies when / blocked by.

The prior member must be in the list: not paramalavaṇam.
The final member must denote a quality: not vispaṣṭabrāhmaṇaḥ.

Watch out. This compound is not a karmadhāraya, says the Subodhinī. vispaṣṭa qualifies the quality itself, while kaṭuka names a thing that has it. So the two do not refer to the same thing, and the compound is made by the general rule for joining two case-forms. The Subodhinī's list also has paṭu; the kaumudī's list does not.

Siddhānta-kaumudī

विस्पष्टकटुकम् । विस्पष्टशब्दो गतिरनन्तरः SK 3783 इत्याद्युदात्तः । विस्पष्टेति किम् । परमलवणम् । गुणेति किम् । विस्पष्टब्राह्मणः । विस्पष्ट । विचित्र व्यक्त । संपन्न । पण्डित । कुशल । चपल । निपुण ॥

víspaṣṭakaṭukam ["distinctly pungent"]. The word vispaṣṭa is initial-udātta by gatir anantaraḥ (SK 3783). Why "vispaṣṭa and the rest"? paramalavaṇam. Why "words denoting a quality"? vispaṣṭabrāhmaṇaḥ. [The list:] vispaṣṭa, vicitra, vyakta, saṃpanna, paṇḍita, kuśala, capala, nipuṇa.

Subodhinī

NSP p. 645–647

—विस्पष्टा—। गुणवचनेषु परेषु विस्पष्टादीनि पूर्वपदानि प्रकृत्या स्युः ॥—विस्पष्टकटुकमिति । स्पश बाधनस्पर्शनयोरित्यस्य ण्यन्तस्य निष्ठायां ‘वा दान्तशान्त—’ इति स्पष्टशब्दो निपातितः । तस्य विशब्देन गतिसमासः । विस्पष्टं कटुकमिति विग्रहः । विस्पष्टादीनि शब्दप्रवृत्तिनिमित्तस्य विशेषणानि न द्रव्यस्य । कटुकादिशब्दैर्गुणवद्द्रव्यमभिधीयते इति सामानाधिकरण्याभावात्कर्मधारयाभावे सुप्सुपेति समासः ॥—विचित्रेत्यादि । चित्र चित्रीकरणे चुरादिण्यन्ता-देरच् । विशेषेण चित्रं विचित्रं प्रादिसमासः ‘तत्पुरुषे तुल्यार्थ—’ इत्यव्ययपूर्वपदप्रकृतिस्वरेणाद्युदात्तः । चिती संज्ञाने निष्ठा । विगतं चित्रमस्य इति विचित्रः । ‘बहुव्रीहौ प्रकृत्या पूर्वपदम्’ इत्याद्युदात्तः । अञ्जू व्यक्त्यादिषु । तस्य विपूर्वस्य निष्ठायां गतिस्वरे ‘उदात्तस्वरितयोः—’ इति स्वरितादिः पदेः कर्तरि क्तः । थाथादिस्वरेणान्तोदात्तः । ग-तिस्वरस्तु न कर्मणीति तत्र वर्तते । अयं कर्तरि क्तः । ‘फलिपाटिनमिमनिजनां कुक्पटिनाकिधतश्च’ इत्युप्रत्ययान्तः पटुशब्दः । तत्र निदित्यधिकारादाद्युदात्तः । पडि गतौ क्तः प्रत्ययस्वरः । उणादिवृत्तौ तु पण व्यवहारे स्तुतौ च । अम-न्ताड्डः । पण्डा बुद्धिः सा संजाताऽस्येति तारकादित्वादितच् । एवमुक्तम् । कुशान् लातीति कुशलः । ‘आतोऽनुपसर्गे’ इति कः कृत्स्वरेणान्तोदात्तः । चुप मन्दायां गतौ । अस्मात् ‘चुपेरच्चोपधायाः’ इति कलप्रत्ययः । तत्र ‘वृषादिभ्य-श्चित्’ इत्यतश्चिदिति वर्तनादन्तोदात्तः । पुण कर्मणि शुभे । ‘इगुपधज्ञाप्रीकिरः कः’ । थाथादिस्वरेणान्तोदात्तः ॥——श्रज्या—। श्रज्यकनमादेशानामुत्तरपदत्वासंभवात्सामर्थ्यात्तद्वदुत्तरपदं गृह्यत इत्याह—इत्यादेशवतीति । इष्ठेयसुनोः पञ्चमी । ‘अपपरिवहिरञ्चवः पञ्चम्या’ इत्यव्ययीभावः ॥—प्रतिपूर्वाह्नमिति । अह्नः पूर्वो भागः पूर्वाह्नः । ‘अह्नोऽह्न एतेभ्यः’ इत्यह्नादेशः । ‘अह्नोऽदन्तात्’ इति णत्वम् । पूर्वाह्नं प्रति । ‘लक्षणेनाभिप्रती आभिमुख्ये’ इत्यव्ययीभावः ॥—उपपूर्वाह्नमिति । पूर्वाह्नस्य समीपम् । ‘अव्ययं विभक्ति—इत्यादिना सामीप्येऽव्ययीभावः ॥—उपपूर्वरात्रमिति । रात्रेः पूर्वो भागः पूर्वरात्रः । ‘अहःसर्वैकदेश—इत्यत्र ‘रात्राह्नाहाः—’ इति पुंस्त्वम् । पूर्वरात्रस्य समीपमुपपूर्वरात्रम् ॥—उपसर्गा—आद्युदात्तानि पूर्वपदानि ॥—सिद्धत्वादिति । ‘बहुव्रीहौ प्रकृत्या पूर्वपदम्’ ‘तत्पुरुषे तुल्यार्थतृतीया-सप्तम्युपमानाव्ययद्वितीयाकृत्याः’ इत्यनेन । ननु किं पुनः कारणम् । अपपर्योरेव वर्ज्यमान उदाहृतो नेतरयोस्तत्राह—अपपर्योरिति । तेन त्रिगर्तं वर्जयित्वेत्यर्थे उपत्रिगर्तं प्रतित्रिगर्तमिति न भवति । ननु पूर्वाह्नं पूर्वरात्रं वर्जयित्वेत्यर्थे अपपूर्वाह्नं परिपूर्वाह्नं अपपूर्वरात्रं परिपूर्वरात्रमिति अहोरात्राद्यवयवा अपपर्योः कस्मान्नोदाह्रियन्ते इत्याशङ्क्याह—अहो-रात्रावयवा इति ॥—वर्ज्यमाना इति । वर्ज्यमानग्रहणेनैव सिद्धत्वान्न पृथगुदाहृता इत्यर्थः ॥—वर्ज्येति किमिति । वर्ज्यमानाहोरात्रावयवेषु किम् ॥—अग्निं प्रतीति । ‘लक्षणेनाभिप्रती—इत्यव्ययीभावः

translator notes

commentary Subodhinī (sk.3758.s1), opening paraphrase: before words denoting a quality, the prior members vispaṣṭa and the rest keep their original accent. Followed.
commentary Subodhinī, lemma 'vispaṣṭakaṭukam iti': spaṣṭa is the niṣṭhā of causative spaśa (bādhanasparśanayoḥ), given as a ready form by vā dāntaśānta… (SK 3068), compounded with vi as a gati-samāsa; analysis: vispaṣṭaṃ kaṭukam. vispaṣṭa and the rest qualify the ground for using the word (pravṛttinimitta, i.e. the quality), not the substance, whereas kaṭuka etc. denote a substance having the quality; so there is no co-reference, no karmadhāraya, and the compound is made by supsupā. Followed: the English does not call the compound a karmadhāraya, and vi of víspaṣṭa is marked udātta.
commentary Subodhinī, lemma 'vicitretyādi': it gives the accent of each listed word: vicitra initial-udātta (as a prādi-samāsa with an avyaya prior member, or as a bahuvrīhi 'vigataṃ citram asya'); vyakta svarita on the first syllable; saṃpanna and nipuṇa final-udātta by the thāthādi rule; kuśala final-udātta by the kṛt accent; capala final-udātta as cit; paṇḍita discussed with two derivations. It also comments on paṭu, a word not in our kaumudī list nor in the print's (NSP p. 635, scan page-0645: 'vispaṣṭa. vicitra. vyakta. saṃpanna. paṇḍita. kuśala. capala. nipuṇa'): paṭu ends in the affix u by phalipāṭinamimanijanāṃ guk paṭināki dhataś ca and is initial-udātta because 'nit' is in force there (print 'paṭuśabdaḥ'; our OCR 'paṭṭaśabdaḥ'). So the commentator's list included paṭu, a commentator's mūla variant. Recorded only; the kaumudī lists the words without accent, and the English follows our mūla (= print) without paṭu.
textual Ours writes 'vicitra vyakta' without a daṇḍa between them; the print (NSP p. 635, scan page-0645) separates them (collation batch17 counts this as presentation). The English lists them separately.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0108 prints only the mūla. The end of sk.3758.s1 (from 'śrajyā—') is the Subodhinī on SK 3759, and its final stretch ('pañcamī. apaparibahiḥ…', 'pratipūrvāhṇam iti' …) belongs to SK 3767.
translator Accent: acute = udātta, anudātta unmarked; only the udātta the rule preserves (vi of vispaṣṭa) is marked. The counter-examples have no stated accent and are left unmarked.

SK 3759 · A 6.2.25V

श्रज्याऽवमकन्पापवत्सु भावे कर्मधारये ॥ ३७५९ ॥

śrajyā'vamakanpāpavatsu bhāve karmadhāraye

śrajyā'vamakanpāpavatsu bhāve karmadhāraye — Before [a final member] containing śra, jya or kan, or [being] avama, or containing pāpa, a prior member (pūrvapada) denoting the action itself (bhāva) [keeps its original accent (prakṛtyā)], in a karmadhāraya.

Rule. In a karmadhāraya, a prior member that names the action itself (bhāva) keeps its accent before certain final members. They are a word containing the substitutes śra, jya or kan, the word avama "lowest", and a word containing pāpa "bad". The three substitutes come before the comparative and superlative affixes (SK 2009, 2011, 2019).

Example.

gamana "going" ends in lyuṭ in the action sense. By SK 3676 the udātta is on gá (Subodhinī).

→ gámanaśreṣṭham "going, the best"

→ gámanajyāyaḥ "going, the better"

→ gámanāvamam "going, the lowest"

→ gámanakaniṣṭham "going, the least"

→ gámanapāpiṣṭham "going, the worst".

Applies when / blocked by.

The final member must be one of these: not gamanaśobhanam.
The prior member must name the action itself. In gamanaśreyaḥ, gamana means "that by which one goes", a means of going (SK 3293). So the rule does not apply.
The compound must be a karmadhāraya. Bhaṭṭoji says this is so that the rule does not apply in a compound with a sixth-case prior member.

Siddhānta-kaumudī

श्र ज्य कन् इत्यादेशवति अवमशब्दे पापशब्दवति चोत्तरपदे भाववाचि पूर्वपदे प्रकृत्या । गमनश्रेष्ठम् । गमनज्यायः । गमनावमम् । गमनकनिष्ठम् । गमनपापिष्ठम् । श्रेत्यादि किम् । गमनशोभनम् । भावे किम् । गम्यतेऽनेनेति गमनम् । गमनं श्रेयो गमनश्रेयः । केति किम् । षष्ठीसमासे मा भूत् ॥

When the final member contains the substitutes śra, jya or kan, or is the word avama, or contains the word pāpa, a prior member denoting the action itself (bhāva) keeps its original accent: gámanaśreṣṭham ["going, the best"]; gámanajyāyaḥ ["going, the better"]; gámanāvamam ["going, the lowest"]; gámanakaniṣṭham ["going, the least"]; gámanapāpiṣṭham ["going, the worst"]. Why "śra and the rest"? gamanaśobhanam. Why "denoting the action itself"? gamyate 'neneti gamanam ["that by which one goes" is gamana, a means of going]: gamanaṃ śreyaḥ = gamanaśreyaḥ. Why "in a karmadhāraya"? So that it should not apply in a ṣaṣṭhī-samāsa (compound with a sixth-case word, ṣaṣṭhyanta, as prior member).

translator notes

commentary Subodhinī, printed at the end of sk.3758.s1, lemma 'śrajyā—' (OCR 'dhajyā') and 'ity ādeśavatīti': since the substitutes śra, jya and kan cannot themselves be final members, by implication (sāmarthyāt) a final member containing them is meant. Followed: 'containing the substitutes'.
commentary Subodhinī (NSP p. 636, scan page-0646; missing from our s-blocks): the substitutes come before iṣṭhan and īyasun by praśasyasya śraḥ (SK 2009), jya ca (SK 2011) and yuvālpayoḥ kan anyatarasyām (SK 2019); in gamanaśreṣṭham etc. the qualifier is placed second as mayūravyaṃsakādi or rājadantādi; in pāpiṣṭha vin/matup is elided (vinmator luk, SK 2020); the prior members end in lyuṭ in the bhāva sense (lyuṭ ca, SK 3290) and are initial-udātta by litsvara. Followed: gámana- marked, and the examples taken as karmadhārayas with the qualifier second.
commentary Subodhinī (scan page-0646), lemmas 'gamyate 'neneti' and 'keti kim iti': in the counter-example gamana has lyuṭ in the instrument sense (karaṇādhikaraṇayoś ca, SK 3293); 'keti kim' means 'what is karmadhāraya for?'. Followed: the English renders 'keti kim' as 'Why in a karmadhāraya?'.
textual Ours and the print (NSP p. 636, scan page-0646) read the abbreviation 'keti kim'; Wikisource (uttara-4/0108) has 'karma- iti kim'. Wikisource also reads 'śra jya avama kan ity ādeśavati pāpavācini' for ours = print 'śra jya kan ity ādeśavati avamaśabde pāpaśabdavati' (collation batch17, V). The English follows ours = print.
textual No Subodhinī block of its own: it begins at the end of sk.3758.s1 and its continuation on NSP p. 636 (scan page-0646) is absent from our commentary layer (it is in the raw OCR page-0646.txt). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0108 prints only the mūla.
translator Accent: acute = udātta, anudātta unmarked; only the udātta the rule preserves (ga of gamana) is marked. The counter-examples have no stated accent and are left unmarked.

SK 3760 · A 6.2.26V

कुमारश्च ॥ ३७६० ॥

kumāraśca

kumāraś ca — And kumāra [as prior member (pūrvapada) keeps its original accent (prakṛtyā)], in a karmadhāraya (karmadhāraye, carried forward, anuvṛtti, from SK 3759).

Rule. kumāra also keeps its own accent as prior member in a karmadhāraya. "In a karmadhāraya" is carried forward from SK 3759.

Example.

kumāra is antodātta, Bhaṭṭoji says. The Subodhinī gives the reason: it ends in the c-marked ac of the pacādi list. So its last syllable is udātta: kumārá

→ kumārī śramaṇā "a maiden who is an ascetic" → in the compound kumārī takes its masculine form kumāra (puṃvadbhāva, Subodhinī) → kumāra + śramaṇā (SK 752) → kumāráśramaṇā, udātta on rá.

Watch out. The Subodhinī reports two views. In its own view only the compound taught by SK 752 (kumāraḥ śramaṇādibhiḥ) is meant. Others take in every karmadhāraya with kumāra. Scholars discuss this; Bhaṭṭoji says only "in a karmadhāraya".

Siddhānta-kaumudī

कर्मधारये । कुमारश्रमणा । कुमारशब्दोऽन्तोदात्तः ॥

In a karmadhāraya [carried forward, anuvṛtti]: kumāráśramaṇā ["a maiden ascetic"]. The word kumāra is final-udātta (antodātta) [so the udātta stays on ra].

translator notes

commentary Subodhinī (NSP p. 636, scan page-0646; missing from our s-blocks), lemma 'kumāraś ca': the word kumāra as prior member keeps its original accent. Followed.
commentary Subodhinī, lemma 'kumāraśramaṇeti': kumārī śramaṇā = kumāraśramaṇā, compounded by kumāraḥ śramaṇādibhiḥ (SK 752); kumārī takes the masculine form in the compound (puṃvadbhāva) through the liṅgaviśiṣṭa paribhāṣā. Followed: the example rendered as a feminine 'maiden ascetic'.
commentary Subodhinī, lemma 'antodātta iti': kumāra is from kumāra (krīḍāyām) with ac by pacādi, final-udātta by citsvara. Only the compound taught by kumāraḥ śramaṇādibhiḥ is meant here, since it is specifically taught (pratipadokta); some want every karmadhāraya included, so that in their view kumārabrāhmaṇa too keeps the prior member's accent. Recorded; the English keeps 'in a karmadhāraya' without choosing between the views.
textual Our commentary layer has no Subodhinī for SK 3760: the Subodhinī on it is printed on NSP p. 636 (scan page-0646) and sits only in the raw OCR page-0646.txt. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0108 prints only the mūla. Collation batch17: clean.
translator Accent: acute = udātta, anudātta unmarked; only the udātta of kumāra is marked. Bhaṭṭoji states only 'karmadhāraye'; that it is carried forward from SK 3759 is the translator's identification, as is the source of 'prakṛtyā pūrvapadam' (SK 3735).

SK 3761 · A 6.2.27V

आदिः प्रत्येनसि ॥ ३७६१ ॥

ādiḥ pratyenasi

ādiḥ pratyenasi — When pratyenas follows, [in a karmadhāraya (karmadhāraye, carried forward, anuvṛtti, from SK 3759)], the first syllable (ādiḥ) [of kumāra (kumāraḥ, anuvṛtti from SK 3760)] [is udātta].

Rule. Before pratyenas, in a karmadhāraya, the first syllable of kumāra is udātta. kumāra is carried forward from SK 3760. The Subodhinī: the accent that SK 3760 would keep on kumāra falls on its first syllable instead.

Example.

pratigatam eno 'sya "he to whom sin has returned" → pratyenas

→ kumāra + pratyenas → the first syllable of kumāra is udātta → kúmārapratyenāḥ, udātta on kú; the rest is anudātta.

Siddhānta-kaumudī

कुमारस्यादिरुदात्तः प्रत्येनसि परे कर्मधारये । प्रतिगतमेनोऽस्य प्रत्येनाः । कुमारप्रत्येनाः ॥

When pratyenas follows in a karmadhāraya, the first [syllable] of kumāra is udātta. pratigatam eno 'sya ['he to whom sin has returned'] = pratyenāḥ. kúmārapratyenāḥ, with the udātta on ku.

translator notes

commentary Subodhinī (NSP p. 636, scan page-0646, commentary band; not in our source), lemma 'ādiḥ—': 'ādiḥ' is a first-case word (prathamānta) used in the sense of the sixth case; the accent that the prakṛtibhāva of the preceding rule would give the word kumāra here falls on its first [syllable]; Bhaṭṭoji's 'kumārasyādir udāttaḥ' is stated as the resulting sense (phalitam). Followed: sutra_en carries kumāra from SK 3760 and gives 'udātta' as the outcome, bracketed.
translator kumāra is antodātta (SK 3760); under this rule the udātta stands on ku instead, the rest of the compound being anudātta. The source rules named for karmadhāraye (SK 3759, which Bhaṭṭoji's gloss on SK 3760 repeats) and kumāraḥ (SK 3760) are the translator's identification. The gloss of pratyenas follows Bhaṭṭoji's analysis 'pratigatam eno 'sya'; the English wording is the translator's.
textual Ours = print (NSP p. 636, scan page-0646); collation batch17: clean. The whole Subodhinī band of p. 636 (from 'praśasyasya śraḥ' on SK 3759 to 'paritrigartam iti' on SK 3767) is missing from our commentary layer: sk.3758.s1 jumps from '… iṣṭheyasunoḥ' to 'pañcamī' at the head of p. 637. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0108 carries the mūla only.

SK 3762 · A 6.2.28V

पूगेष्वन्यतरस्याम् ॥ ३७६२ ॥

pūgeṣvanyatarasyām

pūgeṣv anyatarasyām — When [a word denoting] a pūga (guild) follows, [the first syllable (ādiḥ, carried forward, anuvṛtti, from SK 3761) of kumāra (anuvṛtti from SK 3760) is udātta in a karmadhāraya (karmadhāraye, anuvṛtti from SK 3759)] optionally.

Rule. Before a word for a guild (pūga), the previous rule holds optionally. Then the first syllable of kumāra is udātta in a karmadhāraya. Bhaṭṭoji glosses pūga as gaṇa, a group.

Example.

With the rule: kúmāracātakāḥ "young Cātakas", kúmārajīmūtāḥ "young Jīmūtas", udātta on kú.

Without it, Bhaṭṭoji says, SK 3760 alone applies. Then kumāra keeps its final udātta: kumārácātakāḥ, kumārájīmūtāḥ, udātta on rá.

The Subodhinī: cātaka and the rest are names of guilds, whose affix ñya (SK 2066) is lost in the plural (SK 1193).

Watch out. On the view that SK 3760 covers only the compound of SK 752, the Subodhinī notes a different result. In the other option the compound is then antodātta. Scholars discuss this; the forms above follow Bhaṭṭoji's sentence.

Siddhānta-kaumudī

पूगा गणास्तेषूक्तं वा । कुमारचातकाः । कुमारजीमूताः । आद्युदात्तत्वाभावे कुमारश्च SK 3760 इत्येव भवति ॥

pūgas are guilds (gaṇa); when [words for] them follow, what was stated [in the preceding rule holds] optionally. kúmāracātakāḥ ['young Cātakas'], kúmārajīmūtāḥ ['young Jīmūtas'], with the udātta on ku. When there is no initial udātta, 'kumāraś ca' (SK 3760) alone applies [and the udātta stays on the final of kumāra: kumārácātakāḥ, kumārájīmūtāḥ].

translator notes

commentary Subodhinī (NSP p. 636, scan page-0646, commentary band; not in our source), lemma 'pūgeṣu—': when a final member denoting a guild follows, in a karmadhāraya, the first [syllable] of kumāra is optionally udātta. cātaka and the rest are words for guilds; after them comes ñya by 'pūgāñ ñyo 'grāmaṇīpūrvāt' (SK 2066), and it is elided by 'tadrājasya bahuṣu' (SK 1193). Followed for the anuvṛtti in sutra_en and the glosses.
commentary Subodhinī (same place) on 'kumāraś cety eva bhavati': under the view that 'kumāraś ca' takes only the specifically taught (pratipadokta) compound [kumāraḥ śramaṇādibhiḥ], the compound here is end-acute instead (samāsa-antodātta). Recorded: the bracketed form kumārácātakāḥ follows Bhaṭṭoji's sentence, not this alternative.
translator The bracketed forms with the udātta on rá are the translator's spelling-out of Bhaṭṭoji's 'kumāraś ca ity eva bhavati' (kumāra antodātta, SK 3760). The source rules named for the anuvṛtti are the translator's identification. Glosses of the examples are the translator's.
textual Ours = print (NSP p. 636, scan page-0646); collation batch17: clean. The Subodhinī is missing from our commentary layer (see sk3761). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0108 carries the mūla only.

SK 3763 · A 6.2.29V

इगन्तकालकपालभगालशरावेषु द्विगौ ॥ ३७६३ ॥

igantakālakapālabhagālaśarāveṣu dvigau

igantakālakapālabhagālaśarāveṣu dvigau — In a dvigu, when an ik-final word, [a word for] time (kāla), kapāla, bhagāla or śarāva follows, [the prior member (pūrvapadam, adhikāra from SK 3735) retains its original accent (prakṛtyā)].

Rule. In a dvigu, the prior member keeps its accent before certain final members:

a word ending in ik (i, u, ṛ, ḷ);
a word for time;
kapāla, bhagāla or śarāva, three kinds of dish.

Bhaṭṭoji: pañcan is ādyudātta by phiṭ 28. So the udātta is on páñ, and in dáśamāsyaḥ on dá.

Example.

An ik-final word: pañca aratnayaḥ pramāṇam asya "whose measure is five cubits" → páñcāratniḥ. The measure affix is lost by the vārttika quoted at SK 3746 (Subodhinī).
A word for time: daśa māsān bhūtaḥ "who has lived ten months" → dáśamāsyaḥ; pañca māsān bhūtaḥ → páñcamāsyaḥ. The affix yap comes by SK 1746, dvigor yap, inside the heading of SK 1744. For daśan the initial udātta, dá, is not stated by Bhaṭṭoji or his commentators; it is inferred from phiṭ 28.
The dish-words: páñcakapālaḥ "prepared in five dishes", páñcabhagālaḥ, páñcaśarāvaḥ.

Applies when / blocked by.

The final member must be one of these: not pañcāśvaḥ "bought for five horses".
The compound must be a dvigu: not paramāratniḥ.

Siddhānta-kaumudī

एषु परेषु पूर्वं प्रकृत्या । पञ्चारत्नयः प्रमाणमस्य पञ्चारत्निः । दश मासान् भूतो दशमास्यः । पञ्चमासान् भूतः पञ्चमास्यः ॥

When these follow, the prior [member keeps] its original accent. pañca aratnayaḥ pramāṇam asya ['whose measure is five aratnis (cubits)'] = páñcāratniḥ. daśa māsān bhūtaḥ ['who has existed for ten months'] = dáśamāsyaḥ. pañca māsān bhūtaḥ ['who has existed for five months'] = páñcamāsyaḥ.

vārttika

तमधीष्टो-

In the domain of 'tam adhīṣṭo [bhṛto bhūto bhāvī]' (SK 1744)

(वार्तिकम्) ॥ इत्यधिकारे ।

—that is, within that adhikāra—

vārttika

द्विगोर्यप्

'dvigor yap' (SK 1746) [applies].

(वार्तिकम्) ॥ पञ्चकपालः । पञ्चकपालः । पञ्चभगालः । पञ्चशरावः । (फिट्)न्रः संख्यायाः इति पञ्चञ्छब्द आद्युदात्तः । इगन्तादिषु किम् । पञ्चाश्वः । द्विगौ किम् । परमाऽरत्निः ॥

páñcakapālaḥ ['prepared in five dishes (kapāla)']. páñcabhagālaḥ. páñcaśarāvaḥ. By 'nraḥ saṃkhyāyāḥ' (phiṭ 28) the word pañcan is ādyudātta. Why 'when an ik-final word and the rest follow'? pañcāśvaḥ ['bought for five horses']. Why 'in a dvigu'? paramāratniḥ.

translator notes

commentary Subodhinī (NSP p. 636, scan page-0646, commentary band; not in our source), lemma 'pañcāratnir iti': a dvigu in a taddhita sense; mātrac is elided by 'pramāṇe lo dvigor nityam'. Followed for the gloss 'whose measure is five aratnis'.
commentary Subodhinī (same place): pañcasu kapāleṣu saṃskṛtaḥ, pañcasu bhagāleṣu saṃskṛtaḥ, pañcasu śarāveṣu uddhṛtaḥ — dvigus in a taddhita sense, with aṇ elided by 'dvigor lug anapatye'; pañcāśvaḥ = pañcabhir aśvaiḥ krītaḥ, with the ārhīya ṭhak elided by 'adhyardha—'. Followed for the glosses of pañcakapālaḥ and pañcāśvaḥ.
translator Accent: the udātta of the prior member stands on its first syllable (pá, dá); the rest of each compound is anudātta. Bhaṭṭoji states the initial udātta only for pañcan (phiṭ 28); daśan falls under the same phiṭ as an n-final numeral, so dáśamāsyaḥ is marked by the translator's application of it. The counter-examples are left unmarked. The bracketed source rule SK 3735 for the 'pūrvapadam … prakṛtyā' adhikāra in sutra_en is the translator's identification; Bhaṭṭoji states the content ('pūrvaṃ prakṛtyā').
translator k2–k4 explain where the yap of daśamāsyaḥ and pañcamāsyaḥ comes from: within the adhikāra of SK 1744 (A 5.1.80), SK 1746 (A 5.1.82) adds yap after a dvigu [ending in māsa]. That this sentence serves the māsya examples is the translator's reading of its position. k3 ('ity adhikāre') is rendered as a connecting phrase because our source splits one sentence over three blocks.
textual Our source tags k2 and k4 as vārttikas and opens k3 and k5 with '(vārttikam)'. Those tags are editorial in our digital text. 'tam adhīṣṭo bhṛto bhūto bhāvī' and 'dvigor yap' are both Aṣṭādhyāyī sūtras (A 5.1.80 = SK 1744; A 5.1.82 = SK 1746), so the English does not label them vārttikas. The print sets its vārttika sign before each (NSP p. 636, scan page-0646), and Wikisource uttara-4/0108 cites them '(vā 1744)', '(vā 1746)'.
textual Ours 'tamadhīṣṭo-'; the print 'tamadhīṣṭa—' (collation batch17, V; Wikisource = ours). No effect on the English.
textual Our text gives 'pañcakapālaḥ' twice; the print and Wikisource give it once (NSP p. 636, scan page-0646; collation batch17, A). The English gives it once. Ours 'pañcañchabda' = print 'pañcanchabda' (presentation).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0108 carries the mūla only. The Subodhinī is missing from our commentary layer (see sk3761); it is read from the scan.

SK 3764 · A 6.2.30V

बह्वन्यतरस्याम् ॥ ३७६४ ॥

bahvanyatarasyām

bahv anyatarasyām — bahu [as prior member] optionally [retains its original accent (prakṛtyā), when an ik-final word, kāla, kapāla, bhagāla or śarāva follows in a dvigu (carried forward, anuvṛtti, from SK 3763)].

Rule. bahu "many" keeps its accent in such a dvigu only optionally. bahu is antodātta: bahú, udātta on hú.

Example.

bahu + aratni → u becomes v before the vowel → bahvaratni

→ the udātta u has become a yaṇ, so the following anudātta a becomes svarita by SK 3657, as Bhaṭṭoji says → bahvàratniḥ, an independent svarita on và.

bahúmāsyaḥ, bahúkapālaḥ: the udātta stays on hú.

In the other option the compound has its final udātta (Subodhinī). Bhaṭṭoji does not give those forms.

Siddhānta-kaumudī

बहुशब्दस्तथा वा । बह्वरत्निः । बहुमास्यः । बहुकपालः । बहुशब्दोऽन्तोदात्तः । तस्य यणि सति उदात्तस्वरितयोः SK 3657 इति भवति ॥

The word bahu likewise [keeps its original accent], optionally. bahvàratniḥ, bahúmāsyaḥ, bahúkapālaḥ. The word bahu is antodātta. When yaṇ [replaces its final u], 'udāttasvaritayor yaṇaḥ svarito 'nudāttasya' (SK 3657) applies [to the following anudātta vowel].

translator notes

commentary Subodhinī (NSP p. 636, scan page-0646, commentary band; not in our source), lemma 'bahu—': bahu as prior member optionally keeps its original accent when an ik-final word and the rest are final members, in a dvigu; the preceding rule would make it obligatory, and this rule makes it optional. Followed for the anuvṛtti in sutra_en.
commentary Subodhinī (same place) on 'bahuśabdo 'ntodāttaḥ': from baṃh 'to grow' with ku by 'laṅghibaṃhyor nalopaś ca' [uṇādi], antodātta by the accent of the affix. In the other option the compound is end-acute (samāsa-antodātta); vigraha, affix, luk and counter-examples are to be supplied as before. Recorded: the English gives only the forms with the prior member's accent, as Bhaṭṭoji does.
translator Accent: bahú has the udātta on hu. In bahvàratniḥ the udātta u becomes v, and by SK 3657 the following anudātta a of aratni becomes svarita; it is an independent svarita and is marked grave. In bahúmāsyaḥ and bahúkapālaḥ the udātta stays on hu. The bracketed supplements in k1 are the translator's.
textual Ours = print (NSP p. 636, scan page-0646); collation batch17: clean. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0108 carries the mūla only.

SK 3765 · A 6.2.31V

दिष्टिवितस्त्योश्च ॥ ३७६५ ॥

diṣṭivitastyośca

diṣṭivitastyoś ca — Also when diṣṭi or vitasti follows, [in a dvigu (dvigau, carried forward, anuvṛtti, from SK 3763), the prior member optionally (anyatarasyām, anuvṛtti from SK 3764) retains its original accent (prakṛtyā)].

Rule. Before diṣṭi or vitasti "span", two measures, the prior member of a dvigu optionally keeps its accent.

Example.

páñcadiṣṭiḥ "measuring five diṣṭis", páñcavitastiḥ "measuring five spans". The udātta is on páñ.

In the other option the compound is antodātta (Subodhinī).

Siddhānta-kaumudī

एतयोः परतः पूर्वपदं प्रकृत्या वा द्विगौ । पञ्चदिष्टिः । पञ्चवितस्तिः ॥

When these two follow, the prior member optionally keeps its original accent in a dvigu. páñcadiṣṭiḥ ['measuring five diṣṭis']. páñcavitastiḥ ['measuring five spans (vitasti)'].

translator notes

commentary Subodhinī (NSP p. 636, scan page-0646, commentary band; not in our source), lemma 'diṣṭi—': diṣṭi and vitasti are measures (pramāṇa), so mātrac is elided here; here too, in the other option, the compound is antodātta. Followed for the glosses 'measuring …'; the other option is recorded only.
translator Accent: in the forms given the udātta stands on pá of pañcan (phiṭ 28, cited at SK 3763); the rest is anudātta. Bhaṭṭoji's gloss 'prakṛtyā vā dvigau' supplies the option and 'dvigu'; naming SK 3763 and SK 3764 as their source is the translator's identification.
textual Ours = print (NSP p. 636, scan page-0646); collation batch17: clean. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0108 carries the mūla only.

SK 3766 · A 6.2.32V

सप्तमी सिद्धशुष्कपक्वबन्धेष्वकालात् ॥ ३७६६ ॥

saptamī siddhaśuṣkapakvabandheṣvakālāt

saptamī siddhaśuṣkapakvabandheṣv akālāt — A seventh-case word (saptamī) that does not [denote] time (akālāt), [as prior member (pūrvapadam, adhikāra from SK 3735), retains its original accent (prakṛtyā)] when siddha, śuṣka, pakva or bandha follows.

Rule. A seventh-case prior member that does not denote time keeps its accent before siddha "accomplished", śuṣka "dried", pakva "cooked" or bandha "bound".

Example.

sāṅkāśyásiddhaḥ "accomplished in Sāṅkāśya". Bhaṭṭoji names the affix ṇya. That this puts the udātta on śyá is not stated by Bhaṭṭoji or his commentators; it is inferred from the affix accent.
ātapaśuṣkaḥ "dried in the sun". Its accent is not stated, so it is left unmarked.
bhrā́ṣṭrapakvaḥ "cooked in a frying pan". bhrāṣṭra ends in ṣṭran, which is n-marked, so it is ādyudātta (Subodhinī). The udātta is on bhrā́.
cakrábandhaḥ "bound on a wheel". cakra is antodātta, Bhaṭṭoji says. The udātta is on krá.

Applies when / blocked by. The prior member must not denote time: not pūrvāhṇasiddhaḥ "accomplished in the forenoon".

Watch out. Why is this rule needed, when SK 3736 already keeps a seventh-case prior member's accent? Bhaṭṭoji: the kṛt accent had blocked that accent, and this rule restores it. The Subodhinī names the blocking rule: SK 3878, which makes a final member in kta or ghañ antodātta.

Siddhānta-kaumudī

अकालवाचि सप्तम्यन्तं प्रकृत्या सिद्धादिषु । साङ्काश्यसिद्धः । साङ्काश्येति ण्यान्तः । आतपशुष्कः । भ्राष्ट्रपक्वः । भ्राष्ट्रेति ष्ट्रन्नन्तः । चक्रबन्धः चक्रशब्दोऽन्तोदात्तः । अकालात्किम् । पूर्वाह्णसिद्धः । कृत्स्वरेण बाधितः सप्तमीस्वरः प्रतिप्रसूयते ॥

A seventh-case word (saptamyanta) not denoting time keeps its original accent when siddha and the rest follow. sāṅkāśyásiddhaḥ ['accomplished in Sāṅkāśya']: sāṅkāśya ends in [the affix] ṇya. ātapaśuṣkaḥ ['dried in the sun']. bhrā́ṣṭrapakvaḥ ['cooked in a frying pan']: bhrāṣṭra ends in ṣṭran. cakrábandhaḥ ['bound on a wheel']: the word cakra is antodātta. Why 'not denoting time'? pūrvāhṇasiddhaḥ ['accomplished in the forenoon']. The accent of the seventh-case word [taught by SK 3736], blocked by the kṛt accent, is re-enjoined (pratiprasūyate) [by this rule].

translator notes

commentary Subodhinī (NSP p. 636, scan page-0646, commentary band; not in our source): ṇya is taught by 'saṃkāśādibhyo ṇyaḥ' (within SK 1292); bhrāṣṭra is formed with ṣṭran by 'masjigaminamihaniviśyaśāṃ vṛddhiś ca' [uṇādi], with loss of the conjunct-initial s and ṣ by 'vraśca—', and is ādyudātta because ṣṭran is nit; cakra is formed with ka by 'kṛñaḥ ko dve ca' and is antodātta by the accent of the affix. Followed for the marking bhrā́ṣṭra- and cakrá-.
commentary Subodhinī (same place) reads the last sentence as 'thāthādisvareṇa bādhitaḥ saptamīsvaraḥ': siddha, śuṣka and pakva end in kta and bandha in ghañ, so the prakṛtibhāva of the seventh-case word by 'tatpuruṣe tulyārtha—' (SK 3736) is blocked by the later thāthādi accent (SK 3878), and this rule enjoins it again. It adds: 'kvacit tu kṛtsvareṇa bādhita iti pāṭhaḥ', meaning by it the thāthādi accent of the kṛt-final word. Followed: the English keeps 'kṛt accent', which is the reading of ours and the print, and brackets SK 3736 as the source of the seventh-case accent.
translator Bhaṭṭoji names the affix ṇya as the ground of sāṅkāśya's accent without naming the syllable. ṇya is neither ñit nor nit, so by the affix accent (ādyudāttaś ca, A 3.1.3) its own vowel is udātta, and sāṅkāśya is final-udātta: sāṅkāśyásiddhaḥ, with the udātta on śya, kept as the prior member's accent. That step is the translator's. Neither Bhaṭṭoji nor the Subodhinī states the accent of ātapa, which is left unmarked. The udātta stands on bhrā in bhrā́ṣṭrapakvaḥ and on kra in cakrábandhaḥ; the rest of each compound is anudātta. The glosses of the examples are the translator's. The bracketed source rule SK 3735 for the 'pūrvapadam … prakṛtyā' adhikāra in sutra_en is the translator's identification; Bhaṭṭoji states the content ('saptamyantaṃ prakṛtyā').
textual Ours = print (NSP p. 636, scan page-0646); collation batch17: clean. Wikisource uttara-4/0108 also reads 'kṛtsvareṇa'. The Subodhinī is missing from our commentary layer (see sk3761). No Bālamanoramā: our BM layer is empty, and Wikisource carries the mūla only.

SK 3767 · A 6.2.33V

परिप्रत्युपापा वर्ज्यमानाहोरात्रावयवेषु ॥ ३७६७ ॥

paripratyupāpā varjyamānāhorātrāvayaveṣu

paripratyupāpā varjyamānāhorātrāvayaveṣu — pari, prati, upa and apa [as prior members (pūrvapadam, adhikāra from SK 3735) retain their original accent (prakṛtyā)] when [the final member] denotes something being excluded (varjyamāna) or a part of the day or of the night.

Rule. pari, prati, upa and apa keep their accent as prior members before a final member that names something excluded, or a part of the day or the night. Bhaṭṭoji: the upasargas are ādyudātta.

Example.

páritrigartaṃ vṛṣṭo devaḥ "the god has rained except over Trigarta". Here pari means "except". The udātta is on pá.
ápatrigartam "Trigarta excepted": udātta on á.
prátipūrvāhṇam "towards the forenoon": udātta on prá.
úpapūrvāhṇam "near the forenoon", úpapūrvarātram "near the first part of the night": udātta on ú.

Applies when / blocked by.

Bhaṭṭoji says the rule serves the avyayībhāva. For the bahuvrīhi and the tatpuruṣa, SK 3735 and SK 3736 already give the result.
Only apa and pari have the sense of exclusion. With them, a part of the day or night is itself something excluded.
Without these senses: agniṃ prati "towards the fire" → pratyagni.

Siddhānta-kaumudī

एते प्रकृत्या वर्ज्यमानवाचिनि अहोरात्रावयववाचिनि चोत्तरपदे । परित्रिगर्तं वृष्टो देवः । प्रतिपूर्वाह्णम् । उपपूर्वाह्णम् । उपपूर्वरात्रम् । अपत्रिगर्तम् । उपसर्गा आद्युदात्ताः । बहुव्रीहितत्पुरुषयोः सिद्धत्वादव्ययीभावार्थमिदम् । अपपर्योरेव वर्ज्यमानमुत्तरपदम् । तयोरेव वर्ज्यमानार्थत्वात् । अहोरात्रावयवा अपि वर्ज्यमाना एव तयोर्भवन्ति । वर्ज्येति किम् । अग्निं प्रति । प्रत्यग्नि ॥

These keep their original accent when the final member denotes something being excluded or a part of the day or of the night. páritrigartaṃ vṛṣṭo devaḥ ['the god has rained except over Trigarta']. prátipūrvāhṇam ['towards the forenoon']. úpapūrvāhṇam ['near the forenoon']. úpapūrvarātram ['near the first part of the night']. ápatrigartam ['Trigarta excepted']. The upasargas are ādyudātta. Since [the retention of the prior member's accent] is already established for the bahuvrīhi and the tatpuruṣa [by SK 3735 and SK 3736], this [rule] is for the avyayībhāva. Only with apa and pari is the final member something excluded, since only those two have the sense of exclusion. With those two, the parts of the day and the night too are simply things excluded. Why 'something excluded or a part of the day or of the night'? agniṃ prati = pratyagni ['towards the fire'].

translator notes

commentary Subodhinī, begun at the foot of NSP p. 636 (scan page-0646; not in our source: 'paripratyu— paripratyupa ete prakṛtyā syuḥ', 'paritrigartam iti — trigartān varjayitvety arthaḥ', karmapravacanīya-saṃjñā of apa/pari in the sense of exclusion) and continued in sk.3758.s1 (p. 637): 'apaparibahirañcavaḥ pañcamyā' (SK 666) gives the avyayībhāva; pratipūrvāhṇam is an avyayībhāva by 'lakṣaṇenābhipratī ābhimukhye' (SK 668), upapūrvāhṇam and upapūrvarātram by the avyayībhāva of nearness. Followed for the glosses 'Trigarta excepted', 'towards', 'near'.
commentary Subodhinī (in sk.3758.s1): 'siddhatvāt' means by 'bahuvrīhau prakṛtyā pūrvapadam' (SK 3735) and 'tatpuruṣe tulyārtha…' (SK 3736). 'apaparyoḥ' answers why only apa and pari are exemplified with something excluded: so upatrigartam, pratitrigartam do not occur in the sense 'excluding Trigarta'. 'ahorātrāvayavāḥ' answers why apapūrvāhṇam, paripūrvāhṇam, apapūrvarātram, paripūrvarātram are not cited: they are already covered by 'varjyamāna' and so are not exemplified separately. 'varjyeti kim' = why the whole condition 'varjyamānāhorātrāvayaveṣu'. agniṃ prati is an avyayībhāva by SK 668. Followed for the bracketed SK numbers and for rendering 'varjyeti kim' as asking about the whole condition.
translator Accent: the upasarga keeps its initial udātta — pá in páritrigartam, prá in prátipūrvāhṇam, ú in úpapūrvāhṇam and úpapūrvarātram, á in ápatrigartam; the rest of each compound is anudātta. The counter-example pratyagni is left unmarked; the text does not state its accent. The glosses are the translator's, guided by the Subodhinī; pari here has only the sense of exclusion (varjana), as the Subodhinī's 'trigartān varjayitvety arthaḥ' shows. The bracketed source rule SK 3735 for the 'pūrvapadam … prakṛtyā' adhikāra in sutra_en is the translator's identification; Bhaṭṭoji states the content ('ete prakṛtyā').
textual Ours = print (NSP pp. 636–637, scans page-0646/0647). Collation batch17, V: Wikisource uttara-4/0108 reads 'pratipūrvāhnam. pratyapararātram. upapūrvarātram' and lacks 'ahorātrāvayavavācini'; ours = print, no action. No Bālamanoramā: our BM layer is empty, and Wikisource carries the mūla only.

SK 3768 · A 6.2.34V

राजन्यबहुवचनद्वन्द्वेऽन्धकवृष्णिषु ॥ ३७६८ ॥

rājanyabahuvacanadvandve'ndhakavṛṣṇiṣu

rājanyabahuvacanadvandve 'ndhakavṛṣṇiṣu — In a dvandva of plural-ending [words] denoting rājanyas, [the dvandva] referring to Andhakas and Vṛṣṇis, [the prior member (pūrvapadam, adhikāra from SK 3735) retains its original accent (prakṛtyā)].

Rule. Take a dvandva of plural words for rājanyas (kṣatriyas of anointed lineage) that refers to the Andhakas and the Vṛṣṇis. In it the prior member keeps its accent.

Example.

śvāphalkácaitrakāḥ "the descendants of Śvaphalka and of Citraka". The Subodhinī forms śvāphalka with aṇ in the sense of a descendant. That this puts the udātta on lká is not stated by Bhaṭṭoji or his commentators; it is inferred.
śínivāsudevāḥ "the Śinis and the Vāsudevas". śini is ādyudātta, Bhaṭṭoji says, and here it stands for Śini's descendants. The udātta is on śí.

Applies when / blocked by.

They must be rājanyas: not dvaipyabhaimāyanāḥ. dvaipya means "those who live on an island", and bhaimāyana "a young descendant of Bhaimi". These are Andhakas and Vṛṣṇis, but not of anointed lineage.
The words must be plural: not saṃkarṣaṇavāsudevau, a dual.
It must be a dvandva: not vṛṣṇīnāṃ kumārāḥ → vṛṣṇikumārāḥ "the princes of the Vṛṣṇis".
It must refer to the Andhakas and Vṛṣṇis: not kurupañcālāḥ.

Siddhānta-kaumudī

राजन्यवाचिनां बहुवचनान्तानामन्धकवृष्णिषु वर्तमाने द्वन्द्वे पूर्वपदं प्रकृत्या । श्वाफल्कचैत्रकाः । शिनिवासुदेवाः । शिनिराद्युदात्तो लक्षणया तदपत्ये वर्तते । राजन्येति किम् । द्वैप्यभैमायनाः । द्वीपे भवा द्वैप्याः । भैमेरपत्यं युवा भैमायनः । अन्धकवृष्मय एते न तु राजन्याः । राजन्यग्रहमिहाभिषिक्तवंश्यानां क्षत्रियाणां ग्रहणार्थम् । नैते तथा । बहुवचनं किम् । संकर्षणवासुदेवौ । द्वन्द्वे किम् । वृष्णीनां कुमाराः वृष्णिकुमाराः । अन्धकवृष्णिषु किम् । कुरुपञ्चालाः ॥

In a dvandva of plural-ending [words] denoting rājanyas, [the dvandva] referring to Andhakas and Vṛṣṇis, the prior member keeps its original accent. śvāphalkácaitrakāḥ ['the descendants of Śvaphalka and of Citraka']. śínivāsudevāḥ ['the Śinis and the Vāsudevas'], with the udātta on śi: śini is ādyudātta, and by secondary signification (lakṣaṇā) it denotes his descendants. Why 'rājanya'? dvaipyabhaimāyanāḥ: dvīpe bhavāḥ ['those who live on an island'] = dvaipyāḥ; bhaimer apatyaṃ yuvā ['the young (yuvan) descendant of Bhaimi'] = bhaimāyanaḥ. These are Andhakas and Vṛṣṇis, but not rājanyas: the mention of rājanya here is meant to take in kṣatriyas of anointed lineages (abhiṣiktavaṃśya), and these are not such. Why 'plural'? saṃkarṣaṇavāsudevau. Why 'dvandva'? vṛṣṇīnāṃ kumārāḥ ['the princes of the Vṛṣṇis'] = vṛṣṇikumārāḥ. Why 'referring to Andhakas and Vṛṣṇis'? kurupañcālāḥ.

Subodhinī

alignment inferredNSP p. 647

—श्वाफल्क-चैत्रका इति । श्वफल्कचैत्रकाभ्यामपत्येऽण् ॥—शिनिराद्युदात्त इति । ‘वहिश्रिश्रुयुद्रुग्लाहात्वरिभ्यो नित्’ इति सूत्रेण बाहुलकाच्छीङोऽपि निः तस्य नित्त्वं ह्रस्वत्वं चेति ॥—द्वैप्या इति । ‘द्विपादनुसमुद्रं यञ्’ ॥—भैमेरपत्य-मिति । भीमस्यापत्यम् ‘अत इञ्’ तदन्ताद्वृद्धाच्छः । ननु च राज्ञोऽपत्ये जातिग्रहणमिति वचनाद्राजन्यशब्दः क्षत्रिय-जातिवचनः । ततश्च द्वैप्यभैमायना इत्ययुक्तं प्रत्युदाहरणं तेषामपि क्षत्रियत्वादत आह—राजन्यग्रहणमित्यादि । अन्धकवृष्णीनां क्षत्रियत्वाव्यभिचाराद्राजन्यग्रहणमुक्तविशेषपरिग्रहार्थमिति भावः ॥—एकादशेति । ‘संख्याया अल्पी-यस्याः—’ इत्येकशब्दस्य पूर्वनिपातः । ‘आन्महतः—’ इत्यत्र आदिति योगविभागात्प्रागेकादशभ्य इति निर्देशाद्वा आत्वम् । ‘इणभीकायाशल्यतिमर्चिभ्यः कन्’ इति नित्त्वादेकशब्द आद्युदात्तः ॥—द्वादशेति । ‘द्व्यष्टनः संख्यायाः—’ इत्यात्वम् ॥—त्रयोदशेति । ‘त्रेस्रयः—’ इति त्रयआदेशः ॥—अन्तोदात्तो निपात्यत इति । इदं काशिकानुरोधेनोक्तम् । वस्तुतस्तु ‘त्रयोदश च मे’ इति लक्ष्यानुरोधादाद्युदात्तो निपात्यत इति बोध्यम्

translator notes

commentary Subodhinī (sk.3768.s1): śvāphalka and caitraka are formed with aṇ in the sense of a descendant (apatya); śini is formed with ni from śī by bāhulaka of 'vahiśriśruyudruglāhātvaribhyo nit' [uṇādi], which is nit, with shortening, hence ādyudātta; dvaipya by 'dvīpād anusamudraṃ yañ'. Followed for the udātta on śi and for the descent sense of śvāphalka (marked śvāphalká-, see the translator's note). The Subodhinī names the bases as 'śvaphalkacaitrakābhyām' (ours = print, scan page-0647), i.e. śvaphalka and caitraka; the gloss 'of Citraka' is the translator's own reading (perhaps of a printer's slip for citraka), not the Subodhinī's.
commentary Subodhinī (sk.3768.s1) raises the objection: by 'rājño 'patye jātigrahaṇam' the word rājanya denotes the kṣatriya caste, so dvaipyabhaimāyanāḥ would be an improper counter-example, since they too are kṣatriyas. The answer is Bhaṭṭoji's 'rājanyagrahaṇam…': since Andhakas and Vṛṣṇis are kṣatriyas without exception, the mention of rājanya serves to take in the particular kind stated [the anointed lineages]. Followed: 'not rājanyas' is rendered in that restricted sense.
translator The udātta on śi is marked because Bhaṭṭoji states it. The accent of śvāphalka is not stated in the kaumudī, but the Subodhinī gives its ground (aṇ in the apatya sense); by the affix accent the a of aṇ is udātta, so śvāphalka is final-udātta and śvāphalkácaitrakāḥ is marked with the udātta on lka. That step is the translator's. The rest of each compound is anudātta. Glosses of the examples are the translator's. The bracketed source rule SK 3735 for the 'pūrvapadam … prakṛtyā' adhikāra in sutra_en is the translator's identification; Bhaṭṭoji states the content ('pūrvapadaṃ prakṛtyā').
textual Our text reads 'andhakavṛṣmaya' and 'rājanyagrahamihā…'; the print reads 'andhakavṛṣṇaya' and 'rājanyagrahaṇam ihā…' (NSP p. 637, scan page-0647; collation batch17, A; Wikisource agrees with the print). The English follows the print.
textual The Subodhinī on this sūtra is its own s1 block, whose tail ('ekādaśeti' onward) belongs to SK 3769. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the mūla only.

SK 3769 · A 6.2.35V

संख्या ॥ ३७६९ ॥

saṃkhyā

saṃkhyā — [In a dvandva (dvandve, carried forward, anuvṛtti, from SK 3768)], a [prior member (pūrvapadam, adhikāra from SK 3735)] denoting a numeral (saṃkhyā) [retains its original accent (prakṛtyā)].

Rule. In a dvandva, a prior member that is a numeral keeps its accent. "In a dvandva" is carried forward from SK 3768.

Example.

tráyodaśa "thirteen". trayas replaces tri by SK 809, and Bhaṭṭoji says it is stated as ādyudātta. The udātta is on trá.
dvā́daśa "twelve". dvi has one vowel, which is udātta by phiṭ 1. The ā that replaces its i by SK 808 keeps that udātta: dvā́. This step is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The Subodhinī read antodāttaḥ "antodātta" in place of ādyudāttaḥ here. It calls that reading the Kāśikā's view and itself concludes that trayas is ādyudātta, from the Vedic usage tráyodaśa ca me.

Siddhānta-kaumudī

संख्यावाचि पूर्वपदं प्रकृत्या द्वन्द्वे । द्वादश । त्रयोदश । त्रेस्त्रयसादेश आद्युदात्तो निपात्यते ॥

A prior member denoting a numeral keeps its original accent in a dvandva. dvā́daśa ['twelve']. tráyodaśa ['thirteen'], with the udātta on tra. The substitute trayas for tri [taught by 'tres trayaḥ' (SK 809)] is irregularly stated (nipātyate) as ādyudātta.

translator notes

commentary Subodhinī, printed at the tail of sk.3768.s1 (NSP p. 637, scan page-0647): dvādaśa has ā by 'dvyaṣṭanaḥ saṃkhyāyām…' (SK 808); in trayodaśa trayas is substituted by 'tres trayaḥ' (SK 809). Followed for the bracketed SK 809.
commentary Subodhinī (same place) also comments on a lemma 'ekādaśa' (eka placed first by 'saṃkhyāyā alpīyasyāḥ'; ā by yogavibhāga of 'ān mahataḥ' or by the wording 'prāg ekādaśabhyaḥ'; eka ādyudātta because its affix kan is nit) and on a lemma 'antodātto nipātyata iti', saying: 'this is said following the Kāśikā; in fact, in view of the usage trayodaśa ca me, it is ādyudātta that is irregularly stated.' Recorded: the commentator's kaumudī evidently had the example ekādaśa and the reading 'antodāttaḥ'; ours, the print and Wikisource lack ekādaśa and read 'ādyudāttaḥ', which agrees with the Subodhinī's own conclusion. The English follows our text.
translator tráyodaśa is marked because Bhaṭṭoji states that trayas is ādyudātta; the rest of the compound is anudātta. The kaumudī does not state the accent of dvā, but dvi has a single vowel, which is udātta (phiṣo 'nta udāttaḥ, phiṭ 1), and the ā substituted for it by SK 808 keeps that udātta; so dvā́daśa is marked with the udātta on dvā. That step is the translator's. Glosses are the translator's. 'dvandve' is Bhaṭṭoji's gloss; that it is carried forward from SK 3768, and that the 'pūrvapadaṃ prakṛtyā' adhikāra comes from SK 3735, are the translator's identifications.
textual Ours = print (NSP p. 637, scan page-0647; the print has no 'ekādaśa'); collation batch17: clean. No Subodhinī block of its own (see the tail of sk.3768.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the mūla only.

SK 3770 · A 6.2.36V

आचार्योपसर्जनश्चान्तेवासी ॥ ३७७० ॥

ācāryopasarjanaścāntevāsī

ācāryopasarjanaś cāntevāsī — [In a dvandva (dvandve, carried forward, anuvṛtti, from SK 3768)] of [words for] pupils (antevāsin) that have [the name of] a teacher (ācārya) as upasarjana, [the prior member (pūrvapadam, adhikāra from SK 3735) retains its original accent (prakṛtyā)].

Rule. In a dvandva of words for pupils (antevāsin) named after a teacher, the prior member keeps its accent. In such a word the teacher's name is the upasarjana, the subordinate part.

Example.

pāṇinīya + rauḍhīya → pāṇinī́yarauḍhīyāḥ "the pupils of Pāṇini and those of Rauḍhi".

Bhaṭṭoji: both are madhyodātta by the accent of the affix cha (-īya). So pāṇinīya has its udātta on nī́, and that udātta is kept.

Applies when / blocked by.

"Named after a teacher" qualifies the whole dvandva. So every member must be such a word: not pāṇinīyadevadattau "a Pāṇinīya and Devadatta".
There must be a teacher: not chāndasavaiyākaraṇāḥ "students of the Veda and grammarians".
They must be pupils: not āpiśalapāṇinīye śāstre "the treatises of Āpiśali and of Pāṇini".

Siddhānta-kaumudī

आचार्योपसर्जनान्तेवासिनां द्वन्द्वे पूर्वपदं प्रकृत्या । पाणिनीयरौढीयाः । छस्वरेण मध्योदात्तावेतौ । आचार्योपसर्जनग्रहणं द्वन्द्वविशेषणम् । सकलो द्वन्द्व आचार्योपसर्जनो यथा विज्ञायेत । तेनेह न । पाणिनीयदेवदत्तौ । आचार्येति किम् । छान्दसवैयाकरणाः । अन्तेवासीति किम् । आपिशलपाणिनीये शास्त्रे ॥

In a dvandva of [words for] pupils (antevāsin) that have [the name of] a teacher as upasarjana, the prior member keeps its original accent. pāṇinī́yarauḍhīyāḥ ['the pupils of Pāṇini and those of Rauḍhi'], with the udātta on nī: these two are madhyodātta by the accent of [the affix] cha. The mention of 'having a teacher as upasarjana' qualifies the dvandva, so that the whole dvandva may be understood as having a teacher as upasarjana. Hence not here: pāṇinīyadevadattau ['a Pāṇinīya and Devadatta']. Why 'teacher'? chāndasavaiyākaraṇāḥ ['the students of the Veda and the grammarians']. Why 'pupil'? āpiśalapāṇinīye śāstre ['the treatises of Āpiśali and of Pāṇini'].

Subodhinī

NSP p. 647

—आचार्योपसर्जन—आचार्यः उपसर्जनं यस्य आचार्योपसर्जनः ॥—अन्तेवासीति । अन्ते वसतीत्यन्तेवासी ‘शयवासवासिष्वकालात्’ इति सप्तम्या अलुक् । सूत्रे षष्ठीबहुवचनस्य स्थाने प्रथमैकवचनं तदाह—आचार्योपसर्जनान्तेवासिनां द्वन्द्वे इति ॥—पाणिनीयरौ-ढीया इति । वृद्धाच्छः । रौढिशब्दात् ‘इञश्च’ इत्यण् ‘न द्व्यचः प्राच्यभरतेषु’ इति निषेधात् ॥—द्वन्द्वविशेषणार्थ-मिति । न त्वन्तेवासिविशेषणार्थं, तस्य आचार्योपसर्जनत्वाव्यभिचारात् । किमर्थं पुनर्द्वन्द्वविशेषणं विज्ञायत इत्याह—सकलो द्वन्द्व इत्यादि ॥—छान्दसेति । ‘छन्दोधीते’ इत्यण् । ‘श्रोत्रियंश्छन्दोऽधीते’ इति तु न तत्र वाग्रहणानुवृत्तेः ॥—आपिशलपाणिनीये इति । आपिशलस्यापत्यमापिशलिराचार्यः । तेन प्रोक्तमापिशलम् । ‘इञश्च’ इत्यण् । पाणि-निना प्रोक्तं पाणिनीयम् । वृद्धाच्छः । आपिशलं च पाणिनीयं च आपिशलपाणिनीये

translator notes

commentary Subodhinī (sk.3770.s1): ācāryopasarjana is a bahuvrīhi, 'whose upasarjana is a teacher'; antevāsin = 'who dwells near' (ante vasati), with aluk of the seventh case by 'śayavāsavāsiṣv akālāt'. In the sūtra a first-case singular stands in place of a sixth-case plural, which is why Bhaṭṭoji says 'ācāryopasarjanāntevāsināṃ dvandve'. Followed: the sūtra is rendered 'a dvandva of [words for] pupils…'.
commentary Subodhinī (same block): pāṇinīya takes cha after a vṛddha word; rauḍhīya takes cha because aṇ by 'iñaś ca' is barred by 'na dvyacaḥ prācyabharateṣu'. The qualifier belongs to the dvandva and not to antevāsin, since an antevāsin [word of this kind] always has a teacher as upasarjana. chāndasa takes aṇ by 'chando 'dhīte' ('śrotriyaṃś chando 'dhīte' does not apply, as 'vā' continues there). āpiśala = 'taught by Āpiśali' (aṇ by 'iñaś ca'), pāṇinīya = 'taught by Pāṇini' (cha); āpiśalapāṇinīye is their dvandva. Followed for the glosses, notably 'treatises of Āpiśali and of Pāṇini' for the counter-example.
translator Accent: cha (īya) is udātta on its first vowel, so pāṇinīya has the udātta on nī (and rauḍhīya on ḍhī); in the compound only the prior member's udātta survives, the rest being anudātta. The source rule named for 'dvandve' (SK 3768, whose wording Bhaṭṭoji's gloss repeats) is the translator's identification. Glosses are the translator's.
textual Ours = print (NSP p. 637, scan page-0647); collation batch17: clean. The Subodhinī is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the mūla only.

SK 3771 · A 6.2.37V

कार्तकौजपादयश्च ॥ ३७७१ ॥

kārtakaujapādayaśca

kārtakaujapādayaś ca — Also kārtakaujapa and the rest [of its list]: [in a dvandva of these (dvandve, carried forward, anuvṛtti, from SK 3768), the prior member (pūrvapadam, adhikāra from SK 3735) retains its original accent (prakṛtyā)].

Rule. In a dvandva of the kārtakaujapa list, the prior member keeps its own accent. A dvandva is a compound of co-ordinate members, "A and B". The word dvandve "in a dvandva" is carried forward from SK 3768.

Example.

kārta + kaujapa (dvandva) → kārta keeps its own accent → kārtákaujapau (udātta on tá).

sāvarṇi + māṇḍūkeya (dvandva) → sāvarṇi keeps its own accent → sā́varṇimāṇḍūkeyau (udātta on sā).

The rest of each compound is anudātta.

Bhaṭṭoji explains the first pair. kārta is "this belongs to Kṛta", and kaujapa "this belongs to Kujapa". Both end in the affix aṇ. An affix carries the udātta on its first vowel (SK 3708), so kārta has it on ta. The Subodhinī says sāvarṇi ends in iñ. A word that ends in a ñ-marked affix is ādyudātta (SK 3686), so sāvarṇi has it on sā. The exact syllables are not stated by Bhaṭṭoji or his commentators; they are inferred from these grounds.

Applies when / blocked by. The rule holds only for the dvandvas of its list. Bhaṭṭoji does not reproduce the list.

Watch out. The Subodhinī derives kārta and kaujapa in the sense of a descendant, not "this belongs to". Scholars discuss this. The Subodhinī derives māṇḍūkeya with ḍhak (SK 1122).

Siddhānta-kaumudī

एषां द्वन्द्वे पूर्वपदं प्रकृत्या । कार्तकौजपौ । कृतस्येदं कुजपस्येदमित्यण्णन्तावेतौ । सावर्णिमण्डूकेयौ ॥

In a dvandva of these, the prior member keeps its original accent. kārtákaujapau: these two end in aṇ, [formed in the sense] 'this belongs to Kṛta', 'this belongs to Kujapa'. sā́varṇimāṇḍūkeyau.

Subodhinī

NSP p. 647

—कार्त—कुर्भूमिः तत्र जाताः कुजाः तान् पातीति कुजपः । कृतकुजपाभ्यामपत्ये ऋष्यण् । सावर्णिरिजन्तः । माण्डूकेयशब्दो ‘ढक् च मण्डूकात्’ इति ढगन्तः ॥—महाव्रीहिरिति । ‘आन्महतः—’ इत्यात्वम्

translator notes

commentary Subodhinī (sk.3771.s1): ku is the earth; those born there are kujas; he who protects them is Kujapa. It derives kārta and kaujapa with aṇ in the sense of a descendant (apatya; OCR 'śrudhyaṇ', evidently ṛṣyaṇ), not in Bhaṭṭoji's sense 'this belongs to …'. sāvarṇi ends in iñ; māṇḍūkeya ends in ḍhak by 'ḍhak ca maṇḍūkāt' (SK 1122). Recorded: the English keeps Bhaṭṭoji's 'idam' sense; the Subodhinī's 'māṇḍūkeya' supports the print reading.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks. It gives the grounds of the accents (aṇ; for sāvarṇi and māṇḍūkeya the Subodhinī names iñ and ḍhak) but not the syllable; the marks are the translator's inference from those grounds. kārta ends in aṇ, whose vowel carries the udātta (ādyudāttaś ca, SK 3708), so kārtá- has the udātta on its final syllable tá; sāvarṇi ends in the ñit affix iñ and is ādyudātta by ñnityādir nityam (SK 3686), so sā́varṇi- has the udātta on sā. The prior member keeps that accent and the rest of the dvandva is anudātta. 'ādayaḥ' refers to a list (gaṇa) of such dvandvas that the kaumudī does not reproduce. The kaumudī states 'eṣāṃ dvandve pūrvapadaṃ prakṛtyā'; naming dvandve's source as SK 3768 and the pūrvapadam/prakṛtyā heading as SK 3735 in the bracketed frame is the translator's identification.
textual Our text reads 'sāvarṇimaṇḍūkeyau'; the print reads 'sāvarṇimāṇḍūkeyau' (NSP p. 637, scan page-0647; collation batch17, A; Wikisource agrees with the print). The English follows the print.
textual The Subodhinī is its own s1 block; its last lemma 'mahāvrīhir iti' belongs to SK 3772. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the mūla only.

SK 3772 · A 6.2.38V

महान् व्रीह्यपराह्णगृष्टीष्वासजाबालभारभारतहैलिहिलरौरवप्रवृद्धेषु ॥ ३७७२ ॥

mahān vrīhyaparāhṇagṛṣṭīṣvāsajābālabhārabhāratahailihilarauravapravṛddheṣu

mahān vrīhyaparāhṇagṛṣṭīṣvāsajābālabhārabhāratahailihilarauravapravṛddheṣu — mahat, [as prior member, keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)] when vrīhi, aparāhṇa, gṛṣṭi, iṣvāsa, jābāla, bhāra, bhārata, hailihila, raurava or pravṛddha follows.

Rule. mahat, as prior member, keeps its own accent before ten words. They are vrīhi, aparāhṇa, gṛṣṭi, iṣvāsa, jābāla, bhāra, bhārata, hailihila, raurava and pravṛddha. Bhaṭṭoji states that mahat is antodātta. The Subodhinī says it is given so by nipātana in uṇādi 241. A nipātana is a finished form stated in a sūtra.

Example.

mahat + vrīhi → mahā for mahat (SK 807, as the Subodhinī notes) → mahāvrīhi

→ mahat keeps its final udātta → mahā́vrīhiḥ (udātta on hā).

In the same way: mahā́parāhṇaḥ, mahā́gṛṣṭiḥ, mahā́hailihilaḥ.

mahā + iṣvāsa → ā and i merge into e → maheṣvāsa

→ the single substitute of an udātta and another vowel is udātta (SK 3658) → mahéṣvāsaḥ (udātta on he).

The Subodhinī allows a svarita here instead, by SK 3659: mahèṣvāsaḥ (independent svarita on he).

Applies when / blocked by. This accent holds only in the compound taught by name (pratipadokta) in sanmahat… (SK 740). A pratipadokta compound is one that a sūtra teaches specifically, not by a general rule. So the rule does not reach a sixth-case compound. mahato vrīhiḥ "the rice of a great one" → mahadvrīhiḥ. Its accent is not stated.

Watch out. Why name pravṛddha, if SK 3780 might cover a kta-final word anyway? The Subodhinī answers: SK 3780 too takes only the compound taught by name, the śreṇyādi type (SK 738). So pravṛddha needs its place here.

Siddhānta-kaumudī

महच्छब्दः प्रकृत्या व्रीह्यादिषु दशसु । महाव्रीहिः । महापराह्णः । महागृष्टिः । महेष्वासः । महाहैलिहिलः । महच्छब्दोऽन्तोदात्तः । सन्महत्-SK 740इति प्रतिपदोक्तसमास एवायं स्वरः । नेह । महतो व्रीहिर्महह्व्रीहिः ॥

The word mahat keeps its own accent (prakṛtyā) before the ten, vrīhi and the rest: mahā́vrīhiḥ, mahā́parāhṇaḥ, mahā́gṛṣṭiḥ, mahéṣvāsaḥ [or, by SK 3659, mahèṣvāsaḥ], mahā́hailihilaḥ. The word mahat is antodātta [mahát, so the udātta falls on hā of mahā-]. This accent holds only in the compound taught specifically (pratipadokta) by san-mahat-… (SK 740). Not here: mahato vrīhiḥ ['the rice of a great one'] → mahadvrīhiḥ.

Subodhinī

alignment inferredNSP p. 647–648

—महेष्वास इति । अत्रैकारः ‘स्वरितो वानुदात्ते पदादौ’ इति स्वरितो वा । आदिपदेन महाजावालः, महाभारः, महाभारतः, महाहैलिहिलः, महरौरवः । महाप्रवृद्धः । महच्छब्दोन्तोदात्त इति ‘वर्तमाने पृषन्महत्—’ इत्यत्र तथा निपातनात् ॥—सन्महदिति । एतच्च लक्षणप्रतिपदोक्तपरिभाषया लभ्यते । ननु प्रवृद्धग्रहणमनर्थकं ‘कर्मधारये निष्ठा’ इति वक्ष्यमाणेनैव सिद्धत्वात् । ‘कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम्’ इति प्रवृद्धशब्दस्य क्तान्तत्वादिति चेन्न । कर्मधारये निष्ठेत्यत्रापि लक्षणप्रतिपदोक्तपरिभाषया क्तान्तेन प्रतिपदोक्तो यः समासः श्रेण्यादिस्तस्यैव ग्रहणमित्यर्थः

translator notes

commentary Subodhinī (head printed at the tail of sk.3771.s1, lemma 'mahāvrīhir iti'; the rest in sk.3772.s1): the ā of mahā- is by ānmahataḥ (SK 807; OCR 'ityālam' = ity ātvam). On maheṣvāsaḥ: the e here is optionally svarita by svarito vānudātte padādau (SK 3659). Followed: the alternative mahèṣvāsaḥ is given beside mahéṣvāsaḥ.
commentary Subodhinī: the 'and the rest' (ādi) covers mahājābālaḥ, mahābhāraḥ, mahābhārataḥ, mahāhailihilaḥ, mahārauravaḥ, mahāpravṛddhaḥ; mahat is antodātta because it is so given by nipātana in vartamāne pṛṣadbṛhanmahajjagacchatṛvac ca (uṇādi 241); the restriction to the san-mahat- compound comes from the paribhāṣā lakṣaṇapratipadoktayoḥ pratipadoktasyaiva grahaṇam. Followed: 'taught specifically (pratipadokta)'.
commentary Subodhinī, objection and answer: 'pravṛddha' in this sūtra might seem superfluous, since karmadhāraye 'niṣṭhā (SK 3780) would already cover it, pravṛddha counting as kta-final by kṛdgrahaṇe gatikārakapūrvasyāpi grahaṇam. No: in SK 3780 too, by the lakṣaṇa-pratipadokta paribhāṣā, only the compound taught specifically with a kta-final word, namely śreṇyādi (śreṇyādayaḥ kṛtādibhiḥ, SK 738), is taken. Recorded.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The text gives no accent marks here; the marks follow Bhaṭṭoji's statement that mahat is antodātta (the udātta on the final of mahā-; the following member is anudātta). In mahéṣvāsaḥ the e is the single substitute (ekādeśa) of udātta ā and the initial i of iṣvāsa, udātta by ekādeśa udāttenodāttaḥ (SK 3658) or optionally svarita (the Subodhinī). The counter-example mahadvrīhiḥ, a ṣaṣṭhī-tatpuruṣa, is left unmarked: the text does not state its accent. The source of the bracketed frame (SK 3735) is the translator's identification.
textual Ours 'mahahvrīhiḥ' (h-v for d-v) = print 'mahadvrīhiḥ' (NSP p. 638, scan page-0648; collation batch17, class A). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the kaumudī mūla only.

SK 3773 · A 6.2.39V

क्षुल्लकश्च वैश्वदेवे ॥ ३७७३ ॥

kṣullakaśca vaiśvadeve

kṣullakaś ca vaiśvadeve — kṣullaka also, [and mahat (carried forward, anuvṛtti, from SK 3772 through 'ca'), as prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)] when vaiśvadeva follows.

Rule. kṣullaka keeps its own accent before vaiśvadeva. By the word ca "also", mahat does the same.

Example.

kṣullaka + vaiśvadeva → kṣullaka keeps its final udātta → kṣullakávaiśvadevam (udātta on ká).

mahat + vaiśvadeva → mahā → mahā́vaiśvadevam (udātta on hā).

Bhaṭṭoji derives kṣullaka. kṣulla is "that which takes (lāti) hunger (kṣudh)". The Subodhinī adds the affix ka (SK 2915), and d becomes l (SK 117). The taddhita ka in the sense "unknown" and the like (SK 2028) then gives kṣullaka. Bhaṭṭoji says that word is antodātta.

Siddhānta-kaumudī

चान्महान् । क्षुल्लकवैश्वदेवम् । महावैश्वदेवम् । क्षुधं लातीति क्षुल्लः । तस्मादज्ञातादिषु केऽन्तोदात्तः ॥

Because of 'ca' ('also'), mahat [too]: kṣullakávaiśvadevam, mahā́vaiśvadevam. kṣulla is '[that] which takes (lāti) hunger (kṣudh)'; from it, ka in the senses 'unknown' and the rest (ajñātādiṣu) [gives kṣullaka], which is antodātta [kṣullaká-, so the udātta falls on ka].

Subodhinī

NSP p. 648

—क्षुल्लक—। क्षुल्लकमहच्छब्दौ पूर्वपदे प्रकृतिस्वरौ स्तः वैश्वदेवशब्दे परे ॥—क्षुल्लकेति । ‘आतोऽनुपसर्गे कः’ । ‘तोर्लि’ इति परसवर्णः

translator notes

commentary Subodhinī (own s1): the words kṣullaka and mahat, as prior members, keep their own accent when the word vaiśvadeva follows. kṣulla is formed with ka by āto 'nupasarge kaḥ (SK 2915), and the d of kṣudh becomes l by the savarṇa substitution tor li (SK 117). Followed: 'mahat' is carried by 'ca' into the frame, and kṣulla is rendered as a kṛt formation from lā.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks. kṣullaká- follows Bhaṭṭoji's 'ke 'ntodāttaḥ' (the taddhita ka of ajñāte, SK 2028, carries the udātta); mahā́- follows SK 3772 (mahat antodātta). The source of the bracketed frame (SK 3735) is the translator's identification.
textual Subodhinī OCR (commentary, not mūla) reads 'śrulluka' and 'tor liṃ'; the print has kṣullaka and tor li (NSP p. 638, scan page-0648). Our kaumudī = print; collation batch17 lists this unit as clean.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the kaumudī mūla only.

SK 3774 · A 6.2.40V

उष्ट्रः सादिवाम्योः ॥ ३७७४ ॥

uṣṭraḥ sādivāmyoḥ

uṣṭraḥ sādivāmyoḥ — uṣṭra, [as prior member, keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)] when sādin or vāmin follows.

Rule. uṣṭra "camel" keeps its own accent before sādin and vāmin.

Example.

uṣṭra + sādin → uṣṭra keeps its first-syllable udātta → úṣṭrasādī "camel-rider" (udātta on u).

uṣṭra + vāmin → úṣṭravāmī (udātta on u).

Bhaṭṭoji says uṣṭra is uṣ with ṣṭran, and is ādyudātta. The Subodhinī names the root uṣ "to burn" and the uṇādi rule (uṇādi 601). That the first-syllable udātta comes from the n-marker of ṣṭran (SK 3686) is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

उष्ट्रसादी । उष्ट्रवामी । उषेः ष्ट्रनि उष्ट्रशब्द आद्युदात्तः ॥

úṣṭrasādī ['camel-rider'], úṣṭravāmī. The word uṣṭra, [formed] with ṣṭran from uṣ, is ādyudātta [the udātta is on u].

Subodhinī

NSP p. 648

—उष्ट्रः—। उष्ट्रः पूर्वपदं प्रकृतिस्वरं स्यात्सादिवाम्योः परतः ॥—उषेः ष्ट्रनीति । उष दाहे अस्मात् ष्ट्रनिति वर्तमाने ‘उषिखनिभ्यां कित्’ इति व्युत्पादितत्वात्

translator notes

commentary Subodhinī (own s1): uṣṭra as prior member keeps its own accent when sādin or vāmin follows. The root is uṣ 'to burn' (uṣa dāhe); ṣṭran is carried forward in the uṇādi and uṣikhanibhyāṃ kit (uṇādi 601) applies: 'because it is derived so' (vyutpāditatvāt). Followed: 'with ṣṭran from uṣ'.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks, and the acute on u follows Bhaṭṭoji's 'ādyudāttaḥ'. That the ādyudātta comes from the n-it of ṣṭran (ñnityādir nityam, SK 3686) is the translator's inference from the Subodhinī's 'vyutpāditatvāt'. The gloss 'camel-rider' is for orientation only. The source of the bracketed frame (SK 3735) is the translator's identification.
textual Subodhinī OCR (commentary) 'uṣeḥ pūnīti … pūn' = print 'uṣeḥ ṣṭranīti … ṣṭran' (NSP p. 638, scan page-0648). Our kaumudī = print; collation batch17 lists this unit as clean.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the kaumudī mūla only.

SK 3775 · A 6.2.41V

गौः सादसादिसारथिषु ॥ ३७७५ ॥

gauḥ sādasādisārathiṣu

gauḥ sādasādisārathiṣu — go, [as prior member, keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)] when sāda, sādi or sārathi follows.

Rule. go "cow" keeps its own accent before sāda, sādi and sārathi.

Example.

go + sāda → go keeps its udātta → gósādaḥ (udātta on go).

go + sādi → gósādiḥ; go + sārathi → gósārathiḥ (udātta on go).

go has one syllable, so its udātta can stand only there.

Applies when / blocked by. The Subodhinī says what this rule overrides. For sāda and sādin it overrides the kṛt accent, the accent a kṛt-final member would have. For sārathi it overrides the compound accent (SK 3734).

Watch out. The Subodhinī reads the second member as sādin, with ṇini: gosādī. Bhaṭṭoji gives gosādiḥ.

Siddhānta-kaumudī

गोसादः । गोसादिः । गोसारथिः ॥

gósādaḥ, gósādiḥ, gósārathiḥ.

Subodhinī

NSP p. 648

—गौः साद—। गोशब्दः पूर्वपदं प्रकृत्या सादादिषूत्तरपदेषु ॥—गोसाद इत्यादि । सदेर्घञ् । तदन्तेन षष्ठीसमासः । अथ वा गां सादयतीति गोसादः । सदेर्ण्यन्तात्कर्मण्यण् तस्मादेव णिनिः । गोसादी । तत्र सादसादिनोः कृत्स्वरस्यापवाद इत्यर्थः । सारथौ समासस्वरस्य ॥—कुरु—। इह पण्यकम्बलान्ताः सप्त समासाः । तत्रादिनोर्द्वयोः षष्ठ्याः सौत्रो लुक् इतरेषां पञ्चानां षष्ठ्याः स्थाने प्रथमैकवचनं तदाह—एषामिति । दासीभाराणामिति बहुवचननिर्देशादाद्यर्थोऽवगम्यते तदाह—दासीभारादेरिति

translator notes

commentary Subodhinī (own s1): the word go as prior member keeps its own accent before sāda and the others. sāda is sad + ghañ, compounded with go as a ṣaṣṭhī-samāsa; or gosādaḥ is 'one who makes the cows sit' (gāṃ sādayati), with aṇ after causative sad in the object sense (karmaṇi aṇ); from the same [causative] ṇini gives gosādī. So for sāda and sādin this rule is an exception (apavāda) to the kṛt accent, and for sārathi to the compound accent. Recorded: the Subodhinī reads the second member as sādin (gosādī), whereas the kaumudī (ours = print) gives gosādiḥ; the English keeps the kaumudī's form.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no marks; go is a single syllable and carries the udātta, which this rule keeps on the prior member (gó-), the rest being anudātta. The source of the bracketed frame (SK 3735) is the translator's identification.
textual The print sets the sūtra as 'gau sādasādisārathiṣu' without visarga (NSP p. 638, scan page-0648), apparently dropped type; ours, Wikisource and Pāṇini 6.2.41 have gauḥ (collation batch17, class V, keep ours).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109 carries the kaumudī mūla only. The Subodhinī block sk.3775.s1 ends with the opening of the note on SK 3776 ('kuru—').

SK 3776 · A 6.2.42V

कुरुगार्हपतरिक्तगुर्वसूतजरत्यश्लीलदृढरूपापारेवडवातैतिलकद्रूःपण्यकम्बलो दासीभाराणां च ॥ ३७७६ ॥

kurugārhapatariktagurvasūtajaratyaślīladṛḍharūpāpārevaḍavātaitilakadrūḥpaṇyakambalo dāsībhārāṇāṃ ca

kurugārhapatariktagurvasūtajaratyaślīladṛḍharūpāpārevaḍavātaitilakadrūpaṇyakambalo dāsībhārāṇāṃ ca — In kurugārhapata, riktaguru, asūtajaratī, aślīladṛḍharūpā, pārevaḍavā, taitilakadrū and paṇyakambala, and in dāsībhāra and the rest, [the prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. In seven named compounds, and in dāsībhāra and the rest, the prior member keeps its own accent. The seven are kurugārhapata, riktaguru, asūtajaratī, aślīladṛḍharūpā, pārevaḍavā, taitilakadrū and paṇyakambala.

Example.

kurūṇāṃ gārhapatam "the householdership of the Kurus" → kurúgārhapatam. kuru ends in the affix u; the Subodhinī says the affix accent makes it antodātta (udātta on rú).

A vārttika (a supplementary statement) adds vṛji: vṛ́jigārhapatam. Bhaṭṭoji says vṛji is ādyudātta (udātta on vṛ).

rikto guruḥ "an empty teacher" → ríktaguruḥ. rikta is ādyudātta by rikte vibhāṣā (SK 3696) (udātta on ri).

asūtā jaratī "an old woman who has not given birth" → ásūtajaratī (udātta on a).

aślīlā dṛḍharūpā "unlovely, firm of form" → áślīladṛḍharūpā (udātta on a). aślīla is a compound with the negative a-, so it is ādyudātta. ślīla is "having loveliness (śrī)": the affix lac, and l in place of r.

pāre vaḍavā iva "like a mare on the far bank" → pārévaḍavā. By nipātana this is a compound in the sense of "like", and the case-ending is kept. pāra is antodātta, being in the ghṛtādi list (phiṭ 21). That the merged e of pāre is then udātta by SK 3658 is not stated by Bhaṭṭoji or his commentators; it is inferred (udātta on re).

taitilānāṃ kadrūḥ "the Kadrū of the Taitilas" → taitilákadrūḥ. taitila ends in aṇ. The udātta on lá, the affix vowel (SK 3708), is not stated by Bhaṭṭoji or his commentators; it is inferred.

dāsyā bhāraḥ "a slave-woman's load" → dāsī́bhāraḥ (udātta on sī). Also deváhūtiḥ (udātta on va). The Subodhinī makes dāsī and deva antodātta.

Applies when / blocked by. A second vārttika limits paṇyakambala to a name: páṇyakambalaḥ (udātta on pa). paṇya ends in yat and is ādyudātta (SK 3701, as the Subodhinī notes). For a blanket merely to be sold, only the compound accent holds: paṇyakambaláḥ (udātta on the last syllable). Bhaṭṭoji's reason: the kṛtya accent is only for the compound taught by name. A kṛtya is an affix such as yat, giving the sense "to be done"; paṇya is "to be sold". The Subodhinī identifies the accent and the compound as SK 3736 and SK 749.

Watch out. dāsībhārādi is an open list (ākṛtigaṇa). Bhaṭṭoji says any tatpuruṣa that should keep the prior member's accent, with no rule of its own, belongs to it. A Vedic example: sá rāyé sá púraṃdhyām. puraṃdhi is "that in which the body (pura) is placed": the affix ki (SK 3271). The case-ending of puram is kept, a Vedic feature. pura is ādyudātta by phiṭ 26. So the udātta of púraṃdhyām is on pu.

Siddhānta-kaumudī

एषां सप्तानां समासानां दासीभारादेश्च पूर्वपदं प्रकृत्या । कुरूणां गार्हपतं कुरुगार्हपतम् । उप्रत्ययान्तः । कुरुः ।

Of these seven compounds, and of dāsībhāra and the rest, the prior member keeps its own accent (prakṛtyā). kurūṇāṃ gārhapatam ['the householdership of the Kurus'] → kurúgārhapatam: kuru ends in the affix u [so its udātta is on ru].

vārttika

वृजेरिति वाच्यम्

(vārttika) It should be stated: 'of vṛji [too]'.

(वार्तिकम्) ॥ वृजिगार्हपतम् । वृजिराद्युदात्तः । रिक्तो गुरुः रिक्तगुरुः ।रिक्ते विभाषा SK 3696 इति रिक्तशब्द आद्युदात्तः । असूता जरती असूतजरती । अश्लीला दृढरूपा अश्लीलदृढरूपा । अश्लीलशब्दो नञ्समासत्वादाद्युदात्तः । श्रीर्यस्यास्ति तत् श्लीलम् । सिध्मादित्वाल्लच् । कपिलकादित्वाल्लत्वम् । पारे वडवेव पारेवडवा । निपातनादिवार्थे समासो विभक्त्यलोपश्च । पारशब्दो घृतादित्वादन्तोदात्तः । तैतिलानां कद्रूः तैतिलकद्रूः । तितिलिनोऽपत्यं छात्रो वा इत्यण्णन्तः । पण्यशब्दो यदन्तत्वादाद्युदात्तः ।

vṛ́jigārhapatam: vṛji is ādyudātta. rikto guruḥ ['an empty teacher'] → ríktaguruḥ: by rikte vibhāṣā (SK 3696) the word rikta is ādyudātta. asūtā jaratī ['an old woman who has not given birth'] → ásūtajaratī. aślīlā dṛḍharūpā ['unlovely, firm of form'] → áślīladṛḍharūpā: the word aślīla is ādyudātta because it is a nañ-compound. ślīla is 'that which has śrī (loveliness)': lac because it belongs to sidhmādi, and l [for r] because it belongs to kapilakādi. pāre vaḍavā iva ['like a mare on the far bank'] → pārévaḍavā: by nipātana there is a compound in the sense of iva and no loss of the case-ending; the word pāra is antodātta because it belongs to ghṛtādi [(phiṭ 21)]. taitilānāṃ kadrūḥ ['the Kadrū of the Taitilas'] → taitilákadrūḥ: [taitila] ends in aṇ, [in the sense] 'offspring of Titilin' or '[his] student'. The word paṇya is ādyudātta because it ends in yat.

vārttika

पण्यकम्बलः संज्ञायामिति वक्तव्यम्

(vārttika) It should be stated: paṇyakambala [keeps the prior member's accent, páṇyakambalaḥ,] as a name (saṃjñāyām).

(वार्तिकम्) ॥ अन्यत्र पणितव्ये कम्बले समासान्तोदात्तत्वमेव प्रतिपदोक्ते समासे कृत्याः SK 2831 इत्येष स्वरो विहितः । दास्या भारो दासीभारः । देवहूतिः । यस्य तत्पुरुषस्य पूर्वपदप्रकृतिस्वरत्वमिष्यते न विशिष्यवचनं विहितं स सर्वोऽपि दासीभारादिषु द्रष्टव्यः ॥ स राये स पुरंध्याम् (स रा॒ये स पुरं॑ध्याम्) । पुरं शरीरं धीयतेऽस्यामिति कर्मण्यधिकरणे च SK 3271 इति किप्रत्ययः । अलुक् छान्दसः । (फिट्)नब्विषयस्य इत्याद्युदात्तः पुरशब्दः ॥

Elsewhere, for a blanket that is [merely] to be sold (paṇitavya), there is only the compound-final udātta [paṇyakambaláḥ]; for this accent [taught by the word] 'kṛtyāḥ' (SK 2831) is prescribed for the compound taught specifically (pratipadokta). dāsyā bhāraḥ ['a slave-woman's load'] → dāsī́bhāraḥ. deváhūtiḥ. Any tatpuruṣa for which the prior member's own accent is wanted but for which no specific statement has been made — all of it is to be regarded as included in dāsībhāra and the rest. sá rāyé sá púraṃdhyām ['he for wealth, he for plenty (puraṃdhi)']: puraṃdhi is that in which the body (puram, śarīram) is placed (dhīyate); the affix ki by karmaṇy adhikaraṇe ca (SK 3271); the non-elision (aluk) [of the case-ending of puram] is Vedic (chāndasa). The word pura is ādyudātta by nabviṣayasya (phiṭ 26) [so the udātta of púraṃdhyām is on pu].

Subodhinī

alignment inferredNSP p. 648

—उप्रत्ययान्त इति । ‘कृप्रोरुच्च’ इति व्युत्पादितत्वात्प्रत्ययस्वरेणान्तोदात्तोऽयम् ॥—आद्युदात्त इति । वृजी वर्जने ‘इगुपधात्कित्’ इतीन्नन्तत्वात् फिषस्तु ‘इगन्तानां च द्व्यषाम्’ इत्यादिर्द्वितीयो वोदात्तः । एवं कुरुरपि । रिक्तगुर्वादयस्त्रयः कर्मधारयाः ॥—असूतजरती । अश्लीलदृढरूपेति । असूताश्लीलशब्दौ नञ्समासत्वादाद्युदात्तौ ॥— श्रीर्यस्यास्तीति । श्रीशब्दो लावण्यवचनः ॥—कपिलकादित्वाल्लत्वमिति । ‘कृपो रो लः’ इत्यत्र कपिलकादीनामुपसंख्यानाल्लत्वम् । लावण्यरहितापि कुब्जत्वादीनामभावात्संस्थानमात्रेण दृढेत्यर्थः ॥—पारेवडवेति । ‘पारेमध्ये—’ इत्यव्ययीभावस्तु न । तथा सति सूत्रे दीर्घनिर्देशोऽयुक्तः स्याद् वडवायाः पारस्यासंभवाच्च ॥—तिलिनोऽपत्यमिति । तिलाः सन्त्यस्मिन्निति तिली । तिलशब्दान्मत्यर्थीय इनिः टिलोपः । पृषोदरादित्वात्तिशब्दस्य द्वित्वम् । अत्र यदाऽपत्येण तदा ‘नस्तद्धिते’ इति टिलोपः । यदा तु छात्रे तदानीम् ‘इनण्यनपत्ये’ इति प्रकृतिभावे प्राप्ते नान्तस्य टिलोपे सब्रह्मचारीत्यनेन टिलोपः ॥—पण्यशब्दे इति । ‘अवद्यपण्य—’ इति यदन्तो ‘यतोऽनावः’ इत्याद्युदात्तः ॥—संज्ञायामिति । नियतप्रमाणकस्य नियतमूल्यस्य कम्बलस्यैषा संज्ञा ॥—समासान्तोदात्तत्वमेवेति । ननु पण्यशब्दस्य कृत्यप्रत्ययान्तत्वात् ‘तत्पुरुषे तुल्यार्थं—’इत्यादिना पूर्वपदप्रकृतिस्वरेण भाव्यमत आह—प्रतिपदोक्ते हीति । ‘कृत्यतुल्याख्या अजात्या’ इति यः कृत्यसमासः प्रतिपदोक्तस्तत्रैव सः । अयं तु ‘विशेषणं विशेष्येण—’ इति सामान्यलक्षणविहितः कम्बलशब्दस्य जातिवचनत्वात् । न च ‘कृत्यतुल्याख्या अजात्या’ इत्यस्य वैयर्थ्यं शङ्क्यम् । तद्धि गुणक्रियावाचिनोरनियमेन पूर्वनिपातप्रसङ्गे कृत्यान्तस्य पूर्वनिपातार्थं वचनं ननु जातिनिषेधार्थमजात्येति वचनं न्यायसिद्धार्थानुवाद एवेति स्थितम् ॥—दासीभार इति । ‘दंसेष्टो न आ च’ इति टित्वान्झीप् । उदात्तनिवृत्तिस्वरेण दासीशब्दोऽन्तोदात्तः ॥—देवहूतिरिति । देवः पचाद्यजन्तः ॥—यस्य तत्पुरुषस्येत्यादि । एतेन दासीभारादेराकृतिगणत्वं दर्शितम्

translator notes

commentary Subodhinī (head printed at the tail of sk.3775.s1, lemma 'kuru—'): the compounds up to paṇyakambala are seven; for the first two the loss of the sixth-case ending is peculiar to the sūtra (sautra luk), for the other five a first-case singular stands in place of the sixth case — hence Bhaṭṭoji's 'eṣām'; the plural in dāsībhārāṇām conveys 'and the rest' — hence 'dāsībhārādeḥ'. Followed: 'these seven compounds' and 'dāsībhāra and the rest'.
commentary Subodhinī (sk.3776.s1): kuru is derived by kṛgror uc ca (uṇādi 24) and is antodātta by the affix accent; vṛji is from vṛjī varjane with in by igupadhāt kit (uṇādi 559), but by the phiṭ igantānāṃ ca dvyaṣām (phiṭ 49) the first or the second [syllable] is udātta, and likewise kuru. Recorded: the English follows Bhaṭṭoji (kurú- by the affix, vṛ́ji- ādyudātta).
commentary Subodhinī: riktaguru and the next two are karmadhārayas; asūta and aślīla are ādyudātta as nañ-compounds; śrī here means loveliness (lāvaṇya); the l comes from the upasaṃkhyāna of kapilakādi under kṛpo ro laḥ (SK 2350); dṛḍharūpā: though without loveliness, she is firm in shape alone, having no hunch-back or the like. Followed in the glosses 'loveliness' and 'unlovely, firm of form'.
commentary Subodhinī: pārevaḍavā is not the avyayībhāva of pāre madhye ṣaṣṭhyā vā (SK 672), for then the long ā in the sūtra would be wrong, and a mare cannot have a far bank. Followed: compound in the sense of iva, 'like a mare on the far bank'.
commentary Subodhinī: tilin is 'having sesame' (ini with ṭi-lopa); ti is doubled by pṛṣodarādi, giving titilin; in the offspring sense the ṭi is lost by nas taddhite, in the student sense prakṛtibhāva by inaṇy anapatye would apply but the ṭi is lost by the sabrahmacārin provision. paṇya ends in yat by avadyapaṇyavaryā… (SK 2849) and is ādyudātta by yato 'nāvaḥ (SK 3701). Recorded.
commentary Subodhinī, lemma 'saṃjñāyām iti': this is the name of a blanket of fixed size and fixed price. Followed: 'as a name'.
commentary Subodhinī, lemmas 'samāsāntodāttatvam eva' and 'pratipadokte hi': objection — paṇya ends in a kṛtya affix, so the prior member's own accent should follow by tatpuruṣe tulyārtha… (SK 3736). Answer — that holds only in the kṛtya compound taught specifically by kṛtyatulyākhyā ajātyā (SK 749); this compound is made by the general rule viśeṣaṇaṃ viśeṣyeṇa (SK 736), kambala being a class-word (jāti); nor is 'ajātyā' in SK 749 thereby pointless. Followed: 'kṛtyāḥ' is taken as the kṛtya member of SK 3736 (see the translator note).
commentary Subodhinī: dāsī is from daṃseṣ ṭaṭanau na ā ca (uṇādi 688), ṭit, hence ṅīp, and is antodātta by the udātta-nivṛtti accent; deva ends in ac by pacādi. Followed in marking dāsī́- and devá-.
translator 'kṛtyāḥ' with the cross-reference 2831 (ours = print) points to SK 2831 = A 3.1.95, the kṛtya heading; the accent meant is the 'kṛtyāḥ' member of tatpuruṣe tulyārthatṛtīyāsaptamyupamānāvyayadvitīyākṛtyāḥ (SK 3736, A 6.2.2), as the Subodhinī's 'tatpuruṣe tulyārtha—' shows. The English keeps the printed number.
translator Accent convention: udātta acute, anudātta unmarked. Only the mantra has accent marks in the text; the other marks follow Bhaṭṭoji's statements (kuru u-final, vṛji/rikta/asūta/aślīla/paṇya ādyudātta, pāra antodātta, with the e of the seventh-case pāre udātta by ekādeśa udāttenodāttaḥ, SK 3658) and the Subodhinī (dāsī, deva). taitilá- follows from 'aṇantaḥ' (the affix vowel carries the udātta, ādyudāttaś ca, SK 3708) and is the translator's inference. The kaumudī says only 'ghṛtāditvāt'; the bracketed number for ghṛtādi (phiṭ 21, ghṛtādīnāṃ ca) is the translator's identification. Glosses of the compounds are for orientation. The source of the bracketed frame (SK 3735) is the translator's identification.
translator Mantra: our accented copy marks rā anudātta and raṃ svarita, leaving sa, ye, sa and pu unmarked, i.e. udātta on sá, the final of rāyé, sá and the pu of púraṃdhyām (raṃ dependent svarita, dhyām pracaya). The mantra is given once, as the brief requires.
textual Ours has a stray visarga inside the compound, 'taitilakadrūḥpaṇyakambalaḥ'; the print and Wikisource have 'taitilakadrūpaṇyakambalaḥ' (NSP p. 638, scan page-0648; collation batch17, class A). The English follows the print.
textual Ours 'upratyayāntaḥ. kuruḥ.' splits the sentence with a daṇḍa; the print reads 'upratyayāntaḥ kuruḥ' as one sentence (NSP p. 638, scan page-0648; not in collation batch17). The English follows the print.
textual Our digital source opens this block (and sk.3776.k5) with the tag '(vārttikam)'; the print marks the vārttikas 'vṛjer iti vācyam' and 'paṇyakambalaḥ saṃjñāyām iti vaktavyam' with its vārttika sign instead (scan page-0648). The tag is editorial and is not rendered; the vārttikas are labelled in k2 and k4.
textual The Subodhinī's lemma 'pratipadokte hīti' implies that its mūla read 'pratipadokte hi samāse'; ours and the print lack 'hi' (scan page-0648). Wikisource uttara-4/0109 reads 'sa purandhryām … dhriyate' for the print's 'puraṃdhyām … dhīyate' (collation batch17, class V; ours = print).
textual Subodhinī OCR (commentary, not mūla): 'devadvṛti' = print devahūti, 'pañcāśajantaḥ' = print pacādyajantaḥ; the last line, OCR 'yatra ekatvam … śarśitam', reads in the print (foot of NSP p. 638, scan page-0648, under the watermark, read enlarged) '—yasya tatpuruṣasyety ādi. etena dāsībhārāder ākṛtigaṇatvaṃ darśitam': Bhaṭṭoji's 'yasya tatpuruṣasya…' shows dāsībhārādi to be an open list (ākṛtigaṇa). This agrees with the English of k5.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0109–0110 carries the kaumudī mūla only.
textual Ours 'kṛtyāḥ' with the cross-reference 2831 = the print 'kṛtyāḥ 2831' (NSP p. 638, scan page-0648; not in collation batch17). SK 2831 is the kṛtya heading (A 3.1.95); the accent meant is that of the kṛtya member of SK 3736 (A 6.2.2), so the printed number itself looks wrong (a Print Check query). The English keeps the transmitted number; see the translator note.

SK 3777 · A 6.2.43V

चतुर्थी तदर्थे ॥ ३७७७ ॥

caturthī tadarthe

caturthī tadarthe — A fourth-case word (caturthyanta), [as prior member, keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)] when the following member denotes what is for its purpose (tadartha).

Rule. A fourth-case prior member keeps its own accent when the final member names what serves its purpose (tadartha). Bhaṭṭoji glosses: the final member is that which is for the referent of the fourth-case word.

Example.

yūpāya dāru "wood for a sacrificial post" → yūpadāru

→ yūpa keeps its first-syllable udātta → yū́padāru (udātta on yū).

The Subodhinī gives the ground: yūpa has the n-marked uṇādi affix pa, so it is ādyudātta.

Siddhānta-kaumudī

चतुर्थ्यन्तार्थाययत्तद्वाचिन्युत्तरपदे चतुर्थ्यन्तं प्रकृत्या । यूपाय दारू यूपदारू ॥

When the following member denotes that which is for the purpose of the referent of the fourth-case word, the fourth-case word keeps its own accent (prakṛtyā). yūpāya dāru ['wood for a sacrificial post'] → yū́padāru.

Subodhinī

NSP p. 648–649

— चतुर्थी-। तस्मै इदं तदर्थं तच्छब्देन चतुर्थ्यन्तस्यार्थं उच्यते तदाह—चतुर्थ्यन्तार्थाय यदिति ॥—यूपदार्विति । निदिति दीर्घश्चेत्यनुवर्तमाने ‘कुयुभ्यां च’ इति पः । नित्वादाद्युदात्तो यूपशब्दः ॥—देवार्थमिति । देवः पचाद्य-जन्तः ॥—गोहितमिति । ‘चतुर्थी चाशिष्य—’ इत्यादिना चतुर्थी ॥—आद्युदात्त इति । श्रिञ् सेवायाम् । ‘वहिश्रियु-दुग्लाहात्वरिभ्यो नित्’ इति निप्रत्ययस्य नित्वादाद्युदात्तः ॥—पूगशब्द इति । ‘मुदिग्रोर्गग्गौ’ बाहुलकात्पूङोऽपि गक् ॥—कृताकृतमिति । ‘क्तेन निञ्विशिष्टेनानञ्’ इति समासः । अनिष्ठेत्यनुच्यमाने इहैव स्यात् । श्रेण्यादिसमासापेक्षया ‘क्तेन नञ्विशिष्टेन—’ इति समासस्य प्रतिपदोक्तत्वादिति हरदत्तः

translator notes

commentary Subodhinī (own s1, lemma 'caturthī—'): tadartha is 'that which is for it' (tasmā idam); the word tad denotes the referent of the fourth-case word — hence Bhaṭṭoji's gloss 'caturthyantārthāya yat'. Followed: 'that which is for the purpose of the referent of the fourth-case word'.
commentary Subodhinī, lemma 'yūpadārv iti' (OCR 'yūpadāv iti'): with 'nit' and 'dīrghaś ca' carried forward, pa is added by kuyubhyāṃ ca (uṇādi 307); being nit, yūpa is ādyudātta. Followed in marking yū́padāru.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks. The acute on yū follows the Subodhinī (yūpa ādyudātta), which the rule keeps; dāru is anudātta. The source of the bracketed frame (SK 3735) is the translator's identification.
textual Ours 'dārū … yūpadārū' (long ū) = print 'dāru … yūpadāru' (neuter dāru; NSP p. 639, scan page-0649; collation batch18, class A); Wikisource also dāru. The English follows the print.
textual The Subodhinī block sk.3777.s1 also carries the notes on SK 3778 ('devārtham iti'), SK 3779 ('gohitam iti') and SK 3780 ('ādyudātta iti', 'pūgaśabda iti', 'kṛtākṛtam iti'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 carries the kaumudī mūla only.

SK 3778 · A 6.2.44V

अर्थे ॥ ३७७८ ॥

arthe

arthe — When artha follows, [a fourth-case word (caturthī, carried forward, anuvṛtti, from SK 3777), as prior member, keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. A fourth-case prior member keeps its own accent before artha. "Fourth case" is carried forward from SK 3777.

Example.

deva + artha "for the gods" → a and a merge → devārtha

→ deva keeps its final udātta → devā́rtham (udātta on dā).

The Subodhinī says deva has the affix ac of the paca list, so its udātta is on its last syllable. The merged ā is then udātta by SK 3658. That last step is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

अर्थे परे चतुर्थ्यन्तं प्रकृत्या देवार्थम् ॥

When artha follows, the fourth-case word keeps its own accent (prakṛtyā): devā́rtham ['for the gods'].

translator notes

commentary Subodhinī, printed under sk.3777.s1 (lemma 'devārtham iti'): deva ends in ac by pacādi. Followed in marking the accent of deva on its final.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks. devá (ac-final by nandigrahipacādibhyo lyuṇinyacaḥ, SK 2896, with the affix accent) keeps its udātta, and the merger of its final a with the initial a of artha is udātta by ekādeśa udāttenodāttaḥ (SK 3658): devā́rtham — the translator's working-out. 'caturthī' in the frame is supplied from Bhaṭṭoji's gloss 'caturthyantam'; the source rules (SK 3777, SK 3735) are the translator's identification.
textual No Subodhinī block of its own (see sk.3777.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 carries the kaumudī mūla only. Collation batch18 lists this unit as clean (NSP p. 639, scan page-0649).

SK 3779 · A 6.2.45V

क्ते च ॥ ३७७९ ॥

kte ca

kte ca — And when [a word ending in] kta follows, [a fourth-case word (caturthī, carried forward, anuvṛtti, from SK 3777), as prior member, keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. A fourth-case prior member keeps its own accent before a kta-final word too.

Example.

gobhyo hitam "good for cows" → gohitam

→ go keeps its udātta → góhitam (udātta on go).

The Subodhinī says the fourth case comes by SK 631.

Siddhānta-kaumudī

क्तान्ते परे चतुर्थ्यन्तं प्रकृत्या । गोहितम् ॥

When a kta-final word follows, the fourth-case word keeps its own accent (prakṛtyā): góhitam ['good for cows'].

translator notes

commentary Subodhinī, printed under sk.3777.s1 (lemma 'gohitam iti'): the fourth case comes by caturthī cāśiṣy… (SK 631). Followed: gohitam is taken as gobhyo hitam, a fourth-case prior member.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks. go, a monosyllable, carries the udātta, kept here on the prior member (gó-). 'caturthī' in the frame is supplied from Bhaṭṭoji's gloss 'caturthyantam'; the source rules (SK 3777, SK 3735) are the translator's identification.
textual No Subodhinī block of its own (see sk.3777.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 carries the kaumudī mūla only. Collation batch18 lists this unit as clean (NSP p. 639, scan page-0649).

SK 3780 · A 6.2.46V

कर्मधारयेऽनिष्ठा ॥ ३७८० ॥

karmadhāraye'niṣṭhā

karmadhāraye 'niṣṭhā — In a karmadhāraya, [when a kta-final word follows (kte, carried forward, anuvṛtti, from SK 3779),] a prior member not ending in a niṣṭhā [keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. In a karmadhāraya before a kta-final word, a prior member that does not end in a niṣṭhā keeps its own accent. A karmadhāraya is a tatpuruṣa whose two members refer to the same thing. A niṣṭhā is a word ending in kta or ktavatu.

Example.

śreṇi + kṛta "made into a guild" → śreṇi keeps its first-syllable udātta → śréṇikṛtāḥ (udātta on śre).

pūga + kṛta "made into a band" → pūga keeps its final udātta → pūgákṛtāḥ (udātta on ga).

Bhaṭṭoji says śreṇi is ādyudātta and pūga antodātta. The Subodhinī gives the ground for śreṇi: its affix ni is n-marked (uṇādi 491).

Applies when / blocked by. Why "in a karmadhāraya"? śreṇyā kṛtam "done by a guild" → śreṇikṛtam, a third-case compound. Why "not a niṣṭhā"? kṛtākṛtam "done and undone", whose prior member kṛta is a niṣṭhā (SK 739). The text gives no accent for these two.

Watch out. The Subodhinī says only the śreṇyādi compound (SK 738) is meant. It is the compound taught by name with a kta-final word.

Siddhānta-kaumudī

क्तान्ते परे पूर्वमनिष्ठान्तं प्रकृत्या । श्रेणिकृताः । श्रेणिशब्द आद्युदात्तः । पूगकृताः । पूगशब्दोऽन्तोदात्तः । कर्मधारये किम् । श्रेण्या कृतं श्रेणिकृतम् । अनिष्ठा किम् । कृताकृतम् ॥

When a kta-final word follows [in a karmadhāraya], a prior member that does not end in a niṣṭhā keeps its own accent (prakṛtyā). śréṇikṛtāḥ ['made into a guild']: the word śreṇi is ādyudātta. pūgákṛtāḥ ['made into a band']: the word pūga is antodātta. Why 'in a karmadhāraya'? śreṇyā kṛtam ['done by a guild'] → śreṇikṛtam. Why 'not ending in a niṣṭhā'? kṛtākṛtam ['done and undone'].

translator notes

commentary Subodhinī, printed under sk.3777.s1 (lemmas 'ādyudātta iti', 'pūgaśabda iti'): śreṇi is from śriñ sevāyām (OCR 'śriṣ') with ni by vahiśriśruyudruglāhātvaribhyo nit (uṇādi 491), ādyudātta because the affix is nit; pūga takes gak by mudigror gagghau (uṇādi 125), by bāhulaka after pū as well. Followed in marking śré- and pūgá-.
commentary Subodhinī, printed under sk.3777.s1 (lemma 'kṛtākṛtam iti'): the compound is made by ktena nañviśiṣṭenānañ (SK 739). If 'aniṣṭhā' were not stated, [the rule] would apply precisely here (ihaiva), because, compared with the śreṇyādi compound, the compound of ktena nañviśiṣṭena is the specifically taught (pratipadokta) one — so Haradatta. Recorded.
commentary Subodhinī on SK 3772 (sk.3772.s1, lemma 'sanmahad iti'): by the paribhāṣā lakṣaṇapratipadoktayoḥ pratipadoktasyaiva grahaṇam, this rule takes only the compound taught specifically with a kta-final word, namely śreṇyādi (śreṇyādayaḥ kṛtādibhiḥ, SK 738). Recorded; the examples śreṇikṛtāḥ and pūgakṛtāḥ are of that type.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks, and the acutes follow Bhaṭṭoji's statements. The counter-examples are left unmarked: the text does not state their accent. The glosses (śreṇikṛtāḥ, pūgakṛtāḥ as 'made into' a group, the sense of the śreṇyādi compound) are for orientation. 'kte' and the frame from SK 3735 are supplied from Bhaṭṭoji's gloss 'ktānte pare … prakṛtyā'; the source rules are the translator's identification.
textual No Subodhinī block of its own (see sk.3777.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 carries the kaumudī mūla only. Collation batch18 lists this unit as clean (NSP p. 639, scan page-0649).

SK 3781 · A 6.2.47V

अहीने द्वितीया ॥ ३७८१ ॥

ahīne dvitīyā

ahīne dvitīyā — In [a compound denoting what is] not abandoned (ahīna), [when a kta-final word follows (kte, carried forward, anuvṛtti, from SK 3779),] a second-case word (dvitīyānta) [as prior member keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)].

Rule. Before a kta-final word, a second-case prior member keeps its own accent. This holds when the compound denotes what is not abandoned (ahīna). The rule is an exception to thātha… (SK 3878).

Example.

kaṣṭaṃ śritaḥ "resorted to hardship" → kaṣṭa keeps its final udātta → kaṣṭáśritaḥ (udātta on ṭa).

grāma + gata "gone to the village" → grāma keeps its first-syllable udātta → grā́magataḥ (udātta on grā).

Bhaṭṭoji says kaṣṭa is antodātta, and grāma is ādyudātta by its n-marked affix. The Subodhinī names that affix: man (uṇādi 140).

Applies when / blocked by. Why "not abandoned"? kāntārātītáḥ "who has passed beyond the wilderness". Here SK 3878 applies, with the udātta on the last syllable. A vārttika adds "when there is no upasarga": sukhaprāptáḥ "who has attained happiness", with pra. Here too the last syllable is udātta. The Subodhinī states both of these final accents.

Watch out. The Subodhinī says anupasarga should replace ahīna in the sūtra, as the wider condition.

Siddhānta-kaumudī

समासे क्तान्ते परे द्वितीयान्तं प्रकृत्या । कष्टश्रितः । ग्रामगतः । कष्टशब्दोऽन्तोदात्तः । ग्रामशब्दो नित्स्वरेण । अहीने किम् । कान्तारातीतः ॥ अनुपसर्ग इति वक्तव्यम् ॥ नेह सुखप्राप्तः । थाथ-SK 3878 इत्यस्यापवादोऽयम् ॥

[In a compound denoting what is not abandoned (ahīnavācini),] when a kta-final word follows, a second-case word (dvitīyānta) keeps its own accent (prakṛtyā). kaṣṭáśritaḥ ['resorted to hardship'], grā́magataḥ ['gone to the village']. The word kaṣṭa is antodātta; the word grāma [is ādyudātta] by the accent of a nit [affix]. Why 'ahīne'? kāntārātītáḥ ['who has passed beyond the wilderness']. (vārttika) It should be stated: 'when there is no upasarga' (anupasarge). Not here: sukhaprāptáḥ ['who has attained happiness']. This [rule] is an exception (apavāda) to thātha- (SK 3878).

Subodhinī

NSP p. 649

—अहीने—। हीनं त्यक्तं न हीनमहीनम् ॥—अहीनवाचि समास इति । पूर्वपदद्वारेण समासस्याहीनवाचित्वम् ॥—कष्टश्रित इति । ‘द्वितीयाश्रिता—’ इति समासः ॥—कष्ट-शब्द इति । क्तान्तत्वात् ॥—ग्रामशब्द इति । ‘ग्रसेरा च’ इति मन्प्रत्ययान्त आद्युदात्तः ॥—अनुपसर्ग इति वक्तव्यमिति । सूत्रेऽहीनग्रहणमपनीयानुपसर्गग्रहणं कर्तव्यं व्यापकत्वादित्यर्थः ॥—थाथेत्यस्यापवाद इति । तथा च प्रत्युदाहरणे थाथादिस्वर इति भावः

translator notes

commentary Subodhinī (own s1): ahīna is 'not abandoned' (hīnaṃ tyaktam, na hīnam ahīnam); lemma 'ahīnavāci samāsa iti' — the compound denotes the non-abandoned through its prior member. kaṣṭaśrita is compounded by dvitīyā śritātīta… (SK 686); kaṣṭa is antodātta because it is kta-final; grāma ends in man by graser ā ca (uṇādi 140) and is ādyudātta. Followed: 'a compound denoting what is not abandoned' and 'grāma [is ādyudātta]'.
commentary Subodhinī, lemma 'anupasarga iti vaktavyam iti': 'ahīna' should be removed from the sūtra and 'anupasarga' put in its place, since that is the wider (vyāpaka) condition. Recorded; the English renders the vārttika as stated.
commentary Subodhinī, lemma 'thāthety asyāpavāda iti': so in the counter-examples the thātha- accent holds. Followed: kāntārātītáḥ and sukhaprāptáḥ are marked with final udātta.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks. kaṣṭá- and grā́- follow Bhaṭṭoji's statements, the final udātta of the counter-examples the Subodhinī (thātha- = SK 3878 makes the final udātta). The glosses are for orientation. 'kte' and the frame from SK 3735 are supplied from Bhaṭṭoji's gloss 'ktānte pare … prakṛtyā'; the source rules are the translator's identification.
textual Ours opens 'samāse ktānte pare'; the print reads 'ahīnavācini samāse ktānte pare' (NSP p. 639, scan page-0649; collation batch18, class A); so do Wikisource and the Subodhinī's lemma 'ahīnavāci samāsa iti'. The missing word is supplied in square brackets. The print marks 'anupasarga iti vaktavyam' with its vārttika sign; ours carries it inside the prose block without a tag, and the English labels it.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 carries the kaumudī mūla only.

SK 3782 · A 6.2.48V

तृतीया कर्मणि ॥ ३७८२ ॥

tṛtīyā karmaṇi

tṛtīyā karmaṇi — A third-case word (tṛtīyānta), [as prior member, keeps its own accent (prakṛtyā; this and 'pūrvapadam' carried forward, anuvṛtti, from SK 3735)] when [a kta-final word (kte, carried forward, anuvṛtti, from SK 3779)] denoting the object (karman) follows.

Rule. A third-case prior member keeps its own accent before a kta-final word that denotes the object (karman). So the kta must be passive.

Example.

tvayā ūtāḥ "protected by you" → tva + ūta → a and ū merge into o → tvotāsaḥ

→ the merged vowel is udātta (SK 3658) → tvótāsaḥ (udātta on tvo).

The Subodhinī explains these steps. It adds that tā is then a dependent svarita, the syllable just after an udātta. The syllables after it are pracaya, an unaccented level run. Neither is marked.

rudra + hata "struck by Rudra" → rudráhataḥ (udātta on dra). Bhaṭṭoji says rudra ends in the affix rak. The udātta on the affix vowel (SK 3708) is not stated by Bhaṭṭoji or his commentators; it is inferred.

mahārāja + hata "struck by the great king" → mahārājáhataḥ (udātta on ja). The Subodhinī says mahārāja ends in ṭac (SK 788) and is antodātta.

Applies when / blocked by. Why "denoting the object"? rathena yātaḥ "gone by chariot" → rathayātaḥ. The Subodhinī explains: yā is a root of motion, so its kta names the agent (SK 3086). The text gives no accent for it.

Siddhānta-kaumudī

कर्मवाचके क्तान्ते परे तृतीयान्तं प्रकृत्या । त्वोतासः । रुद्रहतः । महाराजहतः । रुद्रो रगन्तः । कर्मणि किम् । रथेन यातो रथयातः ॥

When a kta-final word denoting the object (karman) follows, a third-case word (tṛtīyānta) keeps its own accent (prakṛtyā). tvótāsaḥ ['protected by you']; rudráhataḥ ['struck by Rudra']; mahārājáhataḥ ['struck by the great king']. rudra ends in rak. Why 'karmaṇi'? rathena yātaḥ ['gone by chariot'] → rathayātaḥ.

Subodhinī

NSP p. 649

—तृतीया ॥—त्वोतास इति । त्वया ऊताः रक्षिताः त्वोतासः । ‘प्रत्ययोत्तर-पदयोश्च’ इति मपर्यन्तस्य त्वादेशे दकारलोपश्छान्दसः । अवतेः क्तः ‘ज्वरत्वर—’ इत्यूठ् । ‘एत्येधत्यूठ्’ इति वृद्धिरिडा-गमस्य चाभावश्छान्दसः । तदन्ताज्जसः ‘आज्जसेरसुक्’ इत्यसुगागमः । पूर्वपदप्रकृतिस्वरे कृते ‘एकादेश उदात्तेनोदात्तः’ । ततः स्वरितप्रचयः ॥—रगन्त इति । ‘रोदेर्णिलुक् च’ इति विहितः ॥—महाराजहत इति । ‘राजाहःसखिभ्यष्टच्’ इति ठजन्तो महाराजशब्दोऽन्तोदात्तः ॥—रथेन यात इति । गत्यर्थत्वात्कर्तरि क्तः ॥—पुरोहितमिति । ‘पूर्वाधरावराणामसिपुरधवश्चैषाम्’ इत्यसिप्रत्ययान्तः प्रत्ययस्वरेणान्तोदात्तः पुरःशब्दः । अत्र समासान्तोदात्तत्वम् अव्ययपूर्वपदप्रकृतिस्वरः कृत्स्वरः थाथादिस्वर इत्येतेषु प्राप्तेषु पूर्वपदप्रकृतिस्वरो भवति

translator notes

commentary Subodhinī (own s1, lemma 'tvotāsa iti'): tvayā ūtāḥ, 'protected (rakṣitāḥ) by you'. tva replaces [yuṣmad] up to the m by pratyayottarapadayoś ca (SK 1373), the loss of the d being Vedic; ūta is av + kta with ūṭh by jvaratvara… (SK 2654); the absence of vṛddhi by etyedhatyūṭhsu (SK 73) and of the iṭ augment is Vedic; the jas after it takes asuk by ājjaser asuk (SK 3572). When the prior member's own accent has been applied, ekādeśa udāttenodāttaḥ (SK 3658) [applies]; then svarita and pracaya follow. Followed in marking tvótāsaḥ (udātta on tvo).
commentary Subodhinī: rudra takes rak by roder ṇiluk ca (uṇādi 179); mahārāja ends in ṭac by rājāhaḥsakhibhyaṣ ṭac (SK 788) and is antodātta; in rathena yātaḥ the kta is in the agent sense because the root is one of motion (gatyarthākarmaka…, SK 3086), hence not karman. Followed in marking mahārājá- and in 'gone by chariot'.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks (and no accented copy of tvotāsaḥ). rudrá- follows from 'ragantaḥ' (the affix vowel carries the udātta, ādyudāttaś ca, SK 3708) — translator's inference; mahārājá- and tvó- follow the Subodhinī. In tvótāsaḥ the syllable tā is the dependent svarita and saḥ pracaya, as the Subodhinī says. The counter-example rathayātaḥ is left unmarked. 'kte' and the frame from SK 3735 are supplied from Bhaṭṭoji's gloss 'ktānte pare … prakṛtyā'; the source rules are the translator's identification.
textual The Subodhinī block sk.3782.s1 ends with the note on SK 3783 ('purohitam iti'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 carries the kaumudī mūla only. Collation batch18 lists this unit as clean (NSP p. 639, scan page-0649).

SK 3783 · A 6.2.49V

गतिरनन्तरः ॥ ३७८३ ॥

gatiranantaraḥ

gatir anantaraḥ — [When a word ending in kta (carried forward, anuvṛtti, from SK 3779) in the sense of the object, karman (carried forward, anuvṛtti, from SK 3782), follows,] an immediately adjacent gati [keeps its original accent (prakṛtyā, carried forward, anuvṛtti, from SK 3735)].

Rule. Before a kta-final word in the object sense, a gati that stands immediately before the root keeps its own accent. This is an exception to thātha… (SK 3878).

Example.

puras + hita → puras keeps its final udātta → puróhitam (udātta on ro).

The Subodhinī notes that four accents compete here. They are the compound's final udātta, the accent of an indeclinable prior member, the kṛt accent and SK 3878. The prior member's own accent prevails.

Applies when / blocked by. Why "immediately before" (anantara)? abhyúddhṛtaḥ. Here abhi does not stand next to the root, so it does not keep its accent. The Subodhinī explains: ud first joins hṛta and keeps its own udātta. Then abhi joins uddhṛta. So the word keeps the udātta of ud (udātta on u).

Watch out. After a kāraka prior member, only SK 3878 applies: dūrādāgatáḥ "come from afar" (udātta on the last syllable). A kāraka is a participant in the action, such as the source "from afar". Bhaṭṭoji's reason is that SK 3878 is satiśiṣṭa. It is taught for the outer compound, dūrāt + āgata, which already exists. So it wins over the accent settled inside āgata.

Siddhānta-kaumudī

कर्मार्थे क्तान्ते परेऽव्यवहितो गतिः प्रकृत्या । थाथ-SK 3878 इत्यस्यापवादः । पुरोहितम् । अनन्तरः किम् । अभ्युद्धृतः । कारकपूर्वपदस्य तु सतिशिष्टस्थाथादिस्वर एव । दूरादागतः ॥

When [a word] ending in kta in the sense of the object (karman) follows, a gati that is not separated [from it] (avyavahita) [, i.e. one standing immediately before the root,] keeps its original accent (prakṛtyā). This is an apavāda of thātha- (SK 3878). Example: puróhitam. Why "immediately adjacent" (anantara)? abhyúddhṛtaḥ. But for [a compound] whose prior member is a kāraka, the thāthādi accent alone [applies], because it is taught with reference to what is already present (satiśiṣṭa): dūrādāgatáḥ.

Subodhinī

alignment inferredNSP p. 649–650

—अभ्युद्धृत इति । इह हतशब्दस्योच्छब्देन समासे पुरोहितमित्यत्रेव गतिस्वरेणाद्युदात्त उद्धृतशब्दस्तस्य पुनरभिशब्देन समासः । तस्य ‘कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम्’ इति परिभाषया उद्धृतशब्दः क्तान्त उत्तरपदम् । एवं समासान्तोदात्तत्वे प्राप्ते तद्वाधकाव्ययपूर्वपदप्रकृतिस्वरत्वे तदपवादे कृत्स्वरे तदपवादस्थाथादिस्वरः प्राप्तस्तमपोह्याभेरयं स्वरः स्यात्सोऽनन्तरग्रहणेन वार्यते । नन्वनन्तरग्रहणेनाप्यसौ दुर्वारः कृद्ग्रहणपरिभाषया उद्धृतशब्दस्य क्तान्तत्वेऽभेस्तदानन्तर्यसत्त्वादिति चेन्मैवम् । अनन्तरग्रहणसामर्थ्याद्धि धातोरनन्तरा गतिराश्रीयते । अभिश्च न तथा । नन्वेवं मा भूदभेः स्वर इष्टसिद्धिस्तु कथम् । अभ्युद्धृतशब्दे हि उच्छब्दस्य स्वर इष्यते ‘संसृष्टं धनमुभयं समाकृतम्’ इति मन्त्रे समाकृतशब्दे आङः स्वरदर्शनात् । न चासौ प्रकृतसूत्रेण सिद्ध्यति । प्रथमसमासे तत्प्रवृत्तावपि द्वितीयसमासे थाथादिस्वरस्य प्राप्तेरुक्तत्वात् । न च तं वाधित्वा गतिस्वरः प्रवर्तत इति वाच्यम् । द्वितीयसमासे उदः पूर्वपदत्वाभावात् । अत्रोच्यते । धातोरनन्तर इति व्याख्यानादेव पूर्वपदत्वं विनापि स्वरोऽयं प्रवर्तते । न हि क्तप्रकृतिभूतं धातुं प्रति पूर्वपदत्वं गतेः संभवति । तस्मादभ्युद्धृतं समासकृतमिति तावत्सुस्थम् । ननु दूरादागत इत्यादौ कारकपूर्वेऽपि गतिस्वरः स्यात् इष्यते तु थाथादिस्वरः अत आह—कारकपूर्वेति । अयं भावः । अनन्तरशब्दोऽयमनन्तरमपेक्ष्य प्रवर्तते तत्र चानन्तरो गतिरित्युक्ते अनन्तरोऽपि संनिधानाद्गतिरेव प्रतीयते । ततश्चापूर्वपदार्थमप्यनन्तरग्रहणं गतिद्वयसमवधाने एवानन्तरस्य प्रकृतिस्वरत्वं प्रापयतीति दूरादागतादौ न दोष इति । अथ वा ‘कारकादत्तश्रुतयोः’ इति सूत्रे कारकादिति योगो विभज्यते क्तग्रहणं गतिग्रहणं चानुवर्तते । कारकात्परं कान्तं सगतिकसुत्तरपदमन्तोदात्तं स्यादित्यर्थः । तत्र दूरादात् इत्यादौ थाथादिसूत्रेणैव सिद्धत्वात् दूरादागत इत्यादौ ‘गतिरनन्तरः’ इत्यस्य घाधनार्थमेवेदं सूत्रमिति दिक् ॥—दूरादागत इति । ‘स्तोकान्तिक—’ इति समासः । ‘पञ्चाम्याः स्तोकादिभ्यः’ इत्यलुक् ॥—प्रभूताविति । क्तिन्नयम्

translator notes

commentary Subodhinī, printed under sk.3782.s1, on purohitam: puras is formed with asi by pūrvādharāvarāṇām asi puradhavaś caiṣām (SK 1975) and is antodātta by the affix accent. Here the compound-final udātta, the original accent of an avyaya prior member, the kṛt accent and the thāthādi accent all present themselves, and the prior member's original accent prevails. Followed: puróhitam is marked with the udātta on ro, the final syllable of puras.
commentary Subodhinī (sk.3783.s1) on abhyuddhṛtaḥ: ud is first compounded with hṛta and is ādyudātta by the gati accent, as in purohitam; uddhṛta, counting as a kta-final word by the paribhāṣā kṛdgrahaṇe gatikārakapūrvasyāpi grahaṇam, is then compounded with abhi. The thāthādi accent there would be overridden by abhi's accent, and 'anantara' bars that: by the force of the word, the gati must be adjacent to the root (dhātor anantaraḥ), which abhi is not. On the same reading the rule gives ud its accent in the second compound even though ud is not the prior member there, so abhyuddhṛta keeps the accent of ud (compare samākṛtam in the mantra 'saṃsṛṣṭaṃ dhanam ubhayaṃ samākṛtam'). Followed: the bracket 'one standing immediately before the root'.
commentary Subodhinī (sk.3783.s1) on kārakapūrva-: objection, the gati accent would arise in dūrādāgataḥ too, but the thāthādi accent is wanted. Two answers: (1) 'anantara' implies a second term of adjacency, which by proximity is also a gati, so the rule acts only where two gatis come together; (2) alternatively, 'kārakāt' is split off from kārakād dattaśrutayor evāśiṣi as a separate rule, with kta and gati carried forward, so that a gati-bearing kta-final word after a kāraka is antodātta; this rule's purpose is to block gatir anantaraḥ in dūrādāgataḥ. dūrādāgataḥ is compounded by stokāntika… (SK 701), with aluk by pañcamyāḥ stokādibhyaḥ (SK 959). Recorded: the English keeps Bhaṭṭoji's own reason, satiśiṣṭa.
translator satiśiṣṭa: an operation taught for a form that already exists, here the outer compound dūrāt + āgata, which wins over an accent settled in the inner compound ā + gata. thātha- (SK 3878) is the rule making a final member ending in tha, atha, ghañ, kta and the rest antodātta. Accent convention: udātta acute, anudātta unmarked; the text gives no marks. puróhitam (udātta on ro) follows the Subodhinī's account of puras; dūrādāgatáḥ (udātta on the final syllable) follows Bhaṭṭoji's 'thāthādisvara eva'; abhyúddhṛtaḥ (udātta on u of ud) follows the Subodhinī's 'abhyuddhṛtaśabde hi ucchabdasya svara iṣyate', ud being ādyudātta as an upasarga. The bracketed frame states the content of Bhaṭṭoji's gloss 'karmārthe ktānte pare … prakṛtyā'; naming kta's source as SK 3779, karman's as SK 3782 and prakṛtyā's as SK 3735 is the translator's identification.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here. Collation batch18 (V): ours = the print (NSP p. 639, scan page-0649) in placing 'thātha- … apavādaḥ' after the sūtra gloss; Wikisource puts it after dūrādāgataḥ. The tail of sk.3783.s1 ('prabhūtāv iti …') is the Subodhinī on SK 3784.

SK 3784 · A 6.2.50V

तादौ च निति कृत्यतौ ॥ ३७८४ ॥

tādau ca niti kṛtyatau

tādau ca niti kṛty atau — And when a kṛt [affix] that begins with t, has n as it (nit) and is other than tu follows, [an immediately adjacent gati (carried forward, anuvṛtti, from SK 3783) keeps its original accent (prakṛtyā, carried forward, anuvṛtti, from SK 3735)].

Rule. Before a kṛt affix that begins with t, is n-marked and is not tu, the adjacent gati keeps its own accent. This is an exception to the kṛt accent (SK 3873).

Example.

pra + bhūti (ktin: begins with t, n-marked) → pra keeps its udātta → prábhūtau (udātta on pra).

Bhaṭṭoji's verse: ágne rāyó nṛ́tamasya prábhūtau. Its udāttas are on a, yo, nṛ and pra.

sam + gati → sam keeps its udātta: sáṅgatiṃ góḥ. Its udāttas are on sa and go.

The Subodhinī names the affix of prabhūti as ktin.

Applies when / blocked by. Why "beginning with t"? prajalpākaḥ, with ṣākan (SK 3135). Why "n-marked"? prakartā, with tṛc. Why "not tu"? āgantuḥ, with tun. The text gives no accent for these three.

Watch out. The Subodhinī says the initial t is judged on the affix as first taught (upadeśa). So a form with an inserted i, such as pralapitā, still counts.

Siddhānta-kaumudī

तकारादौ निति तुशब्दवर्जिते कृति परेऽनन्तरो गति प्रकृत्या । अग्नेरायो नृतमस्य प्रभूतौ (अग्ने॑रा॒यो नृत॑मस्य॒ प्रभू॑तौ) । सङ्गतिं गोः (सङ्ग॑तिं॒ गोः) । कृत्स्वरापवादः । तादौ किम् । प्रजल्पाकः । निति किम् । प्रकर्ता । तृजन्तः अतौ किम् । आगन्तुः ॥

When a kṛt [affix] beginning with t, having n as it (nit), and excluding the affix tu, follows, an immediately adjacent gati keeps its original accent (prakṛtyā). Examples: ágne rāyó nṛ́tamasya prábhūtau ["O Agni, in the abundance of wealth of the most manly one"]; sáṅgatiṃ góḥ ["the coming together of the cow"]. This is an apavāda of the kṛt accent. Why "beginning with t"? prajalpākaḥ. Why "nit"? prakartā: it ends in tṛc. Why "other than tu"? āgantuḥ.

Subodhinī

alignment inferredNSP p. 650

—प्रजल्पाक इति । ‘जल्पभिक्षकुट्टलुण्टवृङः षाकन्’ ॥—आगन्तुरिति । ‘सितनिगमिमव्यविधाञ्क्रुशिभ्यस्तुन्’ । ननु कृतीति व्यर्थम् । तथा हि गतेरयं स्वरो विधीयते, गतिसंज्ञा च धातुमाक्षिपति स च प्रत्ययविशिष्ट एव प्रयोगार्हः । धातोश्च द्वये प्रत्ययाः तिङः कृतश्च । तत्र तिङन्ते पूर्वपदत्वासंभवाद् कृदन्त एव भविष्यतीति चेत्सत्यम् । कृद्ग्रहणं कृत्संज्ञाप्रवृत्तिकालोपलक्षणार्थं, तेन कृदुपदेशे तादित्वलाभात्प्रलपितेत्यादि सिद्ध्यति । स्वरप्रवृत्तिवेलायां तादित्वाभावेऽपि पूर्वं तत्सत्त्वात् । आदिग्रहणं शक्यमकर्तुं ‘यस्मिन्विधिः—’ इत्येव सिद्धेः

translator notes

commentary Subodhinī, printed under sk.3783.s1: the affix of prabhūtau is ktin (OCR 'kin'). Subodhinī (sk.3784.s1): prajalpākaḥ has ṣākan by jalpabhikṣakuṭṭaluṇṭavṛṅaḥ ṣākan (SK 3135); āgantuḥ has tun by sitanigami… (uṇādi 69). Recorded: these identify the affixes of the example and counter-examples; the English is unchanged.
commentary Subodhinī (sk.3784.s1): objection, 'kṛti' is superfluous, since a gati implies a root, a root is usable only with an affix, and a pūrvapada is impossible before a tiṅ-final. Answer: 'kṛt' marks the moment the kṛt designation applies, so being t-initial is judged at the affix's original form (upadeśa), and forms like pralapitā are covered: t-initialness was present earlier even if absent when the accent applies. 'ādi' could be dropped, since yasmin vidhis tadādāv algrahaṇe gives it. Recorded.
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. From our accented copy: in ágne rāyó nṛ́tamasya prábhūtau the udātta syllables are a, yo, nṛ and pra; in sáṅgatiṃ góḥ they are sa and go. The point of the rule: the gati pra and sam keep their own udātta. The kṛt accent overridden is gatikārakopapadāt kṛt (SK 3873).
textual Ours reads 'parenantaro gati prakṛtyā'; the print has 'gatiḥ' (NSP p. 640, scan page-0650; collation batch18, A), as does Wikisource. The English follows the print; the sense is unaffected.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here.

SK 3785 · A 6.2.51V

तवै चान्तश्च युगपत् ॥ ३७८५ ॥

tavai cāntaśca yugapat

tavai cāntaś ca yugapat — And when [a word ending in] tavai [follows], [the final (anta) of that word is udātta] and [an immediately adjacent gati (carried forward, anuvṛtti, from SK 3783) keeps its original accent (prakṛtyā, carried forward, anuvṛtti, from SK 3735)], both at the same time (yugapat).

Rule. Before a tavai-final word, two things happen together (yugapat). The adjacent gati keeps its own accent. And the last vowel of the tavai-word is udātta. This is an exception to the kṛt accent. tavai is a kṛt affix taught in the sense of a kṛtya (SK 3441).

Example.

anu + etavai → anvetavai; vai becomes vā before u

→ anu keeps its first-syllable udātta, and the end of tavai is udātta → ánvetavā́ u "to follow after".

The two udāttas are on a of anu and on vā. The Subodhinī says anu is ādyudātta by phiṭ 81.

Watch out. The sūtra does not say "udātta". The Subodhinī draws it from prakṛtyā, which is still in force. It says yugapat forbids taking the two accents in turn. One word here carries two udāttas.

Siddhānta-kaumudī

तवैप्रत्ययान्तस्यान्त उदात्तो गतिश्चानन्तरः प्रकृत्या युगपच्चैतदुभयं स्यात् । अन्वेतवा उ (अन्वे॑त॒वा उ॑) । कृत्स्वरापवादः ॥

The final [vowel] of [a word] ending in the affix tavai is udātta, and an immediately adjacent gati keeps its original accent (prakṛtyā); and both of these happen together. Example: ánvetavā́ u ["to follow after"]. This is an apavāda of the kṛt accent.

Subodhinī

NSP p. 650

—तवै चा—॥—अन्त उदात्त इति । कथं पुनरन्तरेणोदात्तग्रहणमुदात्तो भवतीत्ययमर्थो लभ्यते । शृणु । प्रकृत्येति वर्तते तत्रैवमभिसंवन्धः क्रियते । तवैप्रत्ययान्तस्य यः प्रकृत्याश्रयः स्वरः प्राप्तः सोऽन्तस्य भवतीति स चोदात्त एवेति युगपद्ग्रहणं पर्यायनिवृत्यर्थम् ॥—अन्वेतवा उ इति । ‘उपसर्गाश्चाभिवर्जम्’ इत्यनुराद्युदात्तः

translator notes

commentary Subodhinī (sk.3785.s1) on 'anta udāttaḥ': how is 'udātta' obtained when the sūtra does not say it? 'prakṛtyā' is carried forward (prakṛtyeti vartate) and is construed thus: the accent based on the original form (prakṛti) that would come to the tavai-final word goes to its end, and that accent is udātta. 'yugapat' is there to exclude alternation (paryāya) [of the two accents]. Followed: 'udātta' in the sūtra rendering is bracketed, and prakṛtyā is marked as carried forward.
commentary Subodhinī (sk.3785.s1) on anvetavā u: anu is ādyudātta by upasargāś cābhivarjam (phiṭ 81). Followed: the udātta on the a of anu.
translator Accent from our accented copy: a (of anu) udātta, ve svarita, ta anudātta, vā udātta, u svarita. So the two udāttas the rule gives together are the a of anu (the gati's own accent) and vā, the end of tavai (vai becomes vā before u). The kṛt accent overridden is gatikārakopapadāt kṛt (SK 3873); tavai is taught in kṛtyārthe tavaikenkenyatvanaḥ (SK 3441).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here. Collation batch18: clean (NSP p. 640, scan page-0650).

SK 3786 · A 6.2.52V

अनिगन्तोऽञ्चतौ वप्रत्यये ॥ ३७८६ ॥

aniganto'ñcatau vapratyaye

aniganto 'ñcatau vapratyaye — A [gati (carried forward, anuvṛtti, from SK 3783)] that does not end in ik [keeps its original accent (prakṛtyā, carried forward, anuvṛtti, from SK 3735)] when añc with the affix v follows.

Rule. A gati that does not end in ik (i, u, ṛ, ḷ) keeps its own accent before añc with the affix v. The Subodhinī says the affix is kvin (SK 373), of which only v is not a marker.

Example.

parā + añc + kvin → parāñc → parā keeps its first-syllable udātta → yé párāñcas tān "those who are turned away, them". The udāttas are on ye and pa.

Applies when / blocked by. Why "not ending in ik"? pratyáñco yantu "let them go back". prati ends in i, so the kṛt accent applies (udātta on tyañ).

Why "with the affix v"? udañcanam. The text gives no accent for it.

Watch out. This rule also beats the cu accent (cau, SK 3652), which would put the udātta before an añc that has lost its a. Bhaṭṭoji says this rule alone applies, "being later": jahí vṛ́ṣṇyāni kṛṇuhī́ párācaḥ. The udāttas are on hi, vṛ, hī and pa. In párācaḥ the udātta is on pa, not on rā. The Subodhinī, after Haradatta, reads "being later" as "because it is wanted". Scholars discuss this.

Siddhānta-kaumudī

अनिगन्तो गतिर्वप्रत्ययान्तेऽञ्चतौ परे प्रकृत्या । ये पराञ्चस्तान् (ये परा॑ञ्चस्तान्) । अनिगन्त इति किम् । प्रत्यञ्चो यन्तु (प्र॒त्यञ्चो॑ यन्तु) । कृत्स्वरात्परत्वादयमेव । जहि वृष्ण्यानि कृणुही पराचः (ज॒हि वृष्ण्या॒नि कृणु॒ही परा॑चः) । वप्रत्यये किम् । उदञ्चनम् ॥

A gati not ending in ik keeps its original accent (prakṛtyā) when añc ending in the affix v follows. Example: yé párāñcas tān ["those who are turned away, them"]. Why "not ending in ik"? pratyáñco yantu ["let them go back"]: [here the accent is] from the kṛt accent. Being later (paratva) [than the cu accent (cau, SK 3652)], this [rule] alone [applies] in: jahí vṛ́ṣṇyāni kṛṇuhī́ párācaḥ ["strike down their manly powers, turn them away"]. Why "with the affix v"? udañcanam.

Subodhinī

NSP p. 650

—अनिगन्तोऽञ्चतौ—॥—पराञ्च इति । ‘ऋत्विक्—’ इत्यादिना क्विन् स च वकारमात्रं ककारादीनामनुवन्धत्वात् । ‘उगिदचाम्—’ इति नुम् पराशब्द आद्युदात्तः ॥—प्रत्यञ्च इति । कृदुत्तरपदप्रकृतिस्वरः ॥—परत्वादिति । चुस्वरस्यावकाशः । दधीचा यत्र गतिर्नास्ति । अनिगन्तस्वरस्यावकाशः पराञ्चः इत्यादावुभयप्रसङ्गे परत्वादनिगन्तस्वर एव भवति । न चायं युक्तो विप्रतिषेधः । चुस्वरः सति शिष्टः भसंज्ञायामल्लोपे च कृते प्राप्तत्वात् । सत्यम् । नायं विप्रतिषेधः । किं तर्हि इष्टिरेव । चोः ‘अनिगन्तोऽञ्चतावप्रत्यये’ इत्येव स्वर इष्यत इति हरदत्तः । इहापि मूले परत्वादित्यस्येष्टत्वादित्यर्थः

translator notes

commentary Subodhinī (sk.3786.s1) on parāñcaḥ: añc takes kvin (OCR 'kin') by ṛtvig… (SK 373), which is v alone, since k, i and n are anubandhas; ugidacām… gives num; the word parā is ādyudātta. On pratyañcaḥ: it has the original accent of a kṛt final member (kṛduttarapadaprakṛtisvara). Followed: pratyáñcaḥ is assigned to the kṛt accent.
commentary Subodhinī (sk.3786.s1) on 'paratvāt': the cu accent (cau, SK 3652) has its own scope in dadhīcā, where there is no gati; this rule has its own scope in parāñcaḥ; where both arise, as in parācaḥ, this rule applies, being later. Objection: this is no proper conflict (vipratiṣedha), since the cu accent is satiśiṣṭa, arising only after the bha designation and the elision of a. Answer: true, it is no vipratiṣedha but a desideratum (iṣṭi): Haradatta says the accent of aniganto 'ñcatau vapratyaye is wanted for cu; so 'paratvāt' in the mūla means 'because it is wanted'. Subodhinī on SK 3787 adds: 'here too this one alone, over the cu accent'. Followed: 'kṛtsvarāt' is construed with the counter-example pratyañcaḥ, and 'paratvāt ayam eva' with parācaḥ, the rival being the cu accent, which the English supplies in brackets from the Subodhinī. Recorded, not followed: the Subodhinī's (Haradatta's) re-reading of 'paratvāt' as 'iṣṭatvāt'; the English keeps the literal 'being later'.
translator The transmitted wording 'kṛtsvarāt paratvād ayam eva' also permits 'being later than the kṛt accent, this alone applies'. That construal is not followed: gatikārakopapadāt kṛt (SK 3873) stands after this rule in the Aṣṭādhyāyī, so this rule cannot be the later one against it, and the Subodhinī explains 'paratvāt' with reference to the cu accent (SK 3652), which stands earlier.
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. yé párāñcas tān: ye and pa udātta, rā svarita. pratyáñco yantu: pra anudātta, tyañ udātta, co svarita, so the a of añc is udātta by the kṛt accent. jahí vṛ́ṣṇyāni kṛṇuhī́ párācaḥ: hi, vṛ, hī and pa udātta; in párācaḥ the gati parā keeps its udātta on pa, not the cu accent on rā.
textual Accent slip: our accented copy has the anudātta sign under ṣṇyā of vṛṣṇyāni; the print has the svarita sign above it (NSP p. 640, scan page-0650; collation batch18, ACCENT). The English follows the print: vṛ udātta, ṣṇyā svarita.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here.

SK 3787 · A 6.2.53V

न्यधी च ॥ ३७८७ ॥

nyadhī ca

nyadhī ca — ni and adhi too [, although they end in ik, keep their original accent (prakṛtyā, carried forward, anuvṛtti, from SK 3735)] [when añc with the affix v follows (carried forward, anuvṛtti, from SK 3786)].

Rule. ni and adhi also keep their own accent before añc with v, although they end in ik.

Example.

ni + añc + kvin → the udātta i of ni becomes y → nyañc

→ the following a of añc becomes svarita (SK 3657) → nyàṅṅ uttānáḥ "turned downward, stretched out".

nyàṅ has no udātta of its own: it is an independent svarita. In uttānáḥ the udātta is on nā.

Also adhyaṅ. The text gives no accent for it.

Watch out. The Subodhinī adds that here too this rule alone applies, over the cu accent.

Siddhānta-kaumudī

वप्रत्ययान्तेऽञ्चताविगन्तावपि न्यधी प्रकृत्या । नयङ्ङुत्तानः (न्य॑ङ्ङुत्ता॒नः) । उदात्तस्वरितयोर्यण् इति अञ्चतेरकारः स्वरितः । अध्यङ् ॥

When añc ending in the affix v follows, ni and adhi keep their original accent (prakṛtyā), even though they end in ik. Example: nyàṅṅ uttānáḥ ["turned downward, stretched out"]. By udāttasvaritayor yaṇaḥ (SK 3657) the a of añc is svarita. adhyaṅ.

Subodhinī

NSP p. 650

—न्यधी च । अत्रापि चुस्वरादयमेव । कृत्स्वरापवादौ योगौ

translator notes

commentary Subodhinī (sk.3787.s1): here too only this [rule applies], over the cu accent (cau, SK 3652); the two rules are apavādas of the kṛt accent. Recorded: the English is unchanged.
translator Accent from our accented copy: nyaṅ bears the svarita sign with no udātta before it, so it is an independent svarita (grave): the udātta i of ni became y, and the following a of añc became svarita by SK 3657. In uttānáḥ the ttā is anudātta and nā is udātta.
textual Ours reads 'nayaṅṅuttānaḥ' in the plain copy and 'nyaṅṅuttānaḥ' in the accented copy; the print has 'nyaṅṅuttānaḥ' (NSP p. 640, scan page-0650; collation batch18, A). The English follows the accented copy, which agrees with the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here.

SK 3788 · A 6.2.54V

ईषदन्यतरस्याम् ॥ ३७८८ ॥

īṣadanyatarasyām

īṣad anyatarasyām — īṣat [as prior member] optionally [keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)].

Rule. īṣat, as prior member, optionally keeps its own accent. Bhaṭṭoji says īṣat is antodātta. The Subodhinī says this is by the phiṭ accent.

Example.

īṣat + kaḍāra "slightly tawny" → īṣátkaḍāraḥ (udātta on ṣat).

Other option → īṣatkaḍāráḥ (udātta on the last syllable). The Subodhinī gives this second option.

Applies when / blocked by. With a kṛt final member, only the kṛt accent applies: īṣadbhedaḥ, with khal. The Subodhinī gives two reasons. The kṛt accent is later; or only the compound taught by name, īṣad guṇavacanena, is meant. Bhaṭṭoji gives neither.

Siddhānta-kaumudī

ईषत्कडारः । ईषदित्ययमन्तोदात्तः । ईषद्भेद इत्यादौ कृत्स्वर एव ॥

Example: īṣátkaḍāraḥ ["slightly tawny"; or, by the compound accent, īṣatkaḍāráḥ]. This [word] īṣat is antodātta. In īṣadbhedaḥ and the like, only the kṛt accent [applies].

Subodhinī

NSP p. 650

—ईषदन्य । ईषच्छब्दः पूर्वपदं प्रकृतिस्वरं वा स्यात् ॥—अन्तोदात्त इति । फिट्स्वरेण । एतदभावे समासान्तोदात्तत्वम् ॥—ईषद्भेद इति । ‘ईषदुःसुषु कृच्छ्रकृच्छ्रार्थेषु खल्’ ॥—कृत्स्वर एव भवतीति । परत्वात् । अथ वा ईषद्गुणवचनेनेति प्रतिपदोक्तसमासग्रहणादुपपदसमासेऽस्याप्रवृत्तिरिति ॥—द्वेसुवर्णे इति । ‘पञ्चकृष्णलको माषस्ते सुवर्णास्तु षोडश । पलं सुवर्णाश्चत्वारः’ इति

translator notes

commentary Subodhinī (sk.3788.s1): the word īṣat, as prior member, optionally has its original accent (īṣacchabdaḥ pūrvapadaṃ prakṛtisvaraṃ vā syāt). Followed: the bracketed 'as prior member … keeps its original accent'.
commentary Subodhinī (sk.3788.s1) on 'antodātta': [īṣat is antodātta] by the phiṭ accent; in the other option the compound-final udātta [applies]. On īṣadbhedaḥ: khal by īṣadduḥsuṣu kṛcchrākṛcchrārtheṣu khal. On 'only the kṛt accent': (1) because it is later (paratvāt); or (2) because only the specifically taught (pratipadokta) compound 'īṣad guṇavacanena' is meant, so this rule does not reach an upapada compound. Recorded: the English keeps Bhaṭṭoji's bare statement, giving neither reason.
translator Accent convention: udātta acute, anudātta unmarked; the text gives no marks. So īṣatkaḍāraḥ has its udātta either on ṣat, the final syllable of īṣat (this rule, Bhaṭṭoji's 'antodātta': īṣátkaḍāraḥ), or on the final syllable of the compound (the general compound accent, the Subodhinī's other option: īṣatkaḍāráḥ); the bracketed alternative is supplied from the Subodhinī. The kṛt accent is gatikārakopapadāt kṛt (SK 3873).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here. The last lemma of sk.3788.s1, 'dve suvarṇe iti', is the Subodhinī on SK 3789. Collation batch18: clean (NSP p. 640, scan page-0650).

SK 3789 · A 6.2.55V

हिरण्यपरिमाणं धने ॥ ३७८९ ॥

hiraṇyaparimāṇaṃ dhane

hiraṇyaparimāṇaṃ dhane — [A prior member] denoting a quantity of gold [optionally (anyatarasyām, carried forward, anuvṛtti, from SK 3788) keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)] when dhana follows.

Rule. A prior member that names a quantity of gold optionally keeps its own accent before dhana "wealth".

Example.

"two *suvarṇa*s are its quantity" → dvisuvarṇa

dvisuvarṇa + dhana "wealth of two *suvarṇa*s" → dvisuvarṇa optionally keeps its own accent → dvisuvarṇadhanam.

The text does not say which syllable of dvisuvarṇa is udātta. The Subodhinī gives the other option, the compound accent. It also gives the scale: five *kṛṣṇala*s make a māṣa, sixteen *māṣa*s a suvarṇa, four *suvarṇa*s a pala.

Applies when / blocked by. Why "gold"? prasthadhanam, a measure of grain. Why "quantity"? kāñcanadhanam, gold but no quantity. Why "before dhana"? niṣkamālā.

Watch out. Even in a bahuvrīhi there is only the option. A bahuvrīhi is a compound that describes something outside itself. The text gives no bahuvrīhi example here. In a bahuvrīhi, SK 3735 would make the prior member's accent compulsory. This rule is later, so it keeps the option. The Subodhinī says the rule reaches a bahuvrīhi because there is no "tatpuruṣa" heading here.

Siddhānta-kaumudī

सुवर्णपरिमाणवाचि पूर्वपदं वा प्रकृत्या धने । द्वे सुवर्णे परिमाणमस्येति द्विसुवर्णं तदेव धनं द्विसुवर्णधनम् । बहुव्रीहावपि परत्वाद्विकल्प एव । हिरण्यं किम् । प्रस्थधनम् । परिमाणं किम् । काञ्चनधनम् । धने किम् । निष्कमाला ॥

A prior member denoting a quantity of gold (suvarṇa) optionally keeps its original accent (prakṛtyā) when dhana follows. Two suvarṇas are its quantity: so dvisuvarṇam; that same as wealth: dvisuvarṇadhanam. Even in a bahuvrīhi there is, by its being later (paratva), only the option. Why "gold" (hiraṇya)? prasthadhanam. Why "quantity"? kāñcanadhanam. Why "when dhana [follows]"? niṣkamālā.

Subodhinī

alignment inferredNSP p. 650

—द्विसुवर्णमिति । पक्षे समासस्वरः ॥—बहुव्रीहावपीति । अत्र तत्पुरुषाधिकाराभावात्

translator notes

commentary Subodhinī, printed under sk.3788.s1, on 'dve suvarṇe': it quotes the scale 'pañcakṛṣṇalako māṣas te suvarṇas tu ṣoḍaśa; palaṃ suvarṇāś catvāraḥ' (five kṛṣṇalas make a māṣa, sixteen of those a suvarṇa, four suvarṇas a pala). Recorded: suvarṇa is rendered as a named unit, not translated.
commentary Subodhinī (sk.3789.s1) on dvisuvarṇam: in the other option the compound accent [applies]. On 'bahuvrīhāv api': because there is no tatpuruṣa heading here (tatpuruṣādhikārābhāvāt). Followed: 'even in a bahuvrīhi'.
translator parimāṇa is rendered 'quantity', as in earlier chapters. Reading of 'bahuvrīhāv api paratvād vikalpa eva': with no tatpuruṣa heading, the rule also reaches a bahuvrīhi, where bahuvrīhau prakṛtyā pūrvapadam (SK 3735) would make the prior member's accent obligatory; this rule, standing later, keeps it optional.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here. Collation batch18: clean (NSP p. 640, scan page-0650).

SK 3790 · A 6.2.56V

प्रथमोऽचिरोपसम्पत्तौ ॥ ३७९० ॥

prathamo'ciropasampattau

prathamo 'ciropasampattau — prathama [as prior member optionally (anyatarasyām, carried forward, anuvṛtti, from SK 3788) keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)] in the sense of recent attainment (aciropasampatti).

Rule. prathama optionally keeps its own accent when it means "new", "just begun" (aciropasampatti). Bhaṭṭoji glosses this as newness.

Example.

prathama + vaiyākaraṇa "one who has just begun to study grammar" → prathamávaiyākaraṇaḥ (udātta on ma).

Bhaṭṭoji says prathama is prath with the affix amac. amac is c-marked, so citaḥ (SK 3710) would make the word antodātta. That the udātta is on ma is not stated by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. Why "new"? prathamo vaiyākaraṇaḥ "the first grammarian". The Subodhinī says the compound in that sense is always antodātta.

Siddhānta-kaumudī

प्रथमशब्दो वा प्रकृत्याऽभिनवत्वे । प्रथमवैयाकरणः । संप्रति व्याकरणमध्येतुं प्रवृत्त इत्यर्थः । प्रथमशब्दः प्रथेरमजन्तः । अचिरेति किम् । प्रथमो वैयाकरणः ॥

The word prathama optionally keeps its original accent (prakṛtyā) in the sense of newness (abhinavatva). Example: prathamávaiyākaraṇaḥ, meaning: one who has just now begun to study grammar (vyākaraṇa). The word prathama is prath with [the uṇādi affix] amac. Why "recent (acira) [attainment]"? prathamo vaiyākaraṇaḥ ["the first grammarian"].

Subodhinī

NSP p. 650

—प्रथमो— अचिरोपसंपत्तिरचिरोपसंश्लेषः । अभिनवत्वमित्यर्थः । तदाह—अभिनवत्व इति ॥—अचीति किमिति । अचिरोपसंपत्ताविति किमर्थमित्यर्थः ॥—प्रथमवैयाकरण इति । वैयाकरणानामाद्यः मुख्यो वा यः प्रथमवैयाकरणशब्दः स नित्यमन्तोदात्त एव ॥—कतर— एतौ पूर्वपदभूतौ कर्मधारये प्रकृतिस्वरौ वा स्यातां कतरकतमौ डतरडतमयोश्चित्त्वादन्तोदात्तौ ॥—इहत्वित्यादि । ‘कतरकतमौ जातिपरिप्रश्ने’ इति प्रतिपदोक्तो यः समासस्तस्यैव ग्रहणम् । स च कर्मधारय एव । तस्मान्नेहार्थः कर्मधारयग्रहणेनेति भावः

translator notes

commentary Subodhinī (sk.3790.s1): aciropasampatti is recent attachment (aciropasaṃśleṣa), that is, newness; hence Bhaṭṭoji says 'abhinavatve'. Followed: 'newness' for abhinavatva, 'recent attainment' for the sūtra word.
commentary Subodhinī (sk.3790.s1) on the counter-example: the word prathamavaiyākaraṇa meaning the first or the chief of grammarians is invariably antodātta. Followed: the counter-example is glossed 'the first grammarian'.
translator The affix is pratheramac (uṇādi 746). The kaumudī does not say where its udātta falls; amac has c as it, so citaḥ (SK 3710) would make prathama antodātta; on that inference (the translator's) the example is marked prathamá-, with the udātta on ma, the final syllable of prathama, and the rest of the compound anudātta (acute = udātta). 'prathamo vaiyākaraṇaḥ' is printed as two words, perhaps as the analysis (vigraha) of the compound in the other sense.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here. The second half of sk.3790.s1 (from 'katara-') is the Subodhinī on SK 3791. Collation batch18: clean (sampattau / print saṃpattau is orthographic; NSP p. 640, scan page-0650).

SK 3791 · A 6.2.57V

कतरकतमौ कर्मधारये ॥ ३७९१ ॥

katarakatamau karmadhāraye

katarakatamau karmadhāraye — katara and katama [, as prior members] in a karmadhāraya, [optionally (anyatarasyām, carried forward, anuvṛtti, from SK 3788) keep their original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)].

Rule. katara and katama "which (of two, of many)" optionally keep their own accent in a karmadhāraya.

Example.

katara + kaṭha "which of the two is a Kaṭha?" → katara keeps its final udātta → katarákaṭhaḥ (udātta on ra).

The Subodhinī says katara and katama are antodātta, because their affixes ḍatarac and ḍatamac are c-marked.

Watch out. The word "karmadhāraya" is there for the next rule. Bhaṭṭoji explains: here the limit already follows, because only the compound taught by name is meant. The Subodhinī names it: katarakatamau jātiparipraśne (SK 742), which is a karmadhāraya anyway.

Siddhānta-kaumudī

वा प्रकृत्या । कतरकठः । कर्मधारयग्रहणमुत्तरार्थम् । इह तु प्रतिपदोक्तत्वादेव सिद्धम् ॥

[katara and katama, in a karmadhāraya,] optionally keep their original accent (prakṛtyā). Example: katarákaṭhaḥ ["which of the two is a Kaṭha?"]. The mention of "karmadhāraya" is for the sake of the following [rule]; here [the restriction] is achieved anyway by [the compound] being specifically taught (pratipadokta).

translator notes

commentary Subodhinī, printed under sk.3790.s1: these two, as prior members in a karmadhāraya, optionally have their original accent; katara and katama are antodātta because ḍatarac and ḍatamac have c as it. On 'iha tu…': only the compound specifically taught by katarakatamau jātiparipraśne (SK 742) is meant, and that is a karmadhāraya anyway, so 'karmadhāraya' has no use here. Followed: 'as prior members' and the bracket 'the restriction'.
translator The gloss 'which of the two is a Kaṭha?' follows the sense of jātiparipraśna (asking about a class) in SK 742; the kaumudī gives no meaning. Accent: acute = udātta; katará- has the udātta on ra, the final syllable of katara, which the Subodhinī makes antodātta (ḍatarac is cit); the rest of the compound is anudātta. The text gives no marks.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the second half of sk.3790.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110 prints only the kaumudī mūla here. Collation batch18: clean (NSP p. 640, scan page-0650).

SK 3792 · A 6.2.58V

आर्यो ब्राह्मणकुमारयोः ॥ ३७९२ ॥

āryo brāhmaṇakumārayoḥ

āryo brāhmaṇakumārayoḥ — ārya [as prior member optionally (anyatarasyām, carried forward, anuvṛtti, from SK 3788) keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)] when brāhmaṇa or kumāra follows [, in a karmadhāraya (carried forward, anuvṛtti, from SK 3791)].

Rule. ārya optionally keeps its own accent before brāhmaṇa or kumāra, in a karmadhāraya.

Example.

ārya + kumāra → ārya keeps its own accent → āryàkumāraḥ.

ārya + brāhmaṇa → āryàbrāhmaṇaḥ.

Bhaṭṭoji says ārya ends in ṇyat and so is antasvarita: its last vowel is svarita. The Subodhinī gives the rule: ṇyat is t-marked, and a t-marked affix is svarita (SK 3729). So these compounds have no udātta at all. yà is an independent svarita, and every other syllable is anudātta.

Applies when / blocked by. Why "ārya"? paramabrāhmaṇaḥ. Why "brāhmaṇa and kumāra"? āryakṣatriyaḥ. "In a karmadhāraya" still holds here. The text gives no accent for these.

Siddhānta-kaumudī

आर्यकुमारः । आर्यब्राह्मणः । आर्यो ण्यदन्तत्वादन्तस्वरितः । आर्यः किम् । परमब्राह्मणः । ब्राह्मणादीति किम् । आर्यक्षत्रियः । कर्मधारय इत्येव ॥

Examples: āryàkumāraḥ, āryàbrāhmaṇaḥ. ārya ends in ṇyat and is therefore antasvarita. Why "ārya"? paramabrāhmaṇaḥ. Why "brāhmaṇa and kumāra"? āryakṣatriyaḥ. "In a karmadhāraya" holds here too [(anuvṛtti from SK 3791)].

Subodhinī

NSP p. 650

—आर्यो ब्राह्मण— ब्राह्मणकुमारयोरुत्तरपदयोर्ण्यः पूर्वपदं प्रकृतिस्वरं वा स्यात्कर्मधारये ॥—अनन्तस्वरित इति । तित्स्वरितम् इत्यनेन ॥—ब्राह्मणादीति किमिति । ब्राह्मणकुमारयोरिति किमर्थमित्यर्थः

translator notes

commentary Subodhinī (sk.3792.s1): when brāhmaṇa or kumāra is the final member, ārya as prior member optionally has its original accent, in a karmadhāraya. Followed: the bracketed 'as prior member', 'optionally' and 'in a karmadhāraya' in the sūtra rendering.
commentary Subodhinī (sk.3792.s1) on 'antasvarita': by tit svaritam (SK 3729; OCR 'tat svaritam'), ṇyat having t as it. On 'brāhmaṇādi iti kim': it means 'why brāhmaṇakumārayoḥ?'. Followed: 'brāhmaṇa and kumāra' for Bhaṭṭoji's 'brāhmaṇādi'.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0110–0111 prints only the kaumudī mūla here. Collation batch18: clean (NSP p. 640, scan page-0650).
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked; the text gives no marks. Following Bhaṭṭoji's 'antasvarita', ārya- has no udātta: its first syllable ā is anudātta and its final ya is an independent svarita (āryà-); the rest of the compound is anudātta. The counter-examples are left unmarked.

SK 3793 · A 6.2.59V

राजा च ॥ ३७९३ ॥

rājā ca

rājā ca — rājan too [optionally (anyatarasyām, carried forward, anuvṛtti, from SK 3788) keeps its original accent (prakṛtyā pūrvapadam, carried forward, anuvṛtti, from SK 3735)] [when brāhmaṇa or kumāra follows (carried forward, anuvṛtti, from SK 3792)] [, in a karmadhāraya (carried forward, anuvṛtti, from SK 3791)].

Rule. rājan also optionally keeps its own accent before brāhmaṇa or kumāra, in a karmadhāraya.

Example.

rājan + brāhmaṇa → rājabrāhmaṇa → rājan keeps its first-syllable udātta → rā́jabrāhmaṇaḥ (udātta on rā).

rājan + kumāra → rā́jakumāraḥ (udātta on rā).

The Subodhinī says rājan has the n-marked affix kanin, so it is ādyudātta.

Watch out. Why a separate sūtra, and not ārya and rājan together? Bhaṭṭoji says the split (yogavibhāga) is for the next rule. Then SK 3794 takes rājan alone. The Subodhinī adds a second purpose: it stops a one-to-one pairing of ārya, rājan with brāhmaṇa, kumāra.

Siddhānta-kaumudī

ब्राह्मणकुमारयोः परतो वा प्रकृत्या कर्मधारये । राजब्राह्मणः । राजकुमारः । योगविभाग उत्तरार्थः ॥

When brāhmaṇa or kumāra follows, [rājan] optionally keeps its original accent (prakṛtyā) in a karmadhāraya. Examples: rā́jabrāhmaṇaḥ, rā́jakumāraḥ. The splitting of the rule (yogavibhāga) is for the sake of the following [rule].

Subodhinī

alignment inferredNSP p. 651

—राजब्राह्मण इति । राजशब्दो ब्राह्मणे ताद्धर्म्याद्वर्तत इति सामानाधिकरण्यात्कर्मधारयः । राजशब्दः कनिन्प्रत्ययान्तत्वादाद्युदात्तः ॥—उत्तरार्थ इति । उत्तरो विधिः राजशब्दस्यैव यथा स्यादार्थशब्दस्य मा भूत् । यथासंख्याभावोऽपि पृथग्योगकरणस्य प्रयोजनं ज्ञेयम्

translator notes

commentary Subodhinī (sk.3793.s1) on rājabrāhmaṇaḥ: the word rājan is applied to the brāhmaṇa (OCR garbled: 'brāhmaṇe tādṛśyarddhatete'), so the compound is a karmadhāraya by co-reference (sāmānādhikaraṇya); rājan is ādyudātta, ending in kanin (uṇādi 154). On 'uttarārthaḥ': so that the following rule (SK 3794) applies to rājan alone and not to ārya; avoiding a one-to-one pairing (yathāsaṃkhya) [of ārya and rājan with brāhmaṇa and kumāra] is a further purpose of the separate rule. Followed: 'for the sake of the following [rule]'.
textual Ours reads 'brāhmaṇakumārayoḥ parato vā prakṛtyā karmadhāraye' with no subject; the print agrees (NSP p. 641, scan page-0651; collation batch18, V). Wikisource reads 'parato rājā vā prakṛtyā'. The English supplies [rājan] from the sūtra.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 prints only the kaumudī mūla here.
translator Accent: acute = udātta, anudātta unmarked; the text gives no marks. rā́ja- has the udātta on rā, the first syllable of rājan, which the Subodhinī makes ādyudātta (kanin, nit); the rest of the compound is anudātta.

SK 3794 · A 6.2.60V

षष्ठी प्रत्येनसि ॥ ३७९४ ॥

ṣaṣṭhī pratyenasi

ṣaṣṭhī pratyenasi — [rājan (rājā, carried forward, anuvṛtti, from SK 3793),] as a sixth-case word (ṣaṣṭhyanta), when pratyenas follows, [optionally (vā, anyatarasyām carried forward from SK 3788)] [retains its original accent as prior member (prakṛtyā pūrvapadam, adhikāra from SK 3735)].

Rule. rājan as a sixth-case word optionally keeps its own accent before pratyenas.

Example.

rājñaḥ pratyenāḥ "the king's pratyenas" → rājapratyenas

→ rājan keeps its first-syllable udātta → rā́japratyenāḥ (udātta on rā).

The Subodhinī glosses pratyenas as "one to whom sin has gone back": one answerable to the king for an offence.

Applies when / blocked by. Why "sixth case"? "Elsewhere it does not apply." The Subodhinī names the case: the karmadhāraya rājā cāsau pratyenāś ca, "a king who is also a pratyenas".

Siddhānta-kaumudī

षष्ठ्यन्तो राजा प्रत्येनसि परे वा प्रकृत्या । राजप्रत्येनाः । षष्ठी किम् । अन्यत्र न ॥

rājan as a sixth-case word (ṣaṣṭhyanta), when pratyenas follows, optionally keeps its original accent: rā́japratyenāḥ ['the king's pratyenas', one answerable to the king for an offence] [, with the udātta on rā, the first syllable of rājan]. Why 'a sixth-case word'? Elsewhere it does not [apply].

Subodhinī

alignment inferredNSP p. 651

—राजप्रत्येना इति । प्रतिगतमेनः पापं यस्य प्रत्येनाः । राज्ञः प्रत्येनाः ॥—अन्यत्र नेति । राजा चासौ प्रत्येनाश्च राजप्रत्येना इत्यत्र

translator notes

commentary Subodhinī: pratyenāḥ = one 'to whom sin (enas) has gone back' (pratigatam enaḥ pāpaṃ yasya); rājñaḥ pratyenāḥ is the analysis of the example. On 'anyatra na': the rule does not apply in rājā cāsau pratyenāś ca rājapratyenāḥ, i.e. the karmadhāraya. Followed: the counter-case 'elsewhere' is understood as the karmadhāraya, and the gloss of pratyenas follows the Subodhinī's analysis.
commentary Subodhinī on SK 3793 (sk.3793.s1): rājan is ādyudātta because it ends in the affix kanin (nit). Followed for the accent mark rā́ja-.
translator rājā is carried from rājā ca (SK 3793), as Bhaṭṭoji's gloss 'ṣaṣṭhyanto rājā' shows. Bhaṭṭoji's 'vā' is identified by the translator as anyatarasyām of īṣad anyatarasyām (SK 3788), which runs through rājā ca praśaṃsāyām (SK 3797); the identification is the translator's. When the option is not taken the compound has its own (final-udātta) accent; the text does not say so here.
translator Our text gives no accented copy in this unit; the acute on rā́ marks the syllable that the rule keeps udātta. 'One answerable to the king for an offence' is the translator's English for the Subodhinī's analysis.
textual Ours = print (NSP p. 641, scan page-0651); collation batch18 lists the unit as clean. The Subodhinī on this sūtra is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3795 · A 6.2.61V

क्ते नित्यार्थे ॥ ३७९५ ॥

kte nityārthe

kte nityārthe — When [a word ending in] kta follows, in a compound meaning 'constantly' (nitya), [the prior member (pūrvapadam, adhikāra from SK 3735) optionally (vā, anyatarasyām carried forward from SK 3788) retains its original accent (prakṛtyā)].

Rule. Before a kta-final word, in a compound that means "constantly", the prior member optionally keeps its own accent.

Example.

nitya + prahasita "constantly laughing" → nitya keeps its first-syllable udātta → nítyaprahasitaḥ (udātta on ni).

Bhaṭṭoji says this is a second-case compound by kālāḥ (SK 690). nitya ends in tyap and is ādyudātta. hasita is antodātta by thātha… (SK 3878). So in the other option the udātta is on the last syllable: nityaprahasitáḥ.

Applies when / blocked by. Why "constantly"? muhūrtaprahasitaḥ "laughing for a moment". The Subodhinī says it has the final udātta of SK 3878. It lays out the chain. The compound accent gives way to SK 3781. SK 3781 gives way to SK 3878. This rule is an optional exception to SK 3878 in turn.

Siddhānta-kaumudī

क्तान्ते परे नित्यार्थे समासे पूर्वं वा प्रकृत्या । नित्यप्रहसितः । कालाः SK 690 इति द्वितीयासमासोऽयम् । नित्यशब्दस्त्यबन्त आद्युदात्तः । हसित इति थाथादिस्वरेणान्तोदात्तः । नित्यार्थे किम् । मुहूर्तप्रहसितः ॥

When [a word] ending in kta follows, in a compound that means 'constantly' (nitya), the prior member optionally keeps its original accent: nítyaprahasitaḥ ['constantly laughing'] [, with the udātta on ni, the first syllable]. This is a compound with a second-case word (dvitīyā) by kālāḥ (SK 690). The word nitya ends in tyap and is ādyudātta. hasita is antodātta by the thāthādi accent (SK 3878). Why 'meaning constantly'? muhūrtaprahasitaḥ ['laughing for a moment'].

Subodhinī

alignment inferredNSP p. 651

—द्वितीयासमासोऽयमिति । द्वितीया पुनरत्यन्तसंयोगे । अथवा ‘अकर्मकधातुभिर्योगे देशः कालो भावो गन्तव्योऽध्वा च कर्मसंज्ञक इति वाच्यम्’ ॥—त्यवन्त इति । ‘त्यब्नेर्ध्रुवे’ इति त्यप् ॥—मुहूर्तप्रहसित इति । थाथादिस्वरः । समासस्वरस्य द्वितीयापूर्वपदप्रकृतिस्वरो वाधकस्तस्य थाथादिस्वरः तस्यापि पाक्षिकोऽपवादोऽयम्

translator notes

commentary Subodhinī on 'dvitīyāsamāso 'yam': the second case here is the one 'in continuous connection' (atyantasaṃyoge, i.e. kālādhvanor atyantasaṃyoge, SK 558); alternatively by the statement that with intransitive roots place, time, action and the distance to be travelled (gantavyo 'dhvā) are called karman. Recorded: the English keeps Bhaṭṭoji's bare reference to kālāḥ (SK 690), which he himself glosses there as 'anatyantasaṃyogārthaṃ vacanam'.
commentary Subodhinī: nitya takes tyap by 'tyab ner dhruve' (ni + tyap, in the sense 'constant'); muhūrtaprahasitaḥ has the thāthādi accent. Rule chain: the compound accent is blocked by the accent of a prior member in the second case (ahīne dvitīyā, SK 3781), that by the thāthādi accent (SK 3878), and the present rule is an optional apavāda to that as well. Followed: the counter-example is taken to have the thāthādi (final-udātta) accent, muhūrtaprahasitáḥ.
translator Bhaṭṭoji's 'hasita' names the kta-final word whose last syllable carries the udātta. The thāthādi rule (SK 3878) carries gatikārakopapadāt (SK 3873), so a kāraka prior member also triggers it: the final member [pra]hasita, after the second-case (kāraka) nitya or muhūrta, is antodātta, as the Subodhinī's rule chain (SK 3781 overridden by SK 3878) also shows. Ours and the print read 'hasita' and need no emendation; Wikisource's 'prahasita' is a variant. Without the option the compound is nityaprahasitáḥ (udātta on the last syllable). Bhaṭṭoji's 'vā' is identified by the translator as anyatarasyām from SK 3788; 'prakṛtyā pūrvapadam' is the heading of SK 3735.
translator Our text gives no accented copy here; the acute in nítya- marks the udātta the rule keeps. 'Constantly laughing' and 'laughing for a moment' are the translator's glosses.
textual Ours = print 'hasita iti thāthādisvareṇāntodāttaḥ' (NSP p. 641, scan page-0651); Wikisource reads 'prahasita iti' (collation batch18, V). The print's 'tyavanta' cannot separate b/v; ours has tyabanta, which the grammar needs. The Subodhinī is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3796 · A 6.2.62V

ग्रामः शिल्पिनि ॥ ३७९६ ॥

grāmaḥ śilpini

grāmaḥ śilpini — [As prior member (pūrvapadam, adhikāra from SK 3735)] the word grāma, when [a word meaning] an artisan (śilpin) follows, [optionally (vā, anyatarasyām carried forward from SK 3788) retains its original accent (prakṛtyā)].

Rule. The word grāma "village" optionally keeps its own accent before a word for an artisan (śilpin).

Example.

grāma + nāpita "the village barber" → grāma keeps its first-syllable udātta → grā́manāpitaḥ (udātta on grā).

Bhaṭṭoji says grāma is ādyudātta. The Subodhinī calls the compound a sixth-case compound.

Applies when / blocked by. Why "grāma"? paramanāpitaḥ "the excellent barber". Why "an artisan"? grāmarathyā "the village street".

Watch out. The Subodhinī says grāma means the word itself, while śilpin means any word for an artisan. So nāpita "barber" qualifies, though the sūtra does not name it.

Siddhānta-kaumudī

वा प्रकृत्या । ग्रामनापितः । ग्रामशब्द आद्युदात्तः । ग्रामः किम् । परमनापितः । शिल्पिनि किम् । ग्रामरथ्या ॥

[The word grāma, before a word meaning an artisan,] optionally keeps its original accent: grā́manāpitaḥ ['the village barber'] [, with the udātta on grā]. The word grāma is ādyudātta. Why 'grāma'? paramanāpitaḥ ['the excellent barber']. Why 'an artisan'? grāmarathyā ['the village street'].

Subodhinī

NSP p. 651

—ग्रामः—। ग्राम इति स्वरूपग्रहणम् । शिल्पिनीत्यर्थग्रहणम् । ग्रामशब्दः पूर्वपदप्रकृतिस्वरं वा स्याच्छिल्पिवाचिन्युत्तरपदे ॥—ग्रामनापित इति । षष्ठीसमासः ॥—आद्युदात्त इति । ‘ग्रसेरा च’ इति मनिन् नित्वादाद्युदात्तः

translator notes

commentary Subodhinī: in 'grāmaḥ' the word itself is meant (svarūpagrahaṇa); in 'śilpini' the meaning is meant (arthagrahaṇa) — so any word for an artisan counts. Paraphrase: the word grāma has the accent of the prior member's original form optionally when a word denoting an artisan is the final member. grāmanāpitaḥ is a sixth-case (ṣaṣṭhī) compound. grāma is ādyudātta because it is formed with man(in) by 'graser ā ca' (uṇādi 140; OCR 'prasera ca') and is nit. Followed: 'grāma' rendered as the word itself and 'śilpini' as 'a word meaning an artisan'; 'the village barber' as a ṣaṣṭhī compound.
translator Bhaṭṭoji glosses only 'vā prakṛtyā'; the bracketed subject is supplied from the sūtra. The identification of 'vā' as anyatarasyām from SK 3788 is the translator's. Without the option the compound takes its own accent; the text does not spell that out. Glosses of the examples are the translator's.
translator Our text gives no accented copy; the acute in grā́- marks the udātta the rule keeps.
textual Ours = print (NSP p. 641, scan page-0651; the raw OCR's 'āma-' for grāma is an OCR slip, the scan reads grāma). Collation batch18: clean. The Subodhinī is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3797 · A 6.2.63V

राजा च प्रशंसायाम् ॥ ३७९७ ॥

rājā ca praśaṃsāyām

rājā ca praśaṃsāyām — And rājan, when praise is meant, [as prior member (pūrvapadam, adhikāra from SK 3735),] [before a word meaning an artisan (śilpini, carried forward, anuvṛtti, from SK 3796)] [optionally (vā, anyatarasyām carried forward from SK 3788) retains its original accent (prakṛtyā)].

Rule. rājan, used to praise, optionally keeps its own accent before a word for an artisan.

Example.

rājan + nāpita "a barber fit for a king" → rā́janāpitaḥ (udātta on rā).

rājan + kulāla "a potter fit for a king" → rā́jakulālaḥ (udātta on rā).

The Subodhinī explains the praise: the barber is skilled enough to serve the king.

Applies when / blocked by. Why "to praise"? rājanāpitaḥ again, now simply "the king's barber". Its accent is not stated. Why "an artisan"? rājahastī "the king's elephant".

Watch out. The example and the counter-example are the same word. Only the meaning decides the accent.

Siddhānta-kaumudī

शिल्पिवाचिनि परे प्रशंसार्थं राजपदं वा प्रकृत्या । राजनापितः । राजकुलालः । प्रशंसायां किम् । राजनापितः । शिल्पिनि किम् । राजहस्ती ॥

When [a word] meaning an artisan follows, the word rājan, used to express praise, optionally keeps its original accent: rā́janāpitaḥ ['a barber fit for a king'], rā́jakulālaḥ ['a potter fit for a king'], with the udātta on rā. Why 'when praise is meant'? rājanāpitaḥ [the same compound with no praise intended: simply the king's barber]. Why 'an artisan'? rājahastī ['the king's elephant'].

Subodhinī

alignment inferredNSP p. 651

—राजनापित इति । कर्मधारये राजगुणाध्यारोपेणोत्तरपदार्थस्य प्रशंसा । षष्ठीसमासे च राजयोग्यतया तस्य प्रशंसा । स हि कर्मणि प्रवीणत्वाद्राजानं प्रति योग्यो भवति । राजार्थमित्युक्ते प्रशंसा गम्यते । आदिरुदात्तः । पूर्वपदमित्यस्येहार्थात्षष्ठ्या विपरिणामः । सर्वत्र चात्र प्रकरणे पूर्वपदविषये षष्ठ्यर्थे प्रथमा ॥—सप्तमी—। हारीत्यावश्यके णिनिः । जनपदे ग्रामे कुले वा परंपरयायातः सदाचारो धर्मस्तस्मादनपेतं धर्म्यम् । ‘धर्मपथ्यर्थ—इति यत् । तेन च प्राप्यमित्यर्थे ‘नौवयोधर्म—’ इत्यादिना यत् । आचारवशादवश्यं कर्तव्यमित्यर्थः । हारिण्युदाहरणान्याह—याज्ञिकाश्वेति । षष्ठीसमासः

translator notes

commentary Subodhinī on rājanāpitaḥ: in a karmadhāraya the praise of the final member's referent comes from attributing a king's qualities to him; in a ṣaṣṭhī compound the praise lies in his being fit for a king — skilled in his work, he is fit to serve the king; when one says 'for the king' praise is understood. Followed: the examples are glossed 'fit for a king' (one of the two analyses the Subodhinī allows), and the identical counter-example is read as the same compound without praise.
translator The counter-example repeats the example word, rājanāpitaḥ; the print has exactly this (collation batch18, note). The bracket '[the same compound with no praise intended]' is the translator's construal, and the accent the counter-example then takes (its own compound accent) is not stated in the text. rājan is ādyudātta (kanin, nit: Subodhinī on SK 3793). 'vā' identified by the translator as anyatarasyām from SK 3788.
translator Our text gives no accented copy; the acute in rā́- marks the udātta the rule keeps.
textual Ours = print (NSP p. 641, scan page-0651; collation batch18 clean). sk.3797.s1 carries, after the Subodhinī on this sūtra, the Subodhinī on SK 3798 ('ādir udāttaḥ …') and on SK 3799 ('saptamī— hārīty āvaśyake ṇiniḥ … yājñikāśveti ṣaṣṭhīsamāsaḥ'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3798 · A 6.2.64पूर्वपदाद्युदात्तस्वराधिकारः

आदिरुदात्तः ॥ ३७९८ ॥

ādirudāttaḥ

ādir udāttaḥ — The first [vowel] [of the prior member (pūrvapadam, carried forward, anuvṛtti, from SK 3735, its case turned into the sixth by sense)] is udātta.

Rule. This is a heading (adhikāra): the first vowel of the prior member is udātta. A heading is a rule whose words are read into the rules that follow it. Bhaṭṭoji says only "this is a heading".

Example. The heading has no example of its own. Each rule after it applies it: múkuṭekārṣāpaṇam (SK 3799), góballavaḥ (SK 3800).

Applies when / blocked by. The Subodhinī explains the grammar. The word pūrvapadam "the prior member" is still in force from SK 3735. Here it is turned by sense into the sixth case: "the first vowel of the prior member". Throughout this section a first-case word for the prior member stands in that sixth-case sense.

Watch out. Bhaṭṭoji does not say how far the heading runs. The rules after it treat the prior member as ādyudātta. Where SK 3817 names another vowel, that vowel takes the place of the first.

Siddhānta-kaumudī

अधिकारोऽयम् ॥

This is a heading rule (adhikāra).

translator notes

commentary Subodhinī on 'ādir udāttaḥ' (printed under sk.3797.s1): here 'pūrvapadam' is changed by sense into the sixth case (ārthāt ṣaṣṭhyā vipariṇāmaḥ), i.e. 'the first [vowel] of the prior member'; and throughout this section the first-case word (prathamānta) used of the prior member stands in the sense of a sixth-case word (ṣaṣṭhyarthe prathamā). Followed in sutra_en; the same construal is used in the following rules (SK 3799 ff.).
translator Bhaṭṭoji does not state how far the heading runs; the following rules (SK 3799 onward) apply it as 'ādyudātta', 'the prior member is ādyudātta'. 'vowel' is supplied by the translator for ādiḥ, as in the neighbouring units.
textual Ours = print 'adhikāro 'yam' (NSP p. 641, scan page-0651; collation batch18 clean). No Subodhinī block of its own; see sk.3797.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3799 · A 6.2.65V

सप्तमीहारिणौ धर्म्येऽहरणे ॥ ३७९९ ॥

saptamīhāriṇau dharmye'haraṇe

saptamīhāriṇau dharmye 'haraṇe — [As prior member,] a seventh-case word (saptamyanta) and [a word meaning] a taker (hārin) [have their first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)] when [a word meaning] a customary due (dharmya) follows, but not haraṇa.

Rule. A seventh-case word, or a word for a taker (hārin), as prior member, is ādyudātta before a word for a customary due (dharmya). The final member must not be haraṇa. Bhaṭṭoji defines both words. A hārin is one who receives what is to be given. A dharmya is a due fixed by custom.

Example.

mukuṭe + kārṣāpaṇa "the kārṣāpaṇa due at the mukuṭa" → múkuṭekārṣāpaṇam (udātta on mu).

hale + dvipadikā "the dvipadikā due on the plough" → háledvipadikā (udātta on ha).

These are seventh-case compounds by SK 721, and the case-ending is kept by SK 968.

yājñika + aśva "the horse due to the sacrificial priest" → yā́jñikāśvaḥ (udātta on yā).

vaiyākaraṇa + hastin "the elephant due to the grammarian" → vaíyākaraṇahastī (udātta on vai).

Bhaṭṭoji describes the custom. In some places a kārṣāpaṇa is given at the mukuṭa, but a horse to sacrificial priests.

Applies when / blocked by. Why "a customary due"? stamberamaḥ "elephant" and karmakaravarddhitakaḥ "the labourer's rice-ball". The Subodhinī explains: the rice-ball is given so that the labourer will work, not by custom. Why "not haraṇa"? vāḍavaharaṇam. A vāḍava is the stallion, "the one of the mare". Its haraṇa is the food given to it after mating, to build up its body. The Subodhinī gives this word its final udātta by SK 3884.

Watch out. The words "not haraṇa" teach something more (a jñāpaka, a hint built into the wording). The kṛt accent comes later in the text than this rule. Even so, the hārin accent blocks it. Otherwise no exclusion would be needed. So vā́ḍavahāryam has the hārin accent (udātta on vā).

Siddhānta-kaumudī

सम्तम्यन्तं हारिवाचि च आद्युदात्तं धर्म्ये परे । देयं यः स्वीकरोति स हारीत्युच्यते । धर्म्यमित्याचारनियतं देयम् । मुकुटेकार्षापणम् । हलेद्विपदिका । संज्ञायाम् SK 721 इत्यलुक् । याज्ञिकाश्वः । वैयाकरणहस्ती । क्वचिदयमाचारो मुकुटादिषु कार्षापणादि दातव्यं याज्ञिकादीनां त्वश्वादिरिति । धर्म्ये इति किम् । स्तम्बेरमः । कर्मकरवर्द्धितकः । अहरणे किम् । वाडवहरणम् । वडवाया अयं वाडवः । तस्य बीजनिषेकादुत्तरकालं शरीरपुष्ट्यर्थं यद्दीयते तद्धरणमित्युच्यते । परोऽपि कृत्स्वरो हारिस्वरेम बाध्यत इत्यहरण इति निषेधेन ज्ञाप्यते । तेन वाडवहार्यमिति हारिस्वरः सिध्यति ॥

A seventh-case word (saptamyanta) and [a word] meaning a taker (hārin) are ādyudātta when [a word meaning] a dharmya follows. One who receives what is to be given is called a hārin. dharmya means a due (deya) fixed by custom (ācāra). Examples: múkuṭekārṣāpaṇam ['the kārṣāpaṇa due at the mukuṭa'], háledvipadikā ['the dvipadikā due on the plough'] — [these are seventh-case compounds by] saṃjñāyām (SK 721); [by kāranāmni ca (SK 968)] there is non-elision (aluk) [of the seventh-case ending]. yā́jñikāśvaḥ ['the horse due to the sacrificial priest'], vaíyākaraṇahastī ['the elephant due to the grammarian']. In some places the custom is that at the mukuṭa and the like a kārṣāpaṇa and the like is to be given, but to sacrificial priests (yājñika) and the like a horse and the like. Why 'a dharmya'? stamberamaḥ ['elephant', lit. 'delighting in a clump of grass'], karmakaravarddhitakaḥ ['the labourer's rice-ball']. Why 'not haraṇa'? vāḍavaharaṇam. vāḍava = 'this one belonging to the mare (vaḍavā)' [the stallion]; what is given to it after the emission of seed, to build up its body, is called its haraṇa. By the prohibition 'not haraṇa' it is made known (jñāpyate) that the kṛt accent, although later (para), is blocked by the hārin accent. Hence in vā́ḍavahāryam the hārin accent is established.

Subodhinī

alignment inferredNSP p. 651

—कर्मकरवर्द्धितक इति । वर्द्धितको नाम मूले स्थूलोऽग्रे सूक्ष्म ओदनपिण्डः स कर्मकराय दीयते । अन्यथा कर्म न कुर्यादिति । न त्वयं धर्मः ॥—वाडवहरणमिति । क्वचिदयमाचारः । वीजनिषेकानन्तरं वाडवाय शरीरपुष्ट्यर्थं योग्यमशनादि दातव्यं यद्दीयते तद्वाडवहरणमित्युच्यते । अत्रास्मिन् स्वरे निषिद्धे कृत्स्वरे प्राप्तेऽनोभावकर्मवचन इत्युत्तरपदान्तोदात्तत्वम् । ननु परत्वादेवायं स्वरो भविष्यति किं प्रतिषेधेनेत्यत आह—परोऽपीति ॥—युक्तवाचिनीति । युक्तः कर्तव्ये तत्परः तद्वाचिनीत्यर्थः । गोवल्लवः । वल्लवादयः शब्दा गवादीनां पालकवचनाः

translator notes

commentary Subodhinī on the sūtra (printed under sk.3797.s1): hārin has ṇini in the sense of necessity (āvaśyake); dharma = good custom (sadācāra) handed down in a country, village or family; dharmya = what does not depart from it (yat by dharmapathyarthanyāyād anapete, SK 1644), and in the sense 'to be obtained by it' yat by nauvayodharma- (SK 1643): i.e. what must be done by force of custom. The hārin examples begin at yājñikāśva, a ṣaṣṭhī compound. Followed: dharmya rendered 'customary due'; yājñika and vaiyākaraṇa taken as the takers, mukuṭe and hale as the seventh-case words.
commentary Subodhinī (sk.3799.s1): varddhitaka is a ball of cooked rice, thick at the base and thin at the top, given to a labourer, since otherwise he would not work; this is not dharma. vāḍavaharaṇa is a custom in some places: after the emission of seed suitable food is given to the stallion to nourish its body. With the present accent prohibited the kṛt accent obtains, and by ano bhāvakarmavacanaḥ (SK 3884) the final member is antodātta (vāḍavaharaṇám). Objection: that accent would come anyway because it is later — why the prohibition? Answer: 'paro 'pi …'. Followed: the counter-example and the jñāpaka are read this way.
translator Our text gives no accented copies; the acute marks the first syllable that the rule makes udātta (mú-, há-, yā́-, vaí-, vā́-). For vāḍavaharaṇam the Subodhinī's final udātta is reported in the note, not marked in the block, since Bhaṭṭoji does not state it. 'The kṛt accent' is left as Bhaṭṭoji names it; the Subodhinī applies SK 3884 through it. Glosses of the examples are the translator's; 'the stallion' renders Bhaṭṭoji's vāḍava 'belonging to the mare'.
textual Our text skips words here (collation batch18, A, eye-skip): ours 'saṃjñāyām (SK 721) ity aluk'; print 'saṃjñāyām 721 iti saptamīsamāsaḥ. kāranāmni ca 968 ity aluk' (NSP p. 641, scan page-0651; Wikisource agrees with the print). The English supplies the missing words in square brackets.
textual Two letter slips in ours, English follows the print (NSP p. 641, scan page-0651; collation batch18, A): 'samtamyantam' for saptamyantam; 'hārisvarema bādhyata' for hārisvareṇa bādhyata. Ours = print in having 'karmakaravarddhitakaḥ' (Wikisource lacks it; collation V).
textual The Subodhinī on this sūtra is split: its opening is the tail of sk.3797.s1 ('saptamī—'), the rest is sk.3799.s1, whose last pratīka ('yuktavācinīti') belongs to SK 3800. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3800 · A 6.2.66V

युक्ते च ॥ ३८०० ॥

yukte ca

yukte ca — And in [a compound] denoting one engaged (yukta), [the first vowel of the prior member is udātta (ādir udāttaḥ, adhikāra from SK 3798)].

Rule. In a compound that denotes one engaged (yukta), the prior member is ādyudātta. Bhaṭṭoji says yukta is one intent on what is to be done.

Example.

go + ballava "cowherd" → the first vowel of go is udātta → góballavaḥ (udātta on go).

The Subodhinī says ballava and like words denote keepers of cows and other animals.

Watch out. This rule is compulsory. The "optionally" of SK 3788 stops at SK 3797. The Subodhinī says yukta here comes from yuj in the sense of devotion to a task (yuja samādhau). The niyukta of SK 3809 comes from yuj "to join" (yujir yoge).

Siddhānta-kaumudī

युक्तवाचिनि समासे पूर्वमाद्युदात्तम् । गोबल्लवः । कर्तव्ये तत्परो युक्तः ॥

In a compound meaning one engaged (yukta), the prior member is ādyudātta: góballavaḥ ['cowherd']. yukta is one intent on what is to be done.

translator notes

commentary Subodhinī (printed under sk.3799.s1, pratīka 'yuktavācinīti'): yukta = one intent on a duty (kartavye tatparaḥ); 'in [a compound] meaning that'. govallavaḥ: vallava and similar words denote keepers of cows and the like. Followed: the gloss 'cowherd' and 'intent on what is to be done'.
commentary Subodhinī on SK 3809 aṇi niyukte (printed under sk3809.s1): in the sūtra 'yukte' the root is yuja samādhau (divādi, ātmanepada), samādhi meaning devotion to a task (tatparatā), whereas niyukta in SK 3809 is from rudhādi yujir yoge. Recorded; consistent with Bhaṭṭoji's gloss.
translator Bhaṭṭoji's 'yuktavācini samāse' (a compound meaning yukta) is rendered literally; the compound as a whole denotes the engaged person. The rule is obligatory: 'vā' is not carried past SK 3797 (the next rule, SK 3801, adds vibhāṣā, which the Subodhinī there explains as an option against this rule). Our text gives no accented copy; the acute in gó- marks the udātta the rule prescribes.
textual Ours 'goballavaḥ' = print (NSP p. 641, scan page-0651); the Subodhinī and Wikisource write v (govallava, gobalava). b/v only. Collation batch18: clean. No Subodhinī block of its own (see sk.3799.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3801 · A 6.2.67V

विभाषाऽध्यक्षे ॥ ३८०१ ॥

vibhāṣā'dhyakṣe

vibhāṣā 'dhyakṣe — Optionally, when adhyakṣa follows, [the first vowel of the prior member is udātta (ādir udāttaḥ, adhikāra from SK 3798)].

Rule. Before adhyakṣa "superintendent", the prior member is optionally ādyudātta.

Example.

go + adhyakṣa "superintendent of cows" → the compound, as given, is gavādhyakṣa, with gava for go

→ optionally the first vowel of the prior member is udātta → gávādhyakṣaḥ (udātta on ga).

Bhaṭṭoji gives only the finished example. He does not show the step from go to gava, and the other option is not stated.

Applies when / blocked by. The Subodhinī explains why the rule exists. An adhyakṣa is also one engaged in a task. So SK 3800 would make the accent compulsory. This rule makes it optional.

Siddhānta-kaumudī

गवाध्यक्षः ॥

gávādhyakṣaḥ ['superintendent of cows'] [optionally with the udātta on ga, the first syllable of the prior member].

Subodhinī

NSP p. 651

—विभाषा—। अध्यक्षशब्दे परे पूर्वपदमाद्युदात्तं वा स्यात् । अध्यक्षशब्दोऽपि समासे युक्तवाच्येवेति पूर्वेण नित्ये प्राप्ते विकल्पः ॥—पापं—। पापमिति स्वरूपग्रहणं शिल्पिनीत्यर्थग्रहणं व्याख्यानात् । शिल्पिवाचिनि परे पापशब्दः पूर्वपदमाद्युदात्तं वा स्यात्

translator notes

commentary Subodhinī: when the word adhyakṣa follows, the prior member is optionally ādyudātta. adhyakṣa too, in a compound, denotes one engaged (yuktavācin), so the preceding rule (yukte ca, SK 3800) would make it obligatory; this rule makes it optional. Followed: the rule is rendered as an option against SK 3800.
translator The bracketed statement of the accent is the translator's; Bhaṭṭoji gives the example only. Our text gives no accented copy. The other alternant (the compound's own accent) is not stated in the text.
textual Ours = print (NSP p. 641, scan page-0651; collation batch18 clean). sk.3801.s1 also carries the Subodhinī on SK 3802 ('pāpaṃ—'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3802 · A 6.2.68V

पापं च शिल्पिनि ॥ ३८०२ ॥

pāpaṃ ca śilpini

pāpaṃ ca śilpini — And pāpa, when [a word meaning] an artisan (śilpin) follows, [optionally (vibhāṣā, carried forward, anuvṛtti, from SK 3801, per the Subodhinī)] [has the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)].

Rule. pāpa "wretched", before a word for an artisan, is ādyudātta. The Subodhinī reads "optionally" into this rule, from SK 3801.

Example.

pāpa + nāpita "a wretched barber" → pā́panāpitaḥ (udātta on pā).

Applies when / blocked by. Only the compound taught by name in pāpāṇake kutsitaiḥ (SK 733) is meant. That is a karmadhāraya, where pāpa expresses contempt. So the rule does not apply in a sixth-case compound, such as "the barber of a sinner".

Watch out. The Subodhinī says pāpa means the word itself, but śilpin means any word for an artisan.

Siddhānta-kaumudī

पापनापितः । पापाणके-SK 733 इति प्रतिपदोक्तस्यैव ग्रहणात् । षष्ठीसमासे न ॥

pā́panāpitaḥ ['a wretched barber']. Because only [the compound] taught specifically (pratipadokta) by pāpāṇake [kutsitaiḥ] (SK 733) is taken, [the rule does] not [apply] in a sixth-case (ṣaṣṭhī) compound.

translator notes

commentary Subodhinī (printed under sk.3801.s1, pratīka 'pāpaṃ—'): 'pāpam' means the word itself (svarūpagrahaṇa), 'śilpini' the meaning (arthagrahaṇa), on the strength of the explanation (vyākhyānāt); when a word meaning an artisan follows, the prior member pāpa is optionally ādyudātta. Followed: 'optionally' bracketed into sutra_en as carried from SK 3801.
translator pāpāṇake kutsitaiḥ (SK 733) compounds pāpa and aṇaka, themselves the words of contempt, with words denoting what is reviled (kutsitaiḥ) as a karmadhāraya; so pāpanāpitaḥ here means 'a wretched barber', and a ṣaṣṭhī compound pāpanāpita ('the barber of a sinner') is excluded. The glosses and the completion of the pratīka are the translator's. Our text gives no accented copy; the acute in pā́- marks the udātta the rule prescribes.
textual Ours = print, including the daṇḍa between 'grahaṇāt' and 'ṣaṣṭhīsamāse na' (NSP p. 641, scan page-0651); Wikisource runs them together. Collation batch18: clean. No Subodhinī block of its own (see sk.3801.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3803 · A 6.2.69V

गोत्रान्तेवासिमाणवब्राह्मणेषु क्षेपे ॥ ३८०३ ॥

gotrāntevāsimāṇavabrāhmaṇeṣu kṣepe

gotrāntevāsimāṇavabrāhmaṇeṣu kṣepe — When [a word meaning] a descendant (gotra) or a pupil (antevāsin), or māṇava or brāhmaṇa, follows, in [a compound expressing] contempt (kṣepa), [the first vowel of the prior member is udātta (ādir udāttaḥ, adhikāra from SK 3798)].

Rule. When contempt (kṣepa) is meant, the prior member is ādyudātta before four kinds of final member. They are a word for a descendant (gotra), a word for a pupil (antevāsin), māṇava "boy", and brāhmaṇa.

Example.

Descendant: bhāryā + sauśruta → bhā́ryāsauśrutaḥ "the wife-ruled Sauśruta" (udātta on bhā). The contempt is that Suśruta's descendant is ruled by his wife.

Pupil: kumārī + dākṣa → kúmārīdākṣāḥ "Dākṣa students for the sake of a girl" (udātta on ku).

Pupil: odana + pāṇinīya → ódanapāṇinīyāḥ "Pāṇinīya students for the sake of rice" (udātta on o).

Bhaṭṭoji explains: they study the treatises of Dākṣi and others only to win a girl or a meal.

māṇava: bhikṣā + māṇava → bhíkṣāmāṇavaḥ (udātta on bhi), a boy only in the thought "I shall get alms".

brāhmaṇa: bhaya + brāhmaṇa → bháyabrāhmaṇaḥ (udātta on bha), one who becomes a brāhmaṇa out of fear.

Applies when / blocked by. Why these four? dāsīśrotriyaḥ. Why "contempt"? paramabrāhmaṇaḥ "the excellent brāhmaṇa". The text gives no accent for these two.

Watch out. The Subodhinī names the author of the Dākṣa texts as Dakṣa, not Dākṣi. It glosses bhayabrāhmaṇaḥ as one who is not a brāhmaṇa but acts like one for fear of the king's punishment.

Siddhānta-kaumudī

भार्यासौश्रुतः । सुश्रुतापत्यस्य भार्याप्रधानतया क्षेपः । अन्तेवासी । कुमारीदाक्षाः । ओदनपाणिनीयाः । कुमार्यादिलाभकामा ये दाक्ष्यादिभिः प्रोक्तानि शास्त्रण्यधीयन्ते ते एवं क्षिप्यन्ते । भिक्षामाणवः । भिक्षां लप्स्येऽहमिति माणवः । भयब्राह्मणः । भयेन ब्राह्मणः संपद्यते । गोत्रादिषु किम् । दासीश्रोत्रियः । क्षेपे किम् । परमब्राह्मणः ॥

[Gotra:] bhā́ryāsauśrutaḥ ['the wife-ruled Sauśruta']: the contempt is that the descendant of Suśruta is dominated by his wife. Antevāsin: kúmārīdākṣāḥ ['Dākṣa students for the sake of a girl'], ódanapāṇinīyāḥ ['Pāṇinīya students for the sake of rice']: those who, wanting to obtain a girl and the like, study the treatises propounded by Dākṣi and others are disparaged in this way. bhíkṣāmāṇavaḥ: a māṇava [only in the thought] 'I shall get alms'. bháyabrāhmaṇaḥ: one becomes a brāhmaṇa out of fear. Why 'gotra and the rest'? dāsīśrotriyaḥ. Why 'contempt'? paramabrāhmaṇaḥ ['the excellent brāhmaṇa'].

Subodhinī

NSP p. 651–652

—गोत्रान्तेवासि—। गोत्रवाचिनि अन्तेवासिवाचिनि चोत्तरपदे माणवब्राह्मणयोश्च परतः क्षेपवाचिनि समासे पूर्वपदमाद्युदात्तं स्यात् ॥—भार्यासौश्रुत इति । सुशृणोतीति सुश्रुत् तस्यापत्यं सौश्रुतः ॥—भार्याप्रधानतयेति । भार्याप्रधानः सौश्रुत इति शाकपार्थिवादित्वादुत्तरपदलोपी समास इति दर्शयति । दक्षेण प्रोक्तं दाक्षं तदधीते दाक्षः ॥—कुमार्यादिलाभकाम इति । तत्प्रोक्ते ग्रन्थे श्रद्धायामसत्यामपि कुमार्यादिलाभकामः संस्तत्र प्रवर्तते तत एवं क्षिप्यते । पूर्ववत्समासः ॥—भयब्राह्मण इति । तृतीयेति योगविभागात्समासः । योऽब्राह्मणः सन् राजदण्डादिभयेन ब्राह्मणाचारं करोति स एवमुच्यते

translator notes

commentary Subodhinī paraphrase: when a word meaning a gotra or a pupil is the final member, and when māṇava or brāhmaṇa follows, in a compound expressing contempt the prior member is ādyudātta. Followed in sutra_en: gotra and antevāsin as meaning-words, māṇava and brāhmaṇa as the words themselves; no option carried.
commentary Subodhinī: suśrut = 'one who hears well' (print 'suśṛṇotīti suśrut', with virāma, NSP p. 641, scan page-0651; our OCR 'suśruta' drops it), his descendant Sauśruta; Bhaṭṭoji's 'bhāryāpradhānatayā' shows that bhāryāsauśrutaḥ is a compound with deletion of the final member of the first part (uttarapadalopin), as in śākapārthiva etc. (vārttika at SK 739): bhāryāpradhānaḥ sauśrutaḥ. dākṣa = one who studies what Dakṣa propounded. The girl-seeker engages in a text he has no faith in to gain a girl and the like, hence the contempt; compound as before. bhayabrāhmaṇaḥ is compounded by splitting the rule 'tṛtīyā' (tṛtīyā tatkṛtārthena guṇavacanena, SK 692, yogavibhāga): one who is not a brāhmaṇa but follows brāhmaṇa conduct for fear of royal punishment and the like. Followed: 'wife-ruled', and 'becomes a brāhmaṇa out of fear' taken as a pretended brāhmaṇa.
translator Bhaṭṭoji names Dākṣi ('dākṣyādibhiḥ') as the author, the Subodhinī Dakṣa; both are recorded and the English follows the kaumudī. '[Gotra:]' is supplied to match Bhaṭṭoji's own label 'antevāsī' for the next set; the bracket in bhikṣāmāṇavaḥ and the glosses are the translator's. Our text gives no accented copies; the acute marks the first syllable the rule makes udātta (bhā́-, kú-, ó-, bhí-, bhá-).
textual Ours 'śāstraṇy adhīyante' drops the ā-mātrā; the print reads 'śāstrāṇy adhīyante' (NSP p. 642, scan page-0652; collation batch18, A); English follows the print. Wikisource reads 'adhīyate'; ours = print 'adhīyante'. The print writes the sūtra 'gotrā'ntevāsi-' with an avagraha (collation note, class c).
textual The Subodhinī on this sūtra is its own s1 block (beginning on NSP p. 641, ending on p. 642). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3804 · A 6.2.70V

अङ्गानि मैरेये ॥ ३८०४ ॥

aṅgāni maireye

aṅgāni maireye — [Prior members meaning] ingredients (aṅga), when maireya follows, [have the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)].

Rule. A word for an ingredient (aṅga) of maireya is ādyudātta as prior member before maireya. Bhaṭṭoji says maireya is a particular intoxicating drink.

Example.

madhu + maireya "maireya made of honey" → mádhumaireyaḥ (udātta on ma).

Bhaṭṭoji explains: the drink is a product of honey, so honey is its ingredient.

Applies when / blocked by. Why "ingredient"? paramamaireyaḥ "excellent maireya". Why "maireya"? puṣpāsavaḥ "flower liquor". The text gives no accent for these.

Watch out. The Subodhinī says the plural aṅgāni shows that the meaning is meant, not the word aṅga itself.

Siddhānta-kaumudī

मद्यविशेषो मैरेयः । मधुमैरेयः । मधुविकारस्य तस्य मध्वङ्गम् । अङ्गानि किम् । परममैरेयः । मैरेये किम् । पुष्पासवः ॥

maireya is a particular intoxicating drink. mádhumaireyaḥ ['maireya made of honey']: since it is a product of madhu, madhu is its ingredient (aṅga). Why 'ingredients'? paramamaireyaḥ ['excellent maireya']. Why 'maireya'? puṣpāsavaḥ ['flower liquor'].

Subodhinī

NSP p. 652

—अङ्गानि—अङ्गमारम्भकम् । बहुवचनं स्वरूपविधिनिरासार्थम् । मैरेयशब्दे उत्तरपदे तदर्थारम्भकवाचीनि पूर्वपदान्याद्युदात्तानि स्युः ॥—मद्यविशेष इति । सुराव्यतिरिक्तं मद्यं मैरेयमित्यर्थः

translator notes

commentary Subodhinī: aṅga = constituent (ārambhaka); the plural is there to exclude an operation on the word aṅga itself (svarūpavidhinirāsa); when maireya is the final member, prior members that denote what makes up that thing are ādyudātta. maireya = an intoxicant other than surā. Followed: 'aṅgāni' rendered as words meaning ingredients, not the word aṅga.
translator Our text gives no accented copy; the acute in má- marks the udātta the rule prescribes. Glosses of the examples are the translator's.
textual Ours = print (NSP p. 642, scan page-0652; collation batch18 clean). The Subodhinī is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries the mūla only.

SK 3805 · A 6.2.71V

भक्ताख्यास्तदर्थेषु ॥ ३८०५ ॥

bhaktākhyāstadartheṣu

bhaktākhyās tadartheṣu — [The first syllable (ādiḥ, adhikāra from SK 3798) of a prior member (pūrvapada, carried forward, anuvṛtti, from SK 3735)] that is a name of food (bhaktākhyāḥ) [is udātta] when [following members (uttarapada)] denoting things meant for it (tadartha) follow.

Rule. A name of a food (bhakta), as prior member, is ādyudātta before a word for something meant for that food. Bhaṭṭoji says bhakta means food.

Example.

bhikṣā + kaṃsa "a bowl for alms-food" → bhíkṣākaṃsaḥ (udātta on bhi).

bhājī + kaṃsa "a bowl for bhājī" → bhā́jīkaṃsaḥ (udātta on bhā).

Bhaṭṭoji says bhikṣā and the rest are particular foods. The Subodhinī calls these sixth-case compounds.

Applies when / blocked by. Why "a name of a food"? samāśaśālayaḥ "rice for eating". samāśa means the bare act of eating, not a food. Why "meant for it"? bhikṣāpriyaḥ "one to whom alms-food is dear". Bhaṭṭoji says this is a bahuvrīhi, and its prior member is antodātta: bhikṣā́priyaḥ (udātta on kṣā).

Watch out. The 1915 print reads samāśālayaḥ, one syllable short. Bhaṭṭoji's explanation needs samāśa + śālayaḥ, so it is read here as samāśaśālayaḥ. The Subodhinī adds that "name" (ākhyā) takes in words for particular foods, such as bhikṣā, not only words meaning "food".

Siddhānta-kaumudī

भक्तमन्नम् । भिक्षाकंसः । भाजीकंसः । भिक्षादयोऽन्नविशेषाः । भक्ताख्याः किम् । समाशालयः । समशनं समाश इति क्रियामात्रमुच्यते । तदर्थेषु किम् । भिक्षाप्रियः । बहुव्रीहिरयम् । अत्र पूर्वपदमन्तोदात्तम् ॥

bhakta means food (anna). bhíkṣākaṃsaḥ ['a bowl for alms-food'], bhā́jīkaṃsaḥ ['a bowl for bhājī']. bhikṣā and the others are particular kinds of food. Why 'names of food (bhaktākhyāḥ)'? samāśa[śā]layaḥ ['rice for samāśa']: samāśa, i.e. samaśana, 'eating', denotes the mere action [and is not a name of food]. Why 'when [the following members] denote things meant for it (tadartheṣu)'? bhikṣāpriyaḥ ['one to whom alms-food is dear']: this is a bahuvrīhi, and here the prior member is antodātta (bhikṣā́priyaḥ, with the udātta on kṣā).

Subodhinī

NSP p. 652

—भक्ताख्या—अन्नवाचि पूर्वपदमाद्युदात्तं स्यात्तदर्थेषूत्तरपदेषु । अत्र बहुवचननिर्देशादेव स्वरूपविधिनिरासे सिद्धे आख्याग्रहणं भक्ष्यविशेषवाचिनां भिक्षादीनां ग्रहणार्थम् । अन्यथा पर्यायाणामेवान्नादीनां ग्रहणं स्यात् । भिक्षाकंसादयः षष्ठीसमासाः । तादर्थ्ये चतुर्थीसमासस्तु न भवति प्रकृतिविकार एव तस्येष्टत्वात् ॥—बहुव्रीहिरिति । तत्पुरुषश्चेदन्तोदात्तः

translator notes

commentary Subodhinī: a prior member denoting food is ādyudātta when following members meant for it follow. The plural (bhaktākhyāḥ) already excludes the rule's applying to the word's own form (svarūpa); 'ākhyā' is added to take in words for particular foods such as bhikṣā, otherwise only synonyms of anna would be taken. bhikṣākaṃsa etc. are ṣaṣṭhī compounds; a caturthī compound of purpose (tādarthya) does not occur, since that is wanted only for material and product (prakṛti-vikāra). Followed: 'names of food' includes particular foods, and the examples are not analysed as caturthī compounds.
commentary Subodhinī on 'bahuvrīhiḥ': if it were a tatpuruṣa it would be antodātta. Recorded; the English renders only Bhaṭṭoji's statement that the prior member of the bahuvrīhi is antodātta.
textual Ours and the print (NSP p. 642, scan page-0652) both read samāśālayaḥ; Wikisource uttara-4/0111 reads samāśaśālayaḥ. Bhaṭṭoji's explanation of samāśa requires samāśa + śālayaḥ, so the English supplies [śā]. A probable haplography in the print itself (not in collation batch19).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries only the kaumudī mūla for this sūtra.
translator The anuvṛtti sources in sutra_en (ādiḥ udāttaḥ from SK 3798, pūrvapadam from SK 3735) are the translator's identification; the Subodhinī supplies 'pūrvapadam ādyudāttaṃ syāt' without naming the source. Accent: acute = udātta; the rule makes the first syllable of the compound udātta and the rest anudātta. The antodātta of bhikṣā in the bahuvrīhi presumably follows from the prior member keeping its own accent there (bahuvrīhau prakṛtyā pūrvapadam, SK 3735); that link is the translator's, not stated in the text.

SK 3806 · A 6.2.72V

गोबिडालसिंहसैन्धवेषूपमाने ॥ ३८०६ ॥

gobiḍālasiṃhasaindhaveṣūpamāne

gobiḍālasiṃhasaindhaveṣūpamāne — When go, biḍāla, siṃha or saindhava, standing as the standard of comparison (upamāna), follow [as the following member], [the first syllable (ādiḥ, adhikāra from SK 3798) of the prior member (pūrvapada, anuvṛtti from SK 3735) is udātta].

Rule. Before go "cow", biḍāla "cat", siṃha "lion" or saindhava, used as the standard of comparison (upamāna), the prior member is ādyudātta.

Example.

dhānyaṃ gaur iva "grain like a cow" → dhānya + go → the affix ṭac (SK 729) → dhānyagava

→ the first vowel of dhānya is udātta → dhā́nyagavaḥ (udātta on dhā).

Bhaṭṭoji says the compound is of the vyāghrādi type (SK 735). That is a compound of comparison in which the thing compared stands first: here dhānya "grain". It means grain heaped in the shape of a cow.

Also góbiḍālaḥ, tṛ́ṇasiṃhaḥ, sáktusaindhavaḥ (udātta on go, tṛ, sa).

Applies when / blocked by. Why "as the standard of comparison"? paramasiṃhaḥ "a supreme lion". The text gives no accent for it.

Watch out. ṭac is c-marked, so citaḥ (SK 3710) would put the udātta on the last syllable. The Subodhinī says this rule sets that accent aside.

Siddhānta-kaumudī

धान्यगवः । गोबिडालः । तृणसिंहः । सक्तुसैन्धवः । धान्यं गौरिवेति विग्रहः । व्याघ्रादिः । गवाकृत्या सन्निवेशितं धान्यं धान्यगवशब्देनोच्यते । उपमाने किम् । परमसिंहः ॥

dhā́nyagavaḥ, góbiḍālaḥ, tṛ́ṇasiṃhaḥ, sáktusaindhavaḥ. The analysis is dhānyaṃ gaur iva, 'grain [that is] like a cow'; [the compound belongs to the] vyāghrādi [type, upamitaṃ vyāghrādibhiḥ … (SK 735)]. Grain arranged in the shape of a cow is what the word dhānyagava denotes. Why 'when they are the standard of comparison (upamāne)'? paramasiṃhaḥ ['a supreme lion'].

Subodhinī

NSP p. 652

—गोविडाल—उपमानशब्दे प्रत्येकं संवन्धादेकवचनम् । गवादिषूपमानवाचिषूत्तरपदेषु पूर्वपदमाद्युदात्तं स्यात् ॥—धान्यगव इति । अत्रोपमितसमासे ‘गोरतद्धितलुकि’ इति टच् । अत्र पूर्वपदाद्युदात्तविधानसामर्थ्याट्टचश्चित्स्वरो बाध्यते । उपमानार्थो यो यत्रोदाहरणे यथा संभवति स तथा योजयितव्यः । तत्र दिङ्मात्रं दर्शयति—गवाकृत्येत्यादि । आकृतिः संस्थानम् । संनिवेशितं व्यवस्थापितम् । एवमन्यत्रापि यत्किञ्चित्सादृश्यं योजयितव्यम् ॥—अके—जीविकार्थवाचिनि समासे अकप्रत्ययान्ते उत्तरपदे पूर्वपदमाद्युदात्तं स्यात्

translator notes

commentary Subodhinī: upamāne is singular because 'standard of comparison' is construed with each word separately; when go etc. denoting a standard of comparison follow, the prior member is ādyudātta. In the upamita compound dhānyagava, ṭac comes by gor ataddhitaluki (SK 729), and by force of the rule's prescribing ādyudātta for the prior member, the accent of the cit affix (citaḥ, SK 3710) is set aside. The sense of comparison is to be fitted to each example as it allows; Bhaṭṭoji shows only the direction (OCR 'dibbātraṃ' = dinmātraṃ) with 'gavākṛtyā'; ākṛti = shape, saṃniveśita = arranged. Followed: the gavākṛti gloss is rendered as an illustration of dhānyagava only.
textual Collation batch19 (class C): ours and Wikisource read gobiḍāla in the sūtra and the example; the print (NSP p. 642, scan page-0652) appears to read goviḍāla (b/v not decidable at scan resolution), and the print's Subodhinī lemma is also goviḍāla. English follows ours.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111 carries only the kaumudī mūla here. The tail of sk.3806.s1 ('ake— …') is the Subodhinī on SK 3807.
translator Bhaṭṭoji's bare 'vyāghrādiḥ' is taken as naming the compound type of upamitaṃ vyāghrādibhiḥ sāmānyāprayoge (SK 735), where the upameya stands first (dhānya 'like a cow'); the SK reference is the translator's. Accent: acute = udātta on the first syllable of each compound; the remaining syllables are anudātta.

SK 3807 · A 6.2.73V

अके जीविकाऽर्थे ॥ ३८०७ ॥

ake jīvikā'rthe

ake jīvikārthe — When [a following member (uttarapada)] ending in the affix aka follows, in [a compound] denoting a livelihood (jīvikā), [the first syllable (ādiḥ, adhikāra from SK 3798) of the prior member (pūrvapada, anuvṛtti from SK 3735) is udātta].

Rule. Before a final member ending in aka, in a compound that denotes a livelihood (jīvikā), the prior member is ādyudātta.

Example.

danta + lekhaka "a tooth-painter", one who lives by painting teeth → dántalekhakaḥ (udātta on dan).

Bhaṭṭoji says the compound is made by nityaṃ krīḍājīvikayoḥ (SK 711). The Subodhinī says lekhaka has ṇvul (SK 2895).

Applies when / blocked by. Why "ending in aka"? ramaṇīyakartā "a maker of lovely things". Why "a livelihood"? ikṣubhakṣikāṃ me dhārayasi "you owe me a sugar-cane eating". The text gives no accent for these.

Siddhānta-kaumudī

दन्तलेखकः । यस्य दन्तलेखनेन जीविका । नित्यं क्रीडा-SK 711 इति समासः । अके किम् । रमणीयकर्ता । जीविकार्थे किम् । इक्षुभक्षिकां मे धारयसि ॥

dántalekhakaḥ ['a tooth-painter']: one whose livelihood is by painting (lekhana) the teeth. The compound is by nityaṃ krīḍājīvikayoḥ (SK 711). Why 'ending in aka (ake)'? ramaṇīyakartā ['a maker of lovely things']. Why 'denoting a livelihood (jīvikārthe)'? ikṣubhakṣikāṃ me dhārayasi ['you owe me a sugar-cane eating'].

Subodhinī

alignment inferredNSP p. 652

—दन्तलेखक इति । ‘ण्वुल्तृचौ’ इति ण्वुल् ॥—प्राचाम्—प्राचां क्रीडायामिति श्रुतयोरेवान्वयसंभवान्मतेनेत्यध्याहारो न युज्यते इति तत्राह—प्राग्देशवर्तिनां या क्रीडेति । अजीविकार्थमिदम्

translator notes

commentary Subodhinī (printed at the tail of sk.3806.s1): in a compound denoting a livelihood, when a following member ending in the affix aka follows, the prior member is ādyudātta. Followed: 'jīvikārthe' qualifies the compound, 'ake' the following member.
commentary Subodhinī on dantalekhaka: ṇvul by ṇvultṛcau (SK 2895). Recorded.
textual Collation batch19 (class V): Wikisource opens with an extra sentence, 'akapratyayānta uttarapade jīvikārthavācini samāse pūrvapadam ādyudāttaṃ syāt'; the print (NSP p. 642, scan page-0652) lacks it and ours follows the print. The Subodhinī gives the same gloss in its own words.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0111–0112 carries only the kaumudī mūla. The tail of sk.3807.s1 ('prācām— …') is the Subodhinī on SK 3808.
translator ikṣubhakṣikā in the counter-example is the ṇvuc formation in the sense of a debt (ṛṇa) under paryāyārharṇotpattiṣu ṇvuc (SK 3288), where Bhaṭṭoji gives the same example; the identification is the translator's. Accent: acute = udātta on the first syllable of dantalekhakaḥ.

SK 3808 · A 6.2.74V

प्राचां क्रीडायाम् ॥ ३८०८ ॥

prācāṃ krīḍāyām

prācāṃ krīḍāyām — In [a compound denoting] a game (krīḍā) of the eastern people (prācām), [when a following member (uttarapada) ending in aka (ake, anuvṛtti from SK 3807) follows, the first syllable (ādiḥ, adhikāra from SK 3798) of the prior member (pūrvapada, anuvṛtti from SK 3735) is udātta].

Rule. Before an aka-final member, in a compound that names a game of the eastern people, the prior member is ādyudātta.

Example.

uddālaka + puṣpa + bhañjikā → úddālakapuṣpabhañjikā, the game "breaking the uddālaka flowers" (udātta on u).

Bhaṭṭoji says the ṇvul is by saṃjñāyām (SK 3286).

Applies when / blocked by. Why "of the eastern people"? jīvaputrapracāyikā, a game of the northerners. Why "a game"? tava puṣpapracāyikā "your turn at gathering flowers". Bhaṭṭoji calls this ṇvul in the sense of a turn. But SK 3288 prescribes ṇvuc for that sense, so the reading ṇvul here is doubtful; it may be a slip for ṇvuc.

Watch out. Here prācām is a sixth-case word: "of the eastern people". It does not mean "in the view of the eastern teachers", as the word often does. The Subodhinī explains Bhaṭṭoji's gloss in this way.

Siddhānta-kaumudī

प्राद्गेश वाचिना या क्रीडा तद्वाचिनि समासे अकप्रत्ययान्ते परे पूर्वमाद्युदात्तं स्यात् । उद्दालकपुष्पभञ्जिका । संज्ञायाम् SK 3286 इति ण्वुल् । प्राचां किम् । जीवपुत्रप्रचायिका । इयमुदीचां क्रीडा । क्रीडायां किम् । तव पुष्पप्रचायिका । पर्याये ण्वुल् ॥

In a compound denoting a game that belongs to [people] described as of the eastern region, when [a following member] ending in the affix aka follows, the prior member is ādyudātta. úddālakapuṣpabhañjikā [the game 'breaking the uddālaka flowers']: ṇvul by saṃjñāyām (SK 3286). Why 'of the eastern people (prācām)'? jīvaputrapracāyikā: this is a game of the northerners. Why 'a game (krīḍāyām)'? tava puṣpapracāyikā ['your turn at gathering flowers']: ṇvul in the sense of a turn (paryāya).

Subodhinī

alignment inferredNSP p. 652

—उद्दालकपुष्पभञ्जिकेति । ‘नित्यं क्रीडा’—इति समासः

translator notes

commentary Subodhinī (printed at the tail of sk.3807.s1): since prācām and krīḍāyām, as they stand in the sūtra, can be construed with each other, supplying 'matena' ('in the opinion of the eastern [teachers]') is not right; so Bhaṭṭoji glosses 'the game of those living in the eastern region'. Followed: prācām is a sixth-case word (ṣaṣṭhyanta) qualifying krīḍā, not the usual 'in the view of the easterners'. The Subodhinī's lemma reads prāgdeśavartinām where the kaumudī has prāgdeśavācinām.
commentary Subodhinī (sk.3807.s1): 'ajīvikārtham idam', this rule is for [compounds] not denoting a livelihood (those being covered by SK 3807); and (sk.3808.s1) uddālakapuṣpabhañjikā is compounded by nityaṃ krīḍā[jīvikayoḥ] (SK 711). Recorded.
textual Collation batch19 (class A): ours reads 'prādgeśa vācinā'; the print (NSP p. 642, scan page-0652) and Wikisource read prāgdeśavācināṃ. The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the kaumudī mūla.
translator 'ake' is supplied from Bhaṭṭoji's gloss 'akapratyayānte pare'; naming SK 3807 as its source is the translator's. Accent: acute = udātta on the first syllable (u) of uddālakapuṣpabhañjikā.
textual Ours 'paryāye ṇvul' = the print (NSP p. 642, scan page-0652, clear) = Wikisource, though paryāyārharṇotpattiṣu ṇvuc (SK 3288) prescribes ṇvuc in the sense of a turn: probably an author- or print-level slip for ṇvuc (not in collation batch19). The English renders the transmitted ṇvul.

SK 3809 · A 6.2.75V

अणि नियुक्ते ॥ ३८०९ ॥

aṇi niyukte

aṇi niyukte — When [a following member (uttarapada)] ending in aṇ follows, in [a compound] denoting one appointed (niyukta), [the first syllable (ādiḥ, adhikāra from SK 3798) of the prior member (pūrvapada, anuvṛtti from SK 3735) is udātta].

Rule. Before an aṇ-final member, in a compound that denotes one appointed (niyukta), the prior member is ādyudātta.

Example.

chatra + dhṛ + aṇ (SK 2913) → chatradhāra "the parasol-bearer"

→ the first vowel of chatra is udātta → chátradhāraḥ (udātta on cha).

The Subodhinī names the affix rule, karmaṇy aṇ.

Applies when / blocked by. Why "one appointed"? kāṇḍalāvaḥ "a reaper of stalks". The text gives no accent for it.

Watch out. The Subodhinī separates niyukta from the yukta of SK 3800. niyukta is from yuj "to join" (yujir yoge) and means "put in charge". Such a person need not be devoted to the task.

Siddhānta-kaumudī

अण्णन्ते परे नियुक्तवाचिनि समासे पूर्वमाद्युदात्तम् । छत्रधारः । नियुक्ते किम् । काण्डलावः ॥

When [a following member] ending in aṇ follows, in a compound denoting one appointed (niyukta), the prior member is ādyudātta. chátradhāraḥ ['the parasol-bearer']. Why 'denoting one appointed (niyukte)'? kāṇḍalāvaḥ ['a reaper of stalks'].

Subodhinī

NSP p. 652

—अणि नियुक्ते—युजिर् योगे इत्यस्य नियुक्त इति रूपम् । नियुक्तः अधिकृतः स च कस्मिंश्चित्कर्तव्ये तत्परो न भवतीति नियुक्त इत्यनेन सिद्ध्यति । युक्त इति सूत्रे हि युज समाधौ दिवादिरात्मनेपदी गृह्यते । समाधिस्तत्परता । अत्र रौधादिकस्य स्वरितेतो ग्रहणं, योगः संवन्धमात्रम् ॥—छत्रधार इति । कर्मण्यण् ॥—शिल्पि—नियुक्ते चेत्येव सिद्धे कृञः प्रतिषेधार्थं वचनम् ॥—तन्तुवाय इति । ‘ह्वावामश्च’ इत्यण् । आतो युक्

translator notes

commentary Subodhinī: niyukta is a form of yujir yoge; niyuktaḥ = adhikṛtaḥ, 'put in charge', and such a person need not be devoted (tatpara) to some duty, so 'niyukta' is needed. In the sūtra yukte (SK 3800) the root is yuja samādhau (divādi, ātmanepadin), samādhi meaning devotion (tatparatā); here the rudhādi root with svarita it is taken, and yoga is mere connection. Followed: niyukta rendered 'appointed', distinct from yukta of SK 3800.
commentary Subodhinī on chatradhāra: aṇ by karmaṇy aṇ (SK 2913). Recorded.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the kaumudī mūla. The tail of sk.3809.s1 ('śilpi— …', OCR 'śidipa', and 'tantuvāya iti') is the Subodhinī on SK 3810.
translator Accent: acute = udātta on the first syllable of chatradhāraḥ; the rest of the compound is anudātta.

SK 3810 · A 6.2.76V

शिल्पिनि चाकृञः ॥ ३८१० ॥

śilpini cākṛñaḥ

śilpini cākṛñaḥ — And (ca) in [a compound] denoting an artisan (śilpin), [when a following member (uttarapada) ending in aṇ (aṇi, anuvṛtti from SK 3809) follows, the first syllable (ādiḥ, adhikāra from SK 3798) of the prior member (pūrvapada, anuvṛtti from SK 3735) is udātta], provided [that aṇ] is not after kṛñ (akṛñaḥ).

Rule. Before an aṇ-final member, in a compound that denotes an artisan, the prior member is ādyudātta. But not if the aṇ comes after kṛ "to make".

Example.

tantu + vā + aṇ → y is inserted after the ā → tantuvāya "a weaver"

→ the first vowel of tantu is udātta → tántuvāyaḥ (udātta on tan).

The Subodhinī gives the affix rule (SK 2914) and the inserted y (SK 2761).

Applies when / blocked by. Why "an artisan"? kāṇḍalāvaḥ. Why "not after kṛ"? kumbhakāraḥ "a potter". The text gives no accent for these.

Watch out. The Subodhinī asks why this rule is needed, since SK 3809 might already apply. Its answer: the rule exists for the exclusion of kṛ.

Siddhānta-kaumudī

शिल्पिवाचिनि समासे अण्णन्ते परे पूर्वमाद्युदात्तं स चेदण कृञः परो न भवति । तन्तुवायः । शिल्पिनि किम् । काण्डलावः । अकृञः किम् । कुम्भकारः ॥

In a compound denoting an artisan (śilpin), when [a following member] ending in aṇ follows, the prior member is ādyudātta, provided that the aṇ does not come after kṛñ. tántuvāyaḥ ['a weaver']. Why 'denoting an artisan (śilpini)'? kāṇḍalāvaḥ. Why 'not after kṛñ (akṛñaḥ)'? kumbhakāraḥ ['a potter'].

translator notes

commentary Subodhinī (printed at the tail of sk.3809.s1): since [the accent] would already be established by niyukte (SK 3809), the statement is made for the prohibition after kṛñ (OCR 'kṛtvaḥ'). On tantuvāya: aṇ by hvāvāmaś ca (SK 2914), and yuk by āto yuk [ciṇkṛtoḥ] (SK 2761). Recorded; the English follows the kaumudī's own gloss.
textual Collation batch19 (class C): ours reads 'cedaṇa kṛñaḥ'; in the print (NSP p. 642, scan page-0652) 'cedaṇ' falls at the trimmed edge of the line. Grammar (cet aṇ) and Wikisource ('cedaṇkṛṅaḥ') require cedaṇ; the English follows cedaṇ. The print's Subodhinī under SK 3811 also reads 'sa ced aṇ kṛño na bhavati'.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the tail of sk.3809.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the kaumudī mūla.
translator 'aṇi' is supplied from Bhaṭṭoji's gloss 'aṇṇante pare' and from ca; naming SK 3809 as its source is the translator's. Accent: acute = udātta on the first syllable of tantuvāyaḥ.

SK 3811 · A 6.2.77V

संज्ञायां च ॥ ३८११ ॥

saṃjñāyāṃ ca

saṃjñāyāṃ ca — And in a name (saṃjñā), [when a following member (uttarapada) ending in aṇ (anuvṛtti from SK 3809) follows, the first syllable (ādiḥ, adhikāra from SK 3798) of the prior member (pūrvapada, anuvṛtti from SK 3735) is udātta, provided the aṇ is not after kṛñ (akṛñaḥ, carried forward, anuvṛtti, from SK 3810)].

Rule. In a name (saṃjñā) too, before an aṇ-final member, the prior member is ādyudātta. The exclusion of kṛ still holds.

Example.

tantuvāya, the name of a creature → tántuvāyo nāma kṛmiḥ "the creature called tantuvāya" (udātta on tan).

Applies when / blocked by. Bhaṭṭoji says "not after kṛ" still holds: rathakāro nāma brāhmaṇaḥ "the brāhmaṇa named rathakāra". The text gives no accent for it.

Siddhānta-kaumudī

अण्णन्ते परे । तन्तुवायो नाम कृमिः । अकृञ इत्येव । रथकारो नाम ब्राह्मणः ॥

When [a following member] ending in aṇ follows. tántuvāyo nāma kṛmiḥ ['the creature called tantuvāya']. 'Provided it is not after kṛñ (akṛñaḥ)' still holds here: rathakāro nāma brāhmaṇaḥ ['the brāhmaṇa named rathakāra'].

Subodhinī

NSP p. 652

—संज्ञायाम्—संज्ञायां विषयेऽणन्ते उत्तरपदे पूर्वपदमाद्युदात्तं स्यात् स चेदण् कृञो न भवति

translator notes

commentary Subodhinī: in the domain of a name, when a following member ending in aṇ follows, the prior member is ādyudātta, provided the aṇ is not [after] kṛñ (OCR 'kṛtvo'; print 'kṛño', scan page-0652). Followed: the rule is read as a name-domain extension of SK 3809–3810, with the kṛñ exclusion kept.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the kaumudī mūla.
translator Bhaṭṭoji's 'akṛña ity eva' states the anuvṛtti of akṛñaḥ explicitly; 'aṇṇante pare' supplies aṇi. Naming SK 3809/3810 as the sources is the translator's. Accent: acute = udātta on the first syllable of tantuvāyaḥ; the counter-example is left unmarked.

SK 3812 · A 6.2.78V

गोतन्तियवं पाले ॥ ३८१२ ॥

gotantiyavaṃ pāle

gotantiyavaṃ pāle — go, tanti and yava [as prior members (pūrvapada, anuvṛtti from SK 3735) have their first syllable (ādiḥ, adhikāra from SK 3798) udātta] when pāla follows.

Rule. go, tanti and yava, as prior members, are ādyudātta before pāla "keeper".

Example.

go + pāla "cowherd" → gópālaḥ (udātta on go).

tanti + pāla → tántipālaḥ (udātta on tan).

yava + pāla "keeper of the barley" → yávapālaḥ (udātta on ya).

The Subodhinī analyses gopāla as "he protects cows". It derives tanti from tan "to extend" with ktin.

Applies when / blocked by. Bhaṭṭoji says the rule is for compounds that do not mean "appointed". In that sense SK 3809 would already apply; that reason is not stated by Bhaṭṭoji or his commentators; it is inferred. Why "go" and the others? vatsapālaḥ "calf-keeper". Why "pāla"? gorakṣaḥ "cow-protector". The text gives no accent for these.

Siddhānta-kaumudī

गोपालः । तन्तिपालः । यवपालः । अनियुक्तार्थो योगः । गो इति किम् । वत्सपालः । पाले इति किम् । गोरक्षः ॥

gópālaḥ ['cowherd'], tántipālaḥ, yávapālaḥ ['keeper of the barley']. The rule is for [compounds] not having the sense 'appointed' (aniyuktārtha). Why 'go' [and the others]? vatsapālaḥ ['calf-keeper']. Why 'when pāla follows (pāle)'? gorakṣaḥ ['cow-protector'].

Subodhinī

NSP p. 652

—गोतन्ति—गोतन्तियवशब्दा आद्युदात्ताः स्युः पालशब्दे परे ॥—गोपाल इति । गाः पालयतीति विग्रहः ॥—तन्तिपाल इति । तनु विस्तारे क्तिन् । तन्तिर्वत्सानां बन्धनरज्जुः

translator notes

commentary Subodhinī: the words go, tanti and yava are ādyudātta when the word pāla follows; gopāla is analysed gāḥ pālayati, 'he protects cows'; tanti is from tanu vistāre with ktin. Followed: the three words are prior members and pāla the following member.
textual Subodhinī OCR (commentary, not mūla): sk.3812.s1 'tantir jñatsvarūpaṃ viṣaye saṃrakṣaṇaṃ' is the line printed under the watermark at the foot of NSP p. 642 (scan page-0652); it appears to read 'tantir vatsānāṃ bandhanarajjuḥ', 'tanti is the rope for tying calves', but the scan is partly obscured.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the kaumudī mūla.
translator 'aniyuktārtho yogaḥ' is taken to mean that the rule applies where the compound does not denote one appointed, since in that sense aṇi niyukte (SK 3809) would already apply; this explanation is the translator's. Accent: acute = udātta on the first syllable of each example.

SK 3813 · A 6.2.79V

णिनि ॥ ३८१३ ॥

ṇini

ṇini — When [a following member (uttarapada)] ending in ṇini follows, [the first syllable (ādiḥ, adhikāra from SK 3798) of the prior member (pūrvapada, anuvṛtti from SK 3735) is udātta].

Rule. Before a ṇini-final member, the prior member is ādyudātta.

Example.

puṣpa + hārin "a taker of flowers" → the first vowel of puṣpa is udātta → púṣpahārī (udātta on pu).

Bhaṭṭoji does not name the rule that gives ṇini here.

Siddhānta-kaumudī

पुष्पहारी ॥

púṣpahārī ['a taker of flowers'].

Subodhinī

NSP p. 652

—णिनि । णिन्नन्ते उत्तरपदे पूर्वपदमाद्युदात्तम्

translator notes

commentary Subodhinī: when a following member ending in ṇin follows, the prior member is ādyudātta. Followed: the bare sūtra word ṇini is read as a seventh-case word (saptamyanta) naming the following member.
textual The print misnumbers this sūtra 4813 (NSP p. 642, scan page-0652; collation batch19, class M); ours (3813) is right. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the mūla.
translator Accent: acute = udātta on the first syllable of puṣpahārī. The kaumudī does not name the rule that gives ṇini here.

SK 3814 · A 6.2.80V

उपमानं शब्दार्थप्रकृतावेव ॥ ३८१४ ॥

upamānaṃ śabdārthaprakṛtāveva

upamānaṃ śabdārthaprakṛtāv eva — A [prior member (pūrvapada, anuvṛtti from SK 3735)] denoting the standard of comparison (upamāna) [has its first syllable (ādiḥ, adhikāra from SK 3798) udātta when a following member ending in ṇini (anuvṛtti from SK 3813) follows] only when the base (prakṛti) [of the ṇini] means sound (śabdārtha).

Rule. A prior member that is a standard of comparison (upamāna) is ādyudātta before a ṇini-final member. But this holds only when the base of the ṇini is a root meaning sound.

Example.

uṣṭra + krośin "one who cries out like a camel" → úṣṭrakrośī (udātta on u).

dhvāṅkṣa + rāvin "one who caws like a crow" → dhvā́ṅkṣarāvī (udātta on dhvā).

The Subodhinī says the ṇini comes by kartary upamāne (SK 2989).

Applies when / blocked by. Why "a base meaning sound"? vṛkavañcī "one who cheats like a wolf". vañc "to cheat" does not mean sound. The Subodhinī says only the kṛt accent applies there.

Why the word "base" (prakṛti)? Bhaṭṭoji says the root alone must mean sound, without its upasarga. So the rule does not apply in gardabhoccārī "one who brays like an ass". ud + car means "to utter", but car alone does not.

Watch out. Bhaṭṭoji says naming upamāna divides the work of this rule and SK 3813. The details are not stated by Bhaṭṭoji or his commentators; they are inferred. A prior member that is not a comparison follows SK 3813 before any ṇini-final member. A comparison is ādyudātta only when the root means sound.

Siddhānta-kaumudī

उपमानवाचि पूर्वपदं णिन्यन्ते परे आद्युदात्तम् । उष्ट्रक्रोशी । ध्वाङ्क्षरावी । उपमानग्रहणमस्य पूर्वयोगस्य च विषयविभागार्थम् । शब्दार्थप्रकृतौ किम् । वृकवञ्ची । प्रकृतिग्रहणं किम् । प्रकृतिरेव यत्रोपसर्गनिरपेक्षा शब्दार्था तत्रैव यथा स्यात् । इह मा भूत् । गर्दभोच्चारी ॥

A prior member denoting a standard of comparison is ādyudātta when [a following member] ending in ṇini follows: úṣṭrakrośī ['one who cries out like a camel'], dhvā́ṅkṣarāvī ['one who caws like a crow']. The mention of upamāna serves to divide the domains of this rule and of the preceding one. Why 'when the base means sound (śabdārthaprakṛtau)'? vṛkavañcī ['one who cheats like a wolf']. Why the mention of 'base (prakṛti)'? So that [the rule] applies only where the base itself, independently of an upasarga, means sound. Let it not apply here: gardabhoccārī ['one who brays (ud-car) like an ass'].

Subodhinī

alignment inferredNSP p. 652–653

—उपमानम्—उष्ट्रक्रोशीत्यादि । ‘कर्तर्युपमाने’ इति णिनिः ॥—शब्दार्थप्रकृतौ किमिति । सूत्रं किमर्थमित्यर्थः ॥—वृकवञ्चीति । कृत्स्वर एव भवति ॥—प्रकृतिरेवेत्यादि । असति प्रकृतिग्रहणे शब्दार्थात्परो णिनिस्तदन्ते उत्तरपदे इत्यर्थो विज्ञायेत । तथा च यत्रापि धातूपसर्गसमुदायाच्छब्दार्थात्परो णिनिस्तत्रापि स्यात् । ‘कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणम्’ इति परिभाषया णिन्नन्तोत्तरपदत्वानपायात् । प्रकृतिग्रहणे तु न भवति । योऽत्र धातुर्नासौ शब्दार्थः । यश्च शब्दार्थो धातू-पसर्गसमुदायो न ततो णिनिविहित इति भावः । एवं किंशब्दार्थप्रकृतौ उपमानमेवेत्येव नियमो मा भूत्

translator notes

commentary Subodhinī: in uṣṭrakrośī etc. ṇini is by kartary upamāne (SK 2989); 'śabdārthaprakṛtau kim' means 'what is the sūtra for?'; in vṛkavañcī the kṛt accent alone applies. Recorded: the block keeps the literal question 'Why when the base means sound?'. Followed: vṛkavañcī as falling outside both rules.
commentary Subodhinī on prakṛti: without the word, the sense would be 'when a following member ending in ṇini placed after a sound-meaning [element] follows', and the rule would apply even where ṇini comes after a dhātu+upasarga group that means sound, because by the paribhāṣā kṛdgrahaṇe gatikārakapūrvasyāpi grahaṇam the following member still ends in ṇini. With prakṛti it does not: the dhātu here (car) does not mean sound, and the dhātu+upasarga group, which does, is not what ṇini is prescribed after. Followed in rendering 'independently of an upasarga'. Its last sentence (OCR and print 'evaṃ kiṃśabdārthaprakṛtau upamānam evety eva niyamo mā bhūt', scan page-0653) seems to explain eva as preventing the converse restriction 'with a sound-meaning base, only an upamāna'; recorded, not used.
textual gardabhoccārī: ours = print (NSP p. 643, scan page-0653, read enlarged: the cc-ligature, ud + car); the raw OCR 'gardabhocārī' and Wikisource 'gardabhoñcārī' misread. Not a slip.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the kaumudī mūla.
translator 'Divide the domains': with upamāna named here, a prior member that is not an upamāna takes ādyudātta before any ṇini-ending member by SK 3813, while an upamāna prior member takes it only when the base of the ṇini means sound; this spelling-out is the translator's. So too the reason for the Subodhinī's question: without the restriction, ṇini (SK 3813) alone would already cover uṣṭrakrośī. Accent: acute = udātta on the first syllable of uṣṭrakrośī and dhvāṅkṣarāvī.

SK 3815 · A 6.2.81V

युक्तारोह्यादयश्च ॥ ३८१५ ॥

yuktārohyādayaśca

yuktārohyādayaś ca — And the compounds yuktārohin and the rest [have their first syllable (ādiḥ, adhikāra from SK 3798) udātta].

Rule. yuktārohin and the other compounds of its list are ādyudātta.

Example.

yuktārohin → yúktārohī (udātta on yu).

āgatayodhin → ā́gatayodhī (udātta on ā).

kṣīrahotṛ → kṣī́rahotā (udātta on kṣī).

Applies when / blocked by. The Subodhinī asks why the rule is needed, since SK 3813 would cover a ṇini-final member. It answers that the list fixes both members. The accent holds only with these prior members and these final members.

Watch out. kṣīrahotā is a sixth-case compound (SK 703), says the Subodhinī. Three rules compete there. The kṛt accent (SK 3873) overrides the compound accent. manktin… (SK 3885) overrides the kṛt accent. This rule overrides SK 3885.

Siddhānta-kaumudī

आद्युदात्ताः । युक्तारोही । आगतयोधी । क्षीरहोता ॥

[They are] ādyudātta: yúktārohī, ā́gatayodhī, kṣī́rahotā.

Subodhinī

NSP p. 653

—युक्ता-रोह्या-। युक्तारोह्यादयः समासा आद्युदात्ताः स्युः ॥—युक्तारोहीत्यादि । अत्र णिनीत्येव सिद्धे पूर्वोत्तरपदनियमार्थं सूत्रम् । यत्र युक्तादीन्येव पूर्वपदानि आरोह्यादीन्येवोत्तरपदानि तत्रैव यथा स्यादित्यर्थः ॥—क्षीरहोतेति । याजकादि-त्वात्षष्ठीसमासोऽयम् । समासस्वरापवादे कृत्स्वरे प्राप्ते तदपवादे मन्क्तिन्निति तदपवादोऽयम् ॥—दीर्घकाश-दीर्घान्तं पूर्वपदं काशादीनि च पूर्वपदानि आद्युदात्तानि स्युर्जे उत्तरपदे ॥—कुटीज इति । ‘सप्तम्यां जनेर्डः’ ॥—उपसरज इति । स्त्रीगवादिषु पुंसां गर्भाधानाय प्रथममुपसरणमुपसरः । ‘प्रजने सर्तेः’ इत्यप् तत्र जातः उपसरजः ॥—आमलकीज इति । दीर्घकाशेति बाधित्वा परत्वादयं स्वरः

translator notes

commentary Subodhinī: the compounds yuktārohin etc. are ādyudātta. Although [yuktārohin etc.] would be covered by ṇini (SK 3813), the sūtra serves to restrict both members: the accent holds only where the prior members are yukta etc. and the following members ārohin etc. Followed: the examples are rendered as whole listed compounds.
commentary Subodhinī on kṣīrahotā: a ṣaṣṭhī compound by its being in yājakādi (yājakādibhiś ca, SK 703); the kṛt accent (gatikārakopapadāt kṛt, SK 3873), an exception to the compound accent, would apply; then its exception, manktin- (SK 3885; OCR 'mantrikriti', print 'manktinn iti', scan page-0653), would apply; this rule is the exception to that. Recorded.
textual Collation batch19 (class V): Wikisource adds 'atra ṇinyantānāṃ keṣāñcit pāṭhaḥ pūrvottarapadaniyamārthaḥ. teneha na: vṛkṣārohī, yuktādhyāyī.' The print (NSP p. 643, scan page-0653) lacks it and ours follows the print; the Subodhinī makes the same point in its own words.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries only the kaumudī mūla. The tail of sk.3815.s1 (from 'dīrghakāśa—' through 'āmalakīja iti') is the Subodhinī on SK 3816 and SK 3817.
translator Accent: acute = udātta on the first syllable of each example (yu, ā, kṣī); the rest is anudātta. 'pūrvapada' is not supplied in sutra_en because the Subodhinī takes the whole listed compound as the subject.

SK 3816 · A 6.2.82V

दीर्घकाशतुषभ्राष्ट्रवटं जे ॥ ३८१६ ॥

dīrghakāśatuṣabhrāṣṭravaṭaṃ je

dīrghakāśatuṣabhrāṣṭravaṭaṃ je — [A pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735)] ending in a long vowel (dīrgha), and kāśa, tuṣa, bhrāṣṭra and vaṭa, [have the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)] when ja follows.

Rule. Before ja, a prior member that ends in a long vowel is ādyudātta. So are kāśa, tuṣa, bhrāṣṭra and vaṭa. The Subodhinī says dīrgha "long" here means a prior member ending in a long vowel.

Example.

kuṭī + ja "born in a hut" → kúṭījaḥ (udātta on ku).

kāśa + ja "born in kāśa grass" → kā́śajaḥ (udātta on kā).

tuṣa + ja "born in chaff" → túṣajaḥ (udātta on tu).

bhrāṣṭra + ja "born in a frying pan" → bhrā́ṣṭrajaḥ (udātta on bhrā).

vaṭa + ja "born in a banyan" → váṭajaḥ (udātta on va).

The Subodhinī says ja is jan with the affix ḍa (SK 3007).

Siddhānta-kaumudī

कुटीजः । काशजः । तुषजः । भ्राष्ट्रजः । वटजः ॥

kúṭījaḥ ['born in a hut'], kā́śajaḥ ['born in kāśa grass'], túṣajaḥ ['born in chaff'], bhrā́ṣṭrajaḥ ['born in a frying pan'], váṭajaḥ ['born in a banyan'].

translator notes

commentary Subodhinī (printed under sk.3815.s1): 'dīrgha' in the sūtra means a pūrvapada ending in a long vowel (dīrghāntaṃ pūrvapadam), and kāśa etc. are further pūrvapadas; these are ādyudātta when ja is the uttarapada. Followed: dīrgha is rendered as 'ending in a long vowel', so kuṭī (not the word dīrgha) is the first example. On kuṭījaḥ the Subodhinī cites saptamyāṃ janer ḍaḥ (SK 3007) for the affix ḍa.
translator Bhaṭṭoji gives only the examples, and our text has no accented copy. Each is marked with the udātta on the first syllable of the pūrvapada (ku, kā, tu, bhrā, va), as the rule prescribes; the rest of the compound is anudātta. The pūrvapadam anuvṛtti is stated by the Subodhinī at SK 3798 (printed under sk.3797.s1: 'pūrvapadam' is turned into the sixth case by sense, and throughout this section the first-case word (prathamānta) stands for the sixth); that its source is SK 3735 (bahuvrīhau prakṛtyā pūrvapadam) is my identification.
textual No Subodhinī block of its own: the Subodhinī on this sūtra ('dīrghakāśa—', 'kuṭīja iti') is in sk.3815.s1 (NSP p. 643, scan page-0653). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries the mūla only. Ours = print (scan page-0653) for the sūtra and all five examples.

SK 3817 · A 6.2.83V

अन्त्यात् पूर्वं बह्वचः ॥ ३८१७ ॥

antyāt pūrvaṃ bahvacaḥ

antyāt pūrvaṃ bahvacaḥ — [When ja follows (je, carried forward, anuvṛtti, from SK 3816),] of a [pūrvapada] with many vowels (bahvac), [the vowel] before the last [is udātta (udāttaḥ, adhikāra from SK 3798)].

Rule. Before ja, a prior member with many vowels (bahvac) has its next-to-last vowel udātta. That vowel takes the place of the first vowel of SK 3798.

Example.

upasara + ja "born of the first mating" → the next-to-last vowel of upasara is udātta → upasárajaḥ (udātta on sa).

āmalakī + ja "born in the āmalakī tree" → āmalákījaḥ (udātta on la).

The Subodhinī explains upasara: the first approach of a male to a female for breeding, with ap (SK 3248).

Applies when / blocked by. Why "many vowels"? dagdhajāni tṛṇāni "grasses sprung up on burnt ground". dagdha has only two vowels. The text gives no accent for it.

Watch out. āmalakī ends in a long ī, so SK 3816 would make it ādyudātta. The Subodhinī says this rule wins, being later.

Siddhānta-kaumudī

बह्वचः पूर्वस्यान्त्यात्पूर्वपदमुदात्तं जे उत्तरपदे । उपसरजः । आमलकीजः । बह्वचः किम् । दग्धजानि तृणानि ॥

When ja follows as the uttarapada, [the vowel] before the last [vowel] of a pūrvapada with many vowels (bahvac) is udātta: upasárajaḥ ['born of the first mating (upasara)'], āmalákījaḥ ['born in the āmalakī tree']. Why 'with many vowels'? dagdhajāni tṛṇāni ['grasses that have sprung up on burnt (ground)'].

translator notes

commentary Subodhinī (printed under sk.3815.s1): upasara is the first approach (upasaraṇa) of males to females, cows etc. for impregnation, with ap by prajane sarteḥ (SK 3248), and upasaraja is 'born in that'; on āmalakījaḥ, this accent applies because it is later (paratvāt), setting aside dīrghakāśa- (SK 3816), which the long-ī-final āmalakī would otherwise take. Followed for the glosses; the rule interaction is recorded here, not added to Bhaṭṭoji's block.
translator Bhaṭṭoji's gloss reads 'bahvacaḥ pūrvasyāntyāt pūrvapadam udāttam' (ours = print = Wikisource); it is construed as 'of a bahvac pūrvapada, [the vowel] before the last is udātta', since the sūtra's 'antyāt pūrvam' names the vowel and 'pūrvapadam' its domain. The rule replaces the 'ādiḥ' of SK 3798 with 'antyāt pūrvam'; udāttaḥ continues. Accents: in upasárajaḥ the udātta is sa, in āmalákījaḥ la, the second-to-last vowel of each pūrvapada; our text gives no accented copy. dagdha has only two vowels, and Bhaṭṭoji states no accent for the counter-example, so it is left unmarked.
textual No Subodhinī block of its own: the Subodhinī on this sūtra ('upasaraja iti', 'āmalakīja iti') is the tail of sk.3815.s1 (NSP p. 643, scan page-0653). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries the mūla only.

SK 3818 · A 6.2.84V

ग्रामेऽनिवसन्तः ॥ ३८१८ ॥

grāme'nivasantaḥ

grāme 'nivasantaḥ — When grāma follows, [a pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735) has the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)], provided it does not [denote] those who dwell [there] (anivasantaḥ).

Rule. Before grāma, the prior member is ādyudātta. But not when the prior member denotes those who dwell there.

Example.

malla + grāma "the band of the Mallas" → mállagrāmaḥ (udātta on mal). Bhaṭṭoji says grāma here means a collection.

deva + grāma "a village owned by the gods" → dévagrāmaḥ (udātta on de).

Applies when / blocked by. Why "not those who dwell there"? dākṣigrāmaḥ "the dwelling-place of the Dākṣis". The text gives no accent for it.

Watch out. The Subodhinī reads the excluded word as the dwelling-place, not the dwellers. Bhaṭṭoji glosses it as a prior member that denotes the dwellers. Both give the same counter-example.

Siddhānta-kaumudī

ग्रामे परे पूर्वपदमुदात्तम् । तच्चेन्निवसद्वाचि न । मल्लग्रामः । ग्रामशब्दोऽत्र समूहवाची । देवग्रामः । देवस्वामिकः । अनिवसन्तः किम् । दाक्षिग्रामः । दाक्षिनिवासः ॥

When grāma follows, the pūrvapada is udātta [on its first vowel] — but not if it denotes those who dwell [there]. mállagrāmaḥ ['the band of the Mallas']: the word grāma here denotes a collection (samūha). dévagrāmaḥ, [that is,] devasvāmikaḥ ['a village owned by the gods']. Why 'not denoting those who dwell'? dākṣigrāmaḥ, [that is,] dākṣinivāsaḥ ['the dwelling-place of the Dākṣis'].

Subodhinī

NSP p. 653

—ग्रामे—। सूत्रे निवसत्यस्मिन्निति निपूर्वाद्वसेः ‘तॄव-सिवहिभासिसाधिगडिमण्डिनिनन्दिभ्यश्च’इति झच्—॥ मल्लग्राम इति । षष्ठीसमासः ॥—दाक्षिग्राम इति । दाक्षयो निवसन्त्यस्मिन्स उच्यते

translator notes

commentary Subodhinī: the sūtra's 'nivasanta' is from vas with ni and the uṇādi affix jhac (tṝbhūvahivasi… nandibhyaś ca, uṇādi 408), in the sense 'that in which one dwells' (nivasaty asmin); mallagrāmaḥ is a sixth-case compound (ṣaṣṭhīsamāsa); dākṣigrāmaḥ means 'that in which the Dākṣis dwell'. Recorded: the Subodhinī reads the negated term as the dwelling-place, Bhaṭṭoji glosses it as a pūrvapada denoting the dwellers (nivasadvāci); the English follows Bhaṭṭoji. Both give the same counter-example.
translator Bhaṭṭoji's 'pūrvapadam udāttam' is read with the ādiḥ of the SK 3798 adhikāra: the first syllable of the pūrvapada is udātta. Our text gives no accented copy; mállagrāmaḥ and dévagrāmaḥ are marked on the first syllable of the pūrvapada (ma, de). The counter-example dākṣigrāmaḥ is left unmarked, since Bhaṭṭoji states no accent for it.
textual The Subodhinī on this sūtra is its own s1 block; its uṇādi quotation is OCR-garbled ('vṛvasi…', 'kṣac'), and the print (NSP p. 643, scan page-0653) reads the rule with vasi and the affix jhac, as in uṇādi 408 (sk90408). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries the mūla only.

SK 3819 · A 6.2.85V

घोषादिषु च ॥ ३८१९ ॥

ghoṣādiṣu ca

ghoṣādiṣu ca — Also when ghoṣa etc. follow, [a pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735) has the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)] [— on some views only if it does not denote those who dwell there (anivasantaḥ, carried forward from SK 3818)].

Rule. Before ghoṣa and the other words of its list, the prior member is ādyudātta.

Example.

dākṣi + ghoṣa → dā́kṣighoṣaḥ (udātta on dā).

dākṣi + kaṭa → dā́kṣikaṭaḥ (udātta on dā).

dākṣi + hrada "the Dākṣis' lake" → dā́kṣihradaḥ (udātta on dā).

hrada is one of the words of the ghoṣādi list.

Applies when / blocked by. The Subodhinī reports two views. Some carry forward "not those who dwell there" from SK 3818; others do not. Where dākṣighoṣa means "the ghoṣa where the Dākṣis dwell", the first view gives no ādyudātta, the second does. Bhaṭṭoji gives only the examples.

Siddhānta-kaumudī

दाक्षिघोषः । दाक्षिकटः । दाक्षिहृदः ॥

dā́kṣighoṣaḥ, dā́kṣikaṭaḥ, dā́kṣihradaḥ.

Subodhinī

alignment inferredNSP p. 653

—घोषा—। घोषादिषूत्तरपदेषु पूर्वपदमाद्युदात्तम् । अत्र निवसन्त इति केचिदनुवर्तयन्ति । अपरे नानुवर्तयन्ति । तथा च दाक्षीणां घोषो निवासस्थानमित्यर्थे दाक्षिघोषशब्दे आद्युदात्तत्वं न भवति । मतान्तरे भवति

translator notes

commentary Subodhinī: when ghoṣa etc. are the uttarapada the pūrvapada is ādyudātta; some carry forward 'nivasantaḥ' (anuvṛtti from SK 3818), others do not; so where dākṣighoṣa means 'the ghoṣa that is the dwelling-place of the Dākṣis' it is not ādyudātta on the first view and is ādyudātta on the other. Recorded both in sutra_en; the block, which has only the examples, stays neutral.
translator Bhaṭṭoji gives only the examples, with no accented copy; each is marked with the udātta on dā, the first syllable of the pūrvapada, as the rule prescribes.
textual The third example: ours (and Wikisource uttara-4/0112) dākṣihṛdaḥ; the print (NSP p. 643, scan page-0653, read enlarged) has the conjunct hr, i.e. dākṣihradaḥ ['the Dākṣis' lake'], and hrada is the member of the ghoṣādi list. The English follows the print. Not in collation batch19; class A. The Subodhinī on this sūtra is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries the mūla only.

SK 3820 · A 6.2.86V

छात्र्यादयः शालायाम् ॥ ३८२० ॥

chātryādayaḥ śālāyām

chātryādayaḥ śālāyām — chātri etc., [as pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735), have the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)] when śālā follows.

Rule. chātri and the other words of its list are ādyudātta as prior member before śālā "hall".

Example.

chātri + śālā → chā́triśālā (udātta on chā).

vyāḍi + śālā → vyā́ḍiśālā (udātta on vyā).

Applies when / blocked by. A tatpuruṣa ending in śālā may be neuter, with śāla. The Subodhinī gives the rule (SK 828). Then tatpuruṣe śālāyāṃ napuṃsake (SK 3857) would make śāla ādyudātta. Bhaṭṭoji says this rule still applies, by the precedence of the earlier rule (pūrvavipratiṣedha): chā́triśālam (udātta on chā).

Watch out. pūrvavipratiṣedha reverses the usual order. Normally the later of two conflicting rules wins. Here the earlier one, SK 3820, wins. The Subodhinī credits this to Vāmana and Haradatta. The 1915 print reads pūrvapratiṣedhena in Bhaṭṭoji's sentence, where the Subodhinī uses the usual pūrvavipratiṣedha; the sense is the same.

Siddhānta-kaumudī

छात्रिशाला । व्याडिशाला । यदापि शालान्तः समासो नपुंसकलिङ्गो भवति तदापि तत्पुरुषे शालायां नपुंसके SK 3857 इत्येतस्मात्पूर्वप्रतिषेधेनायमेव स्वरः । छात्रिशालम् ॥

chā́triśālā, vyā́ḍiśālā. Even when the compound ending in śālā is of the neuter gender, then too this very accent [applies], by the precedence of the earlier rule (pūrvapratiṣedhena) over tatpuruṣe śālāyāṃ napuṃsake (SK 3857): chā́triśālam.

Subodhinī

NSP p. 653

—छात्र्यादयः—। शालाशब्दे परे छात्र्यादय आद्युदात्ताः स्युः ॥—यदा शालान्त इत्यादि । ‘विभाषा सेनापुरा—’ इत्यादिना शालान्तस्य तत्पुरुषस्य विभाषा नपुंसकमुक्तम् । तत्रास्यावकाशो यो नपुंसकलिङ्गो न भवति । छात्रि-शाला । तत्पुरुषे शालायामित्यस्यावकाशो यश्छात्र्यादिपूर्वो न भवति । प्रभुशालम् । क्षत्रियशालम् । यस्तु छात्र्यादिपूर्व-पदो नपुंसकलिङ्गश्च तत्र एकदेशविकृतस्यानन्यत्वादयमपि प्राप्नोति तत्पुरुषे शालायामित्ययं च । तत्र पूर्वविप्रतिषेधादयमेव भवतीति वामनहरदत्तौ

translator notes

commentary Subodhinī: by vibhāṣā senāsurā… (SK 828) a tatpuruṣa ending in śālā is optionally neuter. This rule has its own scope (avakāśa) where the compound is not neuter (chātriśālā); tatpuruṣe śālāyām (SK 3857) has its own where the pūrvapada is not chātri etc. (prabhuśālam, kṣatriyaśālam). Where the pūrvapada is chātri etc. and the compound is neuter, this rule also applies, because a thing altered in one part is not another (ekadeśavikṛtasyānanyatvāt: śāla still counts as śālā), and SK 3857 applies too; there, by pūrvavipratiṣedha, this rule alone prevails, so Vāmana and Haradatta. Followed: the conflict is rendered as precedence of the earlier rule.
translator Our text gives no accented copy; chā́triśālā, vyā́ḍiśālā and chā́triśālam are marked with the udātta on the first syllable of the pūrvapada (chā, vyā). SK 3857 would instead make the uttarapada śāla ādyudātta.
textual Bhaṭṭoji's 'pūrvapratiṣedhena': ours = print (NSP p. 643, scan page-0653); Wikisource uttara-4/0112 reads 'pūrvavipratiṣedhena', the usual term, which the Subodhinī also uses (collation batch19, class V). The English gives the sense of pūrvavipratiṣedha and keeps the transmitted word in brackets. The Subodhinī on this sūtra is its own s1 block. No Bālamanoramā: our BM layer is empty, and Wikisource carries the mūla only.

SK 3821 · A 6.2.87V

प्रस्थेऽवृद्धमकर्क्यादीनाम् ॥ ३८२१ ॥

prasthe'vṛddhamakarkyādīnām

prasthe 'vṛddham akarkyādīnām — When prastha follows, [a pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735)] that is not vṛddha, other than karkī etc., [has the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)].

Rule. Before prastha, a prior member that is not vṛddha is ādyudātta. karkī and the other words of its list are excepted. A vṛddha word is one whose first vowel is a vṛddhi vowel (ā, ai, au). By SK 1338 (eṅ prācāṃ deśe), a word for an eastern place whose first vowel is e or o counts as vṛddha too (see SK 3822).

Example.

indra + prastha → the first vowel of indra is udātta → índraprasthaḥ (udātta on i).

Applies when / blocked by. Why "not vṛddha"? dākṣiprasthaḥ: dākṣi has ā as its first vowel. Why "except karkī and the rest"? karkīprasthaḥ, makarīprasthaḥ. The text gives no accent for these. That dākṣi is vṛddha because of its ā is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The Subodhinī says the sūtra word is a-vṛddham "not vṛddha", because the next rule is made for vṛddha words.

Siddhānta-kaumudī

प्रस्थशब्दे उत्तरपदे कर्क्यादिवर्जितमवृद्धं पूर्वपदमाद्युदात्तं स्यात् । इन्द्र प्रस्थः । अवृद्धं किम् । दाक्षिप्रस्थः । अकेति किम् । कर्कीप्रस्थः । मकरीप्रस्थः ॥

When the word prastha is the uttarapada, a pūrvapada that is not vṛddha, karkī etc. excepted, is ādyudātta: índraprasthaḥ. Why 'not vṛddha'? dākṣiprasthaḥ. Why 'other than karkī etc.' (aka…)? karkīprasthaḥ, makarīprasthaḥ.

Subodhinī

NSP p. 653

—प्रस्थे—। मालादीनां चेति वचनादवृद्धमिति च्छेदः । कर्क्यादिप्रतिषेधस्तु नामधेयार्थः स्यात् ‘वा नामधेयस्य वृद्धसंज्ञा वक्तव्ये’ति ॥—अकेति किमिति । अकर्क्यादीनां किमित्यर्थः

translator notes

commentary Subodhinī: the word is divided 'a-vṛddham' (not 'vṛddham') because the next rule, mālādīnāṃ ca (SK 3822), is stated [for vṛddha words]; the prohibition of karkī etc. would serve for names (nāmadheya), given the statement 'vā nāmadheyasya vṛddhasaṃjñā vaktavyā'; and Bhaṭṭoji's 'aketi kim' means 'why akarkyādīnām?'. Followed for the division and for the abbreviated pratīka.
translator Our text gives no accented copy; índraprasthaḥ is marked with the udātta on i, the first syllable of the pūrvapada. dākṣi is vṛddha (its first vowel is ā), so it is excluded. karkīprasthaḥ and makarīprasthaḥ are left unmarked, since Bhaṭṭoji states no accent for them.
textual Ours 'indra prasthaḥ' as two words; print (NSP p. 643, scan page-0653, confirmed one word) and Wikisource 'indraprasthaḥ' (word-division slip, class A, not in collation batch19). The Subodhinī on this sūtra is its own s1 block (OCR 'karmyādi' = print karkyādi). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries the mūla only.

SK 3822 · A 6.2.88V

मालादीनां च ॥ ३८२२ ॥

mālādīnāṃ ca

mālādīnāṃ ca — Also of mālā etc. [the first vowel is udātta (ādir udāttaḥ, adhikāra from SK 3798)] [when prastha follows (prasthe, carried forward, anuvṛtti, from SK 3821)].

Rule. mālā and the other words of its list are ādyudātta before prastha, too. Bhaṭṭoji says this rule is for vṛddha words, which SK 3821 left out.

Example.

mālā + prastha → the first vowel of mālā is udātta → mā́lāprasthaḥ (udātta on mā).

śoṇā + prastha → śóṇāprasthaḥ (udātta on śo). The Subodhinī says śoṇa is vṛddha by SK 1338.

Watch out. This rule ends Part V. Part VI goes on under the same heading, ādir udāttaḥ, with nagara (SK 3823).

Siddhānta-kaumudī

वृद्धार्थमिदम् । मालाप्रस्थः ॥

This [rule] is for vṛddha [words]: mā́lāprasthaḥ, [śóṇāprasthaḥ].

Subodhinī

alignment inferredNSP p. 653

—माला । प्रस्थे परे मालादी-नामादिरुदात्तः स्यात् ॥—शोणप्रस्थ इति । ‘एङ् प्राचां देशे’ इति शोणशब्दस्य वृद्धत्वम् ॥—अम-। महन्नववर्जितं पूर्वपदमिति । महद्वर्जितं नववर्जितं चेति प्रत्येकं संवन्धः ॥—महानगरमिति । ‘आन्महतः समानाधिकरण—’ इति महत आत्वे कृतेऽवर्णान्तत्वादस्ति प्राप्तिः ॥—नवार्ममिति । नवशब्दः प्रत्यग्रवचनोऽकारान्तः

translator notes

commentary Subodhinī: when prastha follows, the first vowel of mālā etc. is udātta (this supplies prasthe from SK 3821); on śoṇaprastha, śoṇa is vṛddha by eṅ prācāṃ deśe (SK 1338). Followed for the anuvṛtti and for the bracketed second example.
translator Bhaṭṭoji's 'vṛddhārtham' means that the rule covers vṛddha pūrvapadas, which SK 3821 ('avṛddham') excluded. Our text gives no accented copy; mā́lāprasthaḥ and śóṇāprasthaḥ are marked with the udātta on the first syllable (mā, śo).
textual Ours ends the examples at mālāprasthaḥ; the print (NSP p. 643, scan page-0653) and Wikisource uttara-4/0112 add śoṇāprasthaḥ, supplied in brackets (collation batch19, class A). The Subodhinī lemma has 'śoṇaprastha' with short a (print too). The Subodhinī on this sūtra is the head of its own s1 block, which also carries the Subodhinī on SK 3823 and 3824. No Bālamanoramā: our BM layer is empty, and Wikisource carries the mūla only.

SK 3823 · A 6.2.89V

अमहन्नवं नगरेऽनुदीचाम् ॥ ३८२३ ॥

amahannavaṃ nagare'nudīcām

amahannavaṃ nagare 'nudīcām — When nagara follows, [a pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735)] other than mahat and nava [has the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)], [but] not [when the town is] of the northerners (anudīcām).

Rule. Before nagara, a pūrvapada other than mahat and nava is ādyudātta. This does not happen when the town belongs to the northerners.

Example.

brahma + nagaram → the pūrvapada is neither mahat nor nava, and the town is not northern

→ the first syllable of the pūrvapada is udātta (ādir udāttaḥ, SK 3798)

→ bráhmanagaram, udātta on bra; every other syllable anudātta (SK 3650).

Applies when / blocked by. "pūrvapada" is carried from bahuvrīhau prakṛtyā pūrvapadam (SK 3735). "First syllable udātta" is the heading of SK 3798. Bhaṭṭoji explains anudīcām only by "if that is not of the northerners".

Counter-examples, with no accent stated:

mahat: mahānagaram.
nava: navanagaram.
a northern town: kārtikanagaram.

Watch out. The Subodhinī says "other than mahat and nava" applies to each word separately. So the rule fails if the pūrvapada is mahat (mahānagaram) and also if it is nava (navanagaram).

Siddhānta-kaumudī

नगरे परे महन्नवन्वर्जितं पूर्वमाद्युदात्तं स्यात् तच्चेदुदीचां न । ब्रह्मनगरम् । अमेति किम् । महानगरम् । नवनगरम् । अनुदीचां किम् । कार्तिकनगरम् ॥

When nagara follows, a pūrvapada other than mahat and nava is ādyudātta — provided that [the town] is not of the northerners. bráhmanagaram. Why 'other than mahat and nava'? mahānagaram, navanagaram. Why 'not of the northerners'? kārtikanagaram.

translator notes

commentary Subodhinī (printed under sk.3822.s1): 'mahannavavarjitam' is to be connected with each member separately, 'other than mahat and other than nava' (pratyekaṃ saṃbandhaḥ), followed; on mahānagaram, after mahat takes ā by ān mahataḥ samānādhikaraṇa- (SK 807), being a-final, it is within reach of the rule; on navārmam, nava is the a-final word meaning 'new' (pratyagra). Recorded; on how these two remarks bear on SK 3824 see the note there.
translator The referent of 'anudīcām' is not glossed by Bhaṭṭoji beyond 'tac ced udīcāṃ na'; 'the town' is supplied from the counter-example kārtikanagaram, a town of the northerners. Our text gives no accented copy; bráhmanagaram is marked with the udātta on bra, the first syllable of the pūrvapada; the counter-examples are left unmarked, since Bhaṭṭoji states no accent for them.
textual No Subodhinī block of its own: the Subodhinī on this sūtra ('ama—', 'mahānagaram iti') is in sk.3822.s1 (NSP p. 643, scan page-0653). Ours 'amahannavaṃ nagare' = print 'amahannavan nagare' (sandhi presentation only, collation batch19). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112 carries the mūla only.

SK 3824 · A 6.2.90V

अर्मे चावर्णं द्व्यच्त्र्यच् ॥ ३८२४ ॥

arme cāvarṇaṃ dvyactryac

arme cāvarṇaṃ dvyac tryac — Also when arma follows, [a pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735)] of two or three vowels (dvyac, tryac) ending in a or ā (avarṇa) [has the first vowel udātta (ādir udāttaḥ, adhikāra from SK 3798)] [provided it is not mahat or nava (amahannavam, carried forward, anuvṛtti, from SK 3823)].

Rule. Before arma, a pūrvapada of two or three vowels that ends in a or ā is ādyudātta. mahat and nava are still excluded, carried from SK 3823.

Example.

gupta + armam → gupta has two vowels and ends in a

→ first syllable of the pūrvapada udātta → gúptārmam, udātta on gu.

kukkuṭa + armam → three vowels, a-final → kúkkuṭārmam, udātta on ku.

Applies when / blocked by. Each condition has its counter-example. No accent is stated for them.

Not a-final: bṛhadarmam.
Four vowels: kapiñjalārmam.
mahat and nava: mahārmam, navārmam.

Watch out. Why must mahat be excluded by name, when it does not end in a? The Subodhinī explains. Before a word in apposition, mahat becomes mahā (SK 807). mahā ends in ā, so the rule would reach it. nava "new" is an ordinary a-final word. The Subodhinī gives this remark at SK 3823, but it is read here with the present rule, since only this rule has the a-final condition.

Siddhānta-kaumudī

अर्मे परे द्व्यच् त्र्यच् पूर्वमवर्णान्तमाद्युदात्तम् । गुप्तार्मम् । कुक्कुटार्मम् । अवर्णं किम् । बृहदर्मम् । द्व्यच् त्र्यच् किम् । कपिञ्जलार्मम् । अमहन्नवन्नित्येव । महार्मम् । नवार्मम् ॥

When arma follows, a pūrvapada of two or three vowels that ends in avarṇa is ādyudātta: gúptārmam, kúkkuṭārmam. Why 'avarṇa'? bṛhadarmam. Why 'of two or three vowels'? kapiñjalārmam. 'Other than mahat and nava' (amahannavam) is carried forward (anuvṛtti) [from SK 3823]: mahārmam, navārmam.

translator notes

commentary Subodhinī (printed under sk.3822.s1): on navārmam, nava is the a-final word meaning 'new' (pratyagravacano 'kārāntaḥ). Its preceding lemma, 'mahānagaram iti', says that once mahat has taken ā by ān mahataḥ samānādhikaraṇa- (SK 807) it is a-final and so within reach (asti prāptiḥ). Recorded: these remarks explain why the counter-examples mahārmam and navārmam would otherwise fall under this rule's avarṇa condition.
translator The remark on a-finality in the 'mahānagaram iti' lemma makes sense only for this rule, which alone has the avarṇa condition; SK 3823 has none. That the Subodhinī meant the mahārmam counter-example here is my inference. Our text gives no accented copy; gúptārmam and kúkkuṭārmam are marked with the udātta on the first syllable of the pūrvapada (gu, ku). The counter-examples are left unmarked, since Bhaṭṭoji states no accent for them.
textual No Subodhinī block of its own: the Subodhinī bearing on this sūtra ('mahānagaram iti', 'navārmam iti') is the tail of sk.3822.s1 (NSP p. 643, scan page-0653). Ours = print for the sūtra and kaumudī (collation batch19, clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0112–0113 carries the mūla only.

SK 3825 · A 6.2.91V

न भूताधिकसंजीवमद्राश्मकज्जलम् ॥ ३८२५ ॥

na bhūtādhikasaṃjīvamadrāśmakajjalam

na bhūtādhikasaṃjīvamadrāśmakajjalam — bhūta, adhika, saṃjīva, madra, aśman and kajjala [as pūrvapada] are not [ādyudātta] [when arma follows (arme, carried forward, anuvṛtti, from SK 3824)].

Rule. Before arma, the pūrvapadas bhūta, adhika, saṃjīva, madra, aśman and kajjala are not ādyudātta. arma is carried from SK 3824.

Example. The rule only forbids. Bhaṭṭoji states no accent for its forms:

bhūtārmam, adhikārmam, saṃjīvārmam, kajjalārmam.

For madra and aśman: madrārmam, aśmārmam, madrāśmārmam.

Applies when / blocked by. Bhaṭṭoji says madra and aśman are named "for the combination and for its separated members" (saṃghāta-vigṛhīta). So each word counts alone, and the pair madrāśma counts too.

The Subodhinī narrows this. The prohibition is really for madra alone and for madrāśma. madrāśma ends in a by the compound-final affix of SK 796. aśman alone is not a-final, so SK 3824 never reached it. The example aśmārmam is given only to follow the Vṛtti, a running commentary on the sūtras. Others think the whole remark has no basis in the Bhāṣya; scholars discuss this.

Vārttika. In the Veda, divodāsa and the like are added to the ādyudātta section:

dívodāsāya dāśúṣe "for Divodāsa, the worshipper".

The udātta is on di, the first syllable of divodāsa. The next word has its own udātta, on śu.

The Subodhinī adds that the sixth-case ending of divas is kept (aluk), by a vārttika under SK 979.

Watch out. aśmārmam is not a true example of the rule, on the Subodhinī's view. Learn the rule from madrārmam and madrāśmārmam.

Siddhānta-kaumudī

अर्मे परे नैतान्याद्युदात्तानि । भूतार्मम् । अधिकार्मम् । सञ्जीवार्मम् । मद्राश्मग्रहणं संघातविगृहीतार्थम् । मद्रार्मम् । अश्मार्मम् । मद्राश्मार्मम् । कज्जलार्मम् ।

When arma follows, these are not ādyudātta: bhūtārmam, adhikārmam, saṃjīvārmam. The mention of madra and aśman serves for the combination as well as for its separated [members] (saṃghāta-vigṛhīta): madrārmam, aśmārmam, madrāśmārmam. kajjalārmam.

vārttika

आद्युदात्तप्रकरणे दिवोदासादीनां छन्दस्युपसंख्यानम्

(vārttika) In the section on the ādyudātta [accent], divodāsa etc. are to be added (upasaṃkhyāna) in the Veda.

(वार्तिकम्) ॥ दिवोदासाय दाशुषे (दिवो॑दासाय दा॒शुषे॑) ॥

dívodāsāya dāśúṣe ['for Divodāsa, the worshipper'; di, the first syllable of divodāsa, is udātta].

Subodhinī

alignment inferredNSP p. 653–654

—संघातविगृ-हीतार्थमिति । मद्रशब्दस्य केवलस्य नद्रादमशब्दस्य संघातस्य च तस्य प्रतिषेधार्थः ॥—मद्राश्मार्ममिति । ‘अनोऽश्मायःसरसां जातिसंज्ञयोः’ इति समासान्ते कृते अवर्णान्तमेतत् । तदेवं मद्रार्मम् । मद्राश्मार्ममिति द्वे एवोदाहरणे । प्रायेण अश्मार्ममिति तृतीयमप्युदाहरणं पठ्यते तद्वृत्त्यनुरोधादुक्तम् । अश्मशब्दस्यानकारान्तत्वम् । न च नलोपे कृतेऽवर्णान्तत्वम् । स्वरविधौ नलोपस्यासिद्धत्वात् । अपरे तु मद्राश्मग्रहणं संघातविगृहीतार्थमित्यस्य भाष्येऽदर्शनादसंगतमेतदित्याहुः ॥—दिवोदासायेति । 'दिवसश्च दासे' इति षष्ठ्या अलुक्

translator notes

commentary Subodhinī: 'saṃghāta-vigṛhīta' means the prohibition is for madra alone and for the combination madrāśma (aśman alone is not a-final, so it is not within reach). On madrāśmārmam: with the samāsānta of ano 'śmāyaḥsarasāṃ jātisaṃjñayoḥ (SK 796) it is a-final; so there are just two examples, madrārmam and madrāśmārmam. The third, aśmārmam, usually read, is given to follow the Vṛtti: aśman is not a-final, and it does not become a-final by n-deletion, since n-deletion is asiddha for an accent rule. Others say that 'madrāśmagrahaṇaṃ saṃghātavigṛhītārtham' is unfounded, as it is not seen in the Bhāṣya. Recorded; the English keeps all three examples, as Bhaṭṭoji gives them.
commentary Subodhinī: in divodāsa the sixth-case ending (ṣaṣṭhī) is not elided (aluk), by 'divasaś ca dāse' (vārttika under SK 979). Recorded.
translator The mantra is given once, from our accented copy, which agrees with the print: di udātta (unmarked), vo dependent svarita, dā anudātta, śu udātta (unmarked), ṣe dependent svarita. So divodāsa is ādyudātta, as the vārttika requires. The examples in k1 are examples of the prohibition with no stated accent and are left unmarked.
textual The '(vārttikam)' tag opening k3 is editorial: the print (NSP p. 644, scan page-0654) marks the vārttika with a sign before it and has no tag, and the tag is not translated. The print gives the mantra in its accented form only. Ours = print for the sūtra, kaumudī and vārttika (collation batch19, clean; accent agrees).
textual The Subodhinī on this sūtra is its own s1 block (OCR 'nadrādama-' and 'madrādamārmam' = print madrāśma- and madrāśmārmam, scan pages 0653–0654). The former editorial note sk.3825.n1 was not about this sūtra: it was the run-on of the Subodhinī on SK 3829–3833 (kumāryāṃ vayasi to pure prācām), printed below the rules on p. 644, and was re-filed 2026-10-05 to sk.3829.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0113 carries the mūla only.

SK 3826 · A 6.2.92पूर्वपदान्तोदात्तस्वाधिकारः

अन्तः ॥ ३८२६ ॥

antaḥ

antaḥ — The final [vowel] [of the pūrvapada (pūrvapadam, carried forward, anuvṛtti, from SK 3735, in the sense of the sixth case) is udātta (udāttaḥ, from SK 3798)]: an adhikāra.

Rule. This is an adhikāra, a heading. From here on, the final syllable of the pūrvapada is udātta. The heading runs up to uttarapadādiḥ (SK 3845).

Applies when / blocked by. antaḥ takes the place of ādiḥ in SK 3798. "pūrvapada" still comes from SK 3735, and "udātta" from SK 3798. Bhaṭṭoji's gloss at SK 3827, "the pūrvapada is antodātta", confirms this.

Watch out. The Subodhinī reads the pūrvapada as standing in the sense of the sixth case. So the rules mean "the final of the pūrvapada". It makes the same remark for the ādyudātta section at SK 3798.

Siddhānta-kaumudī

अधिकारोऽयम् । प्रागुत्तरपदादिग्रहणात् ॥

This is an adhikāra, [running] up to the mention of 'uttarapadādiḥ' (SK 3845).

Subodhinī

NSP p. 654

—अन्तः । अत्रापि प्रकरणे पूर्वपदविषया प्रथमा षष्ठ्यर्थे वेदितव्या ॥—सर्वं गुण— गुणकार्त्स्न्ये वर्तमानः सर्वः अन्तोदात्तः, यत्र गुणान्तरस्याभावस्तत्र गुणकार्त्स्न्यं भवति ॥—सर्वश्वेत इति । 'पूर्वकालैक—' इत्यादिना कर्मधारयः । अत्र शौक्ल्येन गुणेन सर्वावयवानां व्याप्तिर्गम्यते ॥ आश्रयव्याप्त्येति । नतूज्ज्वलत्वेन ।

translator notes

commentary Subodhinī: in this section too, the first case (prathamā) that refers to the pūrvapada is to be understood in the sense of the sixth case (ṣaṣṭhyarthe), i.e. 'the final [vowel] of the pūrvapada'. Followed in sutra_en; the same remark is made for the ādyudātta section at SK 3798 (printed under sk.3797.s1).
translator 'antaḥ' replaces the 'ādiḥ' of SK 3798 (ādir udāttaḥ); that 'udāttaḥ' continues from there is my identification, confirmed by Bhaṭṭoji's own gloss at SK 3827 ('pūrvapadam antodāttam'). 'prāg uttarapadādigrahaṇāt' sets the end of the adhikāra before SK 3845 (uttarapadādiḥ), where the uttarapada adhikāra begins.
textual The Subodhinī on this sūtra is the head of its own s1 block, which then continues with the Subodhinī on SK 3827 ('sarvaṃ guṇa—', 'sarvaśveta iti', 'āśrayavyāptyeti'). Ours = print (NSP p. 644, scan page-0654). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0113 carries the mūla only.

SK 3827 · A 6.2.93V

सर्वं गुणकार्त्स्न्ये ॥ ३८२७ ॥

sarvaṃ guṇakārtsnye

sarvaṃ guṇakārtsnye — [The prior member (pūrvapadam)] sarva [has its final (antaḥ, adhikāra from SK 3826) udātta] when [it] denotes the totality of a quality (guṇakārtsnya).

Rule. The pūrvapada sarva "all" is antodātta when it expresses the totality of a quality. The Subodhinī defines this: no other quality is present.

Example.

sarva + śvetaḥ → sarva expresses that the whiteness is total

→ the final of sarva udātta (SK 3826) → sarváśvetaḥ "white all over", udātta on va.

sarvámahān "great in every respect", udātta on va.

The Subodhinī calls sarvaśvetaḥ a karmadhāraya by SK 726, the whiteness pervading all the parts.

Applies when / blocked by. Three counter-examples. No accent is stated for them.

Not sarva: paramaśvetaḥ "supremely white". Here too the whiteness is total, since it pervades its substrate. But the word is not sarva.
Not a quality: sarvasauvarṇaḥ "made entirely of gold". The totality is of the product, not a quality.
Not totality of the quality: sarvaśvetaḥ = sarveṣāṃ śvetataraḥ "whiter than all".

Watch out. The same form sarvaśvetaḥ has two meanings. "White all over" takes the rule. "Whiter than all" does not. The Subodhinī explains the second. It is a sixth-case compound with a word in -tara, the tara being dropped (a vārttika cited under SK 703). There the totality is of the people who have the quality, not of the quality.

Siddhānta-kaumudī

सर्वशब्दः पूर्वपदमन्तोदात्तम् । सर्वश्वेतः । सर्वमहान् । सर्वंकिम् । परमश्वेतः आश्रयव्याप्त्या परमत्वं श्वेतस्येति गुणकार्त्स्न्ये वर्तते । गुणेति किम् । सर्वसौवर्णः । कार्त्स्न्ये किम् । सर्वेषां श्वेततरः सर्वश्वेतः ॥

The word sarva as prior member (pūrvapada) is antodātta. sarváśvetaḥ ["white all over"]. sarvámahān ["great in every respect"]. Why "sarva"? paramaśvetaḥ ["supremely white"]: [here parama too] denotes the totality of the quality, since the whiteness is "supreme" (paramatva) by pervading its substrate (āśraya-vyāpti) [, yet the rule does not apply, because the word is not sarva]. Why "quality" (guṇa)? sarvasauvarṇaḥ ["made entirely of gold"]. Why "totality" (kārtsnya)? sarveṣāṃ śvetataraḥ ["whiter than all"] = sarvaśvetaḥ.

Subodhinī

alignment inferredNSP p. 654

—सर्वसौवर्ण इति । विकारविषयमात्रं कार्त्स्न्यम् ॥—सर्वश्वेत इति । 'गुणात्तरेण तरलोपश्च' इति समासः तरप्रत्ययलोपश्च ॥—कार्त्स्न्ये किमिति । गुणवाचिन्युत्तरपदे सर्वशब्दस्तत्कार्त्स्न्येन व्यभिचरतीति प्रश्नः । अयं नियमः कर्मधारये न षष्ठीसमास इत्याह—सर्वेषामिति । गुणिकार्त्स्न्ये वर्तमानो न गुणकार्त्स्न्ये । सर्वेषामिति गुणसंबन्धे षष्ठी । पटस्य शौक्ल्यमितिवद् गुणवाचिन एव प्रत्ययः । सर्वेषां पटानां द्रव्यान्तराधारश्वेतगुणापेक्षया सातिशयः श्वेतोगुण इत्यर्थः । यदा तु प्रतिपदोक्तत्वात् 'पूर्वकालैक—' इति समासो गृह्यते तदा कार्त्स्न्यग्रहणं मास्तु ॥—अञ्जनागिरिरिति । 'वनगिर्योः संज्ञायाम्' इति दीर्घः

translator notes

commentary Subodhinī (printed at the tail of sk.3826.s1): in this section too the first-case word (prathamānta) naming the prior member stands for the sense of the sixth case, so 'sarvam' = 'of sarva'; sarva is antodātta when it occurs in the totality of a quality, and there is totality of a quality where no other quality is present. sarvaśvetaḥ (the example) is a karmadhāraya by pūrvakālaikasarva- (SK 726), the whiteness pervading all the parts. Followed in sutra_en ('[the final] of sarva').
commentary Subodhinī on 'āśrayavyāptyā' (sk.3826.s1): the whiteness is supreme by pervading its substrate, 'not by brightness' (na tūjjvalatvena). Followed: paramaśvetaḥ is read as a case where parama also expresses guṇakārtsnya, i.e. the counter-example shows why sarva is named.
commentary Subodhinī (sk.3827.s1): in sarvasauvarṇaḥ the totality concerns only the product (vikāra), not a quality. On 'kārtsnye kim': the counter-example sarvaśvetaḥ = sarveṣāṃ śvetataraḥ is the compound taught by the vārttika guṇāt tareṇa taralopaś ca (sixth-case compound with a tarap-final word, with deletion of tara; cited by Bhaṭṭoji under SK 703), where sarva occurs in the totality of the possessors of the quality (guṇi-kārtsnya), not of the quality; the restriction thus confines the rule to the karmadhāraya. It adds that if the karmadhāraya by pūrvakālaika- (SK 726) is taken as meant because it is specifically taught (pratipadokta), the word kārtsnya becomes unnecessary. Followed: the counter-example is translated as the comparative compound.
translator Anuvṛtti in sutra_en: 'antaḥ' is the adhikāra Bhaṭṭoji announces at SK 3826 (up to uttarapadādiḥ, SK 3845). 'pūrvapadam' (from bahuvrīhau prakṛtyā pūrvapadam, SK 3735) and 'udāttaḥ' (from ādir udāttaḥ, SK 3798) are my identifications of the source rules; Bhaṭṭoji's gloss 'pūrvapadam antodāttam' gives the content.
translator Accent: the text has no accented copies here. The examples are marked only on the syllable the rule makes udātta: the final -va of sarva (sarváśvetaḥ, sarvámahān); the rest of the compound is anudātta. The counter-examples are left unmarked.
textual Ours 'sarvaṃkim' is a spacing slip for 'sarvaṃ kim' (print 'sarvaṃ kim', NSP p. 644, scan page-0654). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0113 gives only the kaumudī mūla here.

SK 3828 · A 6.2.94V

संज्ञायां गिरिनिकाययोः ॥ ३८२८ ॥

saṃjñāyāṃ girinikāyayoḥ

saṃjñāyāṃ girinikāyayoḥ — In a name (saṃjñā), when giri or nikāya follows, [the prior member (pūrvapadam) has its final (antaḥ, adhikāra from SK 3826) udātta].

Rule. In a name (saṃjñā), before giri "mountain" or nikāya "group", the pūrvapada is antodātta.

Example.

añjanā + giriḥ → a name → final of the pūrvapada udātta → añjanā́giriḥ, udātta on nā.

The long ā of añjanā- comes from SK 1038, as the Subodhinī notes.

mauṇḍi + nikāyaḥ → mauṇḍínikāyaḥ, udātta on ḍi.

Applies when / blocked by. Not names, so no rule: paramagiriḥ "the highest mountain", brāhmaṇanikāyaḥ "a body of brāhmaṇas".

Siddhānta-kaumudī

एतयोः परतः पूर्वमन्तोतरत्तम् । अञ्जनागिरिः । मौण्डिनिकायः । संज्ञायां किम् । परमगिरिः । ब्राह्मणनिकायः ॥

When these two follow, the prior member is antodātta. añjanā́giriḥ. mauṇḍínikāyaḥ. Why "in a name"? paramagiriḥ ["the highest mountain"]. brāhmaṇanikāyaḥ ["a body of brāhmaṇas"].

translator notes

commentary Subodhinī (printed at the tail of sk.3827.s1, 'añjanāgirir iti'): the long ā of añjanā- is by vanagiryoḥ saṃjñāyāṃ koṭarakiṃśulakādīnām (SK 1038). Followed: the prior member is añjanā, whose final ā is udātta.
translator Accent: no accented copies in the text. The udātta is marked on the final syllable of the prior member (añjanā́-, mauṇḍí-); the rest is anudātta. Counter-examples unmarked. For 'pūrvapadam' and 'udātta' in sutra_en see the note on SK 3827.
textual Ours 'pūrvam antotarattam' is garbled; the print reads 'pūrvam antodāttam' (NSP p. 644, scan page-0654; collation batch19, class A). The English follows the print.
textual No Subodhinī block of its own (its one remark is in sk.3827.s1). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0113 gives only the kaumudī mūla.

SK 3829 · A 6.2.95V

कुमार्यां वयसि ॥ ३८२९ ॥

kumāryāṃ vayasi

kumāryāṃ vayasi — When kumārī follows, [the prior member (pūrvapadam) has its final (antaḥ, adhikāra from SK 3826) udātta], when an age (vayas) [is to be conveyed].

Rule. Before kumārī "maiden", when an age is conveyed, the pūrvapada is antodātta.

Example.

vṛddha + kumārī → an age ("old") is conveyed → final of the pūrvapada udātta

→ vṛddhákumārī "an old maiden", udātta on dha.

Applies when / blocked by. Counter-example: paramakumārī "an excellent maiden". Here no other age is conveyed, only maidenhood.

Watch out. How can a "maiden" be "old"? Bhaṭṭoji answers. Here kumārī means only "not joined to a man". In that sense it can stand in apposition with vṛddha. The age that counts is the one the other word names, not maidenhood itself.

The Subodhinī fills this out. kumārī normally names the first age, and its feminine ī is taught for that (SK 478). But it has a second ground of use, being unmarried. When only that second ground is used, vṛddha can qualify it. The feminine ī does not lapse, because it was added earlier. The Subodhinī calls vṛddhakumārī a compound of qualifier and qualified, with vṛddhā shortened to vṛddha by SK 746.

Siddhānta-kaumudī

पूर्वपदमन्तोदात्तम् । वृद्धकुमारी । कुमारीशब्दः पुंसा सहासंप्रयोगमात्रं प्रवृत्तिनिमित्तमुपादाय प्रयुक्तो वृद्धादिभिः समानाधिकरणः । तच्च वय इह गृह्यते न कुमारत्वमेव । वयसि किम् । परमकुमारी ॥

The prior member is antodātta. vṛddhákumārī ["an old maiden"]. The word kumārī, used with mere non-association with a man as the ground of its application (pravṛttinimitta), stands in apposition (samānādhikaraṇa) with vṛddha and the like. And it is that age [, the one expressed by the other word,] that is taken here, not maidenhood itself (kumāratvam eva). Why "age"? paramakumārī ["an excellent maiden"].

Subodhinī

NSP p. 654–655

—कुमार्याम् । कुमारीशब्दे परे पूर्वपदमन्तोदात्तं स्याद्वयसि द्योत्ये ॥—वृद्धकुमारीति । विशेषणसमासः । 'पुंवत्कर्मधारय—' इति पुंवद्भावः ॥ ननु कुमारीशब्दः प्रथमे वयसि वर्तते तथा 'वयसि प्रथमे' इत्यनेन ङीबत्र विहितः तस्य कथं चरमवयोवाचिना वृद्धेन सामानाधिकरण्यमत आह—कुमारीत्यादि । कुमारीशब्दे द्वयं प्रवृत्तिनिमित्तं प्रथमं वयः पुंसा सहासंप्रयोगश्च, तत्राद्यमर्थं त्यक्त्वा द्वितीयमात्रे वर्तते तदा वृद्धादिसामानाधिकरण्यं भवति तदाह—तच्चेति । शब्दान्तराभिधेयमित्यर्थः ॥ —न कुमारत्वमेवेति । यदेतत्कुमारीशब्दस्य प्रवृत्तिनिमित्तं तद्वयो न गृह्यत इत्यर्थः । एतच्च वयोग्रहणसामर्थ्याल्लभ्यते । अन्यथा कुमारीशब्दप्रयोगे नियोगतः प्रथमं वयो गम्यत इत्यनर्थकं स्यात् । ननु तर्हि ङीबपि न स्यादिति चेच्छृणु । पूर्वं हि प्रथमं वयः प्रवृत्तिनिमित्तं कृत्वा ङीप् कृतः सोऽन्तरङ्गो वृद्धादिसामानाधिकरण्येऽपि न निवर्तते ॥—परमकुमारीति । अत्र कुमारत्वमेव गम्यते न वयोन्तरमिति भवति प्रत्युदाहरणम् ॥—उदके—अकेवल इति पदच्छेदः । अन्यथाऽसंदेहार्थं केवल उदक इत्येव ब्रूयात्तदाह—अकेवलं मिश्रमिति । द्रव्यान्तरसंपृक्तं मिश्रम् ॥—गुडोदकमिति । गुडमिश्रमुदकं गुडोदकम् । शीतोदकमिति कर्मधारयः ॥—गर्गत्रिरात्रमिति । षष्ठीसमासः । तिसृणां रात्रीणां समाहारस्त्रिरात्रम् । ‘अहःसर्वैकदेश—’ इत्यादिनाच् समासान्तः । ‘संख्यापूर्वं रात्रं क्लीवम्’ इति क्लीवत्वम्, एवं सप्तरात्र इति । रात्रिमतिक्रान्त इति प्रादिसमासः । बिल्वसप्तरात्रमित्यत्र बिल्वशब्दो बिल्वहोमे वर्तते तेन सह षष्ठीसमासः ॥—गोपालसभमिति । ‘अशाला च’ इति क्लीवत्वम् ॥—प्रतिपदोक्तेति । ‘सभाराजा—’ इत्यादिविहितम् ॥—रमणीयसभमिति । रमणीया सभा यस्येति ॥—पुरे प्रा— पुरशब्दे परे प्राचां देशे पूर्वपदमन्तोदात्तं स्यात्

translator notes

commentary Subodhinī (sk.3829.s1): 'kumāryām' = when the word kumārī follows; 'vayasi' = when an age is to be conveyed (dyotya). vṛddhakumārī is a viśeṣaṇa-samāsa with masculine-like form (puṃvadbhāva, vṛddhā → vṛddha) by puṃvat karmadhārayajātīyadeśīyeṣu (SK 746). Objection: kumārī denotes the first age, its ṅīp being taught by vayasi prathame (SK 478), so how can it be in apposition with vṛddha, which denotes the last age? Answer: kumārī has two grounds of application, the first age and non-association with a man; when it drops the first and denotes only the second, apposition with vṛddha follows. Followed in 'used with mere non-association … as the ground of its application'.
commentary Subodhinī on 'tac ca' (print p. 644; our sk.3829.s1 OCR ends garbled at '… pravṛttiṃ nāpyate'): 'tat' = the age denoted by another word (śabdāntarābhidheyam). On 'na kumāratvam eva' (sk.3829.s1, re-filed 2026-10-05 from sk.3825.n1): the age that is the pravṛttinimitta of kumārī itself is NOT what is taken — this follows from the force of naming vayas, which would otherwise be pointless, since kumārī always conveys the first age; ṅīp is still not lost, because it was added earlier on the basis of the first age and, being antaraṅga, does not lapse in apposition with vṛddha etc. paramakumārī is the counter-example because there mere maidenhood is conveyed, not another age. Followed: '[the one expressed by the other word]' is bracketed from the Subodhinī.
translator Accent: no accented copies in the text; udātta marked on the final of the prior member (vṛddhá-), the rest anudātta. For 'pūrvapadam' and 'udātta' in sutra_en see the note on SK 3827.
textual Filing: the Subodhinī on this sūtra is in sk.3829.s1, including the run-on printed below the rule text on p. 644 (scan page-0654: 'na kumāratvam eveti' … 'paramakumārīti'), which was editorial note sk.3825.n1 until re-filed 2026-10-05. Our sk.3829.s1 garbles the line at the seam; the print reads '… dvitīyamātre vartate tadā vṛddhādisāmānādhikaraṇyaṃ bhavati tadāha — tac ceti. śabdāntarābhidheyam ity arthaḥ'. No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3830 · A 6.2.96V

उदकेऽकेवले ॥ ३८३० ॥

udake'kevale

udake 'kevale — When udaka follows, in [a compound denoting something] not pure (akevala), [the prior member (pūrvapadam) has its final (antaḥ, adhikāra from SK 3826) udātta].

Rule. Before udaka "water", in a compound meaning a mixture, the pūrvapada is antodātta. Bhaṭṭoji glosses akevala "not pure" as miśra "mixed".

Example.

guḍa + udakam "water mixed with jaggery"

→ the final a of guḍa is udātta (this rule); the u of udaka is anudātta

→ the two vowels merge into o. The accent rule applies first, then the merger.

→ a single substitute for an udātta and an anudātta is udātta (SK 3658) → guḍódakam, udātta on ḍo.

→ or, because the anudātta stood at the head of a pada, the o is svarita (SK 3659) → guḍòdakam, independent svarita on ḍo.

Applies when / blocked by. Not a mixture: śītodakam "cold water". The Subodhinī calls it a karmadhāraya.

Watch out. The Subodhinī fixes the word division as a-kevale. Otherwise Pāṇini would have said kevala udake.

Siddhānta-kaumudī

अकेवलं मिश्रं तद्वाचिनि समासे उदके परे पूर्वमन्तोदात्तम् । गुहोदकम् । स्वरे कृतेऽत्र एकादेशः । स्वरितो वानुदात्तेपदादौ SK 3659 इति पक्षे स्वरितः । अकेवले किम् । शीतोदकम् ॥

Akevala means "mixed" (miśra). In a compound denoting that, when udaka follows, the prior member is antodātta. guḍódakam ["water mixed with jaggery"]. Here the single replacement (ekādeśa) is made after the accent has been applied, and by svarito vānudātte padādau (SK 3659) it is optionally svarita [: guḍòdakam]. Why "not pure"? śītodakam ["cold water"].

translator notes

commentary Subodhinī (filed in sk.3829.s1, re-filed 2026-10-05 from sk.3825.n1; 'udake — akevala iti padacchedaḥ'): the word division is a-kevale; otherwise, to avoid doubt, Pāṇini would have said 'kevala udake'. Hence 'akevalaṃ miśram': mixed means joined with another substance. guḍodakam = water mixed with jaggery; śītodakam is a karmadhāraya. Followed: 'not pure' / 'mixed', and the glosses of the examples.
translator Accent: guḍá + udakam (udātta on -ḍa, the uttarapada anudātta) → ekādeśa o, udātta by ekādeśa udāttenodāttaḥ (SK 3658): guḍódakam; or, since the anudātta stands at the beginning of a pada, optionally svarita by SK 3659: guḍòdakam (grave = independent svarita). The bracketed svarita form is my rendering of Bhaṭṭoji's 'pakṣe svaritaḥ'; the text gives no accented copy. For 'pūrvapadam' and 'udātta' in sutra_en see the note on SK 3827.
textual Ours 'guhodakam' agrees with the print (NSP p. 644, scan page-0654, 'guhoda-kam' across the line break), so the collation lists 3830 as clean; but the print's own Subodhinī on the same page reads 'guḍodakam iti … guḍamiśram udakaṃ guḍodakam', and Wikisource uttara-4/0113 has 'guḍodakam'. The English follows guḍodakam; guhodakam is probably a misprint (h for ḍ) shared by our text and the print.
textual No Subodhinī block of its own: its Subodhinī is printed under the rules on p. 644 and filed in sk.3829.s1 (re-filed 2026-10-05 from sk.3825.n1). No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3831 · A 6.2.97V

द्विगौ क्रतौ ॥ ३८३१ ॥

dvigau kratau

dvigau kratau — When a dvigu follows, in [a compound denoting] a sacrifice (kratu), [the prior member (pūrvapadam) has its final (antaḥ, adhikāra from SK 3826) udātta].

Rule. When a dvigu is the uttarapada, in the name of a sacrifice (kratu), the pūrvapada is antodātta. A dvigu is a compound whose first member is a numeral, such as trirātra "three nights".

Example.

garga + trirātraḥ "the three-night rite of the Gargas"

→ trirātra is a dvigu, and the whole names a rite

→ final of garga udātta → gargátrirātraḥ, udātta on ga (the second syllable).

The Subodhinī calls it a sixth-case compound. It derives trirātra with the compound-final affix of SK 787.

Applies when / blocked by.

Not a dvigu: atirātraḥ. The Subodhinī calls it a compound with ati, "a rite that has passed beyond the night".
Not a rite: bilvasaptarātraḥ, the seven nights of the bilva offering.

Siddhānta-kaumudī

द्विगावुत्तरपदे क्रतुवाचिनि समासे पूर्वमन्तोदात्तम् । गर्गत्रिरात्रः । द्विगौ किम् । अत्रिरात्रः । क्रतौकिम् । बिल्वहोमस्य सप्तरात्रो बिल्वसप्तरात्रः ॥

When a dvigu is the final member, in a compound denoting a sacrifice (kratu), the prior member is antodātta. gargátrirātraḥ ["the three-night rite of the Gargas"]. Why "dvigu"? atirātraḥ. Why "a sacrifice"? The seven nights of the bilva-homa: bilvasaptarātraḥ.

translator notes

commentary Subodhinī (filed in sk.3829.s1, re-filed 2026-10-05 from sk.3825.n1; 'gargatrirātram iti'): a sixth-case compound (ṣaṣṭhīsamāsa); trirātra is the samāhāra of three nights, with the samāsānta ac by ahaḥsarvaikadeśa- (SK 787), neuter by 'saṃkhyāpūrvaṃ rātraṃ klībam', and so also saptarātra; atirātra is a prādi-samāsa, '[a rite] that has passed beyond the night'; in bilvasaptarātra the word bilva stands for the bilva-homa, and the sixth-case compound is made with it. The Subodhinī's lemma is neuter (gargatrirātram); Bhaṭṭoji's example, as the name of a rite, is masculine (gargatrirātraḥ; print = ours, scan page-0654), and the English keeps Bhaṭṭoji's form. Followed: gargatrirātraḥ as a sixth-case compound with the dvigu trirātra; bilva rendered 'bilva-homa'.
translator Accent: no accented copies; udātta marked on the final of the prior member (gargá-), the rest anudātta. Counter-examples unmarked. For 'pūrvapadam' and 'udātta' in sutra_en see the note on SK 3827.
textual Ours 'atrirātraḥ' is a slip; the print reads 'atirātraḥ' (NSP p. 644, scan page-0654; collation batch19, class A; Wikisource also atirātraḥ, and the Subodhinī's prādi-samāsa gloss presupposes ati-). The English follows the print.
textual Ours 'kratau kim' is written without a space ('kratau' and 'kim' run together); the print separates the words. No Subodhinī block of its own (filed in sk.3829.s1, re-filed 2026-10-05 from sk.3825.n1). No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3832 · A 6.2.98V

सभायां नपुंसके ॥ ३८३२ ॥

sabhāyāṃ napuṃsake

sabhāyāṃ napuṃsake — When sabhā follows, in a neuter [compound], [the prior member (pūrvapadam) has its final (antaḥ, adhikāra from SK 3826) udātta].

Rule. Before sabhā "assembly", in a neuter compound, the pūrvapada is antodātta.

Example.

gopāla + sabhā → neuter by SK 827 → gopālasabham → final of gopāla udātta

→ gopālásabham "an assembly of cowherds", udātta on la.

strī + sabhā → strī́sabham "an assembly of women", udātta on strī.

Applies when / blocked by.

Not sabhā: brāhmaṇasenam "an army of brāhmaṇas".
Not neuter: rājasabhā "a king's assembly hall".

Watch out. Only the neuter that is taught for sabhā by name counts (pratipadokta, SK 826–827). So the rule does not reach ramaṇīyasabhaṃ brāhmaṇakulam "a brāhmaṇa family whose hall is pleasant". The Subodhinī calls ramaṇīyasabha a bahuvrīhi. It is neuter only because the noun it qualifies, kula, is neuter.

Siddhānta-kaumudī

सभायां परतो नपुंसकलिङ्गे समासे पूर्वमन्तोदात्तम् । गोपालसभम् । स्त्रीसभम् । सभायां किम् । ब्राह्मणसेनम् । नपुंसके किम् । राजसभा प्रतिपदोक्तनपुंसकग्रहणान्नेह । रमणीयसभम् । ब्राह्मणकुलम् ॥

When sabhā follows, in a compound of neuter gender, the prior member is antodātta. gopālásabham ["an assembly of cowherds"]. strī́sabham ["an assembly of women"]. Why "sabhā"? brāhmaṇasenam ["an army of brāhmaṇas"]. Why "neuter"? rājasabhā ["a king's assembly hall"]. Because the neuter that is specifically taught (pratipadokta) is meant, [the rule does] not [apply] here: ramaṇīyasabhaṃ brāhmaṇakulam ["a brāhmaṇa family whose hall is pleasant"].

translator notes

commentary Subodhinī (filed in sk.3829.s1, re-filed 2026-10-05 from sk.3825.n1): gopālasabham is neuter by aśālā ca (SK 827); 'pratipadokta' = the neuter taught by sabhā rājāmanuṣyapūrvā (SK 826) and the following rule; ramaṇīyasabham is a bahuvrīhi, 'whose hall is pleasant' (ramaṇīyā sabhā yasya). The rest of the remark is under the scan's watermark; legible: '… bahuvrīhiḥ … [abhi]dheyavaśān napuṃsakatvaṃ na pratipadoktam'. Followed: ramaṇīyasabham is translated as a bahuvrīhi agreeing with brāhmaṇakulam, its neuter coming from the qualified noun, not from a rule naming sabhā.
translator ramaṇīyasabham and brāhmaṇakulam are taken as one phrase (adjectival bahuvrīhi + the noun it qualifies), which is what the Subodhinī's bahuvrīhi analysis requires; Wikisource uttara-4/0113 prints them without a daṇḍa between them, whereas ours and the print (NSP p. 644) separate them with a daṇḍa. brāhmaṇasenam (neuter optionally by vibhāṣā senāsurā- SK 828) and rājasabhā are bare counter-examples in the text; their glosses are mine.
translator Accent: no accented copies; udātta marked on the final of the prior member (gopālá-, strī́-), the rest anudātta. Counter-examples unmarked. For 'pūrvapadam' and 'udātta' in sutra_en see the note on SK 3827.
textual No Subodhinī block of its own: its Subodhinī ('gopālasabham iti', OCR '-sabhām'; 'pratipadokteti'; 'ramaṇīyasabham iti', OCR '-sabhām') is printed on p. 644 (scan page-0654) and filed in sk.3829.s1 (re-filed 2026-10-05 from sk.3825.n1); the scan's last line loses words under the watermark. No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3833 · A 6.2.99V

पुरे प्राचाम् ॥ ३८३३ ॥

pure prācām

pure prācām — When pura follows, [in the region] of the Easterners, [the prior member (pūrvapadam) has its final (antaḥ, adhikāra from SK 3826) udātta].

Rule. Before pura, in the eastern country, the pūrvapada is antodātta. The Subodhinī reads prācām as a region, not as the view of eastern grammarians.

Example.

devadatta + puram → a town in the east → final of the pūrvapada udātta

→ devadattápuram, udātta on ta.

nāndī + puram → nāndī́puram, udātta on dī.

Applies when / blocked by. Not eastern: śivapuram. Bhaṭṭoji gives no gloss of his own here.

Siddhānta-kaumudī

देवदत्तपुरम् । नान्दीपुरम् । प्राचां किम् । शिवपुरम् ॥

devadattápuram. nāndī́puram. Why "of the Easterners"? śivapuram.

translator notes

commentary Subodhinī (at the end of sk.3829.s1: the lemma 'pure prā—', re-filed 2026-10-05 from sk.3825.n1, then the gloss printed at the head of the p. 645 commentary): 'when the word pura follows, in the eastern country (prācāṃ deśe), the prior member is antodātta'. Followed in sutra_en: prācām is read as the region, not as the opinion of the eastern grammarians.
translator Accent: no accented copies; udātta marked on the final of the prior member (devadattá-, nāndī́-), the rest anudātta; the counter-example śivapuram is unmarked. The kaumudī gives no gloss of its own; sutra_en follows the Subodhinī. For 'pūrvapadam' and 'udātta' see the note on SK 3827.
textual No Subodhinī block of its own (see the commentary note for the filing). No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3834 · A 6.2.100V

अरिष्टगौडपूर्वे च ॥ ३८३४ ॥

ariṣṭagauḍapūrve ca

ariṣṭagauḍapūrve ca — And [when pura follows (pure, carried forward, anuvṛtti, from SK 3833)], in [a compound] of which ariṣṭa or gauḍa is the first [word], [the prior member (pūrvapadam) has its final (antaḥ, adhikāra from SK 3826) udātta].

Rule. Before pura, in a compound that begins with ariṣṭa or gauḍa, the pūrvapada is antodātta. pura is carried from SK 3833.

Example.

ariṣṭa + puram → ariṣṭápuram, udātta on ṣṭa.

gauḍa + puram → gauḍápuram, udātta on ḍa.

Applies when / blocked by. Why does the sūtra say pūrva "first"? So that it also applies here:

ariṣṭāśrita + puram → ariṣṭāśritápuram, udātta on ta.

gauḍabhṛtya + puram → gauḍabhṛtyápuram, udātta on tya.

The Subodhinī explains. With pūrva the condition is a bahuvrīhi, "a compound in which ariṣṭa or gauḍa comes first". So the pūrvapada may be longer, and its final is udātta. Without pūrva, ariṣṭa would be separated from pura by āśrita, and the rule would fail.

Watch out. The udātta falls on the last syllable of the whole pūrvapada, not on ariṣṭa itself.

Siddhānta-kaumudī

पुरे परे अरिष्टगौडपूर्वसमासे पूर्वमन्तोदात्तम् । अरिष्टपुरम् । गौडपुरम् । पूर्वग्रहणं किम् । इहापि तथा स्यात् । अरिष्टाश्रितपुरम् । गौडभृत्यपुरम् ॥

When pura follows, in a compound having ariṣṭa or gauḍa as first [word], the prior member is antodātta. ariṣṭápuram. gauḍápuram. Why the word "first" (pūrva)? So that it applies here too: ariṣṭāśritápuram, gauḍabhṛtyápuram.

Subodhinī

NSP p. 655

—अरिष्ट—॥—पूर्वग्रहणं किमिति । अरिष्टगौडयोरिति वक्तव्यमिति प्रश्नः ॥—इहापि यथा स्यादिति । पूर्वग्रहणे हि सति बहुव्रीहिर्लभ्यते । अरिष्टगौडौ पूर्वौ यस्मिन्समास इति तेनारिष्टश्रितपुरं गौडभृत्यपुरमित्यत्रापि पूर्वपदमन्तोदात्तं भवति । असति तु पूर्वग्रहणे श्रितभृत्यशब्दाभ्यां व्यवहितत्वाच्चारिष्टगौडयोस्तावन्न स्यात् समुदाययोश्च सूत्रेऽनुपात्तत्वात् ॥—नेहास्ति—। ‘पुरे प्राचाम्’ इति प्राप्तः प्रतिषिध्यते

translator notes

commentary Subodhinī (sk.3834.s1): the question 'pūrvagrahaṇaṃ kim' means 'one should have said ariṣṭagauḍayoḥ'. With 'pūrva' a bahuvrīhi is obtained: 'the compound in which ariṣṭa and gauḍa are first'; so in ariṣṭāśritapuram (Subodhinī: ariṣṭaśrita-), gauḍabhṛtyapuram too the prior member is antodātta. Without 'pūrva' it would not apply to ariṣṭa and gauḍa, since they are separated [from pura] by śrita and bhṛtya, nor to the two complexes, since the sūtra does not mention them. Followed: the bahuvrīhi construal in sutra_en and the reading of the counter-question.
translator Accent: no accented copies. The udātta is marked on the final of the whole prior member (ariṣṭá-, gauḍá-, ariṣṭāśritá-, gauḍabhṛtyá-), as the Subodhinī's 'pūrvapadam antodāttam' requires; the rest anudātta. 'pure' in sutra_en is from Bhaṭṭoji's gloss 'pure pare' and the sūtra's ca. For 'pūrvapadam' and 'udātta' see the note on SK 3827.
textual Ours 'ihāpi tathā syāt' agrees with the print (NSP p. 645, scan page-0655); Wikisource and the Subodhinī's own pratīka read 'ihāpi yathā syāt' (collation batch20, class V). The English ('so that it applies here too') renders the sense both readings share. No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3835 · A 6.2.101V

न हास्तिनफलकमार्देयाः ॥ ३८३५ ॥

na hāstinaphalakamārdeyāḥ

na hāstinaphalakamārdeyāḥ — [When pura follows (pure, carried forward, anuvṛtti, from SK 3833)], hāstina, phalaka and mārdeya [as prior members] do not [have their final (antaḥ, adhikāra from SK 3826) udātta].

Rule. Before pura, hāstina, phalaka and mārdeya are not antodātta. This blocks SK 3833.

Example. No accent is stated for these forms:

hāstinapuram, phalakapuram, mārdeyapuram.

Applies when / blocked by. Bhaṭṭoji explains mārdeya. It is "the offspring of Mṛdi", with the affix ḍhak, because the word is in the śubhrādi list (SK 1126). The Subodhinī's derivation instead assumes the stem mṛdu; scholars discuss this.

Watch out. The rule says only what does not happen. Which accent these compounds then take is not stated here.

Siddhānta-kaumudī

पुरे परे नैतान्यन्तोदात्तानि । हास्तिनपुरम् । फलकपुरम् । मार्देयपुरम् । मृदेरपत्यमिति शुभ्रादित्वाड्ढक् ॥

When pura follows, these are not antodātta [as pure prācām, SK 3833, would make them]. hāstinapuram. phalakapuram. mārdeyapuram. [mārdeya is] "the offspring of Mṛdi (mṛder apatyam)", with ḍhak because [the word] belongs to the śubhrādi list (SK 1126).

Subodhinī

alignment inferredNSP p. 655

—मार्देयपुरमिति । ‘ढे लोपोऽकद्र्वाः’ इत्युकारलोपः ॥—दिक्शब्दाः—। दिक्शब्दाः पूर्वपदानि अन्तोदात्तानि स्युर्ग्रामादिषूत्तरपदेषु । चानराटे स्वरूपग्रहणमितरेष्वर्थग्रहणम्

translator notes

commentary Subodhinī (lemma printed '—nehāsti—' = na hāsti-; print and ours agree, scan page-0655; at the tail of sk.3834.s1): the antodātta that pure prācām (SK 3833) would give is prohibited. Followed: the bracketed reference to SK 3833 in the block.
commentary Subodhinī (sk.3835.s1, 'mārdeyapuram iti'): the u is deleted by ḍhe lopo 'kadrvāḥ (SK 1142; OCR 'akaṭyāḥ', print 'akadrvāḥ', scan page-0655). This presupposes the stem mṛdu, whereas the kaumudī's 'mṛdeḥ' points to mṛdi; recorded, not followed (the English keeps the kaumudī's form).
translator No accent marks: Bhaṭṭoji gives no accented forms, and what the compounds receive instead (the default samāsa accent) is not stated in the text. 'pure' in sutra_en is from Bhaṭṭoji's gloss 'pure pare'.
textual 'mṛder apatyam': ours = print (NSP p. 645, scan page-0655) = Wikisource; see the commentary note for the Subodhinī's mṛdu. No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3836 · A 6.2.102V

कुसूलकूपकुम्भशालं बिले ॥ ३८३६ ॥

kusūlakūpakumbhaśālaṃ bile

kusūlakūpakumbhaśālaṃ bile — When bila follows, kusūla, kūpa, kumbha and śāla [as prior members (pūrvapadam) have their final (antaḥ, adhikāra from SK 3826) udātta].

Rule. Before bila "opening", the pūrvapadas kusūla "granary", kūpa "well", kumbha "jar" and śāla are antodātta.

Example.

kusūla + bilam → kusūlábilam "the opening of a granary", udātta on la.

kūpábilam "the opening of a well", udātta on pa.

kumbhábilam "the opening of a jar", udātta on bha.

śālábilam, udātta on la.

Applies when / blocked by.

Not one of the four: sarpabilam "a snake's hole".
Not bila: kusūlasvāmī "the owner of the granary".

Siddhānta-kaumudī

एतान्यन्तोदात्तानि बिले परे । कुसूलबिलम् । कूपबिलम् । कुम्भबिलम् । शालबिलम् । कुसूलादि किम् । सर्पबिलम् । बिलेति किम् । कुसूलस्वामी ॥

These are antodātta when bila follows. kusūlábilam ["the opening of a granary"]. kūpábilam ["the opening of a well"]. kumbhábilam ["the opening of a jar"]. śālábilam. Why "kusūla etc."? sarpabilam ["a snake's hole"]. Why "bila"? kusūlasvāmī ["the owner of the granary"].

translator notes

translator Accent: no accented copies; udātta marked on the final of the prior member (kusūlá-, kūpá-, kumbhá-, śālá-), the rest anudātta; counter-examples unmarked. The neuter-singular 'kusūla…śālam' of the sūtra is read, as the Subodhinī says of this section at SK 3826, for the sense of the sixth case ('of kusūla …'); Bhaṭṭoji's 'etāni' (plural) confirms that the four words are meant. The glosses of the examples are mine; śālabilam is left unglossed (śāla 'hall' or the śāla tree). For 'pūrvapadam' and 'udātta' see the note on SK 3827.
textual No Subodhinī on this sūtra: the print's commentary on p. 645 (scan page-0655) passes from 'mārdeyapuram iti' (SK 3835) straight to 'dikśabdāḥ' (SK 3837), and no neighbour s-block carries a remark on it. No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only). Ours and the print read 'śālabilam' (Wikisource's OCR is garbled there).

SK 3837 · A 6.2.103V

दिक्शब्दा ग्रामजनपदाख्यानचानराटेषु ॥ ३८३७ ॥

dikśabdā grāmajanapadākhyānacānarāṭeṣu

dikśabdā grāmajanapadākhyānacānarāṭeṣu — Words for a direction (dikśabda) [as prior members (pūrvapadam) have their final (antaḥ, adhikāra from SK 3826) udātta] when [a word for] a village, a country (janapada) or a narrative (ākhyāna) follows, or [the word] cānarāṭa.

Rule. A direction word is antodātta before a word for a village, a country or a narrative, or before the word cānarāṭa. For cānarāṭa the form itself is meant. For the others, any word with that meaning counts (Subodhinī).

Example.

Before village names (compounds by SK 727):

pūrva + iṣukāmaśamī → final a of pūrva udātta → a + i merge into e

→ udātta by SK 3658: pūrvéṣukāmaśamī, udātta on ve; or svarita by SK 3659: pūrvèṣukāmaśamī.

aparákṛṣṇamṛttikā, udātta on ra.

Before a country: pūrvápañcālāḥ, udātta on va. The Subodhinī calls it a karmadhāraya by SK 737. pañcāla here names part of the country.

Before a narrative: pūrváyātam, pūrváyāyātam, udātta on va. yāyāta is a work about Yayāti.

Before cānarāṭa: pūrvácānarāṭam, udātta on va.

Applies when / blocked by. Why does the sūtra say śabda "word"? To take in a direction word used of time. pūrva in pūrvayāyātam means "earlier", not "eastern".

Watch out. In pūrvéṣukāmaśamī the text does not say which of the two forms, udātta or svarita, is meant. Both follow from the rules.

Siddhānta-kaumudī

दिक्शब्दा अन्तोदात्त भवन्त्येषु । पूर्वेषुकामशमी । अपरकृष्णमृत्तिका । जनपद । पूर्वपञ्चालाः । आख्याने । पूर्वयातम् । पूर्वयायातम् । पूर्वचानराटम् । शब्दग्रहणं कालवाचिदिक्शब्दस्य परिग्रहार्थम् ॥

Words for a direction are antodātta before these. [Before a village name:] pūrvéṣukāmaśamī, aparákṛṣṇamṛttikā. Before [a word for] a country: pūrvápañcālāḥ ["the eastern Pañcālas"]. Before a narrative: pūrváyātam, pūrváyāyātam. pūrvácānarāṭam. The word "śabda" is used in order to include a word for a direction that denotes time.

Subodhinī

alignment inferredNSP p. 655

—पूर्वेषुकामशमी । अपरकृष्णमृत्तिकेति । ‘दिक्संख्ये संज्ञायाम्’ इति समासः ॥—पूर्वपञ्चाला इति । समुदायेषु हि प्रवृत्ताः शब्दा अवयवेष्वपि वर्तन्त इति पञ्चालैकदेशे पञ्चालशब्दः । ततः पूर्वशब्देन सामानाधिकरण्यात् ‘पूर्वापरप्रथम—’ इत्यादिना कर्मधारयः ॥—पूर्वयायातमिति । ययातिमधिकृत्य कृतो ग्रन्थ इत्यपि यायातशब्दः सिद्धः ॥—शब्दग्रहणमित्यादि । दिशि दृष्टः शब्द इत्युत्तरपदलोपी समासस्तेन कालवाचिनोऽपि ग्रहणात्पूर्वयायातमित्यादावपि भवति

translator notes

commentary Subodhinī (at the tail of sk.3835.s1, 'dikśabdāḥ—'): direction words as prior members are antodātta before grāma etc. as final members; for cānarāṭa its own form is meant (svarūpagrahaṇa), for the others the meaning (arthagrahaṇa). Followed in sutra_en ('a word for a village …', 'the word cānarāṭa').
commentary Subodhinī (sk.3837.s1): pūrveṣukāmaśamī and aparakṛṣṇamṛttikā are compounds by diksaṃkhye saṃjñāyām (SK 727), i.e. names; in pūrvapañcālāḥ the word pañcāla, as words used of a whole also apply to its parts, denotes part of Pañcāla, and the karmadhāraya is by pūrvāparaprathama- (SK 737); yāyāta is a work composed about Yayāti. On 'śabdagrahaṇam': dikśabda is an uttarapadalopin compound, 'a word seen (used) in [the sense of] direction', so a time-denoting one is included too and the rule applies in pūrvayāyātam and the like. Followed: the examples are read as names, a part of the country, and a narrative; pūrva in pūrvayāyātam is the time-sense the last sentence provides for.
translator Accent: no accented copies; udātta marked on the final of the prior member (pūrvá-, apará-), the rest anudātta. In pūrveṣukāmaśamī the udātta a of pūrva and the anudātta i of iṣu- coalesce: the e is udātta by ekādeśa udāttenodāttaḥ (SK 3658), or optionally svarita by SK 3659 (pūrvèṣukāmaśamī); the text does not say which. 'Village name' is bracketed because the text, unlike the next two labels, gives no heading for the first two examples. For 'pūrvapadam' and 'udātta' see the note on SK 3827.
textual Ours 'antodātta bhavanti' lacks the ā-mātrā; the print reads 'antodāttā bhavanty eṣu' (NSP p. 645, scan page-0655; collation batch20, class A). The English follows the print.
textual The heading before pūrvapañcālāḥ is 'janapada' in ours, the print (scan page-0655) and Wikisource, against 'ākhyāne' (seventh-case word, saptamyanta) before the next examples; 'janapade' is presumably meant. Ours and the print give both pūrvayātam and pūrvayāyātam; Wikisource has only pūrvayāyātam and the Subodhinī comments only on pūrvayāyātam, so pūrvayātam may be a defective doublet; both are translated.
textual The Subodhinī on this sūtra begins at the tail of sk.3835.s1 and continues in sk.3837.s1. No Bālamanoramā (BM layer empty; Wikisource uttara-4/0113 is mūla only).

SK 3838 · A 6.2.104V

आचार्योपसर्जनश्चान्तेवासिनि ॥ ३८३८ ॥

ācāryopasarjanaścāntevāsini

ācāryopasarjanaś cāntevāsini — Also when [a later member] denoting a pupil (antevāsin) in which the teacher (ācārya) is subordinate (upasarjana) follows, [the dik-words (dikśabdāḥ, carried forward, anuvṛtti, from SK 3837) have their final syllable udātta (antaḥ, adhikāra from SK 3826)].

Rule. Direction words are also antodātta before a word for a pupil, in which the teacher is subordinate. ca "also" carries "direction words" from SK 3837.

Example.

pūrva + pāṇinīyāḥ "the earlier Pāṇinīyas"

→ pāṇinīya names a pupil, with the teacher Pāṇini subordinate within it

→ final of pūrva udātta → pūrvápāṇinīyāḥ, udātta on va.

The Subodhinī calls it a karmadhāraya by SK 737.

Applies when / blocked by.

No teacher in the word: pūrvāntevāsī "an earlier pupil".
Not a pupil: pūrvapāṇinīyaṃ śāstram "the ancient Pāṇinian treatise". Here pūrva means "ancient".

Watch out. Bhaṭṭoji gives no reason why pūrvāntevāsī fails. It is read here as follows: antevāsin names a pupil with no teacher in the word, so no teacher is subordinate.

Siddhānta-kaumudī

आचार्योपसर्जनान्तेवासिनि परे दिक्शब्दा अन्तोदात्ता भवन्ति । पूर्वपाणिनीयाः । आचार्येति किम् । पूर्वान्तेवासी । अन्तेवासिनि किम् । पूर्वपाणिनीयं शास्त्रम् ॥

When [a later member] denoting a pupil in which the teacher is subordinate follows, the dik-words have their final syllable udātta (antodātta): pūrvápāṇinīyāḥ ['the earlier Pāṇinīyas'; the final syllable of pūrva is udātta]. Why 'teacher'? pūrvāntevāsī ['an earlier pupil']. Why 'pupil'? pūrvapāṇinīyaṃ śāstram ['the ancient Pāṇinian treatise'].

Subodhinī

NSP p. 655

—आचार्योपसर्जन—। आचार्योपसर्जनग्रहणमन्तेवासिनो विशेषणं सप्तम्यर्थे प्रथमा तदाह—आचार्योपसर्जनान्तेवासिनीति । आचार्य उपसर्जनं यस्य स आचार्योपसर्जनः स चासावन्तेवासी च तद्वाचिनि ॥—पूर्वपाणिनीया इति । ‘पूर्वापरप्रथम—’ इति समासः । पाणिनेश्छात्राः पाणिनीयाः । अत्रान्तेवासिनः प्रधानमाचार्यस्तूपसर्जनम् ।—पूर्वपाणिनीयं शास्त्रमिति । पूर्वं चिरंतनमित्यर्थः

translator notes

commentary Subodhinī: 'ācāryopasarjana' qualifies antevāsin and is a first-case word (prathamānta) used in the sense of the seventh (saptamyarthe prathamā), hence Bhaṭṭoji's gloss 'ācāryopasarjanāntevāsini'; ācāryopasarjana is analysed 'one in whom the teacher is subordinate', and the whole compound means 'a word denoting such a pupil'. Followed in sutra_en and the block.
commentary Subodhinī: pūrvapāṇinīyāḥ is a karmadhāraya by pūrvāparaprathama- (SK 737); pāṇinīyāḥ = 'the pupils of Pāṇini', in which the pupil is the principal and the teacher is subordinate. In the counter-example pūrvapāṇinīyaṃ śāstram, pūrva means 'ancient' (cirantana). Followed in the glosses.
translator The 'ca' of the sūtra draws in 'dikśabdāḥ' from SK 3837, as Bhaṭṭoji's gloss shows. The rule falls within the adhikāra 'antaḥ' (SK 3826), which Bhaṭṭoji there extends up to uttarapadādiḥ (SK 3845); the Subodhinī on SK 3826 says that in this section the first-case word for the prior member stands in the sense of the sixth ('the final of X'). The counter-example pūrvāntevāsī is not explained by the kaumudī or the Subodhinī; on the translator's reading it fails because the word antevāsin names a pupil without any teacher in it, so the teacher is not subordinate within the later member. Accent convention: udātta acute. Only the syllable this rule makes udātta is marked; the kaumudī gives no other accent, and the counter-examples are left unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0113 prints only the mūla here. The print (NSP p. 645, scan page-0655) agrees with ours (collation batch20: clean); the print writes the sūtra 'ācāryopasarjanaś cā 'ntevāsini' with an avagraha.

SK 3839 · A 6.2.105V

उत्तरपदवृद्धौ सर्वं च ॥ ३८३९ ॥

uttarapadavṛddhau sarvaṃ ca

uttarapadavṛddhau sarvaṃ ca — When a later member (uttarapada) carrying a vṛddhi [enjoined under the heading uttarapadasya (SK 1396)] follows, sarva too [and the dik-words (dikśabdāḥ, carried forward, anuvṛtti, from SK 3837)] [have their final syllable udātta (antaḥ, adhikāra from SK 3826)].

Rule. Before an uttarapada whose vṛddhi is taught under the heading uttarapadasya (SK 1396), sarva and the direction words are antodātta.

Example.

sarvapañcāla + vuñ → the affix vuñ (SK 1349) → vṛddhi of the later member (SK 1398)

→ sarvapāñcālaka → final of sarva udātta → sarvápāñcālakaḥ, udātta on va.

aparápāñcālakaḥ (vṛddhi by SK 1399), udātta on ra.

Applies when / blocked by. Why name the heading? To keep out sarvabhāsaḥ and sarvakārakaḥ. The ā of kāraka is vṛddhi by SK 254, not by a rule under that heading.

Watch out. The word uttarapada in the sūtra points to the heading uttarapadasya, as the Subodhinī explains. "Any later member with vṛddhi" would wrongly take in sarvakārakaḥ.

Siddhānta-kaumudī

उत्तरपदस्येत्यधिकृत्य या वृद्धिर्विहिता तद्वत्युत्तरपदे परे सर्वशब्दो दिक्शब्दाश्चान्तोदात्ता भवन्ति । सर्वपाञ्चालकः । अपरपाञ्चालकः । अधिकारग्रहणं किम् । सर्वभासः । सर्वकारकः ॥

When a later member follows that carries a vṛddhi enjoined under the heading 'uttarapadasya' (SK 1396), the word sarva and the dik-words have their final syllable udātta: sarvápāñcālakaḥ, aparápāñcālakaḥ [the final syllable of sarva and of apara is udātta]. Why mention the heading? [Otherwise it would apply in] sarvabhāsaḥ and sarvakārakaḥ.

Subodhinī

NSP p. 655

—उत्तरपदवृद्धौ—। अत्र वृद्धावित्येतावतैव वृद्धिमदुत्तरपदपरिग्रहे सिद्धे उत्तरपदग्रहणात्तदधिकारो लक्ष्यते । उत्तरपदशब्दस्य स्वरितत्वादिहाधिकारप्रतिपत्तिरित्याशयेनाह—उत्तरस्य पदस्येत्यादि ॥—सर्वपाञ्चालक इत्यादि । ‘सुसर्वार्धदिक्शब्दस्य’ इति तदन्तविधौ ‘अवृद्धादपि बहुवचनविषयात्’ इति वुञ् । सुसर्वार्धाज्जनपदस्य ‘दिशोऽमद्राणाम्’ इत्युत्तरपदवृद्धिः ॥ वृद्धिशब्देन या वृद्धिर्विहिता तद्वत्युत्तरपद इत्युच्यमानेऽपि न निर्वाह इत्याह— सर्वकारक इति

translator notes

commentary Subodhinī: 'vṛddhau' alone would already take in a later member that has vṛddhi; the word 'uttarapada' is added to point to the heading uttarapadasya, and since that word is svarita (marked as an adhikāra) the heading is understood here. Followed: 'adhikāragrahaṇa' is rendered as the mention of the heading uttarapadasya, and sutra_en brackets it.
commentary Subodhinī: in sarvapāñcālakaḥ and aparapāñcālakaḥ the affix is vuñ by avṛddhād api bahuvacanaviṣayāt (SK 1349) with tadantavidhi by the wording 'susarvārdhadikśabdasya' (as the Subodhinī quotes it), and the vṛddhi of the later member is by susarvārdhāj janapadasya (SK 1398) and diśo 'madrāṇām (SK 1399). It adds that even the wording 'a later member with a vṛddhi enjoined by the word vṛddhi' would not suffice, as sarvakārakaḥ shows. Followed: the counter-examples are rendered as forms the rule would wrongly reach without the heading.
translator In sarvakārakaḥ the vṛddhi of kāraka comes from aco ñṇiti (SK 254) under ṇvul, not from the uttarapadasya section; sarvabhāsaḥ merely contains a long ā. The kaumudī does not say this; it follows from the Subodhinī's remark. The 'ca' brings in 'dikśabdāḥ' from SK 3837, as Bhaṭṭoji's gloss shows. Accent convention: udātta acute; only the syllable this rule makes udātta is marked.
textual The Subodhinī quotes the kaumudī as 'uttarasya padasyetyādi', where ours and the print's kaumudī read 'uttarapadasyety adhikṛtya' (NSP p. 645, scan page-0655): a variant in the commentator's text, no action. Commentary OCR: sk.3839.s1 'iti duṣṭvā' = print 'iti vuñ' (scan page-0655). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0113–0114 prints only the mūla. The print agrees with ours (collation batch20: clean).

SK 3840 · A 6.2.106V

बहुव्रीहौ विश्वं संज्ञायाम् ॥ ३८४० ॥

bahuvrīhau viśvaṃ saṃjñāyām

bahuvrīhau viśvaṃ saṃjñāyām — In a bahuvrīhi that is a name (saṃjñā), viśva [as prior member has its final syllable udātta (antaḥ, adhikāra from SK 3826)].

Rule. In a bahuvrīhi that is a name, the pūrvapada viśva is antodātta. The Subodhinī says "name" qualifies the compound, not the word viśva.

Example.

viśva + karman → a bahuvrīhi, and a name

→ by SK 3735 viśva would keep its own udātta on vi

→ this rule overrides that: final of viśva udātta → viśvákarmā, udātta on śva.

viśvádevaḥ, udātta on śva.

In the Veda: ā́ viśvádevaṃ sátpatim. Here ā is udātta, viśvádevam has its udātta on śva, and sátpatim on sa.

Applies when / blocked by.

Not a bahuvrīhi: viśvadevāḥ "they are all, and they are gods". Bhaṭṭoji's analysis makes it a karmadhāraya. No accent is stated.
Not a name: víśvadevaḥ, udātta on vi. The pūrvapada keeps its own accent by SK 3735.

Watch out. Bhaṭṭoji adds: "The bahuvrīhi heading runs up to the avyayībhāva." So SK 3841–3854 all concern bahuvrīhis.

Siddhānta-kaumudī

बहुव्रीहौ विश्वशब्दः पूर्वपदभूतः संज्ञायामन्तोदात्तः स्यात् । पूर्वपदप्रकृतिस्वरेण प्राप्तस्याद्युदात्तस्यापवादः । विश्वकर्मा विश्वदेवः (वि॒श्वक॑र्मा वि॒श्वदे॑वः) । आविश्वदेवं सत्पतिम् (आवि॒श्वदे॑वं॒ सत्प॑तिम्) । बहुव्रीहौ किम् । विश्वे च ते देवाश्च विश्वदेवाः । संज्ञायां किम् । विश्वदेवः (विश्व॑देवः) । प्रागव्ययीभावाद्बहुव्रीह्यधिकारः ॥

In a bahuvrīhi, the word viśva, standing as the prior member (pūrvapada), is antodātta when [the compound] is a name. This is an exception (apavāda) to the ādyudātta [of viśva] that would follow from the rule that the prior member keeps its own accent (pūrvapadaprakṛtisvara, SK 3735). viśvákarmā, viśvádevaḥ [in each the final syllable of viśva is udātta]; ā́ viśvádevaṃ sátpatim [viśvadeva as a name, in a Vedic quotation]. Why 'in a bahuvrīhi'? viśvadevāḥ — 'they are all (viśve) and they are gods' [a karmadhāraya]. Why 'a name'? víśvadevaḥ [the first syllable is udātta, by the prior member's own accent]. The bahuvrīhi adhikāra runs up to [the rules on] the avyayībhāva.

Subodhinī

NSP p. 655–656

—बहुव्रीहौ—। संज्ञायामिति बहुव्रीहेर्विशेषणं न विश्वशब्दस्येति । विशेः क्वन् नित्त्वादाद्युदात्तो विश्वशब्दः ॥—उदरा—। एषूत्तरपदेषु बहुव्रीहौ संज्ञायां पूर्वपदमन्तोदात्तं स्यात् । अयमपि पूर्वपदप्रकृतिस्वरस्यापवादः । वृकशब्दः ‘प्राणिनां कुपूर्वाणाम्’ इत्याद्युदात्तः । वृक्त्येवोदरमस्य वृकोदरः ॥—हर्यश्व इति । हरतेः ‘सर्वधातुभ्यः—’ इति इन् । आद्युदात्तो हरिशब्दः । हरिरश्वोऽस्य हर्यश्वः । यणि कृते ‘उदात्तस्वरितयोः—’ इति स्वरितः ॥—महेषुरिति । महच्छब्दोऽन्तोदात्तः । ‘वर्तमाने पृषन्महत्—’ इत्यत्र तथा निपातनात् । तथा च पूर्वपदप्रकृतिस्वरेणैव सिद्धे सति त्वन्यार्थ आरम्भोऽपवादत्वादनेनैवान्तोदात्तत्वम् । उदाहरणं तु सुवर्णपुङ्खेषुरिति ज्ञेयम् । सुष्ठु वर्णो येषां ते सुवर्णाः । ‘नञ्दुःसुभ्याम्—’ इत्यन्तोदात्तत्वम् । सुवर्णाः पुङ्खा येषां ते । बहुव्रीहौ पूर्वपदप्रकृतिस्वरेण मध्योदात्तत्वं पुनरिषुशब्देन बहुव्रीहौ पूर्वपदमन्तोदात्तम् । एकादेशस्तु ‘स्वरितो वानुदात्ते पदादौ’ इति पक्षे स्वरितः ॥—घटोदर इति । घटशब्दः पचायजन्तः । कटुशब्दात्संज्ञायां कन् । ‘चरिचलिपतिवदीनां वा द्वित्वमच्याक्चाभ्यासस्य’ इति पचायजन्तो चलाचलशब्दः ॥— अनुदर इत्यादि । अस्यावकाशः । घटोदरः । ‘नञ्सुभ्याम्’— इत्यस्यावकाशः । अयशः । सुयशः । एवं स्थिते विप्रतिषेधः ॥—नदी— बन्धुनीति शब्दस्वरूपापेक्षया नपुंसकनिर्देशः । ‘गर्गादिभ्यो यञ्’ इति यञन्ताद्गर्गशब्दात् ‘यञश्च’ इति ङीप् ॥—गार्गी— ञित्स्वरेणाद्युदात्तः ॥—ब्रह्मबन्धुरिति । ‘वृहेर्नोच्च’ इति नकारस्याकारादेशो मनिन्प्रत्ययश्चेति मनिनन्तो ब्रह्मशब्दो नित्स्वरेणाद्युदात्तः । तदाह—ब्रह्मेत्यादि ॥—गार्गीप्रिय इति । अत्र पूर्वपदप्रकृतिस्वर एव

translator notes

commentary Subodhinī: 'saṃjñāyām' qualifies the bahuvrīhi, not the word viśva. Followed: the English says the compound is a name.
commentary Subodhinī: viśva is viś with the affix kvan, and is ādyudātta because the affix has n as it-letter (nit). Followed: this is the ādyudātta that the kaumudī calls 'prāptasya', and the counter-example víśvadevaḥ is marked accordingly.
translator Accents follow our accented copies. viśvakarmā and viśvadevaḥ carry the anudātta stroke under vi and the dependent svarita over the syllable after śva, so śva is udātta (viśvákarmā, viśvádevaḥ). In the mantra ā is unmarked before the anudātta stroke under vi, so ā is udātta; vaṃ carries the anudātta stroke before the udātta sa of sátpatim. In the counter-example víśvadevaḥ the svarita stroke stands over śva, so vi is udātta. Convention: udātta acute; anudātta and dependent svarita unmarked. The bracket '[a karmadhāraya]' after viśvadevāḥ is the translator's classification, from Bhaṭṭoji's analysis 'viśve ca te devāś ca'. The mantra is given once (our edition adds an accented copy in parentheses).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the mūla. The print (NSP p. 645, scan page-0655) agrees with ours, including the accented copies (collation batch20: clean; ACCENT section). Bhaṭṭoji's 'prāg avyayībhāvād bahuvrīhyadhikāraḥ' sets the bahuvrīhi adhikāra for the following rules (SK 3841 onward).

SK 3841 · A 6.2.107V

उदराश्वेषुषु ॥ ३८४१ ॥

udarāśveṣuṣu

udarāśveṣuṣu — When udara, aśva or iṣu follows, [in a bahuvrīhi (adhikāra from SK 3840) that is a name (saṃjñāyām, carried forward, anuvṛtti, from SK 3840), the prior member has its final syllable udātta (antaḥ, adhikāra from SK 3826)].

Rule. Before udara "belly", aśva "horse" or iṣu "arrow", in a bahuvrīhi that is a name, the pūrvapada is antodātta. Bhaṭṭoji says "in a name" continues from SK 3840.

Example.

vṛka + udaraḥ "whose belly is like a wolf's"

→ final a of vṛka udātta → a + u merge into o, udātta by SK 3658

→ vṛkódaraḥ, udātta on ko.

hari + aśvaḥ → final i of hari udātta

→ i becomes y before the vowel (SK 47)

→ the a after a y that replaces an udātta becomes svarita (SK 3657)

→ haryàśvaḥ, independent svarita on the a after y.

mahéṣuḥ: the merged e is udātta, on he.

Applies when / blocked by. The Subodhinī says this too is an exception to SK 3735. vṛka alone is ādyudātta by a phiṭ-sūtra (phiṭ 30); hari alone is ādyudātta too.

Watch out. The Subodhinī objects to mahéṣuḥ. mahat is antodātta anyway, so SK 3735 would already give this accent. It suggests suvarṇapuṅkheṣuḥ as the true example. A merged vowel at the head of the uttarapada may also be svarita by SK 3659.

Siddhānta-kaumudī

संज्ञायामिति वर्तते वृकोदरः । हर्यश्वः । महेषुः ॥

'saṃjñāyām' (in a name) continues [from the preceding rule]. vṛkódaraḥ, haryàśvaḥ, mahéṣuḥ [in vṛkódaraḥ and mahéṣuḥ the final vowel of the prior member is udātta and has merged with the following vowel; in haryàśvaḥ the udātta i of hari becomes y and the following a is svarita (SK 3657)].

translator notes

commentary Subodhinī (printed within sk.3840.s1, NSP p. 645): when these later members follow, in a bahuvrīhi that is a name the prior member is antodātta; this too is an exception to the prior member's own accent (pūrvapadaprakṛtisvara). vṛka is ādyudātta by prāṇināṃ kupūrvāṇām (phiṭ 30; our phiṭ text reads 'prāṇināṃ kupūrvam'); vṛkodara = 'one whose belly is like a wolf's'. Followed in sutra_en.
commentary Subodhinī: hari is ādyudātta (in by sarvadhātubhya in, uṇādi 557); after the yaṇ substitution in hari + aśva the following vowel becomes svarita by udāttasvaritayor yaṇaḥ (SK 3657). Followed: haryàśvaḥ is marked with the independent svarita on ya.
commentary Subodhinī: mahat is already antodātta by nipātana in vartamāne pṛṣanmahat- (uṇādi 241), so maheṣuḥ would be antodātta in its prior member by pūrvapadaprakṛtisvara anyway; this rule, as an apavāda, gives it in any case, but the real example should be suvarṇapuṅkheṣuḥ (suvarṇa antodātta by the rule the print quotes as 'nañduḥsubhyām-' (cf. nañsubhyām, SK 3906); suvarṇapuṅkha madhyodātta by pūrvapadaprakṛtisvara; with iṣu this rule makes the prior member antodātta, and the merged vowel is optionally svarita by svarito vānudātte padādau, SK 3659). Recorded: the English keeps Bhaṭṭoji's example.
translator The bahuvrīhi frame is Bhaṭṭoji's 'prāg avyayībhāvād bahuvrīhyadhikāraḥ' at SK 3840. Accent convention: udātta acute, independent svarita grave. The merged vowels (o in vṛkódaraḥ, e in mahéṣuḥ) are marked udātta as the ekādeśa of an udātta with an anudātta (ekādeśa udāttenodāttaḥ, SK 3658); by the Subodhinī's remark on suvarṇapuṅkheṣuḥ such a merged vowel at the head of the later member is optionally svarita instead (svarito vānudātte padādau, SK 3659). The kaumudī states only the rule. Only the syllables this rule affects are marked.
textual No Subodhinī block of its own: the Subodhinī on this sūtra ('udarā-', 'haryaśva iti', 'maheṣur iti') is printed inside sk.3840.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the mūla. The print (NSP p. 645, scan page-0655) agrees with ours (collation batch20: clean); ours lacks the daṇḍa after 'vartate' (presentation only). Commentary OCR: in sk.3840.s1 the print reads '-puṅkheṣur' (as far as the scan shows) and 'nañduḥsubhyām', where ours has '-puṅgeṣur' and 'naṣṭuḥsubhyām'; and the print's 'siddhe sati tv anyārtha ārambhaḥ' is OCR'd 'lanyārtha' (scan page-0655).

SK 3842 · A 6.2.108V

क्षेपे ॥ ३८४२ ॥

kṣepe

kṣepe — In censure (kṣepa), [when udara, aśva or iṣu follows (carried forward, anuvṛtti, from SK 3841), the prior member in a bahuvrīhi (adhikāra from SK 3840) has its final syllable udātta (antaḥ, adhikāra from SK 3826)].

Rule. Before udara, aśva or iṣu, in a bahuvrīhi expressing censure (kṣepa), the pūrvapada is antodātta. Here no name is required. Bhaṭṭoji glosses kṣepa as nindā "blame".

Example.

ghaṭa + udaraḥ "pot-bellied" → ghaṭódaraḥ, udātta on the merged ṭo.

kaṭuka + aśvaḥ → kaṭukā́śvaḥ, udātta on the merged kā.

calācala + iṣuḥ "one whose arrows waver" → calācaléṣuḥ, udātta on the merged le.

Applies when / blocked by. In anudaraḥ "bellyless" this rule meets nañsubhyām (SK 3906). That rule makes the uttarapada antodātta after the negative a(n). Each rule has its own field, as the Subodhinī says: this one in ghaṭodaraḥ, SK 3906 in ayaśaḥ. Where both reach the same form there is vipratiṣedha, a conflict, and SK 3906 applies: anudaráḥ, udātta on raḥ.

Watch out. Censure does not let this rule win over SK 3906. Here vipratiṣedha applies, so the later rule, SK 3906, prevails: anudaráḥ.

Siddhānta-kaumudī

उदराश्वेषुषु पूर्वमन्तोदात्तं बहुव्रीहौ निन्दायाम् । घटोदरः । कटुकाश्वः । चलाचलेषुः । अनुदरः इत्यत्र नञ्सुभ्याम् SK 3906 इति भवति विप्रतिषेधेन ॥

When udara, aśva or iṣu follows, the prior member is antodātta in a bahuvrīhi expressing censure (nindā): ghaṭódaraḥ ['pot-bellied'], kaṭukā́śvaḥ, calācaléṣuḥ ['one whose arrows waver'] [in each the final vowel of the prior member is udātta]. In anudaraḥ ['bellyless'], however, nañsubhyām (SK 3906) applies, by [the rule on] conflict (vipratiṣedha) [the later rule prevailing]: anudaráḥ.

translator notes

commentary Subodhinī (printed within sk.3840.s1, NSP pp. 645–646): this rule has its own scope (avakāśa) in ghaṭodaraḥ, and nañsubhyām has its own in 'ayaśaḥ' and 'suyaśaḥ' (so printed, NSP p. 646, scan page-0656; as bahuvrīhis these would be ayaśāḥ, suyaśāḥ); where both reach the same form (anudaraḥ) there is vipratiṣedha. Followed: 'vipratiṣedhena' is rendered as the conflict of two rules with separate scopes.
commentary Subodhinī: ghaṭa ends in the affix ac of the pacādi class; kaṭuka is kaṭu with kan in the sense of a name; calācala is a pacādi ac-form with reduplication by caricalipativadīnāṃ vā dvitvam acy āk cābhyāsasya. Recorded; the English gives the forms as Bhaṭṭoji does.
translator The censure (kṣepa) of the sūtra is glossed by Bhaṭṭoji as nindā; Bhaṭṭoji does not repeat the saṃjñā condition of SK 3841 here, and the English does not carry it. The rule's anuvṛtti of udarāśveṣuṣu is stated by Bhaṭṭoji's gloss. The bracket 'the later rule prevailing' is the translator's: nañsubhyām (A 6.2.172) comes after this rule (A 6.2.108); the final udātta of anudaráḥ is the effect of nañsubhyām as Bhaṭṭoji glosses it at SK 3906 (the later member is antodātta). Accent convention: udātta acute; only the syllables the rules affect are marked; merged vowels (ghaṭódaraḥ, kaṭukā́śvaḥ, calācaléṣuḥ) are marked udātta as in SK 3841. The English glosses of the compounds are the translator's.
textual Ours = the print (NSP pp. 645–646, scan page-0655/0656; collation batch20 V row): 'nindāyām … kaṭukāśvaḥ … iti bhavati vipratiṣedhena'. Wikisource uttara-4/0114 adds 'asaṃjñārtham ārambhaḥ' after nindāyām, reads 'kandukāśvaḥ', and has 'pūrvavipratiṣedhena' — witness variants only. No Subodhinī block of its own (it is printed inside sk.3840.s1); no Bālamanoramā in our source or in Wikisource.

SK 3843 · A 6.2.109V

नदी बन्धुनि ॥ ३८४३ ॥

nadī bandhuni

nadī bandhuni — When bandhu follows, [a prior member ending in] a nadī [vowel] [has its final syllable udātta (antaḥ, adhikāra from SK 3826), in a bahuvrīhi (adhikāra from SK 3840)].

Rule. Before bandhu "kin", in a bahuvrīhi, a pūrvapada that ends in a nadī vowel is antodātta. nadī is the name of a feminine long ī or ū (SK 266).

Example.

gārgī + bandhuḥ → gārgī ends in feminine ī, a nadī

→ alone gārgī is ādyudātta, gā́rgī, by the accent of its ñ-marked affix (SK 3686)

→ this rule overrides that: final of gārgī udātta → gārgī́bandhuḥ, udātta on gī.

Applies when / blocked by.

Not nadī-final: bráhmabandhuḥ, udātta on bra. brahman is ādyudātta by its n-marked affix manin (Subodhinī), and keeps that accent.
Not bandhu: gā́rgīpriyaḥ, udātta on gā. The pūrvapada keeps its own accent (SK 3735).

Siddhānta-kaumudī

बन्धुशब्दे परे नद्यन्तं पूर्वमन्तोदात्तं बहुव्रीहौ । गार्गीबन्धुः । नदी किम् । ब्रह्मबन्धुः । ब्रह्मशब्द आद्युदात्तः । बन्धुनि किम् । गार्गीप्रियः ॥

When the word bandhu follows, a prior member ending in a nadī [vowel] is antodātta in a bahuvrīhi: gārgī́bandhuḥ [the final ī of gārgī is udātta]. Why 'nadī'? bráhmabandhuḥ: the word brahman is ādyudātta [and keeps that accent]. Why 'when bandhu follows'? gā́rgīpriyaḥ [the prior member keeps its own accent].

translator notes

commentary Subodhinī (printed within sk.3840.s1, NSP p. 646): the neuter 'bandhuni' refers to the word-form (śabdasvarūpa). gārgī is garga with yañ by gargādibhyo yañ (SK 1107) and ṅīp by yañaś ca (SK 471), and is ādyudātta by the accent of a ñit affix (SK 3686). Followed: gārgī́bandhuḥ shows the rule overriding that ādyudātta.
commentary Subodhinī: brahman ends in manin by bṛṃher no 'c ca (uṇādi 585) and is ādyudātta because the affix is nit; in gārgīpriyaḥ only the prior member's own accent (pūrvapadaprakṛtisvara) applies. Followed in the bracketed glosses and the accent marks of the counter-examples.
translator nadī is the Pāṇinian saṃjñā of feminine long ī and ū (yū stryākhyau nadī, SK 266); 'nadyantam' = ending in such a vowel. The bahuvrīhi frame is Bhaṭṭoji's own gloss here ('bahuvrīhau'). Accent convention: udātta acute; only the syllables the kaumudī or its commentator specify are marked.
textual No Subodhinī block of its own (it is printed inside sk.3840.s1). Commentary OCR: sk.3840.s1 'gargāṃ— citsareṇa' = print 'gārgī— ñitsvareṇādyudāttaḥ' (scan page-0656). No Bālamanoramā in our source or in Wikisource uttara-4/0114 (mūla only). The print (NSP p. 646, scan page-0656) agrees with ours (collation batch20: clean).

SK 3844 · A 6.2.110V

निष्ठोपसर्गपूर्वमन्यतरस्याम् ॥ ३८४४ ॥

niṣṭhopasargapūrvamanyatarasyām

niṣṭhopasargapūrvam anyatarasyām — Optionally, [a prior member] ending in a niṣṭhā affix and preceded by an upasarga [has its final syllable udātta (antaḥ, adhikāra from SK 3826), in a bahuvrīhi (adhikāra from SK 3840)].

Rule. In a bahuvrīhi, a pūrvapada that ends in a niṣṭhā affix and begins with an upasarga is optionally antodātta. The niṣṭhā affixes are kta and ktavatu. An upasarga is a prefix such as pra.

Example.

pra + dhauta + pādaḥ "one whose feet are washed clean"

→ pradhauta ends in kta and begins with pra

→ in one option, final of pradhauta udātta → pradhautápādaḥ, udātta on ta.

→ in the other option it keeps the accent of the prefix (Subodhinī) → prádhautapādaḥ, udātta on pra.

Applies when / blocked by.

Not a niṣṭhā: prasevakamukhaḥ. prasevaka ends in ṇvul.
No upasarga: śúṣkamukhaḥ "dry-faced", udātta on śu. śuṣka is ādyudātta by SK 3694 and keeps it.

Watch out. Bhaṭṭoji's gloss says only "a pūrvapada ending in a niṣṭhā". The upasarga condition is in the sūtra, and his second counter-example tests it.

Siddhānta-kaumudī

निष्ठान्तं पूर्वपदमन्तोदात्तं वा । प्रधौतपादः । निष्ठा किम् । प्रसेवकमुखः । उपसर्गपूर्वं किम् । शुष्कमुखः ॥

A prior member ending in a niṣṭhā affix [and preceded by an upasarga] is optionally antodātta: pradhautápādaḥ ['one whose feet are washed clean'; in the one option the final syllable of pradhauta is udātta]. Why 'niṣṭhā'? prasevakamukhaḥ. Why 'preceded by an upasarga'? śuṣkamukhaḥ ['dry-faced'].

Subodhinī

NSP p. 656

—निष्ठोपसर्ग— उपसर्गपूर्वं निष्ठान्तं पूर्वपदमन्तोदात्तम् ॥—प्रधौतपाद इति । धावु गतिशुद्ध्योः कः ‘च्छ्वोः शूठ्—’ इत्यूठ् ‘एत्येधत्यूठ्सु’ इति वृद्धिः । प्रधौतशब्दो गतिस्वरेणाद्युदात्तः ॥—प्रसेवकमुख इति । ण्वुलन्तः प्रसेवकशब्दः कृदुत्तरपदप्रकृतिस्वरेण लित्वान्मध्योदात्तः ॥—शुष्कमुख इति । ‘शुष्कधृष्टौ’ इति शुष्कशब्द आद्युदात्तः

translator notes

commentary Subodhinī: the sūtra means 'a prior member ending in a niṣṭhā and preceded by an upasarga is antodātta'. Followed: the condition 'preceded by an upasarga', which Bhaṭṭoji's gloss leaves out but his second counter-example presupposes, is supplied in brackets.
commentary Subodhinī: pradhauta is dhāv (dhāvu gatiśuddhyoḥ) with kta, ūṭh by chvoḥ śūḍ anunāsike ca and vṛddhi by etyedhatyūṭhsu; by the accent of the gati it is ādyudātta, so in the other option the compound is prádhautapādaḥ. prasevaka ends in ṇvul and is madhyodātta by the accent of a kṛt later member, ṇvul being lit; śuṣka is ādyudātta by śuṣkadhṛṣṭau (SK 3694). In the counter-examples the prior member keeps its own accent. Followed for the 'one option' gloss; the alternative form is recorded here, not added to the block.
translator niṣṭhā is the saṃjñā of the affixes kta and ktavatu. Accent convention: udātta acute; only the syllable this rule makes udātta is marked. The English glosses of the compounds are the translator's.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the mūla. The print (NSP p. 646, scan page-0656) agrees with ours (collation batch20: clean). Commentary OCR: sk.3844.s1 'dhātu' = print 'dhāvu', and its quotation of chvoḥ śūḍ- is garbled ('cchvoḥ śūdra-').

SK 3845 · A 6.2.111उत्तरपदाद्युदात्तस्वराधिकारः

उत्तरपदादिः ॥ ३८४५ ॥

uttarapadādiḥ

uttarapadādiḥ — The first [syllable] (ādiḥ) of the later member (uttarapada) [is udātta].

Rule. This is a heading. From here on, the first syllable of the uttarapada is udātta.

Applies when / blocked by. Bhaṭṭoji sets two limits.

The word uttarapada runs to the end of the pāda, the quarter-chapter.
The word ādi "first" runs up to prakṛtyā bhagālam (SK 3871).

The heading antaḥ of SK 3826 ends here.

Watch out. The Subodhinī takes uttarapada as a separate word with its sixth-case ending dropped: "of the uttarapada, the first". That is why its two parts can have different limits. "udātta" is supplied from Bhaṭṭoji's glosses on the next rules ("karṇa is ādyudātta").

Siddhānta-kaumudī

उत्तरपदाधिकार आपादान्तम् । आद्यधिकारस्तु प्रकृत्या भगालम् SK 3871 इत्यवधिकः ॥

The adhikāra of 'uttarapada' runs to the end of the pāda; the adhikāra of 'ādi', however, has prakṛtyā bhagālam (SK 3871) as its limit.

Subodhinī

NSP p. 656

—उत्तरपदादिः । उत्तरपदेति पृथक्पदं लुप्तषष्ठीकम्

translator notes

commentary Subodhinī: in the sūtra 'uttarapada' is a separate word whose sixth-case ending has been elided (luptaṣaṣṭhīka), i.e. 'of the later member, the first'. Followed in sutra_en, which renders the two words separately, as the kaumudī's separate adhikāras of 'uttarapada' and 'ādi' require.
translator '[is udātta]' in sutra_en is supplied from Bhaṭṭoji's glosses on the following rules (karṇa ādyudāttaḥ, SK 3846–3847); the kaumudī here does not name its source. By Bhaṭṭoji's remark at SK 3826 the adhikāra 'antaḥ' runs up to this rule, so from here the rules concern the first syllable of the later member instead of the final of the prior member. Whether the limit SK 3871 is itself included is not stated; at SK 3871 Bhaṭṭoji begins a new adhikāra 'prakṛtyā'.
textual Commentary OCR: sk.3845.s1 ends 'uttarapadeti pṛthakpadaṃ luptapṛthak', which the print reads 'uttarapadeti pṛthakpadaṃ luptaṣaṣṭhīkam' (NSP p. 646, scan page-0656); the print's Subodhinī on this sūtra is that one sentence. No Bālamanoramā in our source or in Wikisource uttara-4/0114 (mūla only). The print agrees with our kaumudī (collation batch20: clean).

SK 3846 · A 6.2.112V

कर्णो वर्णलक्षणात् ॥ ३८४६ ॥

karṇo varṇalakṣaṇāt

karṇo varṇalakṣaṇāt — [Of] karṇa, [as the later member of a bahuvrīhi (adhikāra from SK 3840),] after [a word for] a colour (varṇa) or a mark (lakṣaṇa), [the first syllable (uttarapadādiḥ, adhikāra from SK 3845) is udātta].

Rule. In a bahuvrīhi, karṇa after a word for a colour or a mark is ādyudātta.

Example.

śukla + karṇaḥ "white-eared" → śukla names a colour

→ first syllable of the uttarapada udātta → śuklakárṇaḥ, udātta on kar.

śaṅku + karṇaḥ "with a peg-mark on the ear" → śaṅkukárṇaḥ, udātta on kar.

Applies when / blocked by. The Subodhinī explains the "mark". It is a brand, such as one shaped like a peg, put on cattle's ears to tell them apart. It must mean this, since colour is named separately.

Not karṇa: śvetapādaḥ.
Not after a colour or mark: śobhanakarṇaḥ.

In these counter-examples the pūrvapada keeps its own accent (Subodhinī).

Watch out. By SK 1036 one would expect śaṅkūkarṇaḥ, with long ū, as the Subodhinī's remark implies. The short u is kept as transmitted.

Siddhānta-kaumudī

वर्णवाचिनो लक्षणवाचिनश्च परः कर्णशब्द आद्युदात्तो बहुव्रीहौ । शुक्लकर्णः । शङ्कुकर्णः । कर्णः किम् । श्वेतपादः । वर्णलक्षणात्किम् । शोभनकर्णः ॥

The word karṇa, coming after a word denoting a colour or a word denoting a mark, is ādyudātta in a bahuvrīhi: śuklakárṇaḥ ['white-eared'], śaṅkukárṇaḥ ['one with a peg-shaped mark on the ear'] [in each the first syllable of karṇa is udātta]. Why 'karṇa'? śvetapādaḥ. Why 'after [a word for] a colour or a mark'? śobhanakarṇaḥ.

Subodhinī

NSP p. 656

—कर्णो—आद्युदात्त इति । सिद्धार्थकथनमेतत् । उत्तरपदस्य कर्णशब्दस्यादिरुदात्त इत्यक्षरार्थः । एवं चास्मिन्प्रकरणे कर्ण इत्यादौ षष्ठ्यर्थे प्रथमेति ज्ञेयम् ॥— शङ्कुकर्ण इति । शङ्कुः कर्णे यस्येति विग्रहः । ‘सप्तमीविशेषणे—’ इति सप्तम्यन्तस्य पूर्वनिपाते प्राप्ते ‘गड्वादेः परा सप्तमी’ इति परनिपातः । ‘कर्णे लक्षणस्य—’ इति दीर्घः । पशूनां विभागज्ञानार्थं शङ्कुप्रतिरूपकं कर्णादिषु यच्चिह्नं क्रियते तदिह लक्षणं गृह्यते पृथग्वर्णग्रहणात् । अन्यथा वर्णेनापि लक्ष्यमाणत्वादनर्थकं तत्स्यात् ॥—श्वेतपाद इति । श्विता वर्णे पचायच् ॥—शोभनकर्ण इति । शुभ शोभार्थे ‘अनुदात्तेतश्च हलादेः’ इति युच् । प्रत्युदाहरणे सर्वत्र पूर्वपदप्रकृतिस्वर एव भवति

translator notes

commentary Subodhinī: Bhaṭṭoji's 'ādyudāttaḥ' states the result; the literal sense of the sūtra is 'the first [syllable] of the later member, the word karṇa, is udātta', and in this section 'karṇaḥ' and the like are first-case words (prathamānta) in the sense of the sixth (ṣaṣṭhī). Followed in sutra_en.
commentary Subodhinī: 'lakṣaṇa' here is the mark, such as one shaped like a peg (śaṅku), made on the ears and elsewhere to tell cattle apart; it must mean this because colour is mentioned separately, otherwise the mention of colour, a colour also being a mark, would be pointless. śaṅkukarṇaḥ = 'one on whose ear there is a peg [-mark]' (śaṅkuḥ karṇe yasya), with the seventh-case member placed second by gaḍvādeḥ parā saptamī against saptamīviśeṣaṇe bahuvrīhau (SK 898). Followed in the gloss of lakṣaṇa and of śaṅkukarṇaḥ.
commentary Subodhinī: in śaṅkukarṇaḥ the vowel is lengthened by karṇe lakṣaṇasya- (SK 1036); śveta is śvit with the pacādi ac; śobhana is śubh with yuc by anudāttetaś ca halādeḥ; in all the counter-examples the prior member keeps its own accent (pūrvapadaprakṛtisvara). Recorded: the kaumudī (ours and the print) writes śaṅkukarṇaḥ with short u, and the English keeps it.
translator Accent convention: udātta acute; only the syllable this rule makes udātta is marked. By SK 1036 one would expect śaṅkūkarṇaḥ (śaṅku is not among the excepted aviṣṭa- words), as the Subodhinī's remark implies; the kaumudī's short u is kept as transmitted. The English glosses of the compounds are the translator's, the second after the Subodhinī.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the mūla. The print (NSP p. 646, scan page-0656) agrees with ours, śaṅkukarṇaḥ included (collation batch20: clean). Commentary OCR: sk.3846.s1 'pṛthvyarthe' = print 'ṣaṣṭhyarthe', 'śaṅka-' = print 'śaṅku-', and 'gaṅgādeḥ' is evidently the print's 'gaḍvādeḥ' (scan page-0656, small type).

SK 3847 · A 6.2.113V

संज्ञौपम्ययोश्च ॥ ३८४७ ॥

saṃjñaupamyayośca

saṃjñaupamyayoś ca — Also in a name (saṃjñā) and in a comparison (aupamya), [of karṇa (carried forward, anuvṛtti, from SK 3846), as the later member of a bahuvrīhi (adhikāra from SK 3840), the first syllable (uttarapadādiḥ, adhikāra from SK 3845) is udātta].

Rule. karṇa is also ādyudātta in a bahuvrīhi that is a name or expresses a comparison. karṇa is carried from SK 3846.

Example.

Name: maṇi + karṇaḥ → maṇikárṇaḥ, udātta on kar.

Comparison: go + karṇaḥ "cow-eared", one whose ears are like a cow's → gokárṇaḥ, udātta on kar.

Applies when / blocked by. ca "also" adds these two conditions to the colour-or-mark condition of SK 3846.

Siddhānta-kaumudī

कर्ण आद्युदात्तः । मणिकर्णः । औपम्ये । गोकर्णः ॥

karṇa is ādyudātta: maṇikárṇaḥ [a name]. In a comparison: gokárṇaḥ ['cow-eared', one whose ears are like a cow's] [in each the first syllable of karṇa is udātta].

Subodhinī

NSP p. 656

—संज्ञौपम्य— संज्ञायामौपम्ये च यो बहुव्रीहिस्तत्र कर्णशब्द उत्तरपदमाद्युदात्तं स्यात्

translator notes

commentary Subodhinī: in a bahuvrīhi that is a name or that expresses a comparison, the later member karṇa is ādyudātta. Followed: sutra_en takes the conditions as qualifying the bahuvrīhi and carries karṇa from SK 3846.
translator The 'ca' adds these two conditions to the colour-or-mark condition of SK 3846; Bhaṭṭoji's 'karṇa ādyudāttaḥ' carries karṇa and the result. Accent convention: udātta acute; only the syllable this rule makes udātta is marked. The gloss of gokarṇaḥ is the translator's.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the mūla (its sūtra reads 'sau-' for saṃjñau-, OCR). The print (NSP p. 646, scan page-0656) agrees with ours (collation batch20: clean); the raw NSP OCR page skips this sūtra, but the scan shows it.

SK 3848 · A 6.2.114V

कण्ठपृष्ठग्रीवाजंघं च ॥ ३८४८ ॥

kaṇṭhapṛṣṭhagrīvājaṃghaṃ ca

kaṇṭhapṛṣṭhagrīvājaṅghaṃ ca — And [of] kaṇṭha, pṛṣṭha, grīvā and jaṅghā [as later members, in a name or a comparison (saṃjñaupamyayoḥ, carried forward, anuvṛtti, from SK 3847), in a bahuvrīhi (adhikāra from SK 3840), the first syllable (uttarapadādiḥ, adhikāra from SK 3845) is udātta].

Rule. kaṇṭha, pṛṣṭha, grīvā and jaṅghā as uttarapada are ādyudātta in a bahuvrīhi that is a name or a comparison. "Name or comparison" is carried from SK 3847.

Example.

Names:

śitikáṇṭhaḥ, udātta on kaṇ.

kāṇḍapṛ́ṣṭhaḥ, udātta on pṛ.

sugrī́vaḥ, udātta on grī.

nāḍījáṅghaḥ, udātta on jaṅ.

Comparisons:

kharakáṇṭhaḥ "donkey-throated", udātta on kaṇ.

gopṛ́ṣṭhaḥ "cow-backed", udātta on pṛ.

aśvagrī́vaḥ "horse-necked", udātta on grī.

gojáṅghaḥ "cow-shanked", udātta on jaṅ.

Applies when / blocked by. The Subodhinī notes the starting accents. kaṇṭha and pṛṣṭha are ādyudātta alone (phiṭ 29). grīvā and jaṅghā do not end in a, so alone they are antodātta. The rule gives all four an udātta on the first syllable.

Watch out. The Subodhinī doubts sugrīvaḥ. After su, the later rule SK 3906 ought to make the compound antodātta. Then this rule would have its field in words like daśagrīva. The example is kept as Bhaṭṭoji gives it.

Siddhānta-kaumudī

संज्ञौ पम्ययोर्बहुव्रीहौ । शितिकण्ठः । काण्डपृष्ठः । सुग्रीवः । नाडीजङ्घः । औपम्ये । खरकण्ठः । गोपृष्ठः । अश्वग्रीवः । गोजङ्घः ॥

In a name or a comparison, in a bahuvrīhi: śitikáṇṭhaḥ, kāṇḍapṛ́ṣṭhaḥ, sugrī́vaḥ, nāḍījáṅghaḥ [names]. In a comparison: kharakáṇṭhaḥ ['donkey-throated'], gopṛ́ṣṭhaḥ ['cow-backed'], aśvagrī́vaḥ ['horse-necked'], gojáṅghaḥ ['cow-shanked'] [in each the first syllable of the later member is udātta].

Subodhinī

NSP p. 656

—कण्ठपृष्ठ— कण्ठादीनां समाहारद्वन्द्वे नपुंसकह्रस्वत्वम् । कण्ठादीन्युत्तरपदानि संज्ञौपम्ययोराद्युदात्तानि स्युर्बहुव्रीहौ । कण्ठपृष्ठौ ‘स्वाङ्गशिटाम्’— इत्याद्युदात्तौ । ग्रीवाजङ्घयोः स्वाङ्गत्वेऽप्यदन्तत्वाभावादन्तोदात्तत्वम् । सुग्रीव इत्यत्र परत्वात् ‘नञ्सुभ्याम्’ इत्यन्तोदात्तत्वेन भाव्यम् । अस्य तु दशग्रीवादिरवकाशः । यदि तु नेष्यते तर्हि चकारोऽस्यैव विधेः समुच्चयार्थं इति व्याख्येयम् ॥—नाडीजङ्घ इति । नाड्याकारे जङ्घे यस्य स नाडीजङ्घः

translator notes

commentary Subodhinī: the sūtra's kaṇṭha- is a collective (samāhāra) dvandva, hence neuter with the shortened final (-jaṅgham); the later members kaṇṭha etc. are ādyudātta in a bahuvrīhi that is a name or a comparison. Followed in sutra_en (the four words taken as the later members, saṃjñaupamyayoḥ carried as Bhaṭṭoji's gloss shows).
commentary Subodhinī: kaṇṭha and pṛṣṭha are by themselves ādyudātta by svāṅgaśiṭām- (phiṭ 29); grīvā and jaṅghā, though body-part words, do not end in a, so they are antodātta. In sugrīvaḥ the later rule nañsubhyām (SK 3906) ought to make the compound antodātta, this rule having its scope in daśagrīva and the like; if that is not wanted, the 'ca' must be explained as adding this very rule. Recorded: the English keeps Bhaṭṭoji's example and marks sugrī́vaḥ by this rule.
commentary Subodhinī: nāḍījaṅghaḥ = 'one whose shanks are shaped like a tube (nāḍī)'. Recorded; the example is left unglossed in the block as a name.
translator Accent convention: udātta acute; only the syllable this rule makes udātta is marked. The glosses of the comparison compounds are the translator's.
textual Ours 'saṃjñau pamyayoḥ' has a stray space inside saṃjñaupamyayoḥ, from the print's line-break hyphen (NSP p. 646, scan page-0656; collation batch20 A row, low priority); the English reads saṃjñaupamyayoḥ. Our sūtra writes -jaṃghaṃ with anusvāra, the print -jaṅghaṃ (presentation only). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the mūla.

SK 3849 · A 6.2.115V

शृङ्गमवस्थायां च ॥ ३८४९ ॥

śṛṅgamavasthāyāṃ ca

śṛṅgam avasthāyāṃ ca — śṛṅga [as uttarapada in a bahuvrīhi (adhikāra from SK 3840)] has its first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845) when a stage of life (avasthā) is meant, and [by ca, also in a name and in a comparison (saṃjñaupamyayoḥ, carried forward, anuvṛtti, from SK 3847)].

Rule. In a bahuvrīhi, śṛṅga "horn" is ādyudātta when a stage of life is meant. It is also ādyudātta in a name or a comparison, by ca.

Example.

Stage of life:

udgataśṛ́ṅgaḥ "one whose horns have come up", udātta on śṛṅ.

dvyaṅgulaśṛ́ṅgaḥ "one whose horns are two fingers long", udātta on śṛṅ.

Name: ṛṣyaśṛ́ṅgaḥ, udātta on śṛṅ.

Comparison: meṣaśṛ́ṅgaḥ "with horns like a ram's", udātta on śṛṅ.

Applies when / blocked by. Bhaṭṭoji defines the stage of life. It is the age of a cow or like animal, marked by the sprouting of its horns. Not a stage of life: sthūlaśṛṅgaḥ "thick-horned".

Siddhānta-kaumudī

शृङ्गशब्दोऽवस्थायां संज्ञौपम्ययोश्चाद्युदात्तो बहुव्रीहौ । उद्गतशृङ्गः । द्व्यङ्गुलशृङ्गः । अत्र शृङ्गोद्गमनादिकृतो गवादेर्वयोविशेषोऽवस्था । संज्ञायाम् । ऋष्यशृङ्गः । उपमायाम् । मेषशृङ्गः । अवस्थेति किम् । स्थूलशृङ्गः ॥

The word śṛṅga is ādyudātta in a bahuvrīhi when a stage of life (avasthā) is meant, and [also] when [the compound is] a name (saṃjñā) or [expresses] a comparison (aupamya): udgataśṛṅgaḥ ['one whose horns have come up'], dvyaṅgulaśṛṅgaḥ ['one whose horns are two fingers long']. Here 'stage of life' (avasthā) is the particular age of a cow or similar animal brought about by the sprouting of the horns and so on. In a name: ṛṣyaśṛṅgaḥ. In a comparison: meṣaśṛṅgaḥ ['one with horns like a ram's']. Why 'when a stage of life is meant'? sthūlaśṛṅgaḥ ['thick-horned']. [In the examples the udātta is on śṛṅ-, the first syllable of the uttarapada śṛṅga; in the counter-example this rule does not apply.]

translator notes

translator Accent convention: udātta acute, anudātta unmarked. The text gives these forms without accent marks; the bracketed sentence states in words where this rule puts the udātta. The adhikāras named in sutra_en are Bhaṭṭoji's: 'prāg avyayībhāvād bahuvrīhyadhikāraḥ' (SK 3840) and 'uttarapadādhikāra āpādāntam; ādyadhikāras tu prakṛtyā bhagālam (SK 3871) ity avadhikaḥ' (SK 3845). The anuvṛtti of saṃjñaupamyayoḥ is stated in Bhaṭṭoji's own gloss ('saṃjñaupamyayoś ca').
textual No Subodhinī on this sūtra: sk.3848.s1 ends with the pratīka 'nāḍījaṅgha iti' and sk.3850.s1 opens with 'naño jara—'; the print has nothing between them (NSP p. 646, scan page-0656). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the kaumudī mūla here. Ours agrees with the print (collation batch20: clean).

SK 3850 · A 6.2.116V

नञो जरमरमित्रमृताः ॥ ३८५० ॥

naño jaramaramitramṛtāḥ

naño jaramaramitramṛtāḥ — After nañ, jara, mara, mitra and mṛta [as uttarapada in a bahuvrīhi (adhikāra from SK 3840)] have their first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845).

Rule. After nañ, in a bahuvrīhi, the uttarapadas jara, mara, mitra and mṛta are ādyudātta.

Example.

na me jarā "I have no old age" → a + jara → first syllable of the uttarapada udātta → ajáram, udātta on ja.

amáram, udātta on ma.

amítram ardaya "harass the enemy": udātta on mi.

śrávo devéṣv amṛtam "immortal fame among the gods". By the rule, amṛ́tam, udātta on mṛ.

Applies when / blocked by. The Subodhinī calls this an exception to SK 3906.

Not after nañ: brāhmaṇamitraḥ.
Not one of the four words: aśatrúḥ. By SK 3906 the uttarapada is antodātta, udātta on truḥ (Subodhinī).

Watch out. In the Vedic quotation the accent marks put no udātta on mṛ, though the rule requires it. The quotation is given unmarked on amṛtam, and the rule's form beside it. This is not resolved.

Siddhānta-kaumudī

नञः परा एते आद्युदात्ता बहुव्रीहौ । न मे जरा अजरम् । अमरम् । अमित्रमर्दय । श्रवो देवेष्वमृतम् (श्रवो॑ दे॒वेष्व॑मृतम्) । नञः किम् । ब्राह्मणमित्रः । जेति किम् । अशत्रुः ॥

These, following nañ, are ādyudātta in a bahuvrīhi: na me jarā ajaram; amaram; amitram ardaya ['harass the enemy']; śrávo devéṣv amṛtam ['immortal fame among the gods']. [By this rule the first syllable of the uttarapada is udātta: ajáram, amáram, amítram, amṛ́tam.] Why 'after nañ'? brāhmaṇamitraḥ. Why 'ja[ra, mara, mitra, mṛta]'? aśatruḥ [where the uttarapada is antodātta by nañsubhyām (SK 3906)].

Subodhinī

NSP p. 656

—नञो जर— ‘नञ्सुभ्याम्’ इत्यस्यापवादः । जरणं जरः ‘ऋदोरप्’ । मरणं मरः । अमरम् । अस्मादेव निपातनादप् । ञिमिदा स्नेहने ‘अमिचिमिदिशसिभ्यः क्त्रः’ । मृङो नपुंसके भावे क्तः । सूत्रे तु शब्दपरत्वात्पुंस्त्वम् ॥—जेति किमिति । जरमरमित्रमृतग्रहणं किमर्थंमित्यर्थः ॥—अशत्रुरिति । ‘नञ्सुभ्याम्’ इत्युत्तरपदान्तोदात्तत्वम् ।—सोर्मन— मन् च अस् च मनसी

translator notes

commentary Subodhinī: 'jeti kim' means 'what is the purpose of mentioning jara, mara, mitra and mṛta?', and in aśatruḥ the uttarapada is antodātta by nañsubhyām (SK 3906). Followed: the bracketed expansion of 'ja' and the bracket after aśatruḥ.
commentary Subodhinī: the rule is an exception (apavāda) to nañsubhyām (SK 3906); jara is 'ageing' with ap by ṛdor ap, mara 'dying' with ap by the nipātana of this very sūtra; mitra from ñimidā 'to be affectionate' with the uṇādi affix ktra (amicimidiśasibhyaḥ ktraḥ; the OCR garbles it as 'amivimidiśasmibhyaḥ kaḥ'); mṛta is mṛṅ with kta in the sense of the action (bhāva), in the neuter; the masculine form in the sūtra is because the words are cited as word-forms. Recorded: these derivations are not in the kaumudī.
translator Accent convention: udātta acute, independent svarita grave, anudātta and dependent svarita unmarked. Only the last quotation has an accented copy: śra is unmarked before the svarita stroke over vo, so śrá is udātta; de carries the anudātta bar, so vé is udātta and the stroke over ṣva is a dependent svarita. As transmitted (ours and the print agree: NSP p. 646, scan page-0656), the signs put no udātta on mṛ, which this rule requires (amṛ́tam); with udātta on mṛ one would expect the anudātta bar under ṣva and the svarita stroke over tam. Recorded, not resolved; the IAST transcribes the signs. The other examples have no accented copy; the bracketed sentence gives the accent the rule assigns.
textual Ours agrees with the print (collation batch20: clean). The Wikisource witness (uttara-4/0114) reads 'tā me jarāyv ajaram' for 'na me jarā ajaram'; the collator judged that witness unreliable OCR, and the English keeps ours. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the kaumudī mūla. The Subodhinī's last pratīka in sk.3850.s1 ('somena— man ca as ca manasī', print 'sorman—') belongs to SK 3851.

SK 3851 · A 6.2.117V

सोर्मनसी अलोमोषसी ॥ ३८५१ ॥

sormanasī alomoṣasī

sor manasī alomoṣasī — After su, [an uttarapada] ending in man or in as, other than loman and uṣas, [has its first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845), in a bahuvrīhi (adhikāra from SK 3840)].

Rule. After su, in a bahuvrīhi, an uttarapada ending in man or as is ādyudātta. loman "hair" and uṣas "dawn" are excluded. This is an exception to SK 3906.

Example.

su + karman → karman ends in man → first syllable of the uttarapada udātta

→ sukármāṇaḥ suyújaḥ "skilled in work, well yoked": udātta on kar.

sá no vakṣad animānáḥ suváhmā: in suvahmā the udātta is on vah.

śivā́ paśúbhyaḥ sumánāḥ suvárcāḥ "kindly to the cattle, well-minded, splendid": udātta on man and on var.

supéśasas karati "will make well adorned": udātta on pe.

Applies when / blocked by.

Not after su: kṛtakarmā.
Not man- or as-final: surā́jā, udātta on rā by the accent marks. rājan is formed with kanin, not man (Subodhinī). Bhaṭṭoji does not say how this counter-example is accented.
Excluded by name: sulomā, sūṣāḥ.

Watch out. With the compound-final affix kap, kapi pūrvam (SK 3907) applies instead, "because it is later" (paratvāt). That rule makes the syllable just before kap udātta, not su:

sukarma + ka → sukarmákaḥ, udātta on ma.

susrotas + ka → susrotáskaḥ, udātta on tas.

The Subodhinī adds that sukarmāṇaḥ would already be ādyudātta by SK 3853. This rule is still needed for longer words such as suprathimā, and outside the Veda.

Siddhānta-kaumudī

सोः परं लोमोषसी वर्जयित्वा मन्नन्तमसन्तं चाद्युदात्तं स्यात् । नञ्सुभ्यम् SK 3906 त्यिस्यापवादः । सुकर्माणः सुयुजः (सु॒कर्मा॑णः सु॒युजः॑) । स नो वक्षदनिमानः सुवह्मा (स नो॑ वक्षदनिमा॒नः सुब्रह्मा॑) । शिवा पशुभ्यः सुमनाः सुवर्चाः (शि॒वा प॒शुभ्यः॑ सु॒मनाः॑ सु॒वर्चाः॑) । सुपेशससकरति (सु॒पेश॑सस्करति) । सोः किम् । कृतकर्मा मनसी किम् । सुराजा (सु॒राजा॑) । अलोमोषसी किम् सुलोमा । सूषाः कपि तु परत्वा कपि पूर्वम् SK 3907 इति भवति । सुकर्मकः सुस्रोतस्यः ॥

After su, [an uttarapada] ending in man or ending in as, excluding loman and uṣas, is ādyudātta. This is an exception (apavāda) to nañsubhyām (SK 3906). sukármāṇaḥ suyújaḥ ['skilled in work, well yoked']; sá no vakṣad animānáḥ suváhmā; śivā́ paśúbhyaḥ sumánāḥ suvárcāḥ ['kindly to the cattle, well-minded, splendid']; supéśasas karati ['will make well adorned']. [In each, the first syllable of the man- or as-final uttarapada is udātta: kár-, váh-, mán-, vár-, pé-.] Why 'after su'? kṛtakarmā. Why 'ending in man or as'? surā́jā. Why 'excluding loman and uṣas'? sulomā, sūṣāḥ. But where kap [follows], kapi pūrvam (SK 3907) applies, because it is the later rule (paratvāt): sukarmákaḥ, susrotáskaḥ [the syllable before kap is udātta].

Subodhinī

alignment inferredNSP p. 656–657

— सुकर्माण इत्यादि । यद्यपि आद्युदात्तं ‘द्व्यचश्छन्दसि’ इत्यनेन सिद्धमिदं तथापि सुप्रथिमेत्यादि बह्वजर्थमच्छन्दोर्थं च सूत्रमिति बोध्यम् । सुप्रथिमेत्यत्र पृथोर्भाव इति पृथ्वादिभ्य इमनिच् । ‘र ऋतो हलादेर्लघोः’ इति रादेशः ॥ —सुराजेति । राजशब्दः ‘कनिन्युवृषि—’ इति कनिन्प्रत्ययान्तः । लुनातेर्मनिन् लोम । उष दाहे । ‘मिथुनेऽसि’ रिति वर्तमाने उषः कित् । उषः ॥—कपि त्विति । अस्यावकाशः सुकर्मा । कपि पूर्वमित्यस्यावकाशः अप्रवकः । एवं स्थिते विप्रतिषेधः ॥—आद्युदात्तम् । ‘नञ्भ्याम्’ इत्यस्यापवादः । ‘अशूप्रुषिलटिकणिखटि’—इति क्वन्नन्तोऽश्वशब्दः । ‘हनिकुशिनिरमिकाशिभ्यः क्थन्’ इति क्थन्नन्तो रथशब्दस्तमाह—नित्स्वरेणेति ॥—सुबाहुरिति । ‘अर्जिदृशिकम्यमिपशिवाध’—इति कुप्रत्ययान्तो बाहुशब्दः प्रत्ययस्वरेणान्तोदात्तः ॥—सुहिरण्य इति । ‘हर्यतेः कन्यन् हिर च’ इति कन्यन्नन्तो हिरण्यशब्द आद्युदात्तस्त्र्यच्

translator notes

commentary Subodhinī (its head is printed at the tail of sk.3850.s1, OCR 'somena—', print 'sorman—'): 'manasī' is a dvandva, man and as. Followed: 'ending in man or ending in as'.
commentary Subodhinī: although sukarmāṇaḥ and the like would already be ādyudātta by ādyudāttaṃ dvyac chandasi (SK 3853), the sūtra is needed for words of more than two vowels such as suprathimā (prathiman from pṛthu with imanic, r by ra ṛto halādeḥ laghoḥ) and for non-Vedic usage. Recorded.
commentary Subodhinī: rājan is formed with kanin (kaninyuvṛṣi-), so it is not man-final, which is why surājā is a counter-example; loman is lū with manin and uṣas is uṣ 'to burn' with as (kit), i.e. both would otherwise fall under the rule. Followed: the English treats loman and uṣas as man- and as-final words excluded by name. The pratīka text is read from the scan (NSP p. 646, page-0656, last line, under the watermark), where the OCR in sk.3851.s1 has 'rājā kṛtya ad kati yuvarṣi ection'.
commentary Subodhinī on 'kapi tu': this rule has its own scope in sukarmā, kapi pūrvam (SK 3907) has its own scope in another example (OCR 'apravakaḥ', not securely legible in the scan), so with kap there is a conflict of equal rules (vipratiṣedha) and the later one prevails. Followed: 'because it is the later rule'.
translator Accent convention: udātta acute, independent svarita grave, anudātta and dependent svarita unmarked; the accents transcribe the signs of the accented copies (anudātta bar before an udātta, svarita stroke after it). In 'sá no vakṣad animānáḥ suváhmā', sa is unmarked before the stroke over no, so sá is udātta; the scan shows the anudātta bar under mā (as our accented copy has it), so náḥ is udātta. surā́jā: the accented copy (and the print) mark rā udātta; Bhaṭṭoji does not say how the counter-example is accented. kṛtakarmā, sulomā, sūṣāḥ, sukarmakaḥ and susrotaskaḥ have no accented copy; the accent of the kap examples is that of kapi pūrvam (SK 3907), where 'pūrvam' is the syllable immediately before kap (Bhaṭṭoji there: 'pūrvam udāttaṃ kapi pare'; Subodhinī under sk.3906.s1: kap itself would be udātta, and the rule moves the udātta to what precedes it), not the prior member su: hence sukarmákaḥ, susrotáskaḥ. That hrasvānte 'ntyāt pūrvam (SK 3908) does not come in for sukarmakaḥ (karman counts as n-final, not short-final) rests on the asiddhatva of n-deletion for accent rules, which the Subodhinī states at SK 3825 ('svaravidhau nalopasyāsiddhatvāt'); the application here is the translator's.
textual Slips in ours, against the print (NSP p. 646–647, scans page-0656/0657; collation batch20): 'nañsubhyam' for nañsubhyām and 'tyisyāpavādaḥ' for ity asyāpavādaḥ; the accented copy has 'subrahmā' where the plain copy and the print have suvahmā, which the English follows; the plain copy 'supeśasasakarati' lacks the virāma (print supeśasas karati, as in our accented copy); 'paratvā' for paratvāt; 'susrotasyaḥ' for susrotaskaḥ. The English follows the print throughout.
textual The Subodhinī block sk.3851.s1 also carries the whole Subodhinī on SK 3853 (from '—ādyudāttam' to 'suhiraṇya iti'); there is none on SK 3852. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the kaumudī mūla.

SK 3852 · A 6.2.118V

क्रत्वादयश्च ॥ ३८५२ ॥

kratvādayaśca

kratvādayaś ca — kratu and the rest too [as uttarapada after su (soḥ, carried forward, anuvṛtti, from SK 3851), in a bahuvrīhi (adhikāra from SK 3840)] have their first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845).

Rule. kratu and the rest are also ādyudātta after su, in a bahuvrīhi. su is carried from SK 3851, as Bhaṭṭoji's gloss shows.

Example.

sā́mrājyāya sukrátuḥ "of good resolve, for sovereignty": in sukratuḥ, udātta on kra. In sāmrājyāya the accent marks put the udātta on sā.

suprátīkaḥ "of fair appearance", udātta on pra.

suhávyaḥ "well invoked", udātta on ha.

suprátūrtim anehásam "very swift, unassailable": in supratūrtim, udātta on pra.

Applies when / blocked by. The list beginning with kratu is not given in the text.

Siddhānta-kaumudī

सोः परे आद्युदात्ताः स्युः । साम्राज्याय सुक्रतुः (साम्रा॒ज्याय सु॒क्रतुः॑) । सुप्रतीकः (सु॒प्रती॑कः) । सुहव्यः (सु॒हव्यः॑) । सुप्रतुर्तिनेहसम् (सु॒प्रतू॑र्तिने॒हस॑म्) ॥

[Kratu and the rest], after su, are ādyudātta: sā́mrājyāya sukrátuḥ ['of good resolve, for sovereignty']; suprátīkaḥ ['of fair appearance']; suhávyaḥ ['well invoked']; suprátūrtim anehásam ['very swift, unassailable']. [In each, the first syllable of the uttarapada is udātta: krá-, prá-, há-, prá-.]

translator notes

translator Accent convention: udātta acute, anudātta and dependent svarita unmarked; the accents transcribe the signs of our accented copies (anudātta bar under su in each compound, with the following syllable udātta and the svarita stroke after it). sā́mrājyāya follows the print (svarita stroke over mrā, no bar; see the textual note), so sā is udātta and mrā dependent svarita. The kaumudī does not state the accent of sāmrājya; on the translator's reading the print's ādyudātta is what an abstract in ñit ṣyañ is expected to have. The anuvṛtti of su is stated in Bhaṭṭoji's own gloss ('soḥ pare'). The kratvādi list (gaṇa) is not given in the text.
textual Our accented copy reads 'sāmrā' with the anudātta bar under mrā ('sāmrā[bar]jyāya'), which would make jyā udātta; the print has the svarita stroke over mrā and no bar (NSP p. 647, scan page-0657, read zoomed), giving sā́mrājyāya. The English follows the print. (Collation batch20's ACCENT section lists this word as agreeing; on the scan it does not.)
textual Both copies read 'supratūrtinehasam' (plain copy also 'tu' for tū), dropping the m of pratūrtim; the print has suprátūrtim anehásam (NSP p. 647, scan page-0657; collation batch20, class A). The English follows the print. The finer position of the signs on this word cannot be verified at the scan's resolution (collation, ACCENT section); the English keeps our signs.
textual No Subodhinī on this sūtra: in sk.3851.s1 the Subodhinī passes from 'kapi tv iti' (SK 3851) straight to '—ādyudāttam' (SK 3853), and the print agrees (NSP p. 647, scan page-0657). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the kaumudī mūla.

SK 3853 · A 6.2.119V

आद्युदात्तं द्व्यच् छन्दसि ॥ ३८५३ ॥

ādyudāttaṃ dvyac chandasi

ādyudāttaṃ dvyac chandasi — In chandas, [an uttarapada] that is ādyudātta and has two vowels (dvyac) [is ādyudātta after su (soḥ, carried forward, anuvṛtti, from SK 3851), in a bahuvrīhi (adhikāra from SK 3840)].

Rule. In the Veda, after su, in a bahuvrīhi, an uttarapada that is already ādyudātta and has two vowels stays ādyudātta.

Example.

ádhā sváśvāḥ "then, having good horses": aśva is ādyudātta, so in svaśvāḥ the udātta is on the a after sv.

suráthā̃ ātithigvé "with good chariots, for Atithigva": in surathā̃, udātta on ra.

Bhaṭṭoji explains: aśva and ratha are ādyudātta by the accent of an n-marked affix. The Subodhinī names the affixes, kvan and kthan.

Applies when / blocked by.

Not ādyudātta: yā́ subāhúḥ "she who has fair arms". bāhu is antodātta (Subodhinī). The accent marks put the udātta on the final húḥ, as SK 3906 gives.
Three vowels: sugúr asat suhiraṇyáḥ "he shall be rich in cows, rich in gold". Bhaṭṭoji notes that hiraṇya has three vowels. The accent marks put the udātta on the final ṇyaḥ.

Watch out. "After su" and "bahuvrīhi" are not in the sūtra. They come from SK 3851 and SK 3840, as Bhaṭṭoji's gloss shows. "In the Veda" is in the sūtra itself.

Siddhānta-kaumudī

यदाय्दुयाद्तं द्व्यच् तत्सोरुत्तरं बहुव्रीहावाद्युदात्तम् । अधास्वश्वाः (अधा॒स्वश्वाः॑) । सुरँथा आतिथिग्वे (सु॒रँथा॑ आतिथि॒ग्वे) । नित्स्वरेणाश्वरथावाद्युदात्तौ । आद्युदात्तं किम् । या सुबाहुः (या सु॑बा॒हुः) । द्व्यच् किम् । सुगुरसत्सु हिरण्यः (सु॒गुर॑सत्सु हिर॒ण्यः) । हिरण्यशब्दस्त्र्यच् ॥

That [uttarapada] which is ādyudātta and has two vowels (dvyac), standing after su in a bahuvrīhi, is ādyudātta: ádhā sváśvāḥ ['then, having good horses']; suráthā̃ ātithigvé ['with good chariots, for Atithigva']. aśva and ratha are ādyudātta by the accent of an affix with n as it-letter (nitsvara). Why 'ādyudātta'? yā́ subāhúḥ ['she who has fair arms']. Why 'two vowels'? sugúr asat suhiraṇyáḥ ['he shall be rich in cows, rich in gold']. The word hiraṇya has three vowels.

translator notes

commentary Subodhinī (printed under sk.3851.s1, from '—ādyudāttam'): the rule is an exception (apavāda) to nañsubhyām (SK 3906); aśva is formed with the uṇādi affix kvan (aśūpruṣilaṭikaṇikhaṭi-) and ratha with kthan (hanikuśinīramikāśibhyaḥ kthan), which is what Bhaṭṭoji means by 'nitsvareṇa'. Followed: the English names the nit-accent.
commentary Subodhinī (under sk.3851.s1): bāhu is formed with the affix ku (arjidṛśikamyamipaśibādhām-) and is antodātta by the affix's accent, so it is not ādyudātta; hiraṇya is formed with kanyan (haryateḥ kanyan hir ca), and is ādyudātta but has three vowels. The pratīka 'suhiraṇya iti' shows that the counter-example is the compound su-hiraṇya. Followed: the English divides 'sugúr asat suhiraṇyáḥ'. The OCR's closing 'ādyudāttakthan' is 'ādyudāttas tryac' in the scan (NSP p. 647, page-0657).
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked; the accents transcribe the signs of the accented copies. ádhā sváśvāḥ: a is unmarked before the bar under dhā, so á is udātta; the a of aśva (written sv-á-) is udātta, the first syllable of the uttarapada. suráthā̃: bar under su, rá udātta. ātithigvé: bar under thi, gvé udātta. yā́ subāhúḥ: the svarita stroke over su follows udātta yā́, the bar under bā precedes udātta húḥ, so the uttarapada bāhu is antodātta (by nañsubhyām, SK 3906, the rule this one excepts). sugúr asat suhiraṇyáḥ: bar under ra, ṇyáḥ udātta, again the antodātta of SK 3906. Bhaṭṭoji's gloss does not repeat 'chandasi'; sutra_en carries it from the sūtra.
textual Slips in ours, against the print (NSP p. 647, scan page-0657; collation batch20): 'yadāyduyādtaṃ' garbles yad ādyudāttaṃ; both copies put the candrabindu on the syllable ra where the print has it on thā (suráthā̃). Not in the collation: ours writes 'sugurasatsu hiraṇyaḥ' with a space after -su, where the print has 'sugurasatsu-' hyphenated at a line end before 'hiraṇyaḥ'; the words are sugur asat suhiraṇyaḥ (Subodhinī pratīka 'suhiraṇya iti'). Ours also writes 'adhāsvaśvāḥ' as one word; the print has 'adhā' at a line end and 'svaśvāḥ' on the next line.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is in sk.3851.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114 prints only the kaumudī mūla.

SK 3854 · A 6.2.120V

वीरवीर्यौ च ॥ ३८५४ ॥

vīravīryau ca

vīravīryau ca — vīra and vīrya too [as uttarapada after su (soḥ, carried forward, anuvṛtti, from SK 3851), in a bahuvrīhi (adhikāra from SK 3840), in chandas (chandasi, carried forward, anuvṛtti, from SK 3853)] have their first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845).

Rule. In the Veda, after su, in a bahuvrīhi, vīra "hero" and vīrya "heroism" are also ādyudātta.

Example.

suvī́reṇa rayíṇā "with wealth in good heroes": udātta on vī.

suvī́ryasya gómataḥ "of wealth of good heroism, rich in cattle": udātta on vī.

Applies when / blocked by. Bhaṭṭoji explains why vīrya is named. vīrya ends in the affix yat. Naming it is a jñāpaka, an indication drawn from the wording. It shows that yato 'nāvaḥ (SK 3701) does not make vīrya ādyudātta. If it did, "the preceding rule" would already give suvī́ryasya.

Watch out. "The preceding rule" is read here as SK 3853. vīrya has two vowels, so SK 3853 would cover it if it were ādyudātta.

Siddhānta-kaumudī

सोः परौ बहुव्रीहौ छन्दस्याद्युदात्तौ । सुवीरे रयिणा (सु॒वीरे(स्वः र॒यिणा॑) । सुवीर्यस्य गोमतः (सु॒वीर्य॑स्य॒ गोमतः॑) । वीर्यशब्दो यत्प्रत्ययान्तः । तत्र यतोऽनावः SK 3701 इत्याद्युदात्तत्वं नेति वीर्यग्रहणं ज्ञापकम् । तत्र हि सति पूर्वेणैव सिद्धं स्यात् ॥

[vīra and vīrya], after su in a bahuvrīhi, are ādyudātta in chandas: suvī́reṇa rayíṇā ['with wealth in good heroes']; suvī́ryasya gómataḥ ['of (wealth) of good heroism, rich in cattle']. [In each, vī-, the first syllable of the uttarapada, is udātta.] The word vīrya ends in the affix yat. The mention of vīrya [in this sūtra] is an indicator (jñāpaka) that in that case [i.e. in vīrya] ādyudātta-ness by yato 'nāvaḥ (SK 3701) does not take place. For if it did take place there, [suvīrya] would be established by the preceding rule [SK 3853] alone.

Subodhinī

NSP p. 657

—वीरवीर्यौ—वीर विक्रान्तौ चुरादिस्तत्र पचायचि वीरः । ‘अचो यत्’ वीरेषु साधुरिति प्राग्दीव्यतीयो वा यत् । वीर्यः ॥—तत्रेत्यादि । कथं पुनरेतज्ज्ञापकमित्याह—तत्र हि सतीति

translator notes

commentary Subodhinī: vīra is vīra 'to be valiant' (curādi) with the affix ac (pacādi); vīrya is yat either by aco yat or as the prāgdīvyatīya yat in the sense 'good at / fit for heroes' (vīreṣu sādhuḥ). On 'tatretyādi' it asks how this is a jñāpaka and answers with Bhaṭṭoji's 'tatra hi sati'. Recorded: the derivations are not in the kaumudī; the English follows the Subodhinī in taking 'tatra hi sati' as the reason for the jñāpaka.
translator 'The preceding rule' (pūrveṇa) is taken as ādyudāttaṃ dvyac chandasi (SK 3853): vīrya has two vowels, so if yato 'nāvaḥ made it ādyudātta, SK 3853 would already cover suvīrya. The identification is the translator's; neither Bhaṭṭoji nor the Subodhinī names the rule. Accent convention: udātta acute, anudātta and dependent svarita unmarked. suvī́reṇa rayíṇā follows the print's signs (bar under su, stroke over re; bar under ra, stroke over ṇā); suvī́ryasya follows our accented copy (bar under su, stroke over rya, bar under sya before udātta gó); gómataḥ follows the print (stroke over ma), not ours (see the textual note).
textual The plain copy 'suvīre rayiṇā' lacks the ṇa of suvīreṇa, and the accented copy is garbled ('(svaḥ' stands where the svarita sign and ṇa should be); the print has suvī́reṇa rayíṇā (NSP p. 647, scan page-0657; collation batch20, class A). The English follows the print. In 'gomataḥ' our accented copy puts the svarita stroke after taḥ, which read literally gives no consistent accent; the print has the stroke over ma (NSP p. 647, scan page-0657, read zoomed), giving gómataḥ, which the English follows. (Collation batch20's ACCENT section lists suvīryasya gomataḥ as agreeing; on the scan the stroke on gomataḥ does not.) No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0114–0115 prints only the kaumudī mūla.

SK 3855 · A 6.2.121V

कूलतीरतूलमूलशालाऽक्षसममव्ययीभावे ॥ ३८५५ ॥

kūlatīratūlamūlaśālā'kṣasamamavyayībhāve

kūlatīratūlamūlaśālā'kṣasamam avyayībhāve — kūla, tīra, tūla, mūla, śālā, akṣa and sama [as uttarapada] in an avyayībhāva [have their first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845)].

Rule. In an avyayībhāva, the uttarapadas kūla, tīra, tūla, mūla, śālā, akṣa and sama are ādyudātta. Bhaṭṭoji gives only examples; the Subodhinī states the rule.

Example.

upa + kūlam → an avyayībhāva → first syllable of the uttarapada udātta → upakū́lam, udātta on kū.

upatī́ram, udātta on tī.

upatū́lam, udātta on tū.

upamū́lam, udātta on mū.

upaśā́lam, udātta on śā.

upa + akṣam → the a of akṣa is udātta → a + a merge into ā → upā́kṣam, udātta on pā.

suṣámam, niḥṣámam, udātta on ṣa.

Applies when / blocked by.

Not one of the seven: upakumbham.
Not an avyayībhāva: paramakūlam.

Watch out. In suṣamam the s of sama has become ṣ. The Subodhinī says that change is asiddha, treated as not yet done. So the word still counts as sama. Bhaṭṭoji adds that these forms are in the list beginning with tiṣṭhadgu. The Subodhinī says that is how they get the name avyayībhāva.

Siddhānta-kaumudī

उपकूलम् । उपतीरम् । उपतूलम् । उपमूलम् । उपशालम् । उपाक्षम् । सुषमम् । निःषमम् । तिष्ठद्गुप्रभृतिष्वेते । कूलादिग्रहणं किम् । उपकुम्भम् । अव्ययीभावे किम् । परमकूलम् ॥

upakūlam, upatīram, upatūlam, upamūlam, upaśālam, upākṣam, suṣamam, niḥṣamam. [In each, the first syllable of the uttarapada (kū-, tī-, tū-, mū-, śā-, the a of akṣa, sa- of sama) is udātta.] These are [read] among [the list] tiṣṭhadgu and the rest. Why the mention of kūla and the rest? upakumbham. Why 'in an avyayībhāva'? paramakūlam.

Subodhinī

NSP p. 657

—कूलतीर इति—एतान्युत्तरपदान्याद्युदात्तानि स्युरव्ययीभावे । सुषममित्यादौ ‘सुविनिर्दुर्भ्यः सुपिसूतिसमाः’ इति षत्वम् । तस्यासिद्धत्वात्समशब्द एवायम् ॥—तिष्ठद्गुप्रभृतिष्वेत इति । तेनाव्ययीभावसंज्ञा

translator notes

commentary Subodhinī: these uttarapadas are ādyudātta in an avyayībhāva. Followed: the bracket in sutra_en and the block; Bhaṭṭoji gives no gloss here, only examples.
commentary Subodhinī: in suṣamam etc. the ṣ comes from suvinirdurbhyaḥ supisūtisamāḥ, and because that operation is asiddha this is still the word sama [for the present rule]; on 'tiṣṭhadguprabhṛtiṣv ete' it says 'hence the name avyayībhāva'. Followed: sama is listed as the uttarapada, and 'these' is rendered as the forms that get the avyayībhāva name by being in the tiṣṭhadgu list.
translator The plural 'ete' most naturally takes up the last examples (suṣamam, niḥṣamam), which are avyayībhāva only as fixed forms of the tiṣṭhadgu list; the English leaves the reference as open as the Sanskrit. Accent convention: udātta acute; the text gives no accented copies, and the bracket states where the rule puts the udātta. In upākṣam the ā is the single substitute for the a of upa and the a of akṣa.
textual Ours agrees with the print (NSP p. 647, scan page-0657; collation batch20: clean; the OCR's 'supamam', 'tiḥpamam' are misreadings of suṣamam, niḥṣamam). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0115 prints only the kaumudī mūla.

SK 3856 · A 6.2.122V

कंसमन्थशूर्पपाय्यकाण्डं द्विगौ ॥ ३८५६ ॥

kaṃsamanthaśūrpapāyyakāṇḍaṃ dvigau

kaṃsamanthaśūrpapāyyakāṇḍaṃ dvigau — kaṃsa, mantha, śūrpa, pāyya and kāṇḍa [as uttarapada] in a dvigu [have their first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845)].

Rule. In a dvigu, the uttarapadas kaṃsa, mantha, śūrpa, pāyya and kāṇḍa are ādyudātta.

Example.

dvi + kaṃsaḥ "bought for two kaṃsas" → a dvigu → first syllable of the uttarapada udātta

→ dvikáṃsaḥ, udātta on kaṃ.

dvimánthaḥ, udātta on man.

dviśū́rpaḥ, udātta on śūr.

dvipā́yyam, udātta on pāy.

dvikā́ṇḍam "measuring two kāṇḍas", udātta on kāṇ.

Applies when / blocked by. Not a dvigu: paramakaṃsaḥ.

Watch out. These dvigus are made in a taddhita sense, such as "bought for". The Subodhinī says the taddhita affix is then dropped by luk in each. So the uttarapada looks bare, though an affix stood there.

Siddhānta-kaumudī

द्विकंसः । द्विमन्थः । द्विशूर्पः । द्विपाय्यम् । द्विकाण्डम् । द्विगौ किम् । परमकंसः ॥

dvikaṃsaḥ ['bought for two kaṃsas'], dvimanthaḥ, dviśūrpaḥ, dvipāyyam, dvikāṇḍam ['measuring two kāṇḍas']. [In each, the first syllable of the uttarapada (kaṃ-, man-, śūr-, pāy-, kāṇ-) is udātta.] Why 'in a dvigu'? paramakaṃsaḥ.

Subodhinī

NSP p. 657

—कंसमन्थ—एतान्युत्तरपदानि द्विगावाद्युदात्तानि स्युः ॥—द्विकंस इति । द्वाभ्यां कंसाभ्यां क्रीत इति तद्धितार्थे समासः । ‘कंसाट्टिठन्’ इति टिठन् तस्य ‘अध्यर्धपूर्व’—इति लुक् ॥—द्विमन्था इति । ‘आर्हादगोपुच्छ’—इत्यादिना ठक् । शेषं पूर्ववत् ॥—द्विशूर्प इति । ‘शूर्पादञन्यतरस्याम्’ ॥—द्विपाय्यमिति । ‘पाय्यसान्नाय्य’—इत्यादिना पाय्यशब्दः परिमाणवाची निपातितः । तत्र ‘प्राग्वहतेष्ठक्’ । द्विकाण्डमिति । द्वे काण्डे प्रमाणमस्य ‘प्रमाणे द्वयसच्’—इति मात्रच् ‘प्रमाणे लो द्विगोर्नित्यम्’ इति लुक्

translator notes

commentary Subodhinī: these uttarapadas are ādyudātta in a dvigu. Followed: the bracket in sutra_en and the block; Bhaṭṭoji gives no gloss here, only examples.
commentary Subodhinī: dvikaṃsa 'bought for two kaṃsas' is a compound in a taddhita sense, with ṭiṭhan by kaṃsāṭ ṭiṭhan and its luk by adhyardhapūrva-; dvimantha takes ṭhak by ā arhād agopuccha- and the rest as before; dviśūrpa by śūrpād añ anyatarasyām; in dvipāyya, pāyya is a fixed form (nipātana, pāyyasānnāyya-) denoting a quantity (parimāṇa), with prāgvahateṣ ṭhak; dvikāṇḍa is 'having two kāṇḍas as its measure (pramāṇa)', with mātrac by pramāṇe dvayasac- and luk by pramāṇe lo dvigor nityam. Followed in the bracketed glosses of dvikaṃsaḥ and dvikāṇḍam.
translator Accent convention: udātta acute; the text gives no accented copies, and the bracket states where the rule puts the udātta. The Subodhinī's quotations of the rules on the taddhita affixes are given in IAST as the OCR (checked against the scan) reads them; they are not numbered here.
textual Ours agrees with the print (NSP p. 647, scan page-0657; collation batch20: clean; the OCR's 'dvipādyam' is a misreading of dvipāyyam, which the scan shows). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0115 prints only the kaumudī mūla.

SK 3857 · A 6.2.123V

तत्पुरुषे शालायां नपुंसके ॥ ३८५७ ॥

tatpuruṣe śālāyāṃ napuṃsake

tatpuruṣe śālāyāṃ napuṃsake — In a tatpuruṣa [ending in] śālā that is neuter, [the uttarapada has its first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845)].

Rule. In a neuter tatpuruṣa ending in śālā, the uttarapada is ādyudātta.

Example.

brāhmaṇa + śālā → a tatpuruṣa, neuter by SK 828 (Subodhinī) → brāhmaṇaśālam

→ first syllable of the uttarapada udātta → brāhmaṇaśā́lam "a hall of brāhmaṇas", udātta on śā.

Applies when / blocked by.

Not a tatpuruṣa: dṛḍhaśālaṃ brāhmaṇakulam "a brāhmaṇa household whose hall is firm". This is a bahuvrīhi. The pūrvapada keeps its own accent, and dṛḍha, a niṣṭhā form, is antodātta (Subodhinī).
Not śālā: brāhmaṇasenam.
Not neuter: brāhmaṇaśālā.

Watch out. The Subodhinī raises a doubt. The bahuvrīhi would fail anyway, since only a specifically taught neuter counts (compare SK 3832). It answers: the word tatpuruṣa is needed for the rules that follow. Being stated here, it makes that other argument unnecessary.

Siddhānta-kaumudī

शालाशब्दान्ते तत्पुरुषे नपुंसकलिङ्गेउत्तरपदमाद्युदात्तम् । ब्राह्मणशालम् । तत्पुरुषे किम् । दृढशालं ब्राह्मणकुलम् । शालायां किम् । ब्राह्मणसेनम् नपुंसके किम् । ब्राह्मणशाला ॥

In a tatpuruṣa ending in the word śālā and of neuter gender, the uttarapada is ādyudātta: brāhmaṇaśālam ['a hall of brāhmaṇas'; śā-, the first syllable of śālā, is udātta]. Why 'in a tatpuruṣa'? dṛḍhaśālaṃ brāhmaṇakulam ['a brāhmaṇa household whose hall is firm', a bahuvrīhi]. Why 'śālā'? brāhmaṇasenam. Why 'neuter'? brāhmaṇaśālā.

Subodhinī

alignment inferredNSP p. 657

—ब्राह्मणशालमिति । ‘विभाषा सेनासुराच्छाया’—इति नपुंसकता ॥—दृढशालमिति । बहुव्रीहिरयं तत्र पूर्वपदप्रकृतिस्वर एव भवति पूर्वपदं च निष्ठान्तत्वादन्तोदात्तम् । ननु चात्र लक्षणप्रतिपदोक्तपरिभाषयैव न भविष्यति । सत्यम् । उत्तरार्थमावश्यकं तत्पुरुषग्रहणमिहैव क्रियते परिभाषा नाश्रयणाय

translator notes

commentary Subodhinī: brāhmaṇaśālam is neuter by vibhāṣā senāsurācchāyā-; dṛḍhaśāla is a bahuvrīhi, in which the prior member keeps its own accent (pūrvapadaprakṛtisvara), and the prior member, ending in a niṣṭhā affix, is antodātta. Followed: the bracket 'a bahuvrīhi'.
commentary Subodhinī raises an objection: would the rule not fail to apply to dṛḍhaśāla anyway by the paribhāṣā of lakṣaṇapratipadokta? It answers: true; the word tatpuruṣa, which is needed for the following rules, is made here already, so that one need not resort to the paribhāṣā. Recorded: the kaumudī says nothing on this.
translator Accent convention: udātta acute; the text gives no accented copies, and the bracket states where the rule puts the udātta. Bhaṭṭoji's gloss reads napuṃsake as 'of neuter gender' (napuṃsakaliṅge) qualifying the tatpuruṣa.
textual Ours agrees with the print (NSP p. 647, scan page-0657; collation batch20: clean). Ours runs 'napuṃsakaliṅge' and 'uttarapadam' together without a space and lacks the daṇḍa after brāhmaṇasenam; presentation only. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0115 prints only the kaumudī mūla.

SK 3858 · A 6.2.124V

कन्था च ॥ ३८५८ ॥

kanthā ca

kanthā ca — kanthā too [as uttarapada in a neuter tatpuruṣa (tatpuruṣe napuṃsake, carried forward, anuvṛtti, from SK 3857) has its first syllable udātta (ādyudātta; uttarapadādiḥ, adhikāra from SK 3845)].

Rule. kanthā as uttarapada is also ādyudātta in a neuter tatpuruṣa. "Neuter tatpuruṣa" is carried from SK 3857, as Bhaṭṭoji's gloss shows.

Example.

sauśami + kanthā "the kanthā of Sauśami" → a neuter tatpuruṣa → sauśamikántham, udātta on kan.

āhvarakántham, udātta on kan.

The Subodhinī makes them neuter by saṃjñāyāṃ kanthośīnareṣu, a rule for names, so they are place names.

Applies when / blocked by. Not neuter: dākṣikanthā.

Siddhānta-kaumudī

तत्पुरुषे नपुंसकलिङ्गे कन्था शब्द उत्तरपदमाद्युदात्तम् । सौशमिकन्थम् । आह्वरकन्थम् । नपुंसके किम् । दाक्षिकन्या ॥

In a tatpuruṣa of neuter gender, the word kanthā as uttarapada is ādyudātta: sauśamikantham ['the kanthā of Sauśami'], āhvarakantham. [In each, kan-, the first syllable of kanthā, is udātta.] Why 'neuter'? dākṣikanthā.

Subodhinī

alignment inferredNSP p. 657

—सौशमिकन्थमिति । शोभनः शमोऽस्य सुशमस्तस्यापत्यं सौशमिस्तस्य कन्था सौशमिकन्थम् । ‘संज्ञायां कन्थोशीनरेषु’ इति नपुंसकत्वम् ॥—आह्वरकन्थमिति । आङ्पूर्वात् ह्वयतेः ‘आतश्चोपसर्गे’ इति कः

translator notes

commentary Subodhinī: suśama is 'one whose tranquillity is fine', his descendant is sauśami, and sauśamikantham is 'the kanthā of Sauśami'; it is neuter by saṃjñāyāṃ kanthośīnareṣu; āhvara is hve with the preverb ā and the affix ka by ātaś copasarge. Followed in the gloss of sauśamikantham.
translator kanthā is left untranslated: by the rule the Subodhinī cites, these are names (saṃjñā) among the Uśīnaras, i.e. place-names. Accent convention: udātta acute; the text gives no accented copies, and the bracket states where the rule puts the udātta. The anuvṛtti is stated in Bhaṭṭoji's own gloss ('tatpuruṣe napuṃsakaliṅge').
textual Ours reads 'dākṣikanyā'; the print has dākṣikanthā (NSP p. 647, scan page-0657; collation batch20, class A). The English follows the print. Ours also splits 'kanthā śabda' (print kanthāśabda); presentation only. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0115 prints only the kaumudī mūla.

SK 3859 · A 6.2.125V

आदिश्चिहणादीनाम् ॥ ३८५९ ॥

ādiścihaṇādīnām

ādiś cihaṇādīnām — [In a neuter tatpuruṣa ending in kanthā (kanthā, tatpuruṣe, napuṃsake, carried forward, anuvṛtti, from SK 3857–3858)], the first [syllable] of cihaṇa and the rest [as prior member] is udātta.

Rule. In a neuter tatpuruṣa ending in kanthā, the first syllable of the pūrvapada cihaṇa and the rest is udātta.

Example.

cihaṇa + kanthā → a neuter tatpuruṣa → first syllable of the pūrvapada udātta

→ cíhaṇakantham, udātta on ci.

mándurakantham, udātta on man.

Applies when / blocked by. Bhaṭṭoji explains the restated ādi. "First" is already current from SK 3845. It is said again so that the pūrvapada becomes ādyudātta.

Watch out. Up to SK 3858 the "first syllable" belonged to the uttarapada. Here, and only here, it belongs to the pūrvapada (Subodhinī).

Siddhānta-kaumudī

कन्थान्ते तत्पुरुषे नपुंसकलिङ्गे चिहणादीनामादिरुदात्तः । चिहमकन्थम् । मन्दुरकन्थम् । आदिरिति वर्तमाने पुनर्ग्रहणं पूर्वपदस्याद्युदात्तार्थम् ॥

In a tatpuruṣa ending in kanthā and of neuter gender, the first [syllable] of cihaṇa and the rest is udātta: cihaṇakantham, mandurakantham [ci- and man-, the first syllables of the prior members, are udātta]. Although 'ādi' is [already] current [in this section], it is mentioned again so that the prior member (pūrvapada) is ādyudātta.

Subodhinī

NSP p. 657

—आदिश्चिहणादीनाम् । चिनोतेः क्विप् । चित् । हन्तेः पचायच् हनः । चिहण इति निपातनात्तलोपो णत्वं च । मल मल्ल धारणे आभ्यां रः । निपातनाल्लस्य दत्वं । मन्दरः आदिरिति वर्तमान इति पूर्वत्र ह्यादिग्रहणमुत्तरपदाभिसंबद्धम् । इह तु चिहणादीनां पूर्वपदानामाद्युदात्तत्वमिष्यते तदर्थं पुनरादिग्रहणं कर्तव्यम्

translator notes

commentary Subodhinī: in the preceding rules the 'ādi' [of uttarapadādiḥ, SK 3845] was tied to the uttarapada; here ādyudātta is wanted for the prior members cihaṇa and the rest, and for that ādi has to be stated again. Followed: 'so that the prior member is ādyudātta'.
commentary Subodhinī: cihaṇa is cit (ci with kvip) plus hana (han with ac), the elision of t and the ṇ being by nipātana; from mal / mall 'to hold' (dhāraṇe) with ra, the change of l to d being by nipātana, the Subodhinī derives a form it prints as 'mandaraḥ' (print = ours, scan page-0657), against the kaumudī's mandura-: a commentator's form or lemma difference. Recorded: these derivations are not in the kaumudī.
translator Accent convention: udātta acute; the text gives no accented copies, and the bracket states where the rule puts the udātta. The anuvṛtti is stated in Bhaṭṭoji's own gloss ('kanthānte tatpuruṣe napuṃsakaliṅge').
textual Ours reads 'cihamakantham'; the print has cihaṇakantham (NSP p. 647, scan page-0657; collation batch20, class A). The English follows the print. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0115 prints only the kaumudī mūla.

SK 3860 · A 6.2.126V

चेलखेटकटुककाण्डं गर्हायाम् ॥ ३८६० ॥

celakheṭakaṭukakāṇḍaṃ garhāyām

celakheṭakaṭukakāṇḍaṃ garhāyām — When contempt (garhā) is expressed, cela, kheṭa, kaṭuka and kāṇḍa [as the final member (uttarapada) of a tatpuruṣa (tatpuruṣe, carried forward, anuvṛtti, from SK 3857)] [have their first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. When contempt is expressed, the uttarapadas cela, kheṭa, kaṭuka and kāṇḍa are ādyudātta.

Example.

putra + celam "a son (no better than) a rag" → contempt → first syllable of the uttarapada udātta

→ putracélam, udātta on ce.

nāgarakhéṭam "a town (as feeble as) grass", udātta on khe.

dadhikáṭukam "curds (as tasteless as) something gone off", udātta on ka.

prajākā́ṇḍam "offspring (as painful as) an arrow", udātta on kā.

Applies when / blocked by. Bhaṭṭoji explains the contempt. It lies in the son's likeness to a rag, and so on. The compound is formed because these words are in the vyāghrādi list (SK 735). No contempt: paramacelam "the best garment".

Watch out. The Subodhinī's glosses give the images: kheṭa is a name for grass, and kāṇḍa for an arrow.

Siddhānta-kaumudī

चेलादीन्युत्तरपदान्याद्युदात्तानि । पुत्रचेलम् । नागरखेटम् । दधिकटुकम् । प्रजाकाण्डम् । चेलादिसादृश्येन पुत्रादीनां गर्हा व्याघ्रादित्वात्समासः । गर्हायां किम् परमचेलम् ॥

The final members cela and the rest are ādyudātta (udātta on the first syllable). putracélam ["a son (who is no better than) a rag"]; nāgarakhéṭam ["a town (as feeble as) grass"]; dadhikáṭukam ["curds (as tasteless as) something gone off"]; prajākā́ṇḍam ["offspring (as painful as) an arrow"]. The contempt for the son and the rest lies in their likeness to cela and the rest; the compound is formed because these words belong to the vyāghrādi list [upamitaṃ vyāghrādibhiḥ sāmānyāprayoge, SK 735]. Why 'when contempt is expressed'? paramacelam ["the best garment"].

Subodhinī

alignment inferredNSP p. 657–658

—पुत्रचेलमिति । चेलं वस्त्रं तद्वत्तुच्छमित्यर्थः ॥—नगरखेटमिति । खेटमिति तृणनाम तद्वद्दुर्बलः ॥—दधिकटुकमिति । कटु गतस्वादु तद्वत् गतस्वादु ॥—प्रजाकाण्डमिति । काण्डमिति शरनामा । स यथा सत्वरपीडाकरः एवंभूतम् । व्याघ्रादिभिरिति समासः ॥—चीर—उपमानवाचिचीरशब्द उत्तरपदमाद्युदात्तं स्यात्तत्पुरुषे

translator notes

commentary Subodhinī glosses each example: cela = cloth, '[the son is] worthless like that'; kheṭa = a name for grass, '[the town is] feeble like that'; kaṭu = 'that whose taste has gone', '[the curds are] tasteless like that'; kāṇḍa = a name for an arrow, 'as it causes sudden pain, so [the offspring]'; and it repeats that the compound is by vyāghrādi. Followed for the bracketed renderings of the examples.
translator Accent: the udātta of the rule is on the first syllable of the final member: ce in putracélam, khe in nāgarakhéṭam, ka in dadhikáṭukam, kā in prajākā́ṇḍam (acute = udātta). Only that syllable is marked; Bhaṭṭoji says nothing of the accent of the counter-example paramacelam, so it is left unmarked. The frame in sutra_en: Bhaṭṭoji at SK 3845 (uttarapadādiḥ) says the uttarapada adhikāra runs to the end of the pāda and the ādi adhikāra up to prakṛtyā bhagālam (SK 3871); 'tatpuruṣe' is carried from SK 3857, as the Subodhinī states there ('uttarārtham') and again at SK 3873. That 'udātta' itself is the one of ādir udāttaḥ (SK 3798) is the translator's identification. The reference to SK 735 for the vyāghrādi compound is the translator's.
textual Ours = print (NSP p. 647, scan page-0657): nāgarakheṭam. The Subodhinī's pratīka reads 'nagarakheṭam iti' and Wikisource uttara-4/0115 also has nagara-: the commentator's mūla differed. The English follows the print.
textual The Subodhinī on this sūtra is its own s1 block (NSP p. 647). Its tail, 'cīra — upamānavāci cīraśabda [uttarapadam ādyudāttaṃ syāt tatpuruṣe]', is the gloss on the next sūtra (SK 3861), continued on p. 648. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0115 prints the kaumudī mūla only.

SK 3861 · A 6.2.127V

चीरमुपमानम् ॥ ३८६१ ॥

cīramupamānam

cīram upamānam — cīra, when it is the standard of comparison (upamāna), [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)] [has its first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. cīra "rag" is ādyudātta when it is the standard of comparison (upamāna).

Example.

vastraṃ cīram iva "a garment like a rag" → vastracī́ram, udātta on cī.

kambalacī́ram "a blanket like a rag", udātta on cī.

The Subodhinī says the compound is by the vyāghrādi rule, as before (SK 735).

Applies when / blocked by. Not a standard of comparison: paramacīram "the best rag".

Siddhānta-kaumudī

वस्त्रं चीरमिव वस्त्रचीरम् । कम्बलचीरम् । उपमानं किम् । परमचीरम् ॥

vastracī́ram, [analysed as] 'a garment like a rag (cīra)'; kambalacī́ram ["a blanket like a rag"]. Why 'standard of comparison'? paramacīram ["the best rag"].

Subodhinī

alignment inferredNSP p. 658

—वस्त्रचीरमिति । पूर्ववद्व्याघ्रादिसमासः

translator notes

commentary Subodhinī (the tail of sk.3860.s1, continued on p. 648): 'cīra, a word expressing the standard of comparison, is ādyudātta as final member in a tatpuruṣa'; on vastracīram: 'the compound is by vyāghrādi as before' (SK 735, upamitaṃ vyāghrādibhiḥ). Followed: the tatpuruṣa frame in sutra_en, and the analysis 'a garment like a rag', with cīra as the upamāna.
translator Accent: the udātta falls on cī, the first syllable of the final member, in vastracī́ram and kambalacī́ram (acute = udātta). Bhaṭṭoji gives no accent for paramacīram, which is left unmarked. Under SK 3869 (ṣaṭ ca kāṇḍādīni) cīra is ādyudātta after a non-living sixth-case word even without the sense of comparison (Subodhinī there).
textual The BM block formerly filed as sk.3861.b1 was not Bālamanoramā on this sūtra: despite its pratīka 'cīram upamānam' its text is the opening of the BM on iko 'savarṇe śākalyasya hrasvaś ca (A 6.1.127, SK 91), and it was re-filed 2026-10-05 to sk.91.b1. No BM on this sūtra exists in our source or in Wikisource uttara-4/0115 (kaumudī mūla only).

SK 3862 · A 6.2.128V

पललसूपशाकं मिश्रे ॥ ३८६२ ॥

palalasūpaśākaṃ miśre

palalasūpaśākaṃ miśre — palala, sūpa and śāka, [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)] expressing a mixture (miśra), [have their first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. When a mixture is expressed, the uttarapadas palala, sūpa "broth" and śāka "vegetables" are ādyudātta. The Subodhinī glosses palala as meat.

Example.

ghṛtena miśraṃ palalam "palala mixed with ghee" → ghṛtapálalam, udātta on pa.

ghṛtasū́paḥ "broth mixed with ghee", udātta on sū.

ghṛtaśā́kam "vegetables mixed with ghee", udātta on śā.

Bhaṭṭoji says the compound is by bhakṣyeṇa miśrīkaraṇam (SK 697).

Applies when / blocked by. Not a mixture: paramapalalam "the best palala".

Siddhānta-kaumudī

घृतपललम् । घृतसूपः । घृतशाकम् । भक्ष्येण मिश्रीकरणम् SK 697 इति समासः । मिश्रे किम् । परमपललम् ॥

ghṛtapálalam ["palala mixed with ghee"]; ghṛtasū́paḥ ["broth mixed with ghee"]; ghṛtaśā́kam ["vegetables mixed with ghee"]. The compound is by bhakṣyeṇa miśrīkaraṇam (SK 697). Why 'expressing a mixture'? paramapalalam ["the best palala"].

Subodhinī

NSP p. 658

—पललसूप— पललादीन्युत्तरपदान्याद्युदात्तानि स्युर्मिश्रे तत्पुरुषे ॥—घृतपललमित्यादि । घृतेन मिश्रं पललमिति विग्रहः । पललं मांसम् । ‘पललं क्रव्यमामिषम्’ इत्यमरः

translator notes

commentary Subodhinī: 'palala and the rest, as final members, are ādyudātta in a tatpuruṣa expressing a mixture'; ghṛtapalalam is analysed 'ghṛtena miśraṃ palalam' (palala mixed with ghee); palala = flesh, citing Amara 'palalaṃ kravyam āmiṣam'. Followed for the tatpuruṣa frame and the analysis 'mixed with ghee'. palala is left untranslated in the block; the Subodhinī's sense is 'meat'.
translator Accent: the udātta falls on the first syllable of the final member: pa in ghṛtapálalam, sū in ghṛtasū́paḥ, śā in ghṛtaśā́kam (acute = udātta). paramapalalam is left unmarked; Bhaṭṭoji gives no accent for it.
textual The Subodhinī is this unit's own s1 block (NSP p. 648, scan page-0658); our OCR 'mithe/mithaṃ' = print miśre/miśraṃ. No Bālamanoramā in our source; Wikisource uttara-4/0115 is mūla only.
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Here the Subodhinī (sk.3862.s1) itself says 'tatpuruṣe'. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3863 · A 6.2.129V

कूलसूदस्थलकर्षाः संज्ञायाम् ॥ ३८६३ ॥

kūlasūdasthalakarṣāḥ saṃjñāyām

kūlasūdasthalakarṣāḥ saṃjñāyām — kūla, sūda, sthala and karṣa, [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)], [have their first syllable (ādiḥ, adhikāra from SK 3845) udātta] when [the compound] is a name (saṃjñā).

Rule. In a tatpuruṣa that is a name, the uttarapadas kūla, sūda, sthala and karṣa are ādyudātta.

Example. Bhaṭṭoji says these are names of villages.

dākṣikū́lam, udātta on kū.

śāṇḍisū́dam, udātta on sū.

dāṇḍāyanasthálam, udātta on stha.

dākṣikárṣaḥ, udātta on ka.

Applies when / blocked by. Not a name: paramakūlam "the best bank".

Watch out. The Subodhinī reads dāṇḍāyanasthalī, with feminine sthalī. It says the feminine counts as sthala by a paribhāṣā, a rule about how other rules are read. The form sthalam is kept here.

Siddhānta-kaumudī

आद्युदात्तास्तत्पुरुषे । दाक्षिकूलम् । शाण्डिसूदम् । दाण्डायनस्थलम् । दाक्षिकर्षः । ग्रामसंज्ञा एताः । संज्ञायां किम् । परमकूलम् ॥

[These] are ādyudātta (udātta on the first syllable) in a tatpuruṣa. dākṣikū́lam; śāṇḍisū́dam; dāṇḍāyanasthálam; dākṣikárṣaḥ. These are names of villages. Why 'when it is a name'? paramakūlam ["the best bank"].

Subodhinī

NSP p. 658

—कूलसूद— एतान्युत्तरपदान्याद्युत्तानि स्युः संज्ञायाम् ॥—दाण्डायनस्थलीति । ‘प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम्’ इति स्थलीशब्दो गृह्यते । ‘जानपदकुण्ड—’ इत्यनेन डीप् ॥—चेलराज्यादिस्वरादिति । आदिशब्देन वर्ग्यादिस्वरपरिग्रहः । चेलराज्यादिस्वरस्यावकाशो भार्याचेलं ब्राह्मणराज्यम् । ‘तत्पुरुषे तुल्यार्थ—’ इत्यादिना विहितस्याव्ययस्वरस्यावकाशो निष्कौशाम्बिः । कुचेलं कुराज्यमित्यत्रोभयप्रसङ्गे पूर्वविप्रतिषेधः

translator notes

commentary Subodhinī: 'these final members are ādyudātta when it is a name'. Its pratīka for the third example is 'dāṇḍāyanasthalī': it says sthalī (with the feminine affix of jānapadakuṇḍa-, SK 500) is covered by the paribhāṣā prātipadikagrahaṇe liṅgaviśiṣṭasyāpi grahaṇam. Recorded: the English follows the print's dāṇḍāyanasthalam.
translator Accent: the udātta falls on the first syllable of the final member: kū in dākṣikū́lam, sū in śāṇḍisū́dam, stha in dāṇḍāyanasthálam, ka in dākṣikárṣaḥ (acute = udātta). paramakūlam is left unmarked. Under SK 3869 kūla is ādyudātta after a non-living sixth-case word even when no name is meant (Subodhinī there).
textual Ours = print (NSP p. 648, scan page-0658) dāṇḍāyanasthalam (Wikisource uttara-4/0115 likewise); the Subodhinī's lemma 'dāṇḍāyanasthalī' shows the commentator read the feminine. Our Subodhinī OCR 'ādyuttāni' is as printed (for ādyudāttāni); the OCR 'ḍīp' after jānapadakuṇḍa- is unclear on the scan (SK 500 prescribes ṅīṣ).
textual The tail of sk.3863.s1 ('celarājyādisvarād iti …', the scope of each accent and pūrvavipratiṣedha in kucelam, kurājyam) is the Subodhinī on the vārttika in SK 3864, not on this sūtra. No Bālamanoramā in our source; Wikisource uttara-4/0115 is mūla only.
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Here Bhaṭṭoji's gloss itself says 'tatpuruṣe'. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3864 · A 6.2.130V

अकर्मधारये राज्यम् ॥ ३८६४ ॥

akarmadhāraye rājyam

akarmadhāraye rājyam — rājya, [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)] that is not a karmadhāraya, [has its first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. In a tatpuruṣa that is not a karmadhāraya, the uttarapada rājya "kingdom" is ādyudātta. A karmadhāraya is a tatpuruṣa whose two members refer to the same thing, such as paramarājya "supreme kingdom".

Example.

brāhmaṇa + rājyam "the kingdom of the brāhmaṇas" → not a karmadhāraya

→ brāhmaṇarā́jyam, udātta on rā.

Applies when / blocked by. A karmadhāraya: paramarājyam "the supreme kingdom".

Vārttika. The accent of an indeclinable prevails over the accent of cela, rājya and the rest. This is by pūrvavipratiṣedha, where the earlier rule wins a conflict.

kucelam "a wretched garment", kurājyam "a wretched kingdom".

The Subodhinī explains. The indeclinable accent is given by SK 3736. Each rule has its own field: SK 3736 in niṣkauśāmbiḥ, the cela/rājya rules in bhāryācelam, brāhmaṇarājyam. In kucela and kurājya both apply, and the earlier wins. So ku keeps its own accent, and the uttarapada is not made ādyudātta.

Watch out. "And the rest" in the vārttika also takes in vargya and the like of SK 3865 (Subodhinī). Bhaṭṭoji does not mark the accent of kucelam, kurājyam.

Siddhānta-kaumudī

कर्मधारयवर्जिते तत्पुरुषे राज्यमुत्तरपदमाद्युदात्तम् । ब्राह्मण राज्यम् । अकेति किम् । परमराज्यम् ।

In a tatpuruṣa other than a karmadhāraya, rājya as final member is ādyudātta (udātta on the first syllable). brāhmaṇarā́jyam ["the kingdom of the brāhmaṇas"]. Why 'aka[rmadhāraye]', 'not in a karmadhāraya'? paramarājyam ["the supreme kingdom"].

vārttika

चेलराज्यादिस्वरादव्ययस्वरः पूर्वविप्रतिषेधेन कुचेलम्

(vārttika) The accent of an indeclinable (avyayasvara) [takes effect] in preference to the accent of cela, rājya and the rest, by the precedence of the earlier rule (pūrvavipratiṣedha). — kucelam ["a wretched garment"];

(वार्तिकम्) ॥ कुराज्यम् ॥

kurājyam ["a wretched kingdom"].

translator notes

commentary Subodhinī (printed at the tail of sk.3863.s1, NSP p. 648): 'and the rest' (ādi) takes in the accent of vargya etc. (SK 3865); the cela/rājya accent has its own scope in bhāryācelam, brāhmaṇarājyam; the avyaya accent prescribed by tatpuruṣe tulyārtha- (SK 3736) has its own scope in niṣkauśāmbiḥ; in kucelam, kurājyam both would apply, and the earlier rule prevails (pūrvavipratiṣedha). Followed: 'the rest' is rendered without narrowing it, and 'avyayasvara' as the accent of the indeclinable prior member.
translator The effect, per the Subodhinī, is that in kucelam and kurājyam the indeclinable ku keeps its own accent (SK 3736) and the final member does not become ādyudātta by SK 3860 or 3864. Bhaṭṭoji does not mark the resulting accent, so the examples are left unmarked. In brāhmaṇarā́jyam the udātta falls on rā (acute = udātta); paramarājyam is left unmarked.
textual The vārttika ends at 'pūrvavipratiṣedhena'; the print (NSP p. 648, scan page-0658) marks it with the vārttika sign and continues 'kucelam | kurājyam |' as Bhaṭṭoji's examples. Our k2 puts kucelam inside the vārttika block, and our k3 adds the editorial tag '(vārttikam)' before kurājyam (collation batch21, M). The English labels the vārttika once and treats both words as examples. K1 also splits 'brāhmaṇa rājyam' (the print's line-break hyphen).
textual No Subodhinī on the sūtra itself (print p. 648 confirms); its note on the vārttika is filed under sk.3863.s1. No Bālamanoramā in our source; Wikisource uttara-4/0115 is mūla only (it numbers the vārttika 'vā 3847').
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Here Bhaṭṭoji's gloss itself says 'karmadhārayavarjite tatpuruṣe'. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3865 · A 6.2.131V

वर्ग्यादयश्च ॥ ३८६५ ॥

vargyādayaśca

vargyādayaś ca — vargya and the rest too, [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857) that is not a karmadhāraya (akarmadhāraye, carried forward, anuvṛtti, from SK 3864)], [have their first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. vargya and the rest are also ādyudātta as uttarapada in a tatpuruṣa that is not a karmadhāraya. "Not a karmadhāraya" holds here too, as Bhaṭṭoji says.

Example.

arjuna + vargyaḥ "one of Arjuna's party" → arjunavárgyaḥ, udātta on var.

vāsudevapákṣyaḥ "one of Vāsudeva's side", udātta on pak.

Applies when / blocked by. A karmadhāraya: paramavargyaḥ.

Watch out. The Subodhinī notes that there is no separate list "vargya and the rest". That is why Bhaṭṭoji adds: vargādi is a sub-list inside the digādi list, whose words take yat (SK 1429). So vargya, pakṣya are varga, pakṣa with yat.

Siddhānta-kaumudī

अर्जुनवर्ग्यः वासुदेवपक्ष्यः । अकर्मधारय इत्येव । परमवर्ग्यः । वर्गादिर्दिगाद्यन्तर्गणः ॥

arjunavárgyaḥ ["one of Arjuna's party"]; vāsudevapákṣyaḥ ["one of Vāsudeva's side"]. 'Not in a karmadhāraya' holds here too (ity eva): paramavargyaḥ. vargādi is a sub-list (antargaṇa) inside the digādi list [digādibhyo yat, SK 1429].

Subodhinī

NSP p. 658

—वर्ग्या— वर्ग्यादीन्युत्तरपदान्याद्युदात्तानि स्युः । कर्मधारये तत्पुरुषे ये दिगादिषु वर्गादयः पठ्यन्ते त एवेह यत्प्रत्ययान्ता वर्ग्यादयो गृह्यन्ते वर्गादिपाठाभावात्तदाह—वर्गादिर्दिगाद्यन्तर्गण इति । कौनटिमातुल इति । कुनटस्यापत्यं कौनटिः तस्य मातुलः ॥—आख्याग्रहणादिति । आख्याग्रहणमाचार्यादिभिः प्रत्येकं संबध्यते ॥—होतुः पुत्र इति । ‘ऋतो विद्यायोनिसंबन्धेभ्यः’ इति षष्ठ्या अलुक् ॥—भ्रातुष्पुत्र इति । कस्कादिपाठात्षत्वम् ॥—वर्णेति । वर्णं चूर्णं संकोचे पचाद्यच्

translator notes

commentary Subodhinī: 'vargya and the rest, as final members, are ādyudātta'; the vargādi words read inside digādi, ending in the affix yat, are what is meant here by vargya etc., since there is no separate vargādi list — 'that is why he says vargādir digādyantargaṇaḥ'. Followed: vargya, pakṣya are taken as yat-derivatives (SK 1429), and the remark on the sub-list is rendered as explaining the reference of 'vargyādayaḥ'.
translator Accent: the udātta falls on the first syllable of the final member: va in arjunavárgyaḥ, pa in vāsudevapákṣyaḥ (acute = udātta). paramavargyaḥ is left unmarked. 'akarmadhāraye' in sutra_en carries Bhaṭṭoji's 'akarmadhāraya ity eva'; the reference SK 1429 is the translator's identification.
textual The Subodhinī's sentence reads 'karmadhāraye tatpuruṣe ye digādiṣu vargādayaḥ paṭhyante' in ours and in the print (NSP p. 648, scan page-0658); 'akarmadhāraye' seems wanted. The same s1 block goes on to the Subodhinī on SK 3866 ('kaunaṭimātula iti'), SK 3867 ('ākhyāgrahaṇād iti', 'hotuḥ putra iti', 'bhrātuṣputra iti') and SK 3868 ('varṇeti …', on cūrṇa). No Bālamanoramā in our source; Wikisource uttara-4/0115 is mūla only.
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). The Subodhinī on this sūtra (sk.3865.s1) also speaks of the tatpuruṣa. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3866 · A 6.2.132V

पुत्रः पुंभ्यः ॥ ३८६६ ॥

putraḥ puṃbhyaḥ

putraḥ puṃbhyaḥ — putra, after [words denoting] males (pums), [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)] [has its first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. In a tatpuruṣa, putra "son" after a word for a male is ādyudātta.

Example.

dāśaki + putraḥ "the son of Dāśaki" → dāśaki names a male

→ dāśakipútraḥ, udātta on pu.

māhiṣapútraḥ "the son of Māhiṣa", udātta on pu.

Applies when / blocked by.

Not putra: kaunaṭimātulaḥ "the maternal uncle of Kaunaṭi".
Not a male: dākṣīputraḥ "the son of Dākṣī". dākṣī is feminine.

Siddhānta-kaumudī

पुम्शब्देभ्यः । परः पुत्रशब्द आद्युदात्तस्तत्पुरुषे । दाशकिपुत्रः । माहितपुत्रः । पुत्रः किम् । कौनटिमातुलः । पुम्ब्यः किम् । दाक्षीपुत्रः ॥

After words for males, the word putra is ādyudātta (udātta on the first syllable) in a tatpuruṣa. dāśakipútraḥ ["the son of Dāśaki"]; māhiṣapútraḥ ["the son of Māhiṣa"]. Why 'putra'? kaunaṭimātulaḥ ["the maternal uncle of Kaunaṭi"]. Why 'after [words for] males'? dākṣīputraḥ ["the son of Dākṣī"].

translator notes

commentary Subodhinī (printed inside sk.3865.s1, NSP p. 648): kaunaṭi = 'the descendant of Kunaṭa', and kaunaṭimātulaḥ = 'his maternal uncle'. Followed for the gloss of the counter-example.
translator Accent: the udātta falls on pu, the first syllable of putra, in dāśakipútraḥ and māhiṣapútraḥ (acute = udātta). The counter-examples are left unmarked; Bhaṭṭoji gives no accent for them. dākṣī is feminine, which is why it fails the condition 'after words for males' (translator's explanation).
textual Our 'māhitaputraḥ' is a slip: the print (NSP p. 648, scan page-0658) has māhiṣa- or māhipa- (ṣ/p not distinguishable; certainly not t), Wikisource uttara-4/0115 māhiṣa- (collation batch21, A). The English follows māhiṣaputraḥ. Our 'pumbyaḥ kim' = print 'pumbhyaḥ kim' (collation A); the English follows the print.
textual This unit has no s-block; its only Subodhinī remark (on kaunaṭimātula) is filed under sk.3865.s1. No Bālamanoramā in our source; Wikisource uttara-4/0115 is mūla only.
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Here Bhaṭṭoji's gloss itself says 'tatpuruṣe'. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3867 · A 6.2.133V

नाचार्यराजर्त्विक्संयुक्तज्ञात्याख्येभ्यः ॥ ३८६७ ॥

nācāryarājartviksaṃyuktajñātyākhyebhyaḥ

nācāryarājartviksaṃyuktajñātyākhyebhyaḥ — After words that are names (ākhyā) of a teacher (ācārya), a king (rājan), an officiating priest (ṛtvij), a relation by marriage (saṃyukta) or a kinsman (jñāti), [putra (carried forward, anuvṛtti, from SK 3866), as the final member of a tatpuruṣa (anuvṛtti from SK 3857)], does not [have its first syllable udātta].

Rule. putra is not ādyudātta after words naming a teacher, a king, an officiating priest, a relation by marriage, or a kinsman. putra is carried from SK 3866.

Example. Bhaṭṭoji gives no accent for these:

Teacher: ācāryaputraḥ, upādhyāyaputraḥ, śākaṭāyanaputraḥ.

King: rājaputraḥ, īśvaraputraḥ, nandaputraḥ.

Priest: ṛtvikputraḥ, yājakaputraḥ, hotuḥputraḥ.

Relation by marriage: śyālaputraḥ "the son of the wife's brother".

Kinsman: jñātiputraḥ, bhrātuṣputraḥ "the brother's son".

Applies when / blocked by. Because the sūtra says "names of" (ākhyā), synonyms and particular kinds are included. The Subodhinī joins ākhyā to each of the five words. Bhaṭṭoji defines two terms. saṃyukta are relations by marriage. jñāti are kinsmen through mother and father.

Watch out. The rule only cancels SK 3866. Which accent the compound then takes is not stated. In hotuḥputraḥ the sixth-case ending is kept by SK 981. In bhrātuṣputraḥ the ṣ comes from SK 144 (Subodhinī).

Siddhānta-kaumudī

एभ्यः पुत्रो नाद्युदात्तः । आख्याग्रहणात्पर्यायाणां तद्विशेषाणां च ग्रहणम् । आचार्यपुत्रः । उपाध्यायपुत्रः । शाकटायनपुत्रः । राजपुत्रः । ईश्वरपुत्रः । नन्दपुत्रः । ऋत्विक्पुत्रः । याजकपुत्रः । होतुः पुत्रः । संयुक्ताः संबन्धिनः । श्यालपुत्रः । ज्ञातयो मातापितृसंबन्धेन बान्धवाः । ज्ञातिपुत्रः । भ्रातुष्पुत्रः ॥

After these, putra is not ādyudātta. Because the word 'names of' (ākhyā) is used, their synonyms and their particular kinds are included: ācāryaputraḥ, upādhyāyaputraḥ, śākaṭāyanaputraḥ; rājaputraḥ, īśvaraputraḥ, nandaputraḥ; ṛtvikputraḥ, yājakaputraḥ, hotuḥputraḥ. saṃyuktāḥ are relations [by marriage] (sambandhinaḥ): śyālaputraḥ ["the son of the wife's brother"]. jñātayaḥ are kinsmen through the relationship of mother and father: jñātiputraḥ, bhrātuṣputraḥ ["the brother's son"].

translator notes

commentary Subodhinī (printed inside sk.3865.s1, NSP p. 648): 'the word ākhyā is construed with each of ācārya and the rest'. Followed in sutra_en ('names of a teacher, a king, …', not only of the last member, jñāti).
commentary Subodhinī on 'hotuḥ putraḥ': the sixth-case ending is not elided (aluk) by ṛto vidyāyonisambandhebhyaḥ (SK 981); on bhrātuṣputraḥ: the ṣ is by inclusion in the kaskādi list (kaskādiṣu ca, SK 144). Followed: hotuḥputraḥ is written as one compound word.
translator Bhaṭṭoji groups the examples by the five heads without saying which is a synonym and which a particular kind; on the usual reading upādhyāya, īśvara and yājaka are synonyms, śākaṭāyana, nanda and hotṛ particular kinds (translator's explanation). Bhaṭṭoji gives no accent for the examples; they are left unmarked. The rule only cancels the ādyudātta of SK 3866; which accent the compound then takes is not stated here.
textual Our text and the print (NSP p. 648, scan page-0658) write 'hotuḥ putraḥ' with a space. This unit has no s-block: its Subodhinī is filed under sk.3865.s1. No Bālamanoramā in our source; Wikisource uttara-4/0115 is mūla only.
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Neither Bhaṭṭoji's gloss here nor the Subodhinī on this sūtra (printed in sk.3865.s1) states it; the identification rests on the two Subodhinī passages just cited. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3868 · A 6.2.134V

चूर्णादीन्यप्राणिषष्ठ्याः ॥ ३८६८ ॥

cūrṇādīnyaprāṇiṣaṣṭhyāḥ

cūrṇādīny aprāṇiṣaṣṭhyāḥ — cūrṇa and the rest, after a sixth-case word (ṣaṣṭhyanta) denoting something other than a living being (aprāṇin), [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)] [have their first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. In a tatpuruṣa, cūrṇa "flour" and the rest are ādyudātta after a sixth-case word naming something not living.

Example.

mudgānāṃ cūrṇam → mudga "a bean" is not a living being

→ mudgacū́rṇam "mudga-bean flour", udātta on cū.

Applies when / blocked by. A living being: matsyacūrṇam "fish meal".

Siddhānta-kaumudī

एतानि प्राणिभिन्नषष्ठ्यन्तात्पराण्याद्युदात्तानि तत्पुरुषे । मुद्गचूर्णम् । अप्रेति किम् । मत्स्यचूर्णम् ॥

These, coming after a sixth-case word (ṣaṣṭhyanta) that denotes something other than a living being (prāṇin), are ādyudātta (udātta on the first syllable) in a tatpuruṣa. mudgacū́rṇam ["mudga-bean flour"]. Why 'aprā[ṇi-]', 'not a living being'? matsyacūrṇam ["fish meal"].

translator notes

translator Accent: the udātta falls on cū, the first syllable of cūrṇa, in mudgacū́rṇam (acute = udātta). matsyacūrṇam is left unmarked: Bhaṭṭoji gives no accent for it. 'aprāṇiṣaṣṭhyāḥ' is a fifth-case word (pañcamyanta) qualifying the prior member; Bhaṭṭoji unpacks it as 'prāṇibhinnaṣaṣṭhyantāt'.
textual This unit has no s-block. The Subodhinī remark that seems to belong here is the last item of sk.3865.s1, 'varṇeti | varṇa cūrṇa saṃkoce pacādyac' (a derivation of cūrṇa from the root with the pacādi affix ac); the print has the same lemma 'varṇeti' (NSP p. 648, scan page-0658), where 'cūrṇeti' would be expected. It does not bear on the English. No Bālamanoramā in our source; Wikisource uttara-4/0115 is mūla only.
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Here Bhaṭṭoji's gloss itself says 'tatpuruṣe'. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3869 · A 6.2.135V

षट् च काण्डादीनि ॥ ३८६९ ॥

ṣaṭ ca kāṇḍādīni

ṣaṭ ca kāṇḍādīni — The six words kāṇḍa and the rest [— kāṇḍa, cīra, palala, sūpa, śāka, kūla —] too, [after a sixth-case word denoting something other than a living being (aprāṇiṣaṣṭhyāḥ, carried forward, anuvṛtti, from SK 3868), as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)], [have their first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. The six words kāṇḍa, cīra, palala, sūpa, śāka and kūla are also ādyudātta after a sixth-case word naming something not living. That condition is carried from SK 3868.

Example.

darbhakā́ṇḍam "a stalk of darbha grass", udātta on kā.

darbhacī́ram "a strip of darbha", udātta on cī.

tilapálalam "sesame palala", udātta on pa.

mudgasū́paḥ "mudga-bean broth", udātta on sū.

mūlakaśā́kam "radish greens", udātta on śā.

nadīkū́lam "the bank of a river", udātta on kū.

Applies when / blocked by.

Not one of the six: rājasūdaḥ "the king's cook".
A living being: dattakāṇḍam.

Watch out. The Subodhinī counts the six from kāṇḍa (SK 3860) to kūla (SK 3863). Here they are ādyudātta without their earlier conditions. kāṇḍa needs no contempt, cīra no comparison, the three foods no mixture, and kūla no name.

Siddhānta-kaumudī

अप्राणिषष्ठ्या आद्युदात्तानि । दर्भकाण्डम् । दर्भचीरम् । तिलपललम् । मुद्गसूपः । मूलकशाकम् । नदीकूलम् । षट् किम् । राजसूदः । अप्रेति किम् । दत्तकाण्डम् ॥

After a sixth-case word denoting something other than a living being, [these] are ādyudātta (udātta on the first syllable). darbhakā́ṇḍam ["a stalk of darbha grass"]; darbhacī́ram ["a strip of darbha"]; tilapálalam ["sesame palala"]; mudgasū́paḥ ["mudga-bean broth"]; mūlakaśā́kam ["radish greens"]; nadīkū́lam ["the bank of a river"]. Why 'six'? rājasūdaḥ ["the king's cook"]. Why 'aprā[ṇi-]', 'not a living being'? dattakāṇḍam ["Datta's kāṇḍa"].

Subodhinī

NSP p. 658

—षट् च— अप्राणिभ्यः परा या षष्ठी तदन्तात्पराणि षट् काण्डादीन्याद्युदात्तानि स्युः । चेल खेट कटुक काण्डमिति काण्डशब्दादारभ्य कूल सूद स्थल कर्षाः संज्ञायामिति कूलान्तानि, काण्ड चीर पलल सूप शाक कूल एतानि काण्डादीनि, तत्र काण्डं गर्हायामित्युक्तमगर्हायामपि भवतीति । ‘चीरमुपमानम्’ इत्युक्तमनुपमानेऽपि भवति ‘पललसूपशाकं मिश्रे’ इत्युक्तममिश्रेऽपि भवति कूलं संज्ञायामित्युक्तमसंज्ञायामपि भवति ॥—अप्रेति किमिति । अप्राणिषष्ठ्या इति किमर्थमित्यर्थः

translator notes

commentary Subodhinī: the six are counted from kāṇḍa in celakheṭakaṭukakāṇḍam (SK 3860) to kūla in kūlasūdasthalakarṣāḥ saṃjñāyām (SK 3863): kāṇḍa, cīra, palala, sūpa, śāka, kūla. Each is now ādyudātta without its earlier condition: kāṇḍa without contempt, cīra without comparison, palala/sūpa/śāka without mixture, kūla without being a name. Followed: the six are named in sutra_en, and the examples carry no such condition.
commentary Subodhinī: 'aprāṇibhyaḥ parā yā ṣaṣṭhī tadantāt parāṇi' — after a word ending in a sixth-case affix that follows a non-living [base]; and 'apreti kim' = 'what is the purpose of aprāṇiṣaṣṭhyāḥ?'. Followed: aprāṇiṣaṣṭhyāḥ is carried from SK 3868 in sutra_en and in the block.
translator Accent: the udātta falls on the first syllable of the final member: kā in darbhakā́ṇḍam, cī in darbhacī́ram, pa in tilapálalam, sū in mudgasū́paḥ, śā in mūlakaśā́kam, kū in nadīkū́lam (acute = udātta). The counter-examples are left unmarked; Bhaṭṭoji gives no accent for them. In rājasūdaḥ the prior member also denotes a living being, so the example falls outside the rule on two counts; Bhaṭṭoji gives it only for 'six' (sūda is outside the six). This observation is the translator's.
textual The Subodhinī is this unit's own s1 block (NSP p. 648, scan page-0658); our OCR 'cīrasupamānam', 'ajupamāne', 'aprāṇiṣaṇyāḥ' stand for cīram upamānam, anupamāne, aprāṇiṣaṣṭhyāḥ (commentary OCR). No mūla slips beyond collation batch21. No Bālamanoramā in our source; Wikisource uttara-4/0115–0116 is mūla only.
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Neither Bhaṭṭoji's gloss here nor the Subodhinī on this sūtra (sk.3869.s1) states it; the identification rests on the two Subodhinī passages just cited. The 'ādi' adhikāra is Bhaṭṭoji's statement at SK 3845 ('ādyadhikāras tu prakṛtyā bhagālam ity avadhikaḥ').

SK 3870 · A 6.2.136V

कुण्डं वनम् ॥ ३८७० ॥

kuṇḍaṃ vanam

kuṇḍaṃ vanam — kuṇḍa, [as the final member (uttarapada) of a tatpuruṣa (anuvṛtti from SK 3857)] denoting a forest (vana), [has its first syllable (ādiḥ, adhikāra from SK 3845) udātta].

Rule. In a tatpuruṣa denoting a forest, kuṇḍa is ādyudātta.

Example.

darbha + kuṇḍam → used of a forest → darbhakúṇḍam "a darbha thicket", udātta on ku.

Bhaṭṭoji says kuṇḍa here is used by resemblance.

Applies when / blocked by. The literal sense: mṛtkuṇḍam "a clay pot".

Watch out. This is the last rule of the ādi heading of SK 3845. From SK 3871 the uttarapada keeps its own accent instead.

Siddhānta-kaumudī

कुण्डमाद्युदात्तं वनवाचिनि तत्पुरुषे । दर्भकुण्डम् । कुण्डशब्दोऽत्र सादृश्ये । वनं किम् । मृत्कुण्डम् ॥

kuṇḍa is ādyudātta (udātta on the first syllable) in a tatpuruṣa that denotes a forest. darbhakúṇḍam ["a darbha thicket"]. Here the word kuṇḍa is used in the sense of resemblance. Why 'forest'? mṛtkuṇḍam ["a clay pot"].

Subodhinī

alignment inferredNSP p. 658

—मृत्कुण्डमिति । मृद्भाजनविशेष इत्यर्थः

translator notes

commentary Subodhinī on mṛtkuṇḍam: 'a particular earthen vessel'. Followed for the gloss of the counter-example, where kuṇḍa has its literal sense.
translator Accent: the udātta falls on ku, the first syllable of kuṇḍa, in darbhakúṇḍam (acute = udātta); mṛtkuṇḍam is left unmarked, as Bhaṭṭoji gives no accent for it. 'A darbha thicket' renders darbhakuṇḍam as a forest of darbha that is like a kuṇḍa (a basin-like mass), following Bhaṭṭoji's 'in the sense of resemblance'; the precise image is not stated.
textual The Subodhinī is this unit's own s1 block (NSP p. 648, scan page-0658). No mūla slips (collation batch21: clean). No Bālamanoramā in our source; Wikisource uttara-4/0116 is mūla only. SK 3870 is the last rule of the ādi adhikāra, which Bhaṭṭoji at SK 3845 sets as ending before prakṛtyā bhagālam (SK 3871).
translator The tatpuruṣa frame in sutra_en is supplied from tatpuruṣe śālāyāṃ napuṃsake (SK 3857): the Subodhinī there says the word tatpuruṣa is stated in that rule because the following rules need it ('uttarārtham āvaśyakaṃ tatpuruṣagrahaṇam'), and on SK 3873 (printed under sk.3872.s1) that 'tatpuruṣa' from SK 3857 continues even across intervening rules ('vyavahitam api tatpuruṣagrahaṇam anuvartate'). Here Bhaṭṭoji's gloss itself says 'vanavācini tatpuruṣe'.

SK 3871 · A 6.2.137V

प्रकृत्या भगालम् ॥ ३८७१ ॥

prakṛtyā bhagālam

prakṛtyā bhagālam — [In a tatpuruṣa (tatpuruṣe, carried forward, anuvṛtti, from SK 3857)], [an uttarapada denoting] bhagāla keeps its original accent (prakṛtyā).

Rule. In a tatpuruṣa, an uttarapada that means bhagāla keeps its own accent.

Example.

kumbhī + bhagālam → bhagāla keeps its own accent, udātta on the middle syllable

→ kumbhībhagā́lam, udātta on gā.

kumbhīnadā́lam, udātta on dā.

Bhaṭṭoji says: "These are madhyodātta", with the udātta on the middle syllable. The Subodhinī derives that accent from phiṭ 42.

Applies when / blocked by. The Subodhinī takes bhagāla by its meaning, not its form. So any word with that meaning counts. For this it cites the commentarial explanation alone. Bhaṭṭoji adds that prakṛtyā is a heading up to antaḥ (SK 3877).

Watch out. Bhaṭṭoji's third example, kumbhīpālam, cannot be madhyodātta, since pāla has two syllables. Scholars discuss this example; the form is left unmarked here.

Siddhānta-kaumudī

भगालवाच्युत्तरपदं तत्पुरुषे प्रकृत्या । कुम्भीभगालम् । कुम्भीनदालम् । कुम्भीपालम् । मध्योदात्ता एते । प्रकृत्येत्यधिकृतमन्तः SK 3877 इति यावत् ॥

In a tatpuruṣa, an uttarapada denoting bhagāla keeps its original accent (prakṛtyā). kumbhībhagā́lam, kumbhīnadā́lam, kumbhīpālam. These are madhyodātta. 'prakṛtyā' is an adhikāra running up to antaḥ (SK 3877).

Subodhinī

NSP p. 658

—प्रकृत्या—भगालमित्यर्थग्रहणं तदाह—भगालवाचीति । अत्र व्याख्यानमेव शरणम् ॥—मध्योदात्ता एते इति । ‘लघावन्ते द्वयोश्च—’ इति सूत्रात् ॥—शितेः—। शितेः परं नित्याबह्वच्कं भसत्शब्दवर्जितं बहुव्रीहौ प्रकृतिस्वरं स्यात् ॥—अंसशब्द इति । अमेः सन् अंसः

translator notes

commentary Subodhinī: 'bhagālam' in the sūtra takes in the meaning (arthagrahaṇa), not just the word; hence Bhaṭṭoji's 'bhagālavāci', '[an uttarapada] denoting bhagāla'. For this the commentarial explanation (vyākhyāna) is the only authority. Followed in sutra_en and the block.
commentary Subodhinī: the examples are madhyodātta by laghāvante dvayoś ca bahvaṣo guruḥ (phiṭ 42). Followed in the accent marking.
translator Accent convention: udātta acute, anudātta unmarked. There are no accented copies here. The marks follow 'madhyodāttā ete': bhagā́la, nadā́la, with the pūrvapada kumbhī unaccented in the compound. kumbhīpālam is left unmarked. pāla has two syllables, so it cannot be madhyodātta, and it is not a word for bhagāla. The Wikisource reading kumbhīkapālam (three syllables, kapā́la, a synonym of bhagāla) fits both the meaning-based reading and 'madhyodāttā ete'. The English keeps the print's reading.
translator The bracketed 'tatpuruṣe' in sutra_en is identified by the translator, after the Subodhinī on SK 3873. There the commentator says 'tatpuruṣa' is carried forward from tatpuruṣe śālāyāṃ napuṃsake (SK 3857) across the intervening rules. Bhaṭṭoji's gloss here has 'tatpuruṣe'.
textual Ours = print 'kumbhīnadālam. kumbhīpālam' (NSP p. 648, scan page-0658). Wikisource reads kumbhīkapālam (collation batch21, class V). The first two lemmas of sk.3871.s1 are on this sūtra. Its last two ('śiteḥ—', 'aṃsaśabda iti') are the Subodhinī on SK 3872. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3872 · A 6.2.138V

शितेर्नित्याबह्वज्बहुव्रीहावभसत् ॥ ३८७२ ॥

śiternityābahvajbahuvrīhāvabhasat

śiter nityābahvajbahuvrīhāv abhasat — In a bahuvrīhi, [an uttarapada] after śiti that never has many vowels (nitya-abahvac) [keeps its original accent (prakṛtyā, adhikāra from SK 3871)], except bhasat.

Rule. In a bahuvrīhi after śiti, a colour word, an uttarapada that never has many vowels keeps its own accent. bhasat is excluded.

Example.

śiti + pādaḥ → pāda never has more than two vowels

→ pāda keeps its own ādyudātta, from the vṛṣādi list (SK 3691)

→ śitipā́daḥ, udātta on pā.

śiti + aṃsaḥ → aṃsa is ādyudātta by its n-marked affix → śityáṃsaḥ, udātta on tyaṃ, the a of aṃsa.

Applies when / blocked by. Bhaṭṭoji calls this an exception to SK 3735, where the pūrvapada keeps its accent.

Not after śiti: darśanī́yapādaḥ. SK 3735 applies, and darśanīya keeps its udātta on nī (SK 3733, Subodhinī).
bhasat: śítibhasat. śiti keeps its own ādyudātta, on śi (phiṭ 33, Subodhinī).

Watch out. This one rule is a bahuvrīhi in the middle of tatpuruṣa rules. Its "bahuvrīhi" does not carry on to SK 3873 (Subodhinī).

Siddhānta-kaumudī

शितेः परं नित्याबह्वच्कं प्रकृत्या । शितिपादः । शित्यंसः । पादशब्दो वृषादित्वादाद्युदात्तः । अंसशब्दः प्रत्ययस्य नित्त्वात् । शितेः किम् । दर्शनीयपादः । अभसत्किम् । शितिभसत् । शितिराद्युदात्तः । पूर्वपदप्रकृतिस्वरापवादोऽयं योगः ॥

[An uttarapada] after śiti that never has many vowels (nitya-abahvac) keeps its original [accent] (prakṛtyā). śitipā́daḥ, śityáṃsaḥ. The word pāda is ādyudātta because it belongs to the vṛṣādi group [vṛṣādīnāṃ ca, SK 3691]. The word aṃsa [is ādyudātta] because its affix is nit. Why 'after śiti'? darśanī́yapādaḥ. Why 'except bhasat'? śítibhasat: [there] śiti is ādyudātta. This rule is an exception (apavāda) to the rule by which the pūrvapada keeps its original accent (pūrvapada-prakṛtisvara).

Subodhinī

alignment inferredNSP p. 658–659

—दर्शनीयपाद इति । ‘बहुव्रीहौ प्रकृत्या—’ इति पूर्वपदप्रकृतिस्वरः । दर्शनीयशब्दोऽनीयप्रत्ययान्तः । ‘उपोत्तमं रिति’ इत्युपोत्तमोदात्तः ॥—शितिराद्युदात्त इति । ‘वर्णानां तणतिनितान्तानाम्’ इति सूत्रेण ॥—गतिका—‘शितेर्नित्याबह्वच्—’ इत्यतो बहुव्रीहिग्रहणं नानुवर्ततेऽस्वरितत्वात् किं तु ‘तत्पुरुषे शालायाम्’ इत्यतो व्यवहितमपि तत्पुरुषग्रहणमनुवर्तते तदाह—तत्पुरुषे इति ॥—प्रकारक इति । ‘कुगति—’ इति समासः । लित्स्वरेण पूर्वप्रत्ययाद्युदात्तम् ॥—नृवाहसेति । नृन्वहतीति विग्रहः । ‘वसेर्णित्’ इत्यतो णिदित्यनुवृत्तेरसुनो णित्त्वादुपधावृद्धिः । नित्स्वरेणोत्तरपदमाद्युदात्तम् ॥—इध्मप्रव्रश्चन इति । प्रवृश्च्यते येनेति करणे ल्युट् । कर्मषष्ठ्यन्तेन इध्मशब्देन समासः । अत्र गतिप्रयुक्ते कृत्स्वरे कृते कारकप्रयुक्तः कृत्स्वरः

translator notes

commentary Subodhinī (printed in sk.3871.s1, from 'śiteḥ—'): after śiti, [an uttarapada] that is nitya-abahvac and is not the word bhasat keeps its original accent in a bahuvrīhi. On aṃsa: 'ameḥ san', i.e. am + the affix sa, which is nit (uṇādi). Followed: 'bahuvrīhi' in sutra_en, and aṃsa ādyudātta through the nit affix.
commentary Subodhinī: darśanīyapāda takes the pūrvapada accent by bahuvrīhau prakṛtyā pūrvapadam (SK 3735). darśanīya ends in the affix anīya and has the udātta on its penultimate syllable by upottamaṃ riti (SK 3733). In śitibhasat, śiti is ādyudātta by varṇānāṃ taṇatinitāntānām (phiṭ 33). Followed in the accent marking. The 'apavāda' is thus to SK 3735.
translator Accent convention: udātta acute, anudātta unmarked. There are no accented copies here. The marks follow the explanations: pā́da and áṃsa keep their ādyudātta, and śiti loses its accent in the compound. In darśanī́yapādaḥ and śítibhasat the pūrvapada keeps its own udātta.
textual Ours = print 'darśanīyapādaḥ. abhasat kim' (NSP p. 648, scan page-0658). Wikisource adds a counter-example for 'nitya' (śitikakut, with the remark that elsewhere śitikakuda has an uttarapada of many vowels; collation batch21, class V). Ours writes 'nittvāt' where the print has 'nitvāt'; this is spelling only.
textual The Subodhinī on this sūtra is split. It starts at the tail of sk.3871.s1 ('śiteḥ—', 'aṃsaśabda iti') and goes on in sk.3872.s1 ('darśanīyapāda iti', 'śitir ādyudātta iti'). The rest of sk.3872.s1, from 'gatikā—', is on SK 3873. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3873 · A 6.2.139V

गतिकारकोपपदात् कृत् ॥ ३८७३ ॥

gatikārakopapadāt kṛt

gatikārakopapadāt kṛt — [In a tatpuruṣa (tatpuruṣe, carried forward, anuvṛtti, from SK 3857)], [an uttarapada] ending in a kṛt [affix] after a gati, a kāraka or an upapada [keeps its original accent (prakṛtyā, adhikāra from SK 3871)].

Rule. In a tatpuruṣa, an uttarapada ending in a kṛt affix keeps its own accent after a gati, a kāraka or an upapada. A gati is a prefix such as pra joined to a verb. A kāraka is a participant in the action, such as its object. An upapada is a word a kṛt rule names beside the root.

Example.

After a gati:

pra + kārakaḥ → kāraka keeps the accent of its l-marked affix ṇvul: the syllable before the affix → prakā́rakaḥ, udātta on kā.

praháraṇam, udātta on ha.

After a kāraka:

śóṇā dhṛṣṇū́ nṛvā́hasā "the two bays, bold, carrying men". nṛ is the object in "carrying men"; vāhas keeps its udātta on vā.

idhmapravráścanaḥ, udātta on vra.

After an upapada:

uccaiḥkā́ram (SK 3381), udātta on kā.

īṣatkáraḥ, udātta on ka.

In each the pūrvapada loses its accent.

Applies when / blocked by. Not after these: devasya kārakaḥ. Bhaṭṭoji says its sixth case marks a residual relation (śeṣa). The Subodhinī adds that it is not the sixth case of the object. If it were, deva would be a kāraka, and SK 709 would forbid the compound too.

Bhaṭṭoji's gloss says "in a tatpuruṣa". The Subodhinī explains that the word is carried from SK 3857 across the rules in between. It also says the "bahuvrīhi" of SK 3872 does not continue, because it is not marked svarita, the sign of a heading.

Watch out. Is the word kṛt needed? Bhaṭṭoji reports two views.

Some say it is only for clarity. In prapacatitarām the compound is made with the -tara form, and ām is added afterwards. The accent of ām prevails, being taught when the compound accent already exists (satiśiṣṭa).
Others say kṛt is there for prapacatideśya and the like. These then take the accent of the indeclinable pūrvapada (SK 3736), as the Subodhinī explains.

The Subodhinī reports further discussion; scholars discuss this.

Siddhānta-kaumudī

एभ्यः कृदन्तं प्रकृतिस्वरं स्यात्तत्पुरुषे । प्रकारकः । प्रहरणम् । शोणा धृष्णू नृवाहसा (शोणा॑ धृ॒ष्णू नृ॒वाह॑सा) । इध्मप्रव्रश्चनः । उपपदात् । उच्चैःकारम् । ईषत्करः । गतीति किम् । देवस्य कारकः । शेषलक्षणा षष्ठी । कृद्ग्रहणं स्पष्टार्थम् । प्रपचतितरामित्यत्र तरबाद्यन्तेन समासे कृते आम् । तत्र सतिशिष्टत्वादम्स्वरो भवतीत्येके । प्रपचतिदेश्यार्थं तु कृद्ग्रहणमित्यन्ये ॥

In a tatpuruṣa, [an uttarapada] ending in a kṛt [affix] after these keeps its original accent (prakṛtisvara). [After a gati:] prakā́rakaḥ, praháraṇam. [After a kāraka:] śóṇā dhṛṣṇū́ nṛvā́hasā ['the two bays, bold, carrying men'], idhmapravráścanaḥ. After an upapada: uccaiḥkā́ram, īṣatkáraḥ. Why 'after a gati [, kāraka or upapada]'? devasya kārakaḥ: the sixth-case ending (ṣaṣṭhī) here marks a residual relation (śeṣa). The mention of kṛt is for clarity (spaṣṭārtha). In prapacatitarām, the compound is formed with [the form] ending in tarap and the like, and ām is added afterwards. There the accent of ām prevails, because ām is taught when [the compound accent] already exists (satiśiṣṭa). So say some (eke) [— this covers everything from 'the mention of kṛt is for clarity']. Others say that the mention of kṛt is there for the sake of prapacatideśya [and the like].

Subodhinī

alignment inferredNSP p. 659

—उच्चैःकारमिति । ‘अव्यये यथाभिप्रेतं’ इति णमुल् । तत्र हि उच्चैरित्युपपदम् ॥—ईषत्कर इति । ‘ईषद्दुःसुषु कृच्छ्रा—’ इति खल् । उभयथापि लित्स्वरः ॥—शेषलक्षणा षष्ठीति । न कर्मलक्षणा । तथा सति कारकमेव देवदत्तः स्यात् । ‘तृजकाभ्यां कर्तरि’ इति समासप्रतिषेधश्च स्यात् । अत्र कृद्ग्रहणं किमर्थम् । निर्गतः कौशाम्ब्याः निष्कौशाम्बिरित्यत्र मा भूत् । नैतदस्ति । यत्क्रिया-युक्ताः प्रादयस्तं प्रत्येव गत्युपसर्गसंज्ञा भवन्ति । नच कौशाम्बीशब्दं प्रति क्रियायोगः कारकं च क्रियायामेव संभवति । उपपदमपि धात्वधिकारे सप्तमीनिर्दिष्टं प्रत्ययनिमित्तमुच्यते । तदेवं गत्यादिभिरपि क्रियावाच्युत्तरपदमाक्षिप्यते धातोश्च क्रियावाचित्वं तस्माच्च द्वये प्रत्ययाः कृतस्तिङश्च । तत्र तिङन्तेन समासाभावात्कृदन्तमेव संभवति । अनुव्यचलदित्यत्र तु न गतित्वनिबन्धनः समासः किं तर्हि सुवन्तेन योगविभागात्समासः तस्मान्नार्थः कृद्ग्रहणेनेत्यत आह—कृद्ग्रहणं स्पष्टार्थमिति । य एवं प्रतिवक्तुमसमर्थस्तं प्रति विस्पष्टार्थं क्रियत इत्यर्थः । ननु विस्पष्टार्थमपि क्रियमाणे कृद्ग्रहणे आमन्ते न प्राप्नोति । प्रपचतितरामिति । ततश्च समासस्वरं बाधित्वाऽव्ययस्वर एव स्यादत आह—प्रपचति-तरामित्यादि । इत्येक इत्यस्य कृद्ग्रहणं विस्पष्टार्थमित्यादिना कृत्स्नेन संबन्धः । तदयमर्थः । कृद्ग्रहणं विस्पष्टार्थम् । आमन्ते च दोषाभाव इति केचिदाचार्या व्याचक्षते इति ॥—प्रपचतिदेश्यार्थं त्विति । आदिशब्देन प्रपचति-कल्पं प्रपचतिदेशीयः प्रपचतिरूपमित्येतेषां त्रयाणां ग्रहणम् । प्रपचतिदेश्यादौ । अर्थः प्रयोजनं यस्य तत्तथोक्तम् । अयमभिप्रायः । न विस्पष्टार्थं कृद्ग्रहणम्, अपि तु प्रपचतिदेश्यादौ यत्र सति शिष्टं स्वरान्तरं नास्ति तत्रापि स्वरो मा भूत्तदव्ययपूर्वपदप्रकृतिस्वर एव यथा स्यादित्येवं सप्रयोजनमाहुः । अत्र हरदत्तः । इदं तु वक्तव्यम् । प्रपचतितरामित्यादौ तरवन्तेन समासे पश्चादाम् भवन्प्रत्ययग्रहणपरिभाषया पचतितरस्यैव घान्तत्वात्तत एव स्यात् । तत्र को दोषः । सोपसर्गस्य घान्तस्यैकपद्याभावादाम् । प्रपचतितरां देवदत्तेत्यादावाम एकान्तरमामन्त्रितमनन्तिक इत्येष विधिर्न स्यात् शेषनिधातश्च प्रशब्दस्य न स्याद्भिन्नपदत्वात् । तस्मात्प्रशब्दस्यामन्तेन समासोऽङ्गीकर्तव्यो न तरवन्तेन । तत्र समासत्वात्समुदायस्य प्रातिपदिकत्वे विभक्तावैकपद्यं भवति स्वरे तु दोषप्रसङ्गात्कृद्ग्रहणमपि वक्तव्यमिति भाष्ये स्थितम् । प्रपचतिदेश्यादौ का गतिरिति न विद्मः ॥—उभे—वनस्पतिमिति । वनशब्दो ‘नब्विषयस्यानिसन्तस्य’ इत्याद्युदात्तः । पतिशब्दोऽपि ‘पातेर्डतिः’ इति डतिप्रत्ययान्तः प्रत्ययस्वरेण । पारस्करादित्वात्सुट् ॥—बृहस्पतिमिति । ‘वर्तमाने पृषन्महत्—’ इति अतिप्रत्ययान्तत्वादन्तोदात्तोऽप्यत्राद्युदात्तो निपात्यते ‘तद्बृहतोः करपत्योः—’ इति सुट्तलोपौ

translator notes

commentary Subodhinī (printed in sk.3872.s1, from 'gatikā—'): 'bahuvrīhi' is not carried forward from śiter nityābahvac- (SK 3872), because it is not marked svarita. Instead 'tatpuruṣa' is carried forward from tatpuruṣe śālāyāṃ napuṃsake (SK 3857), even though other rules come between. That is why Bhaṭṭoji says 'tatpuruṣe'. Followed in sutra_en and the block.
commentary Subodhinī (sk.3872.s1 and sk.3873.s1) on the examples. prakāraka is compounded by kugatiprādayaḥ (SK 761), and by the accent of lit affixes the syllable before the affix is udātta. nṛvāhas = 'nṝn vahati'. Since ṇit is carried forward from 'vaser ṇit' (uṇādi), the affix asun is ṇit, which gives vṛddhi of the penultimate vowel. By the accent of a nit affix the uttarapada is ādyudātta. idhmapravraścana: lyuṭ in the sense of the means (karaṇa), compounded with idhma, which bears the sixth-case ending of the object. The kṛt accent conditioned by the gati applies first, then the one conditioned by the kāraka. uccaiḥkāram: ṇamul by avyaye 'yathābhipretākhyāne (SK 3381), with uccaiḥ as the upapada. īṣatkara: khal by īṣadduḥsuṣu- (SK 3305). Both take the lit accent. Followed in the accent marking.
translator Bhaṭṭoji labels only the upapada examples ('upapadāt'). The bracketed labels '[After a gati:]' and '[After a kāraka:]' are the translator's, based on the Subodhinī's analyses: pra is a gati in prakāraka and praharaṇa, nṛ is the object in nṛvāhas ('nṝn vahati'), and idhma is the object in idhmapravraścana.
commentary Subodhinī on 'śeṣalakṣaṇā ṣaṣṭhī': it is not the sixth-case ending of the object (karman). If it were, deva would be a kāraka, and tṛjakābhyāṃ kartari (SK 709) would also forbid the compound. Followed ('residual relation').
commentary Subodhinī on 'kṛdgrahaṇaṃ spaṣṭārtham' gives the objection that the word kṛt is redundant. Pra and the rest are called gati and upasarga only with respect to the action they are joined to. A kāraka exists only with respect to an action. An upapada is the seventh-case condition for an affix in the dhātu-adhikāra. So a verbal uttarapada is implied, and since nothing compounds with a tiṅ-final form, only a kṛt-final one is possible. (anuvyacalat is compounded by a split rule (yogavibhāga) with a sup-final word, not on the basis of gati status.) Bhaṭṭoji answers that the word is added for clarity, for someone who cannot reason this out. Followed ('for clarity').
commentary Subodhinī: 'ity eke' is construed with the whole passage from 'kṛdgrahaṇaṃ spaṣṭārtham'. Some teachers say the word kṛt is for clarity and that the ām-final form causes no difficulty. Others give it a purpose. In prapacatideśya and the like, there is no accent taught later (satiśiṣṭa) to override this rule, so the word kṛt keeps this rule out and the accent of an avyaya pūrvapada applies [tatpuruṣe tulyārtha-, SK 3736]. The commentator then reports Haradatta. By the pratyayagrahaṇa paribhāṣā, ām would be added after pacatitara itself. If pra were compounded with the tarap-form, the rules that need a single pada would fail: āmantritam … anantike, and the unaccenting (nighāta) of pra. So pra must be compounded with the ām-final form, and the Bhāṣya concludes that kṛt has to be stated because of the accent problem. On prapacatideśya and the like he says 'we do not know the way'. Followed: the bracket on the scope of 'eke'.
translator Accent convention: udātta acute, anudātta unmarked. śóṇā dhṛṣṇū́ nṛvā́hasā follows our accented copy: ṇā carries the svarita sign, dhṛ and nṛ the anudātta sign, ha the svarita sign, so the udāttas are śó, ṣṇū́ and vā́. The other examples have no accented copies. They are marked by the lit accent the Subodhinī names (kā́ in prakāraka and uccaiḥkāra, ká in īṣatkara), and by the same accent of lyuṭ in praháraṇa and pravráścana. In each the pūrvapada becomes unaccented.
textual Ours = print 'satiśiṣṭatvād amsvaraḥ' (NSP p. 649, scan page-0659). The sense, and Wikisource's 'āmsvaraḥ', require the accent of ām, and the English follows that (collation batch21, class V). Ours = print 'śeṣalakṣaṇā ṣaṣṭhī'; Wikisource reads 'śeṣe ṣaṣṭhī' (class V). Ours, the print and Wikisource all read 'prapacatideśyārtham'. The Subodhinī glosses 'ādiśabdena' (prapacatikalpa, prapacatideśīya, prapacatirūpa) and analyses 'prapacatideśyādau arthaḥ prayojanaṃ yasya', so its mūla evidently read 'prapacatideśyādyartham'. '[and the like]' is supplied from there.
textual The Subodhinī on this sūtra starts in sk.3872.s1 ('gatikā—' to 'kārakaprayuktaḥ kṛtsvaraḥ') and goes on in sk.3873.s1. The tail of sk.3873.s1 ('ubhe— vanaspatim iti', 'bṛhaspatim iti') is on SK 3874. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3874 · A 6.2.140V

उभे वनस्पत्यादिषु युगपत् ॥ ३८७४ ॥

ubhe vanaspatyādiṣu yugapat

ubhe vanaspatyādiṣu yugapat — In vanaspati and the rest, both [members] at once [keep their original accent (prakṛtyā, adhikāra from SK 3871)].

Rule. In vanaspati and the rest, both members at once keep their own accent. So each compound has two udāttas.

Example.

vánaspátiṃ vána ā́ "the lord of the wood, in the wood": in vanaspatim, udātta on va and on spa.

bṛ́haspátiṃ yáḥ: udātta on bṛ and on pa. bṛhat is made ādyudātta here by nipātana, a form fixed by the list.

harṣayā śácīpátim "gladden the lord of Śacī": udātta on śa and on pa. śacī is ādyudātta as a śārṅgaravādi word (SK 527), as śácībhir naḥ shows.

tánūnápād ucyate "Tanūnapāt is invoked": udātta on ta and on na.

nárāśáṃsaṃ vājínam "Narāśaṃsa, the strong": udātta on na and on śaṃ. The long ā is by nipātana.

śúnaḥśépam: udātta on śu and on śe.

Applies when / blocked by. The Subodhinī gives the sources of each accent. vana is ādyudātta by phiṭ 26, and pati by its affix. tanū and napāt are made ādyudātta by nipātana. nara is nṝ with ap (SK 3232), and śaṃsa is śaṃs with ghañ; both are ādyudātta. In śunaḥśepa both members are ādyudātta, śepa by phiṭ 29.

Watch out. SK 3650 normally leaves only one udātta in a pada. Here the rule itself prescribes two, by the word yugapat "at once".

Siddhānta-kaumudī

एषु पूर्वोत्तरपदे युगपत्प्रकृत्या । वनस्पतिं वनआ (वन॒स्पतिं॒ वन॒आ) । बृहस्पतिं यः (बृह॒स्पतिं॒ यः) । बृहच्छब्दोऽत्राद्युदात्तो निपात्यते । हर्षया शचीपतिम् (ह॒र्ष॒या॒ शची॒पति॑म्) । शार्ङ्गरवादित्वादाद्युदात्तः शचीशब्दः । शचीभिर्न इति दर्शनात् । तनूनपादुच्यते (तनू॒नपा॑दुच्यते) । नराशंसं वाजिनम् (नरा॒शंसं॑ वा॒जिन॑म्) । निपातनाद्दीर्घः । शुनःशेपम् (शुनः॒शेप॑म्) ॥

In these, the pūrvapada and the uttarapada both keep their original [accent] (prakṛtyā) at once. vánaspátiṃ vána ā́ ['the lord of the wood, in the wood']. bṛ́haspátiṃ yáḥ ['Bṛhaspati, who …']: here bṛhat is made ādyudātta by nipātana. harṣayā śácīpátim ['gladden the lord of Śacī']: the word śacī is ādyudātta because it belongs to the śārṅgaravādi group, as is seen in śácībhir naḥ. tánūnápād ucyate ['Tanūnapāt is invoked']. nárāśáṃsaṃ vājínam ['Narāśaṃsa, the strong']: the long vowel is by nipātana. śúnaḥśépam.

Subodhinī

alignment inferredNSP p. 659

—शार्ङ्गरवादित्वादाद्युदात्त इति । शार्ङ्गरवादित्वात् ङीनि कृते नित्वादाद्युदात्तत्वमित्यर्थः ॥—शचीपतिरिति । एते षष्ठीसमासाः ॥—तनूनपादिति । ‘कृषिचमितनिधनिसर्जिखर्जिभ्य ऊः’ इति ऊप्रत्ययान्तत्वादन्तोदात्तोऽपि तनू-शब्दोऽत्राद्युदात्तो निपात्यते । न पातयतीति नपात् । ‘नभ्राण्णपान्नवेदा—’ इति सूत्रे आद्युदात्तो नपाच्छब्दो निपात्यते । तन्वाः नपादिति विग्रहः ॥—नराशंसमिति । नरा एनं शंसन्तीत्यर्थः । नृ नये ‘ऋदोरप्’ शंसेः कर्मणि घञ् द्वावप्या-द्युदात्तौ । ‘अन्येषामपि—’ इति दीर्घः ॥—शुनःशेपमिति । शुन इव शेपोऽस्येति बहुव्रीहिः । ‘शेपपुच्छलाङ्गूलेषु शुनः संज्ञायाम्’ इत्यलुक् षष्ठ्याः । श्वन्शब्दः प्रातिपदिकस्वरेण शेपशब्दः ‘स्वाङ्गशिटामदन्तानाम्’ इत्याद्युदात्तौ ॥—इन्द्रावरुणाविति । इन्द्रशब्दः ‘ऋज्रेन्द्राग्र—’ इति रगन्तः, वरुणशब्दः ‘कृवृदारिभ्य उनन्’ इत्युननन्तः उभौ आद्युदात्तौ । ‘देवताद्वन्द्वे च’ इति पूर्वपदस्यानङ् ॥—इन्द्राबृहस्पती इति । बृहस्पतिशब्दो वाचस्पत्यादित्वात् द्वावाद्यु-दात्तौ तेनेन्द्राबृहस्पती इत्यत्र त्रय आद्युदात्ताः

translator notes

commentary Subodhinī (printed in sk.3873.s1, from 'ubhe— vanaspatim iti'): vana is ādyudātta by nabviṣayasyānisantasya (phiṭ 26). pati ends in the affix ḍati by 'pāter ḍatiḥ' (uṇādi) and takes the affix accent. The s comes from the pāraskarādi list (SK 1071). bṛhat would be antodātta as ending in the affix ati ('vartamāne pṛṣanmahat-', uṇādi), but here it is made ādyudātta by nipātana. The s-augment and the loss of t come from 'tadbṛhatoḥ karapatyoḥ …'. Followed: both members ādyudātta (vánaspáti, bṛ́haspáti).
commentary Subodhinī: 'śārṅgaravāditvāt' means that, once ṅīn is added because the word is in śārṅgaravādi (SK 527), it is ādyudātta by the accent of a nit affix. śacīpati and the like are sixth-case (ṣaṣṭhī) tatpuruṣas. tanū would be antodātta as ending in ū (kṛṣicamitanidhanisarjikharjibhya ūḥ, uṇādi), but here it is made ādyudātta by nipātana. napāt is 'na pātayati' and is made ādyudātta by nipātana in nabhrāṇnapān- (SK 759). The compound is analysed as tanvāḥ napāt. Followed.
commentary Subodhinī on narāśaṃsa: 'narāḥ enaṃ śaṃsanti'. nara is nṝ (naye) + ap (ṝdor ap, SK 3232; our OCR of the Subodhinī shows the short forms 'nṛ' and 'ṛdor ap'), and śaṃsa is śaṃs + ghañ in the object sense. Both are ādyudātta. It credits the long vowel to anyeṣām api dṛśyate (SK 3539), where Bhaṭṭoji says 'by nipātana'. Recorded; the English keeps Bhaṭṭoji's wording.
commentary Subodhinī on śunaḥśepa: a bahuvrīhi, 'śuna iva śepo 'sya'. The sixth-case ending is not dropped (aluk) by śepapucchalāṅgūleṣu śunaḥ saṃjñāyām. The word śvan takes the prātipadika accent, and śepa takes the accent of svāṅgaśiṭām adantānām (phiṭ 29); the commentator calls both ādyudātta. Followed in the accent marking.
translator Accent convention: udātta acute, anudātta unmarked. The marks are read from our accented copies. In vánaspátiṃ vána ā́, na before spá, tiṃ before vá and na before ā́ carry the anudātta sign, so vá, spá, vá and ā́ are udātta. bṛ́haspátiṃ yáḥ is read the same way. In harṣayā śácīpátim, all three syllables of harṣayā carry the anudātta sign: the verb is unaccented. In tánūnápād ucyate, nárāśáṃsaṃ vājínam and śúnaḥśépam, the svarita sign follows each second udātta. Each compound has two udāttas, one in each member.
textual Our plain and accented copies both write 'vanaā' as one word. The print breaks the line between vana and ā (NSP p. 649, scan page-0659), and the mantra has vána ā́. This is a spacing matter only. sk.3874.s1 carries the Subodhinī on this sūtra (śārṅgaravādi … śunaḥśepa) and, at its end ('indrāvaruṇāv iti', 'indrābṛhaspatī iti'), on SK 3875. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3875 · A 6.2.141V

देवताद्वन्द्वे च ॥ ३८७५ ॥

devatādvandve ca

devatādvandve ca — And in a dvandva of deity names, [both members at once (ubhe yugapat, carried forward, anuvṛtti, from SK 3874)] [keep their original accent (prakṛtyā, adhikāra from SK 3871)].

Rule. In a dvandva of deity names, both members keep their original accent at once. "Both at once" (ubhe yugapat) is carried forward from SK 3874. "Keep their original accent" (prakṛtyā) is the heading of SK 3871.

Example.

indra (affix ran, uṇādi 186: udātta on the first syllable, í) + varuṇa (affix unan, uṇādi 333: udātta on the first syllable, va)

→ the first member takes ānaṅ (SK 922) → indrā-varuṇa

→ both members keep their udātta → ā́ yá índrāváruṇau.

In the compound the udātta syllables are í and vá. The rest is unaccented: ru is the dependent svarita after vá (SK 3660), and the others are anudātta.

A second mantra: índrābṛ́haspátī vayám. bṛhaspati belongs to the vanaspati group of SK 3874, so it already has two udāttas of its own. The compound therefore has three udātta syllables: í, bṛ́ and pá (the syllable spa). The Subodhinī counts the three.

Applies when / blocked by. "Deity": plakṣanyagrodhau "the plakṣa and the nyagrodha" names two trees, not deities, so the rule does not apply. "Dvandva": agniṣṭomaḥ is not a dvandva, so again it does not apply. Bhaṭṭoji does not state the accent of these two.

Watch out. The svarita on ru, after the udātta vá, is only a dependent svarita (SK 3660). It is not a third accent, and the two udātta syllables stay í and vá.

Siddhānta-kaumudī

उङे युगपत्प्रकृत्या स्तः । आ य इन्द्रावरुणौ (आ य इन्द्रा॒वरु॒णौ) । इन्द्राबृहस्पती वयम् (इन्द्रा॒बृह॒स्पती॑ व॒यम्) । देवता किम् । प्लक्षन्यग्रोधौ । द्वन्द्वे किम् । अग्निष्टोमः ॥

Both [members] at once keep their original [accent] (prakṛtyā). ā́ yá índrāváruṇau. índrābṛ́haspátī vayám. Why 'deity'? plakṣanyagrodhau. Why 'in a dvandva'? agniṣṭomaḥ.

Subodhinī

alignment inferredNSP p. 659–661

—अग्निष्टोम इति । ‘अग्नेः स्तुत्स्तोमसोमाः’ इति षत्वम् ॥— मा भूदित्येवमर्थमेवकारग्रहणमित्यर्थः ॥—देवखातेति । ‘तृतीया कर्मणि’ इति पूर्वपदप्रकृतिस्वरः

translator notes

commentary Subodhinī (printed at the end of sk.3874.s1): indra is 'rag-antaḥ', ending in rak/rag (so ours and the print, scan page-0659), under ṛjrendrāgra- (uṇādi 186), and varuṇa ends in unan (kṛvṛdāribhya unan, uṇādi 333). Both are ādyudātta. The pūrvapada takes ānaṅ by devatādvandve ca (SK 922). bṛhaspati, as a member of the [vanaspati] group, has two ādyudātta members, so indrābṛhaspatī has three udāttas. Followed in the accent marking. (The print reads 'vācaspatyāditvāt', scan page-0659.)
commentary Subodhinī (sk.3875.s1): in agniṣṭoma the ṣ is by agneḥ stutstomasomāḥ. Recorded.
translator Accent convention: udātta acute, anudātta unmarked. índrābṛ́haspátī vayám is read from our accented copy: ndrā, ha and va carry the anudātta sign and tī the svarita sign, so í, bṛ́, spá and yám are udātta, with three udāttas in the compound as the Subodhinī says. In ā́ yá índrāváruṇau the print marks ndrā as anudātta and ru with the svarita sign (the dependent svarita after the udātta vá); see the textual note on our copy's slip. ā, ya and i carry no sign at the start of the citation, so they are read as udātta (ā́ yá í-). The English marks the two udāttas of the compound that the Subodhinī names (í, vá) and leaves ru and ṇau unmarked. plakṣanyagrodhau (not deities) and agniṣṭomaḥ (not a dvandva) are left unmarked.
translator uṇādi 186 itself gives the affix ran ('rannantā ūnaviṃśatiḥ'), and ran, being nit, is what the Subodhinī's 'ubhau ādyudāttau' requires; rak would make indra antodātta. The commentator's 'rag-antaḥ' is therefore taken as a slip for ran, and the English accent (índra-) follows uṇādi 186. Translator's identification.
textual Accent marks of the accented copy of ā ya indrāvaruṇau: ours marks both ndrā and ru with the anudātta sign and has no svarita sign anywhere in the word. The print (NSP p. 649, scan page-0659, zoomed) has the svarita stroke above ru and no anudātta sign under it, the regular marking for ādyudātta varuṇa (ru dependent svarita, ṇau pracaya). Not in collation batch21, whose side note says the accents of SK 3873–3878 agree with the print; this one does not. The IAST índrāváruṇau follows the print; the udātta syllables are the same on either marking.
textual Ours reads 'uṅe yugapat prakṛtyā staḥ'. The print has 'ubhe' (NSP p. 649, scan page-0659; collation batch21, class A); the English follows the print.
textual sk.3875.s1 has only the note on agniṣṭoma for this sūtra. Its remaining lemmas ('… mā bhūd ity evam artham evakāragrahaṇam ity arthaḥ', 'devakhāteti') belong to SK 3882 and come from NSP p. 651 (scan page-0661). The Subodhinī on SK 3876–3881 in between (p. 650) is missing from our s-blocks. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3876 · A 6.2.142V

नोत्तरपदेऽनुदात्तादावपृथिवीरुद्रपूषमन्थिषु ॥ ३८७६ ॥

nottarapade'nudāttādāvapṛthivīrudrapūṣamanthiṣu

nottarapade 'nudāttādāv apṛthivīrudrapūṣamanthiṣu — [Both members keeping their original accent at once in a dvandva of deity names (SK 3875)] does not [hold] when the uttarapada begins with an anudātta, unless it is pṛthivī, rudra, pūṣan or manthin.

Rule. The double accent of SK 3875 does not hold when the uttarapada begins with an anudātta syllable. The uttarapada is the final member of a compound. The exceptions are pṛthivī, rudra, pūṣan and manthin: after these the double accent stays.

Example.

indra + agni (affix ni, uṇādi 490: udātta on the last syllable, so the first syllable a is anudātta)

→ the uttarapada begins with an anudātta → no double accent

→ indrāgníbhyāṃ káṃ vṛ́ṣaṇaḥ. The compound has one udātta, gní.

The excepted words, which keep both accents:

dyā́vāpṛthivī́ janáyan "producing heaven and earth". dyāvā is made ādyudātta by nipātana, so dyā́ is udātta. pṛthivī is antodātta, so vī́ is udātta.
sómārudráu. rudra ends in the affix rak (uṇādi 179) and is antodātta. The udātta syllables are só and drá.
índrāpūṣáṇau. pūṣan is antodātta by nipātana (uṇādi 157). The udātta syllables are í and ṣá.
śukrāmanthínau. manthin ends in in and is antodātta, so thí is udātta. Bhaṭṭoji does not state the accent of śukra.

Applies when / blocked by. All four excepted words are antodātta, so each begins with an anudātta. Without the exception, this rule would remove their double accent.

Watch out. Why does the sūtra say "uttarapada"? In this section the dvandva itself is named in the seventh case. Without the word, "beginning with an anudātta" would describe the whole dvandva. The prohibition would then wrongly reach candrāsūryau "moon and sun", whose first member candra is antodātta (Subodhinī). The phrase "beginning with an anudātta" also divides the ground: SK 3875 takes the rest, this rule takes these cases. The Subodhinī adds that the exclusion of pṛthivī and the rest shows a maxim: in accent rules a consonant counts as absent.

Siddhānta-kaumudī

पृथिव्यादिवर्जितेऽनुदात्तावुत्तरपदे प्रागुक्तं न । इन्द्राग्निभ्यां कं वृषणः (इ॒न्द्रा॒ग्निभ्यां॒ कं वृष॑णः) । अपृथिव्यादौ किम् । द्यावापृथिवी जनयन् (द्यावा॑पृथि॒वी ज॒नय॑न्) । आद्युदात्तो द्यावा निपात्यते । पृथिवीत्यन्तोदात्तः । सोमा॑रुद्रौ । रोदेर्णिलुक्चेति रगन्तो रुद्रशब्दः । इन्द्रापूषणौ (इन्द्रा॑पूषणौ) । श्वन्नुक्षन् पूषन् इति पूषा अन्तोदात्तो निपात्यते । सुकामन्थिनौ । मन्थिन्निन्नन्तत्वादन्तोदात्तः । उत्तरपदग्रहणमनुदात्तादावित्युत्तरपदविशेषणं यथा स्यात् द्वन्द्वविशेषणं मा भूत् । अनुदात्तादाविति विधिप्रतिषेधयोर्विषयविभागार्थम् ॥

When the uttarapada begins with an anudātta [syllable] and is not pṛthivī or one of the others, what was stated before does not [apply]. indrāgníbhyāṃ káṃ vṛ́ṣaṇaḥ. Why 'unless it is pṛthivī or one of the others'? dyā́vāpṛthivī́ janáyan ['producing heaven and earth']: dyāvā is made ādyudātta by nipātana, and pṛthivī is antodātta. sómārudráu: the word rudra ends in the affix rak by 'roder ṇiluk ca' [uṇādi 179]. índrāpūṣáṇau: pūṣan is made antodātta by nipātana in 'śvann ukṣan pūṣan' [uṇādi 157]. śukrāmanthínau: manthin is antodātta because it ends in in. The word 'uttarapada' is stated so that 'anudāttādau' qualifies the uttarapada and does not qualify the dvandva. 'anudāttādau' serves to divide the domains of the injunction and the prohibition.

translator notes

commentary Subodhinī (NSP p. 650, scan page-0660; not in our s-blocks): agni ends in the affix ni (aṅger nalopaś ca, uṇādi 490) and is antodātta, so the uttarapada of indrāgni begins with an anudātta. pṛthivī is antodātta as ending in a ṅī affix. soma is ādyudātta as ending in man ('artistusuhusṛdhṛ…', uṇādi 137). Followed: in indrāgníbhyām the rule blocks the double accent, and sómārudráu has both members accented.
commentary Subodhinī on 'uttarapadagrahaṇam': in this section the dvandva is named in the seventh case (devatādvandve), not the uttarapada. Without the word uttarapada, the seventh-case 'anudāttādau' would qualify the dvandva, and the prohibition would wrongly reach candrāsūryau and the like. There candra is antodātta (ending in rak), so the dvandva begins with an anudātta, while sūrya, ending in yat ('rājasūyasūrya-'), is ādyudātta by yato 'nāvaḥ (SK 3701). With the word stated, 'anudāttādau' qualifies only the uttarapada that is actually mentioned. Followed, also for the scope: the kaumudī's 'prāguktam' is taken as the double accent of devatādvandve ca (SK 3875), the dvandva named in the seventh case that this argument has in view.
commentary Subodhinī on 'vidhipratiṣedhayoḥ': without 'anudāttādau' the injunction (SK 3875) and the prohibition would have the same domain, and an option would result. It adds that excluding pṛthivī and the rest is a jñāpaka for 'in accent rules a consonant counts as absent' (svaravidhau vyañjanam avidyamānavat), which is how the svarita in 'agnim īḷe' is obtained. Recorded.
translator Accent convention: udātta acute, anudātta unmarked. indrāgníbhyāṃ káṃ vṛ́ṣaṇaḥ and dyā́vāpṛthivī́ janáyan are read from our accented copies (anudātta signs on i, ndrā, bhyāṃ; svarita on ṣa; svarita on vā, anudātta on thi and ja, svarita on ya). sómārudráu: our text has only a svarita sign on mā, given inline with no plain copy; rudra's final udātta follows the kaumudī. índrāpūṣáṇau: our accented copy has the svarita sign on ndrā; pūṣan's final udātta follows the kaumudī. In śukrāmanthínau only manthin's udātta is marked, since the text does not state śukra's accent.
textual Ours = print 'pṛthivyādivarjite 'nudāttāv uttarapade' (NSP p. 650, scan page-0660). Wikisource reads 'anudāttādāv', the form the sūtra requires (collation batch21, class V). The English follows the sense, 'begins with an anudātta'.
textual Ours reads 'sukāmanthinau'. The print has 'śukrāmanthinau' (scan page-0660; collation batch21, class A); the English follows the print. Ours gives sómārudráu with the accent inline and no parenthetical accented copy, but gives indrāpūṣaṇau in both forms (collation side note).
textual This unit has no s-block. The Subodhinī on SK 3876–3881 ('indrāgnibhyām iti' … 'asaṃjñārtho 'yam ārambha iti') is printed on NSP p. 650 (scan page-0660; raw OCR page-0660.txt) but is missing from our source: sk.3875.s1 jumps from 'agniṣṭoma' to SK 3882 material on p. 651. It was read from the scan. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3877 · A 6.2.143उत्तरपदान्तोदात्तस्वरप्रकरणम्

अन्तः ॥ ३८७७ ॥

antaḥ

antaḥ — [Of the uttarapada,] the final [syllable is udātta]. (adhikāra)

Rule. This is an adhikāra, a heading. It supplies "the final syllable [of the uttarapada] is udātta" to the rules that follow. Bhaṭṭoji says only "this is an adhikāra".

Example. A heading has no example of its own. Its first application is SK 3878: pra + bhid + ghañ → prabhedáḥ, udātta on the final syllable dá.

Applies when / blocked by. At SK 3871 Bhaṭṭoji said that the heading prakṛtyā runs "up to antaḥ". So this rule closes the prakṛtyā section. The words "of the uttarapada" come from Bhaṭṭoji's own gloss at SK 3881, "the uttarapada is antodātta". Antodātta means "having the udātta on the final syllable".

Watch out. Do not confuse this antaḥ with two later sūtras. SK 3913 is also antaḥ, but there it is the word antar "within". SK 3914 antaś ca is the word anta "end".

Siddhānta-kaumudī

अधिकारोऽयम् ॥

This is an adhikāra (heading rule).

translator notes

translator The bracketed supplements in sutra_en come from Bhaṭṭoji's glosses on the rules governed by this heading: 'anta udāttaḥ' (SK 3878) and 'uttarapadam antodāttam' (SK 3881). Here the kaumudī says only that this is an adhikāra and does not give its extent. At SK 3871 Bhaṭṭoji says that the adhikāra 'prakṛtyā' runs up to this sūtra ('antaḥ (SK 3877) iti yāvat').
textual No Subodhinī on this sūtra. On NSP p. 650 (scan page-0660) the commentary goes straight from the Subodhinī on SK 3876 ('… svaritaḥ sidhyati') to 'thāthā—' (SK 3878). Our sūtra record carries the label 'uttarapadāntodāttasvaraprakaraṇam'; the print has no heading here. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3878 · A 6.2.144V

थाथघञ्क्ताजबित्रकाणाम् ॥ ३८७८ ॥

thāthaghañktājabitrakāṇām

thāthaghañktājabitrakāṇām — [Of uttarapadas] ending in tha, atha, ghañ, kta, ac, ap, itra or ka [that come after a gati, a kāraka or an upapada (carried forward, anuvṛtti, from SK 3873)], the final [syllable is udātta (antaḥ, adhikāra from SK 3877)].

Rule. After a gati, a kāraka or an upapada, an uttarapada ending in tha, atha, ghañ, kta, ac, ap, itra or ka is antodātta. "After a gati, a kāraka or an upapada" carries on from SK 3873.

Example.

pra + bhid + ghañ → pra-bheda → the final syllable of the uttarapada udātta → prabhedáḥ (udātta dá).

One example for each ending, with the udātta on the final syllable of the uttarapada:

tha: prabhṛthásyāyóḥ. In prabhṛtha the udātta is thá. bhṛtha has the affix kthan (uṇādi 159–160). Being n-marked, it would otherwise be ādyudātta (Subodhinī).
atha: āvasatháḥ (thá); the affix atha is uṇādi 396.
ghañ: prabhedáḥ (dá).
kta: dhartā́ vajrī́ puruṣṭutáḥ "the upholder, the vajra-bearer, praised in many places". In puruṣṭuta the udātta is tá.
ac: prakṣayáḥ (yá), with ac by SK 3231.
ap: pralaváḥ (vá), with ap by SK 3232.
itra: pralavitrám (trá).
ka: govṛṣáḥ (ṣá). ka comes because vṛṣa is in the mūlavibhujādi list.

Applies when / blocked by. Bhaṭṭoji repeats "only after a gati, a kāraka or an upapada". In sustutaṃ bhavatā "well praised by you", su is a karmapravacanīya, not a gati (SK 555). So this rule does not apply. The Subodhinī says only the accent of the indeclinable first member applies there.

Watch out. Two examples are chosen with care, the Subodhinī explains. puruṣṭuta is analysed as puruṣu stutaḥ "praised among many", with a seventh case. A third-case analysis would bring in tṛtīyā karmaṇi (SK 3782). Then the first member would keep its accent. And kṣaya "dwelling" is ādyudātta by SK 3689, so prakṣayáḥ really needs this rule.

Siddhānta-kaumudī

थ अथ घञ् क्त अच् अप् इत्र क एतदन्तानां गतिकारकोपपदात्परेषामन्त उदात्तः । प्रभृथस्यायोः (प्र॑भृ॒थस्या॒योः) । आवसथः । घञ् । प्रबेदः । क्तः । धर्ता वज्री परुष्टुतः (ध॒र्ता व॒ज्री पु॑रुष्टु॒तः) । पुरुषु बहुप्रदेशेषु स्तुत इति विग्रहः । अच् । प्रक्षयः । अप् । प्रलवः । इत्र । प्रलवित्रम् । क । गोवृषः । मूलविभुजादित्वात्कः । गतिकारकोपपदादित्येव । सुस्तुतं भवता ॥

Of [words] ending in tha, atha, ghañ, kta, ac, ap, itra or ka that come after a gati, a kāraka or an upapada, the final [syllable] is udātta. [tha:] prabhṛthásyāyóḥ. [atha:] āvasatháḥ. ghañ: prabhedáḥ. kta: dhartā́ vajrī́ puruṣṭutáḥ ['the upholder, the vajra-bearer, praised in many (places)']. The analysis is 'praised among many, i.e. in many places' (puruṣu bahupradeśeṣu stutaḥ). ac: prakṣayáḥ. ap: pralaváḥ. itra: pralavitrám. ka: govṛṣáḥ, with ka by mūlavibhujādi. Only after a gati, a kāraka or an upapada (ity eva): sustutaṃ bhavatā ['well praised by you'].

translator notes

commentary Subodhinī (NSP p. 650, scan page-0660; not in our s-blocks): prabhṛtha ends in kthan (hanikuṣinīramikāśibhyaḥ kthan, uṇādi 159, with 'ave bhṛñaḥ', uṇādi 160). By the accent of a nit affix it would be ādyudātta, and this rule applies instead. āvasatha ends in the affix atha (upasarge vaseḥ, uṇādi 396). Followed: the bracketed labels [tha:] and [atha:].
commentary Subodhinī on puruṣṭuta: kta in the object sense. The analysis with the seventh-case 'puruṣu' is given deliberately: in a third-case (tṛtīyā) tatpuruṣa, tṛtīyā karmaṇi (SK 3782) would give the third-case pūrvapada its original accent when the uttarapada ends in kta denoting the object. Followed.
commentary Subodhinī: prakṣaya has ac by erac (SK 3231). Objection: since kṣaya ends in ac, it would be antodātta anyway by the kṛt-uttarapada rule (SK 3873). Answer: no, because kṣaya meaning 'dwelling' is ādyudātta (kṣayo nivāse, SK 3689). pralava has ap by ṛdor ap (SK 3232). pralavitra has itra by 'artilūdhūsūkhanasahacara itraḥ'. govṛṣa = 'gāṃ varṣati', from vṛṣu secane, which would otherwise be ādyudātta by vṛṣādīnāṃ ca (SK 3691). In sustuta, su is a karmapravacanīya by suḥ pūjāyām (SK 555), [not a gati], so only the accent of the avyaya pūrvapada applies. Followed.
translator Accent convention: udātta acute, anudātta unmarked. prabhṛthásyāyóḥ and dhartā́ vajrī́ puruṣṭutáḥ are read from our accented copies. In the first, pra carries a svarita sign, a dependent svarita after the preceding word of the mantra, and bhṛ and syā carry the anudātta sign. In the second, dha, va and ṣṭu carry the anudātta sign and pu a dependent svarita. The other examples have no accented copies and are marked with the final udātta that the rule prescribes. sustutaṃ is left unmarked. The 'uttarapada' in the sutra_en and block brackets is the translator's supplement: Bhaṭṭoji's gloss here does not say it. It is drawn from his gloss 'uttarapadam antodāttam' at SK 3881, under the antaḥ adhikāra (SK 3877; see the translator note there).
textual Ours reads 'prabedaḥ'; the print has 'prabhedaḥ' (NSP p. 650, scan page-0660; collation batch21, class A). Our plain copy reads 'paruṣṭutaḥ'; the print, our accented copy and the gloss 'puruṣu' all have puru- (class A). The English follows the print in both places.
textual This unit has no s-block. The Subodhinī ('thāthā—' … 'sustutam iti') is printed on NSP p. 650 (scan page-0660) and is missing from our source; it was read from the scan. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3879 · A 6.2.145V

सूपमानात् क्तः ॥ ३८७९ ॥

sūpamānāt ktaḥ

sūpamānāt ktaḥ — After su and after a standard of comparison (upamāna), [an uttarapada] ending in kta [has its final syllable udātta (antaḥ, adhikāra from SK 3877)].

Rule. After su "well", and after an upamāna (a standard of comparison), an uttarapada ending in kta is antodātta.

Example.

su + kṛta → the final of the kta-member udātta → sukṛtá:

ṛtásya yónau sukṛtásya "in the seat of ṛta, of the well-made". In this line the udātta syllables are tá, yó and tá; in sukṛtá the udātta is the final tá.

śaśa iva plutam "leapt like a hare" → śaśaplutáḥ (udātta tá).

Applies when / blocked by. The Subodhinī names the rules set aside. In sukṛta, gatir anantaraḥ (SK 3783) would give the first member's accent. In śaśapluta, tṛtīyā karmaṇi (SK 3782) would do the same.

Siddhānta-kaumudī

सोरुपमानाच्च परं क्तान्तमन्तोदात्तम् । ऋतस्य योनौ सुकृतस्य (ऋ॒तस्य योनौ॑ सुकृ॒तस्य॑) । शशप्लुतः ॥

After su, and after a standard of comparison (upamāna), [an uttarapada] ending in kta is antodātta. ṛtásya yónau sukṛtásya ['in the seat of ṛta, of the well-made']. śaśaplutáḥ.

translator notes

commentary Subodhinī (NSP p. 650, scan page-0660; not in our s-blocks): in sukṛtasya, 'gatir anantaraḥ' (SK 3783) would otherwise apply. śaśapluta is analysed 'śaśa iva plutam' ('leapt like a hare', with śaśa as the upamāna), and there 'tṛtīyā karmaṇi' (SK 3782) would otherwise apply. So in both this rule overrides the pūrvapada accent. Followed. (The commentator's lemma is 'śaśaplutam iti', where the kaumudī has 'śaśaplutaḥ'.)
translator Accent convention: udātta acute, anudātta unmarked. ṛtásya yónau sukṛtásya is read from our accented copy: ṛ and kṛ carry the anudātta sign, nau and the last sya the svarita sign, and su is unmarked pracaya after the svarita. So tá, yó and tá are udātta, and sukṛtá is antodātta. śaśaplutáḥ has no accented copy and is marked as the rule prescribes. The 'uttarapada' in the sutra_en and block brackets is the translator's supplement: Bhaṭṭoji's gloss here does not say it. It is drawn from his gloss 'uttarapadam antodāttam' at SK 3881, under the antaḥ adhikāra (SK 3877; see the translator note there).
textual Accent only: our accented copy lacks the anudātta sign under the sya of the first ṛtasya, which the print has (NSP p. 650, scan page-0660; collation batch21, ACCENT row). This does not change the IAST marking. Wikisource agrees with ours and the print in the letters.
textual This unit has no s-block. The Subodhinī ('sūpa—', 'sukṛtasyeti', 'śaśaplutam iti') is printed on NSP p. 650 (scan page-0660) and is missing from our source; it was read from the scan. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3880 · A 6.2.146V

संज्ञायामनाचितादीनाम् ॥ ३८८० ॥

saṃjñāyāmanācitādīnām

saṃjñāyām anācitādīnām — In a name (saṃjñā), [an uttarapada ending in kta (ktāntam, as Bhaṭṭoji glosses; from SK 3879)] [that comes after a gati, a kāraka or an upapada (carried forward, anuvṛtti, from SK 3873)] [has its final syllable udātta (antaḥ, adhikāra from SK 3877)], except ācita and the rest.

Rule. In a name (saṃjñā), an uttarapada ending in kta after a gati, a kāraka or an upapada is antodātta. ācita and the rest are excepted.

Example.

upa + hūta (hve + kta) → in a name → upahūtáḥ śākalyaḥ "Śākalya called Upahūta" (udātta tá).

pari + jagdha (jagdh replacing ad) → parijagdháḥ kauṇḍinyaḥ "Kauṇḍinya called Parijagdha" (udātta dhá).

Applies when / blocked by. Here too the Subodhinī says gatir anantaraḥ (SK 3783) would otherwise apply. The excepted words are ācitam and āsthāpitam. Bhaṭṭoji does not state their accent.

Siddhānta-kaumudī

गतिकारकोपपदात् क्तान्तमन्तोदात्तमाचितादीन्वर्जयित्वा उपहूतः शाकल्यः । परिजग्धः कौण्डिन्यः । अनेति किम् । आचितम् । आस्थापितम् ॥

[An uttarapada] ending in kta that comes after a gati, a kāraka or an upapada is antodātta, except ācita and the rest. upahūtáḥ śākalyaḥ ['Śākalya called Upahūta']. parijagdháḥ kauṇḍinyaḥ ['Kauṇḍinya called Parijagdha']. Why 'except ācita and the rest'? ācitam, āsthāpitam.

translator notes

commentary Subodhinī (NSP p. 650, scan page-0660; not in our s-blocks): upahūta is hve + the niṣṭhā affix, with saṃprasāraṇa because the root is in the yajādi group. In parijagdha, jagdh replaces ad. In both, gatir anantaraḥ (SK 3783) would otherwise apply. 'aneti kim' means 'what is anācitādīnām for?'. ācita is from ci (cayane) and āsthāpita from ṣṭhā (gatinivṛttau) with ṇic; after these two kta is added in the agent sense (kartari). Recorded.
commentary Subodhinī on SK 3882 (same page): without 'kārakāt' in SK 3882, the restriction would apply after a gati as much as after a kāraka, because of the 'adhikāra of the three' (tritayādhikāra), i.e. 'gatikārakopapadāt' running from SK 3873. Followed in the sutra_en bracket and in Bhaṭṭoji's gloss.
translator Accent convention: udātta acute, anudātta unmarked. There are no accented copies here. upahūtáḥ and parijagdháḥ carry the final udātta the rule prescribes. The counter-examples are left unmarked because the text does not state their accent. The bracket 'from SK 3879' for kta is the translator's identification. Bhaṭṭoji's gloss gives 'ktāntam' without naming its source. The glosses on the examples take them as personal names (saṃjñā). The 'uttarapada' in the sutra_en and block brackets is the translator's supplement: Bhaṭṭoji's gloss here does not say it. It is drawn from his gloss 'uttarapadam antodāttam' at SK 3881, under the antaḥ adhikāra (SK 3877; see the translator note there).
textual This unit has no s-block. The Subodhinī ('upahūta iti' … 'ācitam ityādi') is printed on NSP p. 650 (scan page-0660) and is missing from our source; it was read from the scan. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0116 gives only the kaumudī mūla here.

SK 3881 · A 6.2.147V

प्रवृद्धादीनां च ॥ ३८८१ ॥

pravṛddhādīnāṃ ca

pravṛddhādīnāṃ ca — And of pravṛddha and the rest, [the uttarapada ending in kta has its final syllable udātta (antaḥ, adhikāra from SK 3877)].

Rule. In pravṛddha and the rest, the uttarapada ending in kta is antodātta.

Example.

pra + vṛddha → pravṛddháḥ (udātta ddhá).

pra + yuta → prayutáḥ (udātta tá).

Applies when / blocked by. Bhaṭṭoji says this rule is undertaken for words that are not names. In a name, SK 3880 already gives the result (Subodhinī). The list pravṛddhādi is an ākṛtigaṇa, a list defined by its pattern and left open.

Siddhānta-kaumudī

एषां क्तान्तमुत्तरपदमन्तोदात्तम् । प्रबृद्धः । प्रयुतः । असंज्ञार्थोऽयमारम्भः । आकृतिगणोऽयम् ॥

Of these, the uttarapada ending in kta is antodātta. pravṛddháḥ, prayutáḥ. This rule is undertaken for words that are not names (asaṃjñārtha). This is an ākṛtigaṇa (a list defined by its pattern rather than closed).

translator notes

commentary Subodhinī (NSP p. 650, scan page-0660; not in our s-blocks): its lemma reads 'pravṛddhaḥ prayukta iti', and it glosses the roots as 'vṛdhu vṛddhau' and 'yu miśraṇe'. The second gloss fits prayuta, as in our and the print's kaumudī; the lemma fits Wikisource's 'prayukta'. Recorded; the English keeps the print's prayutaḥ.
commentary Subodhinī on 'asaṃjñārtho 'yam ārambhaḥ': in a name the result is already obtained by saṃjñāyām anācitādīnām (SK 3880). Followed ('for words that are not names').
translator Accent convention: udātta acute, anudātta unmarked. There are no accented copies here. pravṛddháḥ and prayutáḥ carry the final udātta the rule prescribes.
textual Ours reads 'prabṛddhaḥ'. The print cannot be read with certainty as b or v (NSP p. 650, scan page-0660), but the sūtra (pravṛddhādīnām), Wikisource and the Subodhinī's lemma all have pravṛddhaḥ (collation batch21, class C); the English follows them. Ours = print 'prayutaḥ'; Wikisource reads 'prayukta' (class V).
textual This unit has no s-block. The Subodhinī ('pravṛddhaḥ prayukta iti', 'asaṃjñārtho 'yam ārambha iti') is printed on NSP p. 650 (scan page-0660) and is missing from our source; it was read from the scan. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here.

SK 3882 · A 6.2.148V

कारकाद्दत्तश्रुतयोरेवाशिषि ॥ ३८८२ ॥

kārakāddattaśrutayorevāśiṣi

kārakād dattaśrutayor evāśiṣi — After a kāraka, [in a tatpuruṣa (tatpuruṣe, so the Subodhinī)] [in a name (saṃjñāyām, carried forward, anuvṛtti, from SK 3880)], only datta and śruta [ending in kta (ktāntayoḥ, so the Subodhinī)] [have the final syllable (antaḥ, adhikāra from SK 3877) udātta], in a blessing.

Rule. In a tatpuruṣa that is a name given in blessing, after a kāraka only datta and śruta are antodātta. This is a niyama, a restricting rule. It limits what SK 3880 would give. "In a name" carries on from SK 3880. "In a tatpuruṣa" and "ending in kta" are supplied by the Subodhinī.

Example.

deva + datta, a child prayed for with "may the gods give him" → devadattáḥ (udātta ttá).

viṣṇu + śruta "heard by Viṣṇu" → viṣṇuśrutáḥ (udātta tá).

Applies when / blocked by. Each word of the sūtra has a purpose.

"After a kāraka": saṃbhūtó rāmāyaṇaḥ. sam is a gati, not a kāraka, so the restriction does not touch it. It then stays antodātta, presumably by SK 3880. The Subodhinī says that without "kāraka" the restriction would reach gatis too, since the heading of SK 3873 names all three.
"datta and śruta": devapālitaḥ. By this restriction SK 3880 does not apply. tṛtīyā karmaṇi (SK 3782) applies instead.
"Only" (eva): it restricts the kāraka, not datta and śruta. So datta and śruta are antodātta even without a kāraka: saṃśrutáḥ (udātta tá).
"In a blessing": devaiḥ khātā → devakhātā "dug by the gods" takes SK 3782.

Watch out. The restriction means "only in a blessing". So in anāhato nadati devadattaḥ "Devadatta sounds without being struck", the final is not udātta. Here devadatta is the name of a conch, not a blessing. The first member keeps its own accent by SK 3782.

Siddhānta-kaumudī

संज्ञायामन्त उदात्तः । देवदत्तः । विष्णुश्रुतः । कारकात्किम् । संभूतो रामायणः । दत्तश्रुतयोः किम् । देवपालितः । अस्मान्नियमादत्र संज्ञायामन-SK 3880 इति न तृतीया कर्मणि-SK 3782 इति तु भवति । एव किम् । कारकावधारणं यथा स्यात् दत्तश्रुतावधारणं मा भूत् । अकारकादपि दत्तश्रुतयोरन्तः उदात्तो भवति । संश्रुतः । आशिषि किम् । देवैः खाता देवखाता । आशिष्येवेत्येवमत्रेष्टो नियमः । तेनानाहतो नदति देवदत्त इत्यत्र न शङ्खविशेषस्य संज्ञेयम् । तृतीया कर्मणि-SK 3782 इति पूर्वपदप्रकृतिस्वरत्वमेव भवति ॥

In a name [in a tatpuruṣa, after a kāraka, datta and śruta ending in kta have] the final [syllable] udātta: devadattáḥ, viṣṇuśrutáḥ. Why 'after a kāraka'? saṃbhūtó rāmāyaṇaḥ. Why 'datta and śruta'? devapālitaḥ: by this restriction (niyama), saṃjñāyām anācitādīnām (SK 3880) does not apply here, but tṛtīyā karmaṇi (SK 3782) does. Why 'only' (eva)? So that the restriction falls on the kāraka [— after a kāraka, only datta and śruta —] and not on datta and śruta [— datta and śruta only after a kāraka]: datta and śruta have the final [syllable] udātta even after what is not a kāraka: saṃśrutáḥ. Why 'in a blessing'? devaiḥ khātā devakhātā ['dug by the gods']. The restriction intended here is of the form 'only in a blessing'. Hence in anāhato nadati devadattaḥ ['Devadatta sounds without being struck'] [the final is] not [udātta]: this is the name of a particular conch, [not a blessing]; the first member keeps its own accent (pūrvapada-prakṛtisvara) by tṛtīyā karmaṇi (SK 3782).

translator notes

commentary Subodhinī (NSP p. 650, scan page-0660; not in our source): in a tatpuruṣa, in a name, in a blessing, only datta and śruta ending in kta after a kāraka have the final udātta; the antodātta enjoined by saṃjñāyām anācitādīnām (SK 3880) is restricted (niyamyate) by this rule. Followed: the rule is rendered as a niyama on SK 3880, with saṃjñāyām carried forward as Bhaṭṭoji's gloss states, and the gloss's 'tatpuruṣe' and 'ktāntayoḥ' supplied in brackets in sutra_en and the block.
commentary Subodhinī (NSP p. 650, scan page-0660; not in our source): devadatta is one 'given by the gods' prayed to thus, 'may the gods give him'; kta by ktic-ktau ca saṃjñāyām in the sense of āśiṣi liṅ-loṭau, with dad- by do dad ghoḥ; viṣṇuśruta likewise 'heard by Viṣṇu'. On saṃbhūto rāmāyaṇaḥ: without 'kārakāt', the threefold adhikāra gati-kāraka-upapada would make the restriction apply after a gati as well. Followed: saṃbhūtaḥ (gati sam) is read as escaping the niyama, hence antodātta by SK 3880.
commentary Subodhinī (NSP p. 650, scan page-0660, not in our source, ending in sk.3875.s1 from 'mā bhūd ity'): 'eva kim' asks why eva is needed, since a rule begun when the result is already settled is a niyama anyway. Answer: without eva the reverse restriction 'datta and śruta only after a kāraka' would also be possible; then datta and śruta after a non-kāraka would not be antodātta, though that is wanted, and, the kāraka being unrestricted, devapālita and the like would be antodātta. Followed in the bracketed expansion of the two restrictions.
commentary Subodhinī (in sk.3875.s1, '—devakhāteti'): in devakhātā the first member keeps its own accent by tṛtīyā karmaṇi (SK 3782). Recorded; the kaumudī gives only the example. It says nothing on anāhato nadati devadattaḥ.
translator Accent convention: udātta acute, anudātta unmarked. The text has no accented copies here; only the syllables this rule (or SK 3880 for saṃbhūtaḥ) makes udātta are marked. The counter-examples devapālitaḥ, devakhātā and the conch-name devadattaḥ take the first member's own accent (by SK 3782), which the text does not spell out syllable by syllable, so they are left unmarked. 'antaḥ' as an adhikāra from SK 3877 (6.2.143) is the translator's identification.
textual No Subodhinī block of its own and no Subodhinī on SK 3876–3882 in our source apart from the tail filed in sk.3875.s1 (pages 659–661): the print's Subodhinī on 'kārakād datta—', 'devadatta ityādi', 'saṃbhūto rāmāyaṇa iti', 'eva kim iti' and 'kārakāvadhāraṇam ityādi' (foot of NSP p. 650, scan page-0660) is missing from our commentary layer (commentary OCR gap; mūla unaffected). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here.
textual Ours = print (NSP p. 651, scan page-0661) 'devadatta ity atra na śaṅkhaviśeṣasya saṃjñeyam' with no daṇḍa after na; Wikisource uttara-4/0117 punctuates after na, which is the construal followed ('not here: this is the name of a conch'). Collation batch21: clean.

SK 3883 · A 6.2.149V

इत्थम्भूतेन कृतमिति च ॥ ३८८३ ॥

itthambhūtena kṛtamiti ca

itthambhūtena kṛtam iti ca — And [in a compound] in the sense 'done by one in such a state', [a final member ending in kta has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. In a compound meaning "done by one in such a state", the final member ending in kta is antodātta. It is an apavāda, an exception, to tṛtīyā karmaṇi (SK 3782).

Example.

supta + pralapita, "the babbling of one asleep" → suptapralapitám (udātta tám).

pramatta + gīta, "the singing of one intoxicated" → pramattagītám (udātta tám).

Applies when / blocked by. The Subodhinī: an itthambhūta is one who has come into such a condition. The sense is "done by him".

Watch out. Is babbling "done"? Bhaṭṭoji answers that kṛ in kṛtam means action in general. It does not mean only bringing into being what did not exist. So babbling and singing also count as "done".

Siddhānta-kaumudī

इत्थम्भूते कृतमित्येतस्मिन्नर्थे यः समासस्तत्र क्तान्तमुत्तरपदमन्तोदात्तं स्यात् । सुप्तप्रलपितम् । प्रमत्तगीतम् । कृतमिति क्रियासामान्ये करोतिर्नाभूतप्रादुर्भाव एव । तेन प्रलपिताद्यपि कृतं भवति । तृतीया कर्मणि-SK 3782 इत्यस्यापवादः ॥

In a compound in the sense 'done by one in such a state', the final member ending in kta is antodātta: suptapralapitám ['the babbling of one asleep'], pramattagītám ['the singing of one intoxicated']. In 'kṛtam' the root kṛ stands for action in general (kriyāsāmānya), not only for bringing into being what did not exist (abhūtaprādurbhāva); hence babbling and the like also count as 'done' (kṛta). This is an exception (apavāda) to tṛtīyā karmaṇi (SK 3782).

Subodhinī

NSP p. 661

—इत्थम्—इत्थंभूतेन कृतमित्येतस्मिन्नर्थे इति । इत्थं प्रकारमापन्न इत्थंभूतस्तेन कृतमित्यर्थे ॥—सुप्तप्रलपितमित्यादि । कथमेतान्युदाहरणानि यावता कृतमित्युच्यते । न च प्रलपितानीति कृतानि अभूतप्रादुर्भाव एव हि करोतिर्वर्तते ततश्च सुप्तकृतं सुप्तभावितम् उन्मत्तभावितमित्यादिक्रमेणैवोदाहर्तव्यमित्यत आह—कृतमितीति । कृतिसामान्ये करोतिर्वर्तते इति । ततश्च यथा क्रियावचनो धातुः क्रियायां क्रियार्थायामित्यादौ विशेषाणामपि ग्रहणं भवति तद्वदत्रापि । ननु सुप्तप्रलपितमित्यादौ कारकादिति योगविभागेनैव सिद्धमित्याशङ्क्याह—तृतीयेति । तस्य तु योगविभागो न बाधकः तस्य निर्विषयत्वं स्यात् अभूतप्रादुर्भावो निष्पादनमभूतप्रादुर्भाव इति ॥—अनो— ‘गतिकारकोपपदात्कृत्’ इत्यस्यापवादः ॥—पयःपानमिति । ‘कर्मणि च येन—’ इति कर्मण्युपपदे भावे ल्युट् । उपपदसमासः

translator notes

commentary Subodhinī (sk.3883.s1): itthambhūta is one who has come into such a condition (itthaṃ prakāram āpannaḥ); the sense is 'done by him' (tena kṛtam), with the third-case word (tṛtīyānta) of the sūtra. Followed: 'done by one in such a state' (see textual note on Bhaṭṭoji's wording).
commentary Subodhinī (sk.3883.s1): objection — since kṛ means bringing into being what did not exist, babbling is not 'done', and the examples should rather be suptakṛtam, suptabhāṣitam and the like; answer — kṛ here means action in general, so that particular actions are included, as with kriyāyāṃ kriyārthāyām. Followed in 'stands for action in general'.
commentary Subodhinī (sk.3883.s1): to the doubt that suptapralapitam is already obtained by splitting off 'kārakāt' as a separate rule (yogavibhāga), it replies with Bhaṭṭoji's 'exception to tṛtīyā karmaṇi': such a split would not block that rule, which would otherwise have no scope. Recorded (the OCR of this sentence is partly garbled).
translator Accent convention: udātta acute, anudātta unmarked; only the final syllable this rule makes udātta is marked. 'antaḥ' as adhikāra from SK 3877 (6.2.143) and the kta-final member continuing from SK 3880–3882 are the translator's identifications; Bhaṭṭoji's gloss supplies 'ktāntam uttarapadam antodāttam'.
textual Bhaṭṭoji's gloss reads 'itthambhūte kṛtam ity etasmin arthe' (seventh-case form) in ours and in the print (NSP p. 651, scan page-0661; collation batch21, class V), against the sūtra's itthambhūtena; Wikisource uttara-4/0117 reads itthambhūtena, as does the Subodhinī's lemma. The English renders the sense of the sūtra.
textual The tail of sk.3883.s1 (from 'ano—') is the Subodhinī on SK 3884. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here.

SK 3884 · A 6.2.150V

अनो भावकर्मवचनः ॥ ३८८४ ॥

ano bhāvakarmavacanaḥ

ano bhāvakarmavacanaḥ — [After a kāraka (kārakāt, carried forward, anuvṛtti, from SK 3882)], [a final member] ending in ana and denoting the action itself (bhāva) or the object (karman) [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After a kāraka, a final member ending in the affix ana (lyuṭ) is antodātta when it denotes the action itself (bhāva) or the object (karman). "After a kāraka" carries on from SK 3882. The Subodhinī calls the rule an exception to SK 3873.

Example.

payas + pāna (lyuṭ for the action; an upapada compound by SK 3291) → payaḥpānáṃ sukham "drinking milk is pleasant" (udātta nám).

rājan + bhojana (lyuṭ for the object) → rājabhojanā́ḥ śālayaḥ "rice to be eaten by kings" (udātta nā́).

Applies when / blocked by.

Not ending in ana: hastādāyaḥ.
Not action or object: dantadhāvanam "tooth-cleaner". Here lyuṭ denotes the instrument.
Not after a kāraka: nidarśanam.

Bhaṭṭoji does not state the accent of these three.

Siddhānta-kaumudī

कारकात्परमनप्रत्ययान्तं भाववचनं कर्मवचनं चान्तोदात्तम् । पयःपानं सुखम् । राजभोजनाः शालयः । अनः किम् । हस्तादायः । भेति किम् । दन्तधावनम् । करणे ल्युट् । कारकात्किम् । निदर्शनम् ॥

[A final member] ending in the affix ana, coming after a kāraka and denoting the action itself (bhāvavacana) or the object (karmavacana), is antodātta: payaḥpānáṃ sukham ['drinking milk is pleasant'], rājabhojanā́ḥ śālayaḥ ['rice to be eaten by kings']. Why 'ending in ana'? hastādāyaḥ. Why 'denoting the action itself [or the object]'? dantadhāvanam ['tooth-cleaner']: [here] lyuṭ is in the sense of the instrument (karaṇa). Why 'after a kāraka'? nidarśanam.

Subodhinī

alignment inferredNSP p. 661

—राजभोजना इति । ‘कृत्यल्युटो वहुलम्’ इति कर्मणि ल्युट् कर्तरि षष्ठीसमासः ॥—मन्क्तिन्— कृत्स्वरापवादः । क्रीते तु तृतीयाकर्मणीत्यस्य

translator notes

commentary Subodhinī (printed at the tail of sk.3883.s1, '—ano—'): this rule is an exception (apavāda) to gatikārakopapadāt kṛt (SK 3873). Recorded.
commentary Subodhinī (tail of sk.3883.s1 and head of sk.3884.s1): in payaḥpānam, lyuṭ is in the sense of the action (bhāve) with the object as upapada by 'karmaṇi ca yena—' (SK 3291), and the compound is an upapada-samāsa; in rājabhojanāḥ, lyuṭ is in the sense of the object by kṛtyalyuṭo bahulam, and the compound is a sixth-case (ṣaṣṭhī) compound with the agent. Followed: payaḥpāna as bhāvavacana, rājabhojana as karmavacana.
translator 'bheti kim' is read as bhā+iti, the sūtra's bhāva[karmavacanaḥ] cited by its first syllable (Wikisource uttara-4/0117 'bhā- iti kim'). The source of 'kārakāt' (SK 3882) is the translator's identification; Bhaṭṭoji's gloss says 'kārakāt param'. Accent: udātta acute, marked only on the final syllable this rule makes udātta; counter-examples left unmarked.
textual The Subodhinī on this sūtra begins at the tail of sk.3883.s1 ('ano—', 'payaḥpānam iti') and continues at the head of sk.3884.s1 ('rājabhojanā iti'); the tail of sk.3884.s1 ('man-ktin—') is on SK 3885. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here.

SK 3885 · A 6.2.151V

मन्क्तिन्व्याख्यानशयनासनस्थानयाजकादिक्रीताः ॥ ३८८५ ॥

manktinvyākhyānaśayanāsanasthānayājakādikrītāḥ

manktinvyākhyānaśayanāsanasthānayājakādikrītāḥ — [After a kāraka (kārakāt, carried forward, anuvṛtti, from SK 3882)], [final members ending in] man or ktin, and vyākhyāna, śayana, āsana, sthāna, yājaka and the rest, and krīta [have the final syllable (antaḥ, adhikāra from SK 3877) udātta, in a tatpuruṣa].

Rule. After a kāraka, in a tatpuruṣa, these final members are antodātta: words in man and in ktin, and vyākhyāna, śayana, āsana, sthāna, yājaka and the rest, and krīta. Bhaṭṭoji calls it an exception to the kṛt accent (SK 3873). For krīta, the Subodhinī says it overrides SK 3782 instead.

Example. Each compound has its udātta on the final syllable:

man: rathavartmá "chariot-track" (vartman with manin).
ktin: pāṇinikṛtíḥ "Pāṇini's work".
chandovyākhyānám "explanation of the metres".
rājaśayanám "the king's bed"; rājāsanám "the king's seat"; aśvasthānám "horse-stand".
brāhmaṇayājakáḥ "sacrificer for brāhmaṇas". yājakādi means the list of SK 703.
gokrītáḥ "bought with a cow".

Applies when / blocked by. Not after a kāraka: prabhūtau saṅgatim. There the accent is by tādau ca niti kṛty atau (SK 3784), and the first member keeps its accent.

Siddhānta-kaumudī

कारकात्पराणि एतान्युत्तरपदान्यन्तोदात्तानि तत्पुरुषे । कृत्स्वरापवादः । रथवर्त्म । पाणिनिकृतिः । छन्दोव्याख्यानम् । राजशयनम् । राजासनम् । अश्वस्थानम् । ब्राह्मणयाजकः । गोक्रीतः । कारकात्किम् । प्रभूतौ सङ्गतिम् । अत्र तादौ च निति-SK 3784 इति स्वरः ॥

These final members, coming after a kāraka, are antodātta in a tatpuruṣa. This is an exception to the kṛt accent (kṛtsvara). rathavartmá ['chariot-track'], pāṇinikṛtíḥ ['Pāṇini's work'], chandovyākhyānám ['explanation of the metres'], rājaśayanám ['the king's bed'], rājāsanám ['the king's seat'], aśvasthānám ['horse-stand'], brāhmaṇayājakáḥ ['sacrificer for brāhmaṇas'], gokrītáḥ ['bought with a cow']. Why 'after a kāraka'? prabhūtau saṅgatim: here the accent is by tādau ca niti kṛty atau (SK 3784).

Subodhinī

alignment inferredNSP p. 661

—रथवर्त्मेति । वृतेरधिकरणे मनिन् कर्तरि षष्ठ्याः समासः ॥—पाणिनिकृतिरिति । कर्मणि क्तिन् । पूर्ववत्समासः ॥—छन्दोव्याख्यानमिति । व्याख्यानमिति करणे ल्युट् । शयनासनस्थानेष्वधिकरणे ल्युट् ॥—ब्राह्मणयाजक इति । ‘याजकादिभिश्च’ इति सूत्रे षष्ठीसमासार्थं ये याजकादयस्त एव गृह्यन्ते ॥—प्रभूतौ संगतिमिति । ‘तादौ च नितिकृत्यतौ’ इति पूर्वपदप्रकृतिस्वर एवात्र भवति

translator notes

commentary Subodhinī (tail of sk.3884.s1, '—man-ktin—'): the rule is an exception to the kṛt accent (gatikārakopapadāt kṛt, SK 3873), but for krīta it is an exception to tṛtīyā karmaṇi (SK 3782). Recorded; Bhaṭṭoji names only the kṛtsvara.
commentary Subodhinī (sk.3885.s1): rathavartman has manin in the sense of the locus (adhikaraṇa) from vṛt, compounded as a sixth-case (ṣaṣṭhī) compound with the agent; pāṇinikṛti has ktin in the sense of the object; vyākhyāna has lyuṭ in the sense of the instrument; śayana, āsana, sthāna have lyuṭ in the sense of the locus. Followed in the glosses ('Pāṇini's work', 'explanation of the metres').
commentary Subodhinī (sk.3885.s1): 'yājakādi' means only those yājaka-words named in yājakādibhiś ca (SK 703) for sixth-case compounding. On prabhūtau saṅgatim: by tādau ca niti kṛty atau (SK 3784) the first member keeps its own accent. Followed in the English.
translator The sūtra's 'man' is illustrated by vartman (manin, per the Subodhinī). The source of 'kārakāt' (SK 3882) is the translator's identification; 'tatpuruṣe' is supplied by Bhaṭṭoji's gloss. Accent: udātta acute on the final syllable this rule makes udātta; the counter-example prabhūtau saṅgatim is left unmarked (the text gives no accented copy).
textual The Subodhinī on this sūtra begins at the tail of sk.3884.s1 and continues in sk.3885.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here (it reads 'tādau cāniti-', ours and the print 'tādau ca niti-').

SK 3886 · A 6.2.152V

सप्तम्याः पुण्यम् ॥ ३८८६ ॥

saptamyāḥ puṇyam

saptamyāḥ puṇyam — [In a tatpuruṣa], puṇya after a seventh-case word (saptamyanta) [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. puṇya after a seventh-case word is antodātta, in a tatpuruṣa.

Example.

adhyayane puṇyam "meritorious in study" → compound by splitting off saptamī from SK 717 (Subodhinī) → adhyayanapuṇyám (udātta yám).

Applies when / blocked by. Without this rule, tatpuruṣe tulyārtha- (SK 3736) would apply. Not after a seventh case: vedena puṇyam → vedapuṇyam "meritorious through the Veda". Its accent is not stated.

Siddhānta-kaumudī

अन्तोदात्तम् । अध्ययनपुण्यम् । तत्पुरुषे तुल्यार्थेति प्राप्तम् । सप्तम्याः किम् । वेदेन पुण्यं वेदपुण्यम् ॥

[puṇya after a seventh-case word] is antodātta: adhyayanapuṇyám ['meritorious in study']. [Otherwise] tatpuruṣe tulyārtha- (SK 3736) would apply. Why 'after a seventh-case word'? vedena puṇyaṃ vedapuṇyam ['meritorious through the Veda'].

Subodhinī

NSP p. 661

—सप्तम्या— सप्तम्यन्तात्परं पुण्यमित्येतदुत्तरपदमन्तोदात्तं स्यात्तत्पुरुषे ॥—अध्ययनपुण्यमिति । अध्ययने पुण्यमिति विग्रहः । सप्तमीति योगविभागात्समासः

translator notes

commentary Subodhinī (sk.3886.s1): puṇya as a final member after a seventh-case word (saptamyanta) is antodātta in a tatpuruṣa; adhyayanapuṇya is analysed adhyayane puṇyam, compounded by splitting off 'saptamī' from saptamī śauṇḍaiḥ (SK 717) as a separate rule (yogavibhāga). Followed in sutra_en ('in a tatpuruṣa') and the gloss.
translator tatpuruṣe tulyārtha- (SK 3736) is the rule giving the first member its own accent when it is, among others, a seventh-case word; Bhaṭṭoji's 'iti prāptam' names it as the rule this one overrides. Accent: udātta acute on the final syllable this rule makes udātta; vedapuṇyam left unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here.

SK 3887 · A 6.2.153V

ऊनार्थकलहं तृतीयायाः ॥ ३८८७ ॥

ūnārthakalahaṃ tṛtīyāyāḥ

ūnārthakalahaṃ tṛtīyāyāḥ — After a third-case word (tṛtīyānta), [final members] meaning 'deficient' (ūna) and kalaha [have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After a third-case word, final members meaning "deficient" (ūna), and kalaha "quarrel", are antodātta. It is an exception to the rule that a third-case first member keeps its own accent. The compounds themselves are made by SK 693 (Subodhinī).

Example.

māṣa + ūna → māṣonám "short by a māṣa" (udātta nám).

māṣavikalám "wanting by a māṣa" (udātta lám).

vākkalaháḥ "a quarrel with words" (udātta há).

Applies when / blocked by. Some (kecit) read artha as the word artha itself: dhānyārtháḥ (udātta thá). On their view the word ūna stands for its meaning, so all words meaning "deficient" are taken.

Watch out. Bhaṭṭoji says the word "third case" in the sūtra is only for clarity. These compounds are specially taught with a third-case first member, so that much is already known.

Siddhānta-kaumudī

माषोनम् । माषविकलम् । वाक्कलहः । तृतीयापूर्वपदप्रकृतिस्वरापवादोऽयम् । अत्र केचिदर्थेति स्वरूपग्रहममिच्छन्ति । धान्यार्थः । ऊनशब्देन त्वर्थनिर्देशार्थेन तदर्थानां ग्रहणमिति प्रतिपदोक्तत्वादेव सिद्धे तृतीयाग्रहणं स्पष्टार्थम् ॥

māṣonám ['short by a māṣa'], māṣavikalám ['wanting by a māṣa'], vākkalaháḥ ['a quarrel with words']. This is an exception to the rule that a first member in the third case keeps its own accent (tṛtīyā-pūrvapada-prakṛtisvara). Here some take 'artha' as the word's own form (svarūpa) [— ūna, artha and kalaha —]: dhānyārtháḥ. [On their view,] by the word ūna, which serves to indicate the meaning, words having that meaning are taken. Since [the third-case first member] is already established by [the compound's being] specifically prescribed (pratipadokta), the mention of the third case (tṛtīyā) is for clarity.

Subodhinī

NSP p. 661

—ऊनार्थ— तृतीयान्तात्पराणि ऊनार्थानि कलहश्च एतान्युत्तरपदान्यन्तोदात्तानि स्युः । उदाहरणेषु ‘पूर्वसदृश—’ इत्यादिना तृतीयासमासः ॥—केचित्त्वित्यादि । नन्वेवमूनशब्दस्यापि स्वरूपस्य ग्रहणं प्रसज्येत । ततश्च तदर्थानामन्येषां ग्रहणं न स्यादत आह—ऊनशब्देन त्विति । अर्थनिर्देशार्थत्वं तु व्याख्यानादवसेयम्

translator notes

commentary Subodhinī (sk.3887.s1): after a third-case word (tṛtīyānta), words meaning ūna and kalaha as final members are antodātta; in the examples the third-case compound is by pūrvasadṛśa- (SK 693). Followed in sutra_en.
commentary Subodhinī (sk.3887.s1, '—kecit tv ityādi'): objection to the 'kecit' view — then ūna too would be taken as its own form, and other words of that meaning would not be taken; hence Bhaṭṭoji's 'ūnaśabdena tu…'; that ūna indicates the meaning is to be learnt from the commentators' explanation (vyākhyāna). Followed: the ūnaśabdena sentence is rendered as the continuation of the 'some' view.
translator On the 'kecit' view the compound ūnārtha is split ūna + artha (artha in its own form), so dhānyārtha ('wealth through grain') is an example of artha. Accent: udātta acute on the final syllable this rule makes udātta.
textual Ours 'svarūpagrahamam icchanti'; the print reads 'svarūpagrahaṇam icchanti' (NSP p. 651, scan page-0661; collation batch21, class A), as does Wikisource. The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here.

SK 3888 · A 6.2.154V

मिश्रं चानुपसर्गमसंधौ ॥ ३८८८ ॥

miśraṃ cānupasargamasaṃdhau

miśraṃ cānupasargam asandhau — And [after a third-case word (tṛtīyāyāḥ, carried forward, anuvṛtti, from SK 3887)], miśra without an upasarga [has the final syllable (antaḥ, adhikāra from SK 3877) udātta], except where an alliance (sandhi) [is meant].

Rule. After a third-case word, miśra "mixed" without an upasarga is antodātta. This does not hold where sandhi, an alliance, is meant. Bhaṭṭoji: sandhi is becoming one in purpose through a pact. "After a third-case word" carries on from SK 3887.

Example.

tila + miśra → tilamiśrā́ḥ "mixed with sesame" (udātta śrā́).

sarpirmiśrā́ḥ "mixed with ghee" (udātta śrā́).

Applies when / blocked by.

Not miśra: guḍadhānāḥ "grains with jaggery".
With an upasarga: tilasaṃmiśrāḥ.
An alliance: brāhmaṇamiśro rājā "a king allied with brāhmaṇas", one who has joined them by a pact.

Their accent is not stated.

Watch out. The exclusion "without an upasarga" is itself a jñāpaka, a hint. A jñāpaka is a detail of wording from which an unstated principle is inferred. Here it shows that where SK 693 mentions miśra, miśra with an upasarga is also included. The Subodhinī reports a second view: sandhi is the perception that the joined things stay distinct.

Siddhānta-kaumudī

पणबन्धेनैकार्थ्यं सन्धिः । तिलमिश्राः । सर्पिर्भिश्राः । मिश्रं किम् । गुडधानाः । अनुपसर्गं किम् । तिलसंमिश्राः । मिश्रग्रहणे सोपसर्ग्रहणस्येदमेव ज्ञापकम् । असन्धौ किम् । ब्राह्मणमिश्रो राजा । ब्राह्मणैः सह संहित ऐकार्थ्यमापन्नः ॥

sandhi is becoming one in purpose (aikārthya) through a pact (paṇabandha). tilamiśrā́ḥ ['mixed with sesame'], sarpirmiśrā́ḥ ['mixed with ghee']. Why 'miśra'? guḍadhānāḥ ['grains with jaggery']. Why 'without an upasarga'? tilasaṃmiśrāḥ. This [exclusion] itself is the indicator (jñāpaka) that where miśra is mentioned, [miśra] with an upasarga is also taken. Why 'except where an alliance [is meant]'? brāhmaṇamiśro rājā ['a king allied with brāhmaṇas']: one joined with brāhmaṇas, who has become one in purpose [with them].

Subodhinī

NSP p. 661

—मिश्रं च— तृतीयान्तात्परमनुपसर्गं मिश्रमन्तोदात्तं स्यादसन्धौ । अयमपि ‘तत्पुरुषे तुल्यार्थ—’ इत्यस्यापवादः ॥—पणवन्धेनैकार्थ्यमिति । पणवन्धः परिभाषणम् । यदि मे भवानिदं कुर्यादहमपि भवतः करिष्यामीत्येवंरूपम् ॥—तिलमिश्रा इति । ‘पूर्वसदृशसमोनार्थ—’ इति समासः ॥—गुडधाना इति । ‘भक्ष्येण मिश्री—’ इति समासः ॥—तिलसंमिश्रा इति । कथं पुनर्मिश्रशब्दस्य विधीयमानं सोपसर्गेण लभ्यतेऽत आह—मिश्रग्रहणेत्यादि । तेन मिश्रश्लक्ष्णैरिति विधीमानः समासः सोपसर्गेणापि सिद्धः ॥—ब्राह्मणमिश्र इति । यदि मे भवन्तः कार्यं कुर्युस्तदाहं भवतामुपकारं करिष्यामीत्येवंरूपेण पणवन्धेन कृत्वा ब्राह्मणैः सह मिलित इत्यर्थः । अपरे तु स्वरूपभेदग्रहणं सन्धिः । ब्राह्मणमिश्र इत्यत्र ब्राह्मणेनैकीभावेऽपि राजा स्वरूपेण गृह्यते । गुडमिश्र इत्यत्र गुडेनैकीभूतस्य स्वरूपभेदो न गृह्यत इत्याहुः

translator notes

commentary Subodhinī (sk.3888.s1): miśra without an upasarga after a third-case word (tṛtīyānta) is antodātta except in sandhi; this too is an exception to tatpuruṣe tulyārtha- (SK 3736). Followed in sutra_en ('after a third-case word').
commentary Subodhinī (sk.3888.s1): paṇabandha is a stipulation of the form 'if you do this for me, I too will do [that] for you'; brāhmaṇamiśra is a king who has joined the brāhmaṇas through such a pact. Others (apare) take sandhi as the perception of a difference of identity (svarūpabhedagrahaṇa): in brāhmaṇamiśra the king is still perceived as himself though united with brāhmaṇas, so there is sandhi, while in guḍamiśra what is united with jaggery is not perceived as distinct, so there is none. Followed for 'pact' and 'alliance'; the 'apare' view recorded.
commentary Subodhinī (sk.3888.s1): tilamiśra is compounded by pūrvasadṛśasamonārtha- (SK 693), guḍadhānāḥ by bhakṣyeṇa miśrīkaraṇam (SK 697). On the jñāpaka: since the exclusion 'anupasargam' would be pointless otherwise, the compound enjoined for miśra (by SK 693, 'miśraślakṣṇaiḥ') also holds of miśra with an upasarga. Followed in rendering the jñāpaka sentence.
translator Accent: udātta acute on the final syllable this rule makes udātta; counter-examples left unmarked. The source of 'tṛtīyāyāḥ' (SK 3887) is the translator's identification, supported by the Subodhinī's gloss.
textual Ours 'sarpirbhiśrāḥ' and 'sopasargrahaṇasya'; the print reads 'sarpirmiśrāḥ' and 'sopasargagrahaṇasya' (NSP p. 651, scan page-0661; collation batch21, class A), as does Wikisource. The English follows the print. Ours = print 'saṃhitaḥ' (Wikisource 'sahitaḥ'; collation class V).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117 gives only the kaumudī mūla here.

SK 3889 · A 6.2.155V

नञो गुणप्रतिषेधे सम्पाद्यर्हहितालमर्थास्तद्धिताः ॥ ३८८९ ॥

naño guṇapratiṣedhe sampādyarhahitālamarthāstaddhitāḥ

naño guṇapratiṣedhe sampādyarhahitālamarthās taddhitāḥ — After nañ [used] in the negation of a quality (guṇa), [final members ending in] taddhita affixes in the senses 'suited to' (sampādin), 'deserving' (arha), 'good for' (hita) and 'able for' (alam) [have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After nañ that negates a quality, a final member ending in a taddhita is antodātta. A taddhita is an affix added to a noun stem. Its sense must be "suited to" (sampādin), "deserving" (arha), "good for" (hita) or "able for" (alam).

Example.

karṇaveṣṭakābhyāṃ sampādi "suited to earrings" → ṭhañ → kārṇaveṣṭakikam

→ na kārṇaveṣṭakikam → akārṇaveṣṭakikám (udātta kám): "a face not suited to earrings".

chedam arhati "deserves cutting" → ṭhak → chaidikaḥ → acchaidikáḥ (udātta káḥ).

na vatsebhyo hitaḥ "not good for calves" → cha → avatsīyáḥ (udātta yáḥ).

na santāpāya prabhavati "not able for affliction" → ṭhañ → asāntāpikáḥ (udātta káḥ).

The Subodhinī names the affix in each case.

Applies when / blocked by.

No nañ: gārdabharathikaḥ "deserving a donkey-cart"; dvigārdabharathikaḥ. The Subodhinī reads the second as vigārdabharathikaḥ, whose indeclinable first member keeps its accent.
Not the negation of a quality: agārdabharathikaḥ "one other than a gārdabharathika". Here a- means "other than".
Not one of the four senses: apāṇinīyaḥ "not a student of Pāṇini's work".
Not a taddhita: avoḍhā "not fit to carry", whose affix tṛc is a kṛt.

Bhaṭṭoji does not state their accent.

Watch out. What is the "quality" here? Bhaṭṭoji says it is the ground of application (pravṛttinimitta) of the taddhita's meaning: being suited, being deserving, and so on. The rule applies where that quality is denied. In akārṇaveṣṭakikám the face is denied "suitedness to earrings". In agārdabharathikaḥ nothing is denied; another person is meant.

Siddhānta-kaumudī

संपाद्याद्यर्थतद्धितान्ता नञो गुणप्रतिषेधे वर्तमानात्परेऽन्तोदात्ताः । कर्णवेष्टकाभ्यां संपादि कार्णवेष्टकिकम् । न कार्णवैष्टकिकमकार्णवेष्टकिकम् । छेदमर्हति छैदिकः । न छैदिकोऽच्छैदिकः । न वत्सेभ्यो हितोऽवत्सीयः । न सन्तापाय प्रभवति । असान्तापिकः । नञः किम् । गर्दभरथमर्हति गार्दभरथिकः । द्विगार्दभरथिकः । गुणप्रतिषेदे किम् । गार्दभरथिकादन्योऽगार्दभरथिकः । गुणो हि तद्धितार्थे प्रवृत्तिनिमित्तं संपादित्वाद्युच्यते । तत्प्रतिषेधो यत्रोच्यते तत्रायं विधिः । कर्णवेष्टकाभ्यां न सम्पादि मुखमिति । संपेति किम् । पाणिनीयमधीते पाणिनीयः । न पाणिनीयः अपाणिनीयः । तद्धिताः किम् । वोढुमर्हति वोढा । न वोढाऽवोढा ॥

[Words] ending in taddhita affixes in the senses sampādin and the rest, after nañ used in the negation of a quality, are antodātta. karṇaveṣṭakābhyāṃ sampādi kārṇaveṣṭakikam ['suited to earrings']; na kārṇaveṣṭakikam = akārṇaveṣṭakikám. chedam arhati chaidikaḥ ['deserving cutting']; na chaidikaḥ = acchaidikáḥ. na vatsebhyo hitaḥ = avatsīyáḥ ['not good for calves']. na santāpāya prabhavati ['not able for affliction'] = asāntāpikáḥ. Why 'after nañ'? gardabharatham arhati gārdabharathikaḥ ['deserving a donkey-cart']; dvigārdabharathikaḥ. Why 'in the negation of a quality'? gārdabharathikād anyo 'gārdabharathikaḥ ['one other than a gārdabharathika']. For the quality (guṇa) is the ground of application (pravṛttinimitta) in the meaning of the taddhita, called 'being suited' (sampāditva) and so on; where its negation is expressed, there this rule [applies]: [akārṇaveṣṭakikam is] 'a face not suited to earrings'. Why 'sampādin and the rest'? pāṇinīyam adhīte pāṇinīyaḥ ['one who studies Pāṇini's work']; na pāṇinīyaḥ = apāṇinīyaḥ. Why 'taddhita'? voḍhum arhati voḍhā ['one fit to carry']; na voḍhā = avoḍhā.

Subodhinī

NSP p. 661–662

— नञो गुण-॥—कार्णवेष्टकिकमिति । ‘संपादिनि’ इति प्राग्वतेष्ठञ् ॥—छेदिक इति । ‘छेदादिभ्यो नित्यम्’ इति ठक् ॥—वत्सीय इति । ‘तस्मै हितम्’ इति छः ॥—सान्तापिक इति । ‘तस्मै प्रभवति सन्तापादिभ्यः’ इति ठञ् ॥—नञः किमिति । प्रतिषेधे प्रायेण नञ एव वृत्तिदर्शनात्प्रश्नः ॥—विगार्दभरथिक इति । अव्ययपूर्वपद-प्रकृतिस्वर एवात्र भवति ॥—गार्दभरथिकादन्य इति । उदाहरणादस्य विशेषं दर्शयितुं गुणप्रतिषेध इति सूत्रावयवं व्याचष्टे—गुण इति ॥—तद्धितार्थं प्रवृत्तिनिमित्तमिति । तद्धितार्थः संपाद्यादि तस्य यत् प्रवृत्तिनिमित्तम् ॥—संपादित्वादिति । आदिशब्देन तदर्हत्वादेर्ग्रहणं स गुण इत्युच्यते । उक्तं हि—‘संसर्गभेदकं यद्यत्सव्यापारं प्रतीयते ॥ गुणत्वं परतन्त्रत्वात्तस्य शास्त्रे उदाहृतम्’ इति ॥—वोढेति । ‘अर्हे कृत्यतृचश्च’ इति तृच् । धत्वढत्वष्टुत्वढलोपेषु ‘सहिवहो-रोदवर्णस्य’ इत्योत्वम् ॥—पाश्येति । समूहे ‘पाशादिभ्यो यः’ ॥—अदन्त्यमिति । ‘शरीरावयवाच्च’ इति यत् ॥—अपाद्यमिति । ‘पादार्घाभ्यां च’ इति यत् ॥—अदेवमिति । डुदाञ् दाने अर्हार्थे अचो यत् । ‘ईद्यति’ इतीत्वे-गुणः

translator notes

commentary Subodhinī (sk.3889.s1): kārṇaveṣṭakika has ṭhañ of the prāgvatīya section (prāg vateṣ ṭhañ) in the sense of sampādini; chaidika has ṭhak by chedādibhyo nityam; vatsīya has cha by tasmai hitam; sāntāpika has ṭhañ by tasmai prabhavati santāpādibhyaḥ. Followed in the glosses of the four senses.
commentary Subodhinī (sk.3889.s1): 'nañaḥ kim' is asked because in negation it is mostly nañ that is used. Its lemma on the counter-example is 'vigārdabharathika iti', on which it says the accent of an indeclinable first member (avyaya-pūrvapada-prakṛtisvara) applies. Recorded: ours and the print have dvigārdabharathikaḥ (see textual note); the English keeps the transmitted form.
commentary Subodhinī (sk.3889.s1): Bhaṭṭoji explains the sūtra-word guṇapratiṣedha to set the counter-example apart from the example; the meaning of the taddhita is sampādin etc., and its pravṛttinimitta (sampāditva, by 'ādi' also arhatva etc.) is what is called guṇa, citing: 'whatever is understood as distinguishing [a thing] by association and as bearing a function is called guṇa in śāstra, being dependent'. voḍhā has tṛc by arhe kṛtyatṛcaś ca, with o by sahivahor od avarṇasya. Followed in rendering pravṛttinimitta and guṇa.
translator In agārdabharathikaḥ nañ means 'other than' (a different referent), not the negation of the quality 'deserving', so the rule does not apply; in akārṇaveṣṭakikam the quality 'suited to earrings' is denied of a face. Accent: udātta acute on the final syllable this rule makes udātta; counter-examples left unmarked.
textual Ours 'na kārṇavaiṣṭakikam' and 'guṇapratiṣede kim'; the print reads 'na kārṇaveṣṭakikam' and 'guṇapratiṣedhe kim' (NSP p. 652, scan page-0662; collation batch22, class A), as does Wikisource. The English follows the print.
textual Ours and the print (NSP p. 652, scan page-0662, read: clearly dvi-) have 'dvigārdabharathikaḥ' as the counter-example to 'nañaḥ kim'; Wikisource uttara-4/0117 and the Subodhinī's lemma have 'vigārdabharathikaḥ'. Not in collation batch22. Kept as transmitted; raised for the Print Check.
textual The tail of sk.3889.s1 (from 'pāśyeti') is the Subodhinī on SK 3890. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0117–0118 gives only the kaumudī mūla here.

SK 3890 · A 6.2.156V

ययतोश्चातदर्थे ॥ ३८९० ॥

yayatoścātadarthe

yayatoś cātadarthe — And [after nañ used in the negation of a quality (naño guṇapratiṣedhe, carried forward, anuvṛtti, from SK 3889)], [a final member ending in the taddhita affixes] ya and yat, when not in the sense 'for that' (tadartha), [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After such a nañ, a final member ending in the taddhita affix ya or yat is antodātta. This holds when the affix does not mean "for that" (tadartha). "After nañ negating a quality" carries on from SK 3889.

Example.

pāśānāṃ samūhaḥ "a collection of nooses" → ya → pāśyā → na pāśyā → apāśyā́ (udātta yā́).

danta + yat "belonging to the teeth" → dantya → adantyám (udātta yám).

Applies when / blocked by.

"For that": apādyam. Its yat is in the sense "for that" (Subodhinī).
Not a taddhita: adeyam. Here yat is the kṛt affix after dā.
Not the negation of a quality: dantyād anyad adantyam "other than what belongs to the teeth".

Their accent is not stated.

Watch out. avāmadevyam does not take this rule. Its affix is ḍya, which carries the marker ḍ. Bhaṭṭoji cites a maxim: when an affix with certain markers is named, one with other markers is not included. So ḍya does not count as ya.

Siddhānta-kaumudī

ययतौ यौ तद्धितौ तदन्तस्योत्तरपदस्य नञो गुणप्रतिषेधविषयात्परस्यान्त उदात्तः स्यात् । पाशानां समूहः पाश्या । न पाश्या अपाश्या । अदन्त्यम् । अतदर्थे किम् । अपाद्यम् । तद्धितः किम् । अदेयम् । गुणप्रतिषेधे किम् । दन्त्यादन्यददन्त्यम् । तदनुबन्धग्रहणे नातदनुबन्धकस्येति । नेह । अवामदेव्यम् ॥

Of a final member ending in ya or yat when these are taddhita affixes, coming after nañ whose domain is the negation of a quality, the final [syllable] is udātta. pāśānāṃ samūhaḥ pāśyā ['a collection of nooses']; na pāśyā = apāśyā́. adantyám. Why 'not in the sense for that'? apādyam. Why 'taddhita'? adeyam. Why 'in the negation of a quality'? dantyād anyad adantyam ['other than what belongs to the teeth']. By [the maxim] 'where [an affix] with a given anubandha is named, one without that anubandha is not [taken]' (tadanubandhakagrahaṇe nātadanubandhakasya), [the rule does] not [apply] here: avāmadevyam.

Subodhinī

alignment inferredNSP p. 662

—अवामदेव्यमिति । वामदेवेन दृष्टमित्यर्थे ‘वामदेवात् ड्यड्ड्यौ’ इति ड्यः ॥—अपच इति । पचाद्यच्—अविलिख इति । ‘इगुपध-’ इति कः । ‘कृत्योकेष्णुच्चार्वादयश्च’ इति वक्ष्यमाणैः कृत्योकेष्णुभिः साहचर्यादच्च कयोः कृतोरिह ग्रहणं तेन कृद्ग्रहणपरिभाषया विलिखशब्दस्य कान्तत्वम्

translator notes

commentary Subodhinī (printed at the tail of sk.3889.s1): pāśyā has ya in the sense of a collection by pāśādibhyo yaḥ; adantya has yat by śarīrāvayavāc ca; apādya has yat by 'pādārdhābhyāṃ ca' (so the OCR; the sūtra is pādārghābhyāṃ ca), i.e. in the sense 'for that'; adeya is from dā with the kṛt yat (aco yat) in the sense of arha, with ī by īd yati and guṇa. Followed: apādyam as the tadartha counter-example, adeyam as the kṛt counter-example.
commentary Subodhinī (head of sk.3890.s1): vāmadevya 'seen by Vāmadeva' has ḍya by vāmadevāḍ ḍyaḍḍyau. Followed: the maxim excludes the ḍ-marked affix from 'ya'/'yat'.
translator nañ, guṇapratiṣedha and taddhita are carried forward from SK 3889 by Bhaṭṭoji's gloss ('nañaḥ guṇapratiṣedhaviṣayāt', 'taddhitaḥ kim', 'guṇapratiṣedhe kim'). Accent: udātta acute on the final syllable this rule makes udātta; counter-examples left unmarked.
textual The Subodhinī on this sūtra is printed at the tail of sk.3889.s1 (from 'pāśyeti') and the head of sk.3890.s1 ('avāmadevyam iti'); the tail of sk.3890.s1 (from 'apaca iti') is on SK 3891. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 gives only the kaumudī mūla here.

SK 3891 · A 6.2.157V

अच्कावशक्तौ ॥ ३८९१ ॥

ackāvaśaktau

ackāv aśaktau — [After nañ (nañaḥ, carried forward, anuvṛtti, from SK 3889), in the negation of a quality (guṇapratiṣedhe, carried forward from SK 3889)], [a final member ending in] ac or ka [has the final syllable (antaḥ, adhikāra from SK 3877) udātta] when inability is understood.

Rule. After nañ, a final member ending in ac or ka is antodātta when inability is meant. Bhaṭṭoji adds that "in the negation of a quality" still holds.

Example.

na + paca (ac, the pacādi affix) "not able to cook" → apacáḥ (udātta cáḥ).

na + vilikha (ka) → avilikháḥ (udātta kháḥ).

Applies when / blocked by.

Not inability: apaco dīkṣitaḥ "the consecrated man does not cook". He is able, but the śāstra forbids it (Subodhinī).
Not the negation of a quality: anyo 'yaṃ pacād apacaḥ "this one, other than a cook, is an apaca".

Their accent is not stated.

Siddhānta-kaumudī

अजन्तं कान्तं च नञः परमन्तोदात्तमशक्तौ गम्यायाम् । अपचः । पक्तुं न शक्तः । अविलिखः अशक्तौ किम् । अपचो दीक्षितः । गुणप्रतिषेधे इत्येव । अन्योऽयं पचादपचः ॥

[A final member] ending in ac or in ka, after nañ, is antodātta when inability is understood: apacáḥ — one not able to cook; avilikháḥ. Why 'when inability is understood'? apaco dīkṣitaḥ ['the consecrated man does not cook']. [The condition] 'in the negation of a quality' [is carried forward] all the same: anyo 'yaṃ pacād apacaḥ ['this one, other than a cook, is an apaca'].

Subodhinī

alignment inferredNSP p. 662

—अपचो दीक्षित इति । दीक्षितः शास्त्र-विरोधान्न पचति न त्वशक्तत्वेन

translator notes

commentary Subodhinī (printed at the tail of sk.3890.s1): apaca has ac by pacādi (nandigrahipacādibhyaḥ); avilikha has ka by igupadha-; ac and ka are taken here as kṛt affixes by association (sāhacarya) with kṛtya, uka and iṣṇu 'to be stated' (vakṣyamāṇaiḥ) in a following sūtra (SK 3894), so by the paribhāṣā on mention of a kṛt (kṛdgrahaṇa-paribhāṣā) vilikha counts as ending in ka. Recorded; the English keeps Bhaṭṭoji's 'ending in ac or in ka'.
commentary Subodhinī (sk.3891.s1): the consecrated man does not cook because the śāstra forbids it, not from inability. Followed in the gloss of apaco dīkṣitaḥ.
translator 'guṇapratiṣedhe ity eva' is Bhaṭṭoji's statement that this condition of SK 3889 continues; nañ is supplied by his gloss. Accent: udātta acute on the final syllable this rule makes udātta; counter-examples left unmarked.
textual Ours lacks the daṇḍa after avilikhaḥ (print has it, NSP p. 652, scan page-0662; collation batch22 punctuation note). Ours = print 'paktuṃ na śaktaḥ' (Wikisource 'paktum aśaktaḥ').
textual The Subodhinī on this sūtra begins at the tail of sk.3890.s1 ('apaca iti', 'avilikha iti') and continues in sk.3891.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 gives only the kaumudī mūla here.

SK 3892 · A 6.2.158V

आक्रोशे च ॥ ३८९२ ॥

ākrośe ca

ākrośe ca — And in reviling, [final members ending in ac or ka (ackau, carried forward, anuvṛtti, from SK 3891), after nañ (from SK 3889), have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. The same final members, in ac or ka after nañ, are also antodātta in reviling (ākrośa).

Example.

apacáḥ + jālmaḥ → apacó jālmaḥ "the wretch is a non-cook" (udātta có, which is cáḥ changed in sandhi).

avikṣipáḥ (udātta páḥ).

Watch out. This is not about real inability. Bhaṭṭoji: he is reviled thus, "he cannot cook". The Subodhinī adds that he can in fact cook. The insult is the condition.

Siddhānta-kaumudī

नञः परावच्कावन्तोदात्तावाक्रोशे । अपचो जाल्मः । पक्तुं न शक्नोतीत्येवमाक्रोश्यते । अविक्षिपः ॥

[Final members ending in] ac or ka, after nañ, are antodātta in reviling: apacó jālmaḥ ['the wretch is a non-cook'] — he is reviled thus: 'he cannot cook'. avikṣipáḥ.

Subodhinī

alignment inferredNSP p. 662

—अपचो जाल्म इति । पक्तुं शक्तोऽपि पक्तुमयं न शक्नोतीत्यनेन प्रकारेण क्षिप्यते तदाह—पक्तुमित्यादि

translator notes

commentary Subodhinī (sk.3892.s1): though able to cook, he is censured in the manner 'this one cannot cook'; that is what Bhaṭṭoji says with 'paktum…'. Followed: the reviling, not real inability, is the condition.
translator ackau and nañ are supplied by Bhaṭṭoji's gloss ('nañaḥ parāv ackau'); the source sūtras are the translator's identification. Accent: udātta acute on the final syllable this rule makes udātta (apacó before j by sandhi of apacáḥ).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 gives only the kaumudī mūla here.

SK 3893 · A 6.2.159V

संज्ञायाम् ॥ ३८९३ ॥

saṃjñāyām

saṃjñāyām — In a name (saṃjñā) [too, the uttarapada after nañ (nañaḥ, carried forward, anuvṛtti, from SK 3889) has its final syllable udātta (antodātta), when abuse is meant (ākrośe, carried forward, anuvṛtti, from SK 3892)].

Rule. In a name, when abuse is meant, the uttarapada after nañ is antodātta. "After nañ" carries on from SK 3889; "in reviling" carries on from SK 3892.

Example.

na + devadatta → adevadattáḥ (udātta ttá): "a non-Devadatta", said in reproach.

Applies when / blocked by. The Subodhinī: the man is Devadatta, but he does not do the deed expected of him. So he is reproached in this way.

Siddhānta-kaumudī

नञः परमन्तोदात्तं संज्ञायामाक्रोशे । अदेवदत्तः ॥

[The uttarapada] after nañ is antodātta in a name, when abuse (ākrośa) is meant: adevadattáḥ ['a non-Devadatta', said in reproach].

Subodhinī

alignment inferredNSP p. 662

—अदेवदत्त इति । देवदत्तः सन्यस्तत्कर्म न करोति स एवमाक्षिप्यते

translator notes

commentary Subodhinī: one who, though he is Devadatta, does not do that deed is reproached (ākṣipyate) in this way. Followed: the bracketed gloss 'said in reproach' and the anuvṛtti of ākrośe, which Bhaṭṭoji's own gloss already states.
translator Accent convention: udātta acute, anudātta unmarked. The rule puts the udātta on the final syllable: adevadattáḥ. The text gives the form without accent marks. The source rules named in sutra_en are the translator's identification: nañaḥ from naño guṇapratiṣedhe … (SK 3889), ākrośe from ākrośe ca (SK 3892); 'antodātta' is Bhaṭṭoji's own gloss (the 'antaḥ' of SK 3877).
textual Ours agrees with the print (NSP p. 652, scan page-0662; collation batch22, clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla here.

SK 3894 · A 6.2.160V

कृत्योकेष्णुच्चार्वादयश्च ॥ ३८९४ ॥

kṛtyokeṣṇuccārvādayaśca

kṛtyokeṣṇuccārvādayaś ca — [Uttarapadas] ending in a kṛtya suffix, in uk(añ) or in iṣṇuc, and the words cāru etc. (cārvādi), [after nañ (nañaḥ, carried forward, anuvṛtti, from SK 3889)], also [have their final syllable udātta].

Rule. After nañ, these final members are antodātta: words ending in a kṛtya affix, in ukañ or in iṣṇuc, and the words of the cārvādi list. A kṛtya is an affix of the gerundive, "to be done".

Example.

kṛtya: akartavyáḥ "not to be done" (udātta yáḥ).
ukañ: anāgāmukáḥ (udātta káḥ); ukañ by SK 3134.
iṣṇuc: analaṅkariṣṇúḥ (udātta ṣṇúḥ); iṣṇuc by SK 3116.
cārvādi: acārúḥ, asādhúḥ (udātta rúḥ, dhúḥ).

Applies when / blocked by. khiṣṇuc is also included under iṣṇuc. It has two markers, kh and c. But it is taught as beginning with i, and that has a purpose only if it counts here. Example: anāḍhyambhaviṣṇúḥ (udātta ṣṇúḥ), with khiṣṇuc by SK 2974.

The cārvādi list contains a gaṇasūtra, a rule placed inside a list: rājāhnoś chandasi, "rājan and ahan, in the Veda". So in the Veda: arājā́ (udātta jā́) and anāháḥ (udātta háḥ). arājā takes no compound-final affix, by SK 956 (Subodhinī).

Watch out. In ordinary speech (bhāṣā), Bhaṭṭoji says, these two have only the accent of nañ. The udātta then presumably stays on a-, as in árājā.

Siddhānta-kaumudī

नञः परेऽन्तोदात्ताः स्युः । अकर्तव्यः । उक् । अनागामुकः । इष्णुच् । अनलङ्करिष्णुः । इष्णुज्ग्रहणे खिष्णुचो द्व्यनुबन्धकस्यापि ग्रहणमिकारादेर्विधानसामर्थ्यात् । अनाढ्यंभविष्णुः । चार्वादिः । अचारुः । असाधुः ॥ (गणसूत्रम् -) राजाह्नोश्छन्दसि ॥ अराजा । अनाहः । भाषायां नञः स्वर एव ॥

[These], after nañ, are antodātta. [kṛtya:] akartavyáḥ. uk: anāgāmukáḥ. iṣṇuc: analaṅkariṣṇúḥ. In the mention of iṣṇuc, khiṣṇuc is also included, although it has two anubandhas (kh and c), by the force of its being prescribed as beginning with i: anāḍhyambhaviṣṇúḥ. cārvādi: acārúḥ, asādhúḥ. [gaṇasūtra in the cārvādi list:] rājāhnoś chandasi 'rājan and ahan, in the Veda': arājā́, anāháḥ. In ordinary speech (bhāṣā) there is only the accent of nañ.

Subodhinī

alignment inferredNSP p. 662

—अनागामुक इति । ‘लषपतपद-’ इत्युकञ् ॥—अनलङ्करिष्णुरिति । ‘अलंकृञ्-’ इतीष्णुच् ॥—इकारादेर्विधानसामर्थ्यादिति । भवतेरुदात्तत्वात्ततः परस्य खिष्णुच इटैवेकारादित्वे सिद्धे इकारादेर्विधानमिह सामान्यग्रहणार्थमेवेति भावः ॥ अनाढ्यंभविष्णुरिति । ‘भुवः खिष्णुच्खुकञौ’ इति खिष्णुच् ॥—अचारुरिति । ‘हसति-’ इति चरेरुण् ॥—असाधु-रिति । साध्रोतेः ‘कृवापाजि-’ इत्युण् ॥—राजाह्वोः । चार्वाद्यन्तर्गणसूत्रम् । नञः परयोरेतयोश्छन्दसि अन्तोदात्तत्वम् ॥—अराजेति । ‘नञस्तत्पुरुषात्’ इति समासान्तनिषेधः

translator notes

commentary Subodhinī on 'ikārāder vidhānasāmarthyāt': since bhū is udātta (seṭ), khiṣṇuc would begin with i through iṭ anyway; so prescribing it with initial i serves only to let it be included in the general mention [iṣṇuc] here. Followed: 'by the force of its being prescribed as beginning with i'.
commentary Subodhinī: rājāhnoḥ is a gaṇasūtra inside the cārvādi list; it gives antodātta to these two after nañ in the Veda. arājā has no samāsānta because of nañas tatpuruṣāt (SK 956). Followed: the label '[gaṇasūtra in the cārvādi list]'. It also derives the examples: āgāmuka with ukañ by laṣapatapada- (SK 3134); alaṅkariṣṇu with iṣṇuc by alaṃkṛñ- (SK 3116); āḍhyambhaviṣṇu with khiṣṇuc by bhuvaḥ khiṣṇuc-khukañau (SK 2974); cāru from car with uṇ (rule cited as 'hasati-' in our OCR and in the print); sādhu from sādh with uṇ by kṛvāpāji- (uṇādi 1).
translator Accent convention: udātta acute, anudātta unmarked. The text gives the examples without accent marks; the acute marks the final udātta that the rule prescribes. 'The accent of nañ' in bhāṣā is read as the first member's own accent in a nañ-tatpuruṣa, which keeps the udātta on a- (e.g. árājā). That reading is the translator's. 'uk' is Bhaṭṭoji's label for the suffix ukañ.
textual Ours and the print both read anāhaḥ (NSP p. 652, scan page-0662, checked at zoom). The Wikisource witness (uttara-4/0118) reads anahaḥ, which is the form expected from nañ + ahan without a samāsānta. The English keeps anāhaḥ and raises this as a query only. Our '(gaṇasūtram -)' tag corresponds to the print's '(ga)' before rājāhnoś chandasi.
textual Otherwise ours agrees with the print (collation batch22, clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3895 · A 6.2.161V

विभाषा तृन्नन्नतीक्ष्णशुचिषु ॥ ३८९५ ॥

vibhāṣā tṛnnannatīkṣṇaśuciṣu

vibhāṣā tṛnnannatīkṣṇaśuciṣu — Optionally (vibhāṣā), [an uttarapada] ending in tṛn, and anna, tīkṣṇa and śuci, [after nañ (nañaḥ, carried forward, anuvṛtti, from SK 3889), in a tatpuruṣa, has its final syllable udātta].

Rule. After nañ, in a tatpuruṣa, these final members are optionally antodātta: words ending in tṛn, and anna, tīkṣṇa and śuci.

Example. In the option this rule gives, the final syllable is udātta:

akartā́ (udātta tā́), anannám (udātta nnám), atīkṣṇám (udātta kṣṇám), aśucí (udātta cí).

Applies when / blocked by. In the other option, Bhaṭṭoji says, the accent of the indeclinable comes. So nañ keeps its own udātta á-.

Siddhānta-kaumudī

तृन् । अकर्ता । अन्न । अनन्नम् । अतीक्ष्णम् । अशुचि पक्षे अव्ययस्वरः ॥

tṛn: akartā́. anna: anannám. atīkṣṇám. aśucí. In the other option, the accent of the avyaya [nañ, the first member].

Subodhinī

NSP p. 662

—विभाषा तृन्—नञ उत्तरपदान्येतान्यन्तोदात्तानि स्युस्तत्पुरुषे ॥—वहुव्रीहाविदम्—॥—एभ्य इत्यादि । इदमेतत्तद्भ्यः अनयोः प्रथमपूरणयोः

translator notes

commentary Subodhinī: these uttarapadas after nañ are antodātta in a tatpuruṣa. Followed: 'after nañ' and 'in a tatpuruṣa' are bracketed in sutra_en.
translator Accent convention: udātta acute, anudātta unmarked. The text gives the examples without accent marks; the acute marks the final udātta of the option this rule gives. In the other option the udātta stays on the nañ (á-), as the first member's own accent in a tatpuruṣa with an avyaya (tatpuruṣe tulyārtha…, SK 3736). That source identification is the translator's.
textual Ours agrees with the print (NSP p. 652, scan page-0662; collation batch22, clean). The Subodhinī on the next sūtra (SK 3896: 'ebhyaḥ' = idam, etad, tad; 'anayoḥ' = prathama, pūraṇa) is printed at the tail of sk.3895.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3896 · A 6.2.162V

बहुव्रीहाविदमेतत्तद्भ्यः प्रथमपूरणयोः क्रियागणने ॥ ३८९६ ॥

bahuvrīhāvidametattadbhyaḥ prathamapūraṇayoḥ kriyāgaṇane

bahuvrīhāv idametattadbhyaḥ prathamapūraṇayoḥ kriyāgaṇane — In a bahuvrīhi, after idam, etad and tad, prathama and an ordinal (pūraṇa) [have their final syllable udātta] when actions are being counted.

Rule. In a bahuvrīhi, after idam, etad or tad, the words prathama "first" and an ordinal (pūraṇa) are antodātta. This holds when acts are being counted.

Example.

idaṃ prathamaṃ yasya "he for whom this [act] is the first" → idaṃprathamáḥ (udātta má).

etaddvitīyáḥ (udātta yáḥ); tatpañcamáḥ (udātta máḥ).

The Subodhinī: the first act is, for instance, a going or an eating.

With kap:

idaṃprathama + kap → the uttarapada is the operand, so its final keeps the udātta → idaṃprathamákaḥ (udātta má, before ka).

Applies when / blocked by.

Not a bahuvrīhi: anena prathamaḥ "first by this [act]" → idaṃprathamaḥ, a tatpuruṣa made by splitting SK 692.
Not idam, etad, tad: yatprathamaḥ.
Not prathama or an ordinal: tāni bahūny asya → tadbahuḥ "he who has many of those".
Things counted, not acts: ayaṃ prathamaḥ pradhānaṃ yeṣām → idaṃprathamāḥ "those among whom this one is the first, the leading one".
Nothing counted: idaṃprathamāḥ meaning idaṃpradhānāḥ "those whose chief is this one". Here prathama means "chief", not the number one.

Their accent is not stated.

Watch out. With kap, the udātta does not move to ka. Bhaṭṭoji's reason: the uttarapada undergoes the operation (it is the kāryin). The Subodhinī adds: kap ends the compound, not the uttarapada. So the final of prathama, before kap, is udātta.

Siddhānta-kaumudī

एभ्योऽनयोरन्त उदात्तः । इदं प्रथमं यस्य स इदंप्रथमः । एतद्द्वितीयः । तत्पञ्चमः । बहुव्रीहौ किम् । अनेन प्रथम इदंप्रथमः । तृतीया-SK 692 इति योगविभागात्समासः । इदमेतत्तद्भ्यः किम् । यत्प्रथमः । प्रथमपूरणयोः किम् । तानि बून्यस्य तद्बहुः । क्रियागणने किम् । अयं प्रथमः प्रधानं येषां ते इदं प्रथमाः । द्रव्यगणनमिदम् । गणने किम् । अयं प्रथमो येषां ते इदंप्रथमः । इदंप्रधाना इत्यर्थः । उत्तरपदस्य कार्यित्वात्कपि पूर्वमन्तोदात्तम् । इदंप्रथमकः । बहुव्रीहावित्यधिकारो वनं समासे-SK 3912 इत्यतः प्राग्बोध्यः ॥

After these [idam, etad, tad], these two [prathama and a pūraṇa] have their final [syllable] udātta. idaṃ prathamaṃ yasya sa idaṃprathamáḥ 'he for whom this [act] is the first'. etaddvitīyáḥ. tatpañcamáḥ. Why 'in a bahuvrīhi'? anena prathama idaṃprathamaḥ 'first by this [act]': the compound is by a split of the rule (yogavibhāga) tṛtīyā… (SK 692). Why 'after idam, etad and tad'? yatprathamaḥ. Why 'prathama and an ordinal'? tāni bahūny asya tadbahuḥ 'he who has many of those'. Why 'when actions are being counted'? ayaṃ prathamaḥ pradhānaṃ yeṣāṃ te idaṃprathamāḥ 'those among whom this one is the first, the leading one': this is a counting of things (dravya). Why 'counted' [at all]? ayaṃ prathamo yeṣāṃ te idaṃprathamāḥ, meaning idaṃpradhānāḥ 'those whose chief is this one'. Because the uttarapada is the one that undergoes the operation (kāryin), when kap follows, what precedes [kap] is antodātta: idaṃprathamákaḥ. The heading (adhikāra) 'bahuvrīhau' is to be understood [as running] up to, but not including, vanaṃ samāse (SK 3912).

Subodhinī

alignment inferredNSP p. 662–663

—इदं प्रथमं यस्येति । निग-मनं भोजनं वा ॥—अनेन प्रथम इदप्रथम इति । तृतीयापूर्वपदप्रकृतिस्वर एव भवति ॥—यत्प्रथम इति । यत्प्रथमं गमनं यस्य स यत्प्रथमः ॥—इदं प्रधाना इत्यर्थ इति । अनेन प्रधानवचनः प्रथमशब्दो न त्वेकसंख्यावचन इति । दर्शितम् । तेनात्र गणनाभाव उक्तः ॥—उत्तरपदस्येत्यादि । इह समासस्येति प्रकृतम् । उत्तरपदादिरित्यतः प्रभृति उत्तरपदस्येति च तन्त्रम् । इहोत्तरपदं कार्यित्वेनाश्रीयते तेन यदा कबुत्पद्यते तदा कपि परतो यत्पूर्वं प्रथमेति तदन्तो-दात्तं भवति न तु कवन्तम् । कप्प्रत्ययो हि समासस्यैवान्तो नोत्तरपदस्य । ‘उत्तरपदावयवाः समासान्ताः’ इति पक्षेऽपि प्रथमपूरणयोरिति विशिष्टरूपग्रहणात् । कपस्तत्रानन्तर्भावादुपात्तयोरेव स्वरः

translator notes

commentary Subodhinī (at the tail of sk.3895.s1 and in sk.3896.s1): 'ebhyaḥ' = idam, etad, tad; 'anayoḥ' = prathama and pūraṇa. The first act in idaṃprathamaḥ is a going or an eating (nigamanaṃ bhojanaṃ vā). anena prathamaḥ keeps the first member's accent as a tṛtīyā compound. yatprathamaḥ = 'he whose first going is that which …'. The gloss idaṃpradhānāḥ shows that prathama here means 'chief', not the number one, so there is no counting. Followed: the bracketed '[act]' and 'chief'.
commentary Subodhinī on 'uttarapadasya kāryitvāt': samāsasya is the operative context, but uttarapadasya also runs on from uttarapadādiḥ (SK 3845). Since the uttarapada is the kāryin, when kap arises the prathama before it is antodātta, not the form ending in ka; kap is the end of the samāsa only, not of the uttarapada. Even on the view that samāsāntas are parts of the uttarapada, 'prathamapūraṇayoḥ' names specific forms, which do not include kap. Followed: idaṃprathamákaḥ with the udātta on ma before kap.
translator Accent convention: udātta acute, anudātta unmarked. The text gives the examples without accent marks; the acute marks the final udātta of prathama, dvitīya and pañcama prescribed here. The counter-examples are left unmarked. Ours, the print and Wikisource all put pradhānam in the counter-example to kriyāgaṇane, and the gloss idaṃpradhānāḥ after the counter-example to gaṇane. The English renders them where they stand.
textual Ours reads 'tāni būny asya'; the print has bahūny asya (NSP p. 653, scan page-0663; collation batch22, class A). Ours reads the second counter-example as 'idaṃprathamaḥ' (singular); the print has idaṃprathamāḥ (plural, agreeing with te and idaṃpradhānāḥ; same page, collation batch22, class A). The English follows the print in both places.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3897 · A 6.2.163V

संख्यायाः स्तनः ॥ ३८९७ ॥

saṃkhyāyāḥ stanaḥ

saṃkhyāyāḥ stanaḥ — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], stana after a numeral (saṃkhyā) [has its final syllable udātta].

Rule. In a bahuvrīhi, stana "breast, teat" after a numeral is antodātta.

Example.

dvi + stana → final a of stana udātta → feminine ṅīṣ (SK 510, Subodhinī) → dvistanī́ (udātta nī́).

The udātta a is lost before ī, and its udātta presumably passes to the ī (SK 3651).

catur + stana → catuḥstanā́ (udātta nā́).

Applies when / blocked by.

Not after a numeral: darśanīyastanā. The Subodhinī: the first member keeps its own accent; darśanīya has the affix anīyar.
Not stana: dviśirāḥ "two-headed".

Watch out. On catuḥstanā the Subodhinī disagrees with Bhaṭṭoji. It says catur keeps its own accent here, giving cátuḥstanā (udātta cá). On that view the word is not antodātta, so it takes no ṅīṣ. Bhaṭṭoji gives the form as an example of this rule.

Siddhānta-kaumudī

बहुव्रीहावन्तोदात्तः । द्विस्तनी । चतुःस्तना । संख्यायाः किम् । दर्शनीयस्तना । स्तनः किम् । द्विशिराः ॥

In a bahuvrīhi, [stana after a numeral] is antodātta: dvistanī́, catuḥstanā́. Why 'after a numeral'? darśanīyastanā. Why 'stana'? dviśirāḥ.

Subodhinī

NSP p. 663

—संख्यायाः—। संख्यायाः परः स्तनशब्दोऽन्तोदात्तः स्यात् ॥—दर्शनीयस्तनेति । पूर्वपदप्रकृतिस्वरः । दर्शनीयशब्दोऽनीयर्प्रत्ययान्तः रित्स्वरः

translator notes

commentary Subodhinī: the word stana after a numeral is antodātta. On darśanīyastanā: the first member keeps its own accent (pūrvapadaprakṛtisvara), darśanīya ending in anīyar and so having the accent of a suffix with r as it (ritsvara). Followed: the counter-examples are left without this rule's accent.
commentary Subodhinī under the next sūtra (sk.3898.s1) also comments on the forms dvistanī and catuḥstanā: dvistanī with antodātta and ṅīṣ by svāṅgāc copasarjanāt (SK 510); catuḥstanā with the first member's accent (catur ādyudātta), and so without ṅīṣ; on that reading the acute would fall on ca- (cátuḥstanā). The remark is printed under SK 3898 (vibhāṣā chandasi). Recorded; the English of this unit follows Bhaṭṭoji, who gives both as examples of this rule.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks. The acute marks the final udātta of stana as it stands in the feminine: in dvistanī the udātta of the deleted a passes to ī (anudāttasya ca yatrodāttalopaḥ, SK 3651), and in catuḥstanā the long ā takes it by the single substitute (ekādeśa). That reasoning is the translator's.
textual Ours dvistanī agrees with the print (NSP p. 653, scan page-0663); Wikisource uttara-4/0118 reads dvistanā (collation batch22, class V, no action). No Bālamanoramā: our BM layer is empty, and Wikisource prints only the kaumudī mūla.

SK 3898 · A 6.2.164V

विभाषा छन्दसि ॥ ३८९८ ॥

vibhāṣā chandasi

vibhāṣā chandasi — In the Veda (chandas), optionally (vibhāṣā) [stana after a numeral, in a bahuvrīhi, has its final syllable udātta (the rule of SK 3897, carried forward, anuvṛtti)].

Rule. In the Veda (chandas), the rule of SK 3897 is optional (vibhāṣā).

Example.

dvistanāṃ karoti "he makes [it] two-teated".

Bhaṭṭoji does not say which option this shows, so no accent is marked here.

Applies when / blocked by. In the Veda, stana after a numeral may be antodātta, or may not. The Subodhinī: what the previous sūtra stated is optional in the Veda.

Siddhānta-kaumudī

द्विस्तनां करोति ॥

dvistanāṃ karoti ['he makes (it) two-teated'].

Subodhinī

NSP p. 663

—विभाषा—। पूर्वसूत्रोक्तं छन्दसि वा स्यात् ॥—द्विस्तनीमिति । अन्तोदात्तत्वम् । ‘स्वाङ्गाम्बोपसर्जनात्’— इति ङीष् ॥—चतुःस्तनेति । पूर्वपदप्रकृतिस्वरेण ‘चतेरुरन्’ इति चतुर्शब्दस्य नित्त्वादाद्युदात्तत्वम् । अत्रान्तोदात्तत्वाभावात् ‘स्वाङ्गात्’— इति ङीष् न

translator notes

commentary Subodhinī: what the previous sūtra stated is optional in the Veda. Followed in sutra_en.
commentary Subodhinī then comments on dvistanīm (antodātta, with ṅīṣ by svāṅgāc copasarjanāt, SK 510) and on catuḥstanā (the first member's accent, catur being ādyudātta as a nit word by cater uran; since the word is not antodātta here, no ṅīṣ by svāṅgāt). Its pratīkas do not match our kaumudī here (dvistanāṃ karoti) and seem to take up the forms of SK 3897 (dvistanī, catuḥstanā). Recorded; the English renders our kaumudī.
translator The text gives the Vedic phrase without accent marks, and the kaumudī does not say which option it shows; no accent is marked. The bracketed English rendering is the translator's.
textual Ours agrees with the print (NSP p. 653, scan page-0663; collation batch22, clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3899 · A 6.2.165V

संज्ञायां मित्राजिनयोः ॥ ३८९९ ॥

saṃjñāyāṃ mitrājinayoḥ

saṃjñāyāṃ mitrājinayoḥ — In a name (saṃjñā), mitra and ajina [as uttarapada, in a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896), have their final syllable udātta].

Rule. In a bahuvrīhi that is a name, mitra and ajina as uttarapada are antodātta.

Example.

deva + mitra (a name) → devamitráḥ (udātta tráḥ).

kṛṣṇa + ajina (a name) → kṛṣṇājinám (udātta nám).

Applies when / blocked by. Not a name: priyamitraḥ. Its accent is not stated.

A vārttika, a supplementary rule, adds: ṛṣipratiṣedho mitre. With mitra, the accent is barred when a seer is named. So viśvāmitra ṛṣiḥ "the seer Viśvāmitra" does not take it. The Subodhinī explains. This rule, coming later, would set aside bahuvrīhau viśvaṃ saṃjñāyām (SK 3840). The vārttika stops that, so SK 3840 applies: viśvā́mitraḥ (udātta vā́). The long ā comes from SK 1049.

Siddhānta-kaumudī

देवमित्रः । कृष्णाजिनम् । संज्ञायां किम् । प्रियमित्रः ।

devamitráḥ. kṛṣṇājinám. Why 'in a name'? priyamitraḥ.

vārttika

ऋषिप्रतिषेधो मित्रे

(vārttika) ṛṣipratiṣedho mitre — In the case of mitra there is a prohibition [of this accent] when a ṛṣi [is named].

(वार्तिकम्) ॥ विश्वामित्र ऋषिः ॥

viśvāmitra ṛṣiḥ 'the seer Viśvāmitra'.

Subodhinī

NSP p. 663

—संज्ञायां मित्रा—। एतयोरुत्तरपदयोरन्त उदात्तः स्याद् बहुव्रीहौ संज्ञायाम् ॥—विश्वामित्र इति । ‘मित्रे चर्षौ’ इति दीर्घः । अत्र ‘बहुव्रीहौ विश्वं संज्ञायाम्’ इति वाधित्वा परत्वादनेनान्तो-दात्तत्वं प्राप्तं प्रतिषिध्यते । अतो ‘बहुव्रीहौ विश्वं संज्ञायाम्’ इत्यन्तोदात्तत्वं भवति

translator notes

commentary Subodhinī: these two uttarapadas are antodātta in a bahuvrīhi, in a name. Followed: 'in a bahuvrīhi' bracketed in sutra_en.
commentary Subodhinī on viśvāmitraḥ: the long ā is by mitre carṣau (SK 1049). Here this rule, being later (paratvāt), would set aside bahuvrīhau viśvaṃ saṃjñāyām (SK 3840) and give antodātta; that is what the vārttika prohibits. So the antodātta of [the first member viśva] by bahuvrīhau viśvaṃ saṃjñāyām takes effect: viśvā́mitraḥ. Followed: the bracketed 'of this accent' in k2.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the final udātta of mitra and ajina under this rule. The counter-example and viśvāmitra are left unmarked in the blocks; the note on k3 gives the Subodhinī's accent.
textual Ours opens k3 with the tag '(vārtikam)' after the vārttika; this tag is editorial. The print marks the vārttika ṛṣipratiṣedho mitre with a sign before it (NSP p. 653, scan page-0663). The English labels k2 as the vārttika and drops the tag. Otherwise ours agrees with the print (collation batch22, clean).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla (it cites the vārttika as 'ṛṣipratiṣedho 'tra mitre', vā 3857).

SK 3900 · A 6.2.166V

व्यवायिनोऽन्तरम् ॥ ३९०० ॥

vyavāyino'ntaram

vyavāyino 'ntaram — antara after [a word for] what intervenes (vyavāyin) [has its final syllable udātta, as uttarapada in a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)].

Rule. In a bahuvrīhi, antara after a word for what intervenes (a screen) is antodātta.

Example.

vastram antaraṃ vyavadhāyakaṃ yasya "he for whom a cloth is the screen" → vastrāntaráḥ (udātta ráḥ).

Applies when / blocked by. Not a screen: ātmāntaraḥ "of another nature". Here antara means "other" (Subodhinī). Its accent is not stated.

Siddhānta-kaumudī

व्यवधानवाचकात्परमन्तोदात्तम् । वस्त्रमन्त्रं व्यवधायकं यस्य स वस्त्रान्तरः । व्यवायिनः किम् । आत्मान्तरः । अन्यस्वभाव इत्यर्थः ॥

[antara] after [a word] denoting an intervening screen (vyavadhāna) is antodātta. vastram antaraṃ vyavadhāyakaṃ yasya sa vastrāntaráḥ 'he for whom a cloth is the antara, the screen'. Why 'after [a word for] what intervenes'? ātmāntaraḥ, meaning anyasvabhāvaḥ 'of another nature'.

Subodhinī

NSP p. 663

—व्यवायि—। उदाहरणे व्यवधानवाचिनोऽन्तरशब्दात् ‘तत्करोति’— इति णिचि पचाद्यच् । प्रत्युदाहरणे त्वन्यवाच्यन्तरशब्दः

translator notes

commentary Subodhinī: in the example, antara is the word denoting interposition (vyavadhāna), [derived] by pacādi ac after the ṇic of tat karoti- (i.e. from antarayati); in the counter-example, antara is the word meaning 'other'. Followed: 'the antara, the screen' vs 'another nature'.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the final udātta of antara in the example. The counter-example is left unmarked.
textual Ours reads 'vastramantraṃ vyavadhāyakam' (mantra for antara); the print has vastram antaraṃ (NSP p. 653, scan page-0663; collation batch22, class A); Wikisource agrees with the print. The English follows the print. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3901 · A 6.2.167V

मुखं स्वाङ्गम् ॥ ३९०१ ॥

mukhaṃ svāṅgam

mukhaṃ svāṅgam — mukha denoting a body part (svāṅga) [has its final syllable udātta (antaḥ, adhikāra from SK 3877), as uttarapada in a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)].

Rule. In a bahuvrīhi, mukha is antodātta when it denotes a body part (svāṅga).

Example.

gaura + mukha → mukha a body part → gauramukháḥ (udātta kháḥ).

Applies when / blocked by. Not a body part: dīrghamukhā śālā "a hall with a long front". Here mukha is the door-area of the hall (Subodhinī). Its accent is not stated.

Watch out. svāṅga is taken in its technical definition, which begins "not liquid …". It does not simply mean "one's own limb" (svam aṅgam). Otherwise, the Subodhinī says, the rule would reach the hall as well.

Siddhānta-kaumudī

गौरमुखः । स्वाङ्गं किम् । दीर्घमुखा शाला ॥

gauramukháḥ. Why 'denoting a body part'? dīrghamukhā śālā 'a hall with a long front'.

Subodhinī

NSP p. 663

—मुखं—स्वाङ्गं मुखमुत्तरपदमन्तोदात्तं बहुत्रीहौ ॥—दीर्घमुखा शालेति । मुखशब्देनात्र द्वारप्रदेशः शालाया उच्यते । स्वाङ्गमद्रववाचिलक्षणमिह गृह्यते न तु स्वमङ्गं स्वाङ्गमिति व्युत्पत्तिलभ्यम् । अन्यथात्रापि स्यादिति भावः

translator notes

commentary Subodhinī: mukha as uttarapada, being a svāṅga, is antodātta in a bahuvrīhi. In dīrghamukhā śālā, mukha means the door-area of the hall. svāṅga is taken here in its defined sense (the definition beginning 'adrava', 'non-liquid …'), not in the etymological sense 'one's own limb' (svam aṅgam); otherwise the rule would apply here too. Followed: 'body part' for svāṅga and 'front' for mukha in the counter-example.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the final udātta of mukha under this rule. The counter-example is left unmarked.
textual Ours agrees with the print (NSP p. 653, scan page-0663; collation batch22, clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3902 · A 6.2.168V

नाव्ययदिक्शब्दगोमहत्स्थूलमुष्टिपृथुवत्सेभ्यः ॥ ३९०२ ॥

nāvyayadikśabdagomahatsthūlamuṣṭipṛthuvatsebhyaḥ

nāvyayadikśabdagomahatsthūlamuṣṭipṛthuvatsebhyaḥ — After an avyaya, a word for a direction (dikśabda), go, mahat, sthūla, muṣṭi, pṛthu and vatsa, [mukha denoting a body part (mukhaṃ svāṅgam, carried forward, anuvṛtti, from SK 3901), in a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896),] does not [have its final syllable udātta (antaḥ, adhikāra from SK 3877)].

Rule. SK 3901 does not apply after an avyaya (an indeclinable), after a word for a direction, or after go, mahat, sthūla, muṣṭi, pṛthu and vatsa. Then the first member keeps its own accent (pūrvapadaprakṛtisvara). The Subodhinī says every first member here is antodātta, by SK 3735.

Example. mukha is unaccented in each; the udātta is the final syllable of the first member:

uccaírmukhaḥ (udātta caí); uccaiḥ is from uṇādi 690.
prā́ṅmukhaḥ (udātta prā́ṅ). pra is udātta by SK 3786, and the merged prā keeps it.
gómukhaḥ (udātta gó).
mahā́mukhaḥ (udātta hā́).
sthūlámukhaḥ (udātta lá).
muṣṭímukhaḥ (udātta ṭí).
pṛthúmukhaḥ (udātta thú).
vatsámukhaḥ (udātta sá).

Applies when / blocked by. When go, muṣṭi or vatsa is a standard of comparison, SK 3903 would also offer an option. Bhaṭṭoji says this rule sets that option aside. The Subodhinī explains: both rules apply there, and the earlier one wins by pūrvavipratiṣedha. That is the principle that, in some conflicts, the earlier rule prevails.

Siddhānta-kaumudī

उच्चैर्मुखः । प्राङ्मुखः । गोमुखः । महामुखः । स्थूलमुखः मुष्टिमुखः । पृथुमुखः । वत्समुखः । पूर्वपदप्रकृतिस्वरोऽत्र । गोमुष्टिवत्सपूर्वपदस्योपमानलक्षणोऽपि विकल्पोऽनेन बाध्यते ॥

uccaírmukhaḥ. prā́ṅmukhaḥ. gómukhaḥ. mahā́mukhaḥ. sthūlámukhaḥ. muṣṭímukhaḥ. pṛthúmukhaḥ. vatsámukhaḥ. Here the first member keeps its own accent (pūrvapadaprakṛtisvara). When go, muṣṭi or vatsa is the first member, even the option based on comparison (upamāna) [in niṣṭhopamānād anyatarasyām, SK 3903] is set aside (bādhyate) by this [rule].

Subodhinī

NSP p. 663

—नाऽव्यय—। एभ्यः परो मुखशब्दोऽन्तोदात्तो न स्यात् ॥—पूर्वपदप्रकृतिस्वरोऽत्रेति । एषूदाहरणेषु ‘बहुत्रीहौ प्रकृत्या पूर्वपदम्’ इति पूर्वपदप्रकृतिस्वरेणान्तोदात्तं पूर्वपदम् । तथाहि ‘उदि चेर्डैसिः’ । उच्चैः । ‘अनिगन्तोऽञ्चताव-प्रत्यये’ इति प्रशब्द उदात्तः । तत एकादेशस्वरेण प्राङ्शब्द उदात्तः । ‘गमेर्डोसिः’ । गौः । ‘वर्तमाने पृषत्’— इत्यादिना महच्छब्दः उदात्तो निपातितः । स्थूलशब्दः ‘ऋज्रेन्द्र’— इत्यादावन्तोदात्तो निपातितः । मुषेः क्तिच् मुष्टिः । ‘प्रथिम्रदिभ्रस्जां संप्रसारणं सलोपश्च’ इति कुः । पृथुः । ‘कृतृवदि’— इत्यादिना सः । वत्सः ॥—उपमानलक्षणो विकल्प इति । निष्ठोपमानादिति प्राप्तः ॥—वाध्यत इति । अस्य प्रतिषेधस्यावकाशो यत्र गवाद्युपमानं न भवति । गौर्मुखमिव यस्य सः । वत्सो मुखमिव यस्येति । सर्वत्रात्र गवाद्युपमेयं नोपमानम् । उत्तरस्य विकल्पस्यावकाशः यत्र गवादिपूर्वपदं न भवति । सिंहमुखः । गवादावुपमाने उभयप्रसङ्गेऽयमेव भवति पूर्वविप्रतिषेधेन ॥—सिंहमुख इति । पक्षे पूर्वपदप्रकृतिस्वरः । हिंसेः पचाद्यचि सिंहः । पृषोदरादित्वादाद्यन्तविपर्ययः

translator notes

commentary Subodhinī: mukha after these is not antodātta. In all the examples the first member is antodātta by its own accent under bahuvrīhau prakṛtyā pūrvapadam (SK 3735): uccaiḥ (udi cer ḍaisiḥ, uṇādi 690); pra is udātta by aniganto 'ñcatau vapratyaye (SK 3786), and then prāṅ is udātta by the accent of the single substitute (ekādeśa); go (the uṇādi is gamer ḍoḥ, uṇādi 225; the print's Subodhinī lemma reads 'gamer ḍosiḥ', scan page-0663, ours 'gameṅgaisiḥ'); mahat, given as udātta by nipātana in vartamāne pṛṣad-; sthūla, antodātta by nipātana in ṛjrendra-; muṣṭi from muṣ; pṛthu from prath with ku; vatsa by kṛtṛvadi-. Followed: the accent marks on the first members.
commentary Subodhinī: the option 'based on comparison' is the one that niṣṭhopamānāt (SK 3903) would give. On bādhyate: this prohibition has its own scope (avakāśa) where go etc. are not the standard of comparison (gaur mukham iva yasya, vatso mukham iva yasya: go etc. are the thing compared, upameya); the later option has its own scope where go etc. are not the first member (siṃhamukhaḥ). Where go etc. are the upamāna both apply, and this prohibition prevails by pūrvavipratiṣedha. Followed: 'set aside by this [rule]', with SK 3903 bracketed.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks. The acute marks the final udātta of each first member, following the Subodhinī's statement that every first member here is antodātta; the monosyllables prāṅ and go carry it on their one syllable. mukha is unaccented throughout.
textual Ours agrees with the print (NSP p. 653, scan page-0663; collation batch22, clean; ours lacks the daṇḍa between sthūlamukhaḥ and muṣṭimukhaḥ). The Subodhinī on SK 3903 (siṃhamukha iti …) is printed at the tail of sk.3902.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3903 · A 6.2.169V

निष्ठोपमानादन्यतरस्याम् ॥ ३९०३ ॥

niṣṭhopamānādanyatarasyām

niṣṭhopamānād anyatarasyām — After a word ending in a niṣṭhā suffix, and after a word for a standard of comparison (upamāna), [mukha denoting a body part (mukhaṃ svāṅgam, carried forward, anuvṛtti, from SK 3901), in a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896), has its final syllable udātta (antaḥ, adhikāra from SK 3877)] optionally (anyatarasyām).

Rule. In a bahuvrīhi, mukha as a body part is optionally antodātta after a word in a niṣṭhā affix, or after a word for a standard of comparison.

Example.

prakṣālita + mukha "one whose face is washed" → prakṣālitamukháḥ (udātta kháḥ).

siṃha + mukha "lion-faced" → siṃhamukháḥ (udātta kháḥ).

Applies when / blocked by. Bhaṭṭoji names the other forms of prakṣālitamukhaḥ. By SK 3844 the first member may be antodātta: the udātta falls on tá of prakṣālita. And through the first member's own accent, the gati accent on pra may also come (probably by SK 3735). For siṃhamukhaḥ, the other option keeps the first member's accent (Subodhinī).

Siddhānta-kaumudī

निष्ठान्तादुपमानवाचिनश्च परं मुखं स्वाङ्गं वान्तोदात्तं बहुव्रीहौ । प्रक्षालितमुखः । पक्षे निष्ठोपसर्ग-SK 3844 इति पूर्वपदान्तोदात्तत्वम् । पूर्वपदप्रकृतिस्वरत्वेन गतिस्वरोऽपि भवति । उपमानम् । सिंहमुखः ॥

After a word ending in a niṣṭhā suffix and after a word denoting a standard of comparison, mukha as a body part is optionally antodātta in a bahuvrīhi. prakṣālitamukháḥ. In the other option the first member is antodātta by niṣṭhopasarga… (SK 3844). Through the first member's own accent (pūrvapadaprakṛtisvara), the accent of the gati also occurs. Upamāna: siṃhamukháḥ.

translator notes

commentary Subodhinī (printed at the tail of sk.3902.s1): on siṃhamukhaḥ, in the other option the first member keeps its own accent; siṃha is from hiṃs with pacādi ac, with its first and last sounds interchanged as a pṛṣodarādi word. It also says (on SK 3902) that where go, muṣṭi or vatsa is the upamāna, the prohibition of SK 3902 prevails over this option by pūrvavipratiṣedha, so this option has its scope where go etc. are not the first member. Followed: siṃhamukhaḥ is rendered as an example of the option.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the final udātta of mukha in the option this rule gives. The kaumudī thus allows three forms of prakṣālitamukhaḥ: mukha antodātta (this rule); prakṣālita antodātta (SK 3844); and the gati accent on pra kept through the first member's own accent (bahuvrīhau prakṛtyā pūrvapadam, SK 3735). The kaumudī does not write out the second and third forms, so they are not marked; the identification of SK 3735 is the translator's.
textual No Subodhinī block of its own: its Subodhinī is at the tail of sk.3902.s1 (print p. 653, scan page-0663). Ours agrees with the print (collation batch22, clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0118 prints only the kaumudī mūla.

SK 3904 · A 6.2.170V

जातिकालसुखादिभ्योऽनाच्छादनात् क्तोऽकृतमितप्रतिपन्नाः ॥ ३९०४ ॥

jātikālasukhādibhyo'nācchādanāt kto'kṛtamitapratipannāḥ

jātikālasukhādibhyo 'nācchādanāt kto 'kṛtamitapratipannāḥ — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], a final member ending in kta that follows [a word for] a genus (jāti), a time (kāla), or sukha and the rest, but not [a word for] a covering (ācchādana), [has the final syllable (antaḥ, adhikāra from SK 3877) udātta], except kṛta, mita and pratipanna.

Rule. In a bahuvrīhi, a final member in kta is antodātta after a word for a genus (jāti), a time (kāla), or sukha and the rest. It is not so after a word for a covering. And kṛta, mita and pratipanna are excepted.

Example.

sāraṅgo jagdho yena "he by whom a sāraṅga bird has been eaten" → sāraṅgajagdháḥ (udātta dháḥ).

māsajātáḥ, sukhajātáḥ, duḥkhajātáḥ (udātta táḥ in each).

Applies when / blocked by.

Not a genus or a time: putrajātaḥ.
A covering: vastracchannaḥ.
kṛta, mita, pratipanna: kuṇḍakṛtaḥ, kuṇḍamitaḥ, kuṇḍapratipannaḥ.

In all of these the first member keeps its own accent (Subodhinī). putra has the udātta on its last syllable. vastra and kuṇḍa have it on the first; kuṇḍa is so by phiṭ 26.

Watch out. Normally a niṣṭhā word stands first in a bahuvrīhi (SK 899). This sūtra speaks of the kta word as following. Bhaṭṭoji takes that as a jñāpaka: in such compounds the niṣṭhā word is placed second.

Siddhānta-kaumudī

सारङ्गजग्धः । मासजातः । सुखजातः । दुःखजातः । जातिकालेति किम् । पुत्रजातः । अनाच्छादनात्किम् । वस्त्रच्छन्नः । अकृतेति किम् । कुण्डकृतः । कुण्डमितः । कुण्डप्रतिपन्नः । अस्माज्ज्ञापकान्निष्ठान्तस्य परनिपातः ॥

sāraṅgajagdháḥ 'he by whom a sāraṅga [bird] has been eaten'. māsajātáḥ. sukhajātáḥ. duḥkhajātáḥ. Why 'after [a word for] a genus or a time'? putrajātaḥ. Why 'not after [a word for] a covering'? vastracchannaḥ. Why 'except kṛta [, mita and pratipanna]'? kuṇḍakṛtaḥ. kuṇḍamitaḥ. kuṇḍapratipannaḥ. From this jñāpaka [we learn that] the word ending in a niṣṭhā suffix is placed second (paranipāta) [in such compounds].

Subodhinī

NSP p. 663–664

—जातिकाल—। जात्यादिभ्यः परं कान्तमन्तोदात्तं स्याद् बहुत्रीहौ कृतादीन्वर्जयित्वा आच्छादनवाचकात्परं चेन्न ॥—सारङ्गजग्ध इति । सारङ्गः पक्षिविशेषः स जग्धो भक्षितो येनेति विग्रहः । प्रत्युदाहरणे सर्वत्र पूर्वपदप्रकृतिस्वरः । तत्र पुत्रशब्दोऽन्तोदात्तः । वसेः ष्ट्रन् । वस्त्रशब्द आद्युदात्तः । कुण्डशब्दो ‘नब्विषयस्यानिसन्तस्य’ इत्याद्युदात्तः । ननूदाहरणेषु प्रत्युदाहरणेषु च ‘निष्ठा’ इति निष्ठा- न्तस्य पूर्वनिपातः प्राप्नोति । तत्रास्माज्ज्ञापकादिति । इदमेव मनसि विभाव्योक्तं ‘जातिकालसुखादिभ्यः परा निष्ठा वाच्या’ इति ॥—दन्तजात इति । पक्षे पूर्वपदप्रकृतिस्वरः । दन्तशब्दः ‘स्वाङ्गशिटामदन्तानाम्’ इत्याद्युदात्तः । मासशब्दो ‘ग्रामादीनां च’ इत्याद्युदात्तः

translator notes

commentary Subodhinī: a kta-ending [final member] after jāti etc. is antodātta in a bahuvrīhi, kṛta etc. excepted; but not if it follows a word denoting a covering. sāraṅga is a kind of bird, and the analysis is sāraṅgo jagdho bhakṣito yena. Followed: the sūtra rendering and the gloss of the first example.
commentary Subodhinī on the counter-examples: in all of them the first member keeps its own accent (pūrvapadaprakṛtisvara): putra is antodātta; vastra (from vas with ṣṭran) is ādyudātta; kuṇḍa is ādyudātta by nabviṣayasyānisantasya (phiṭ 26). Recorded; the counter-examples are left unmarked.
commentary Subodhinī on 'asmāj jñāpakāt': in the examples and counter-examples alike, niṣṭhā (SK 899) would place the niṣṭhā-ending word first; the sūtra's 'following … kta' shows that here it stands second. The vārttika 'jātikālasukhādibhyaḥ parā niṣṭhā vācyā' was stated with this very point in mind. Followed: 'is placed second (paranipāta) [in such compounds]'.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the final udātta that this rule gives the kta-ending member. For the examples ending in jāta, the next rule (vā jāte, SK 3905) makes this accent optional.
textual Ours agrees with the print (NSP pp. 653–654, scans page-0663/0664; collation batch22, clean). The Subodhinī on this sūtra is sk.3904.s1, whose tail ('dantajāta iti …') is the Subodhinī on SK 3905. Commentary OCR only: our s1 reads 'vaseḥ pūn. vallabhaśabda ādyudāttaḥ', where the print (scan page-0663, last lines) has vaseḥ ṣṭran, vastraśabda ādyudāttaḥ; and 'jātikālamukhādibhyaḥ', where the print (scan page-0664) has jātikālasukhādibhyaḥ. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3905 · A 6.2.171V

वा जाते ॥ ३९०५ ॥

vā jāte

vā jāte — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], jāta [after a word for a genus, a time, or sukha and the rest (jātikālasukhādibhyaḥ, carried forward, anuvṛtti, from SK 3904)] optionally (vā) [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. jāta after a word for a genus, a time, or sukha and the rest is optionally antodātta.

Example.

danta + jāta → dantajātáḥ (udātta táḥ).

māsa + jāta → māsajātáḥ (udātta táḥ).

Applies when / blocked by. In the other option the first member keeps its accent (Subodhinī). danta is ādyudātta by phiṭ 29: dántajātaḥ (udātta dán). māsa is ādyudātta by phiṭ 38: mā́sajātaḥ (udātta mā́).

Watch out. māsajātaḥ was also an example of SK 3904. This rule makes the accent of jāta optional, so both forms are correct.

Siddhānta-kaumudī

जातिकालसुखादिभ्यः परो जातशब्दो वान्तोदात्तः । दन्तजातः । मासजातः ॥

The word jāta after [a word for] a genus, a time, or sukha and the rest is optionally antodātta. dantajātáḥ. māsajātáḥ.

translator notes

commentary Subodhinī (printed at the tail of sk.3904.s1): in the other option the first member keeps its own accent (pūrvapadaprakṛtisvara): danta is ādyudātta by svāṅgaśiṭām adantānām (phiṭ 29), and māsa is ādyudātta by grāmādīnāṃ ca (phiṭ 38). Recorded; the other forms (dántajātaḥ, mā́sajātaḥ) are not written out by Bhaṭṭoji and are given here only.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the optional final udātta of jāta. Bhaṭṭoji's gloss names jātikālasukhādibhyaḥ, which supplies the anuvṛtti from SK 3904; māsajātaḥ is also among the examples of SK 3904.
textual Ours agrees with the print (NSP p. 654, scan page-0664; collation batch22, clean). No Subodhinī block of its own: its Subodhinī is the tail of sk.3904.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3906 · A 6.2.172V

नञ्सुभ्याम् ॥ ३९०६ ॥

nañsubhyām

nañsubhyām — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], after nañ and su, the final member (uttarapada) [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. In a bahuvrīhi, after nañ and su, the uttarapada is antodātta.

Example.

na vrīhiḥ yasya "one who has no rice" → avrīhíḥ (udātta hí).

su + māṣa → sumāṣáḥ (udātta ṣáḥ).

Watch out. Does the rule apply to the uttarapada or to the whole compound? Scholars discuss this. The Subodhinī sets out both views. If compound-final affixes belong to the uttarapada, the added a of anṛcaḥ (SK 940) also becomes udātta. If they belong to the compound, the whole compound is the operand.

Siddhānta-kaumudī

बहुव्रीहावुत्तरपदमन्तोदात्तम् । अव्रीहिः । सुमाषः ॥

In a bahuvrīhi the final member (uttarapada) [after nañ or su] is antodātta. avrīhíḥ. sumāṣáḥ.

Subodhinī

NSP p. 664

—नञ्चसु— नञ्चसुभ्यां परमुत्तरपदमन्तोदात्तं स्यात् । समासान्ता उत्तरपदावयवाः । तेनानुच इत्यत्र ‘ऋक्पूर्—’ इत्यप्यकारस्योदात्तत्वं भवति । समासावयवाः समासान्ता इति पक्षे तु अस्मिन् सूत्रे समासस्यैव कार्यित्वमाश्रीयते नोत्तरपदस्य ‘कपि पूर्व’मिति ज्ञापकात् । यद्यनेनोत्तरपदस्यान्तोदात्तः स्यात् ततोऽकुमारीक इत्यादावनेनैव सिद्धत्वात्कपिपूर्वमित्यवाच्यं स्यात् । कपि पूर्वं पूर्वेण कप एवोदात्तत्वे प्राप्ते ततः पूर्वस्योदात्तत्वं विधीयते ‘ह्रस्वान्तेन्त्यात्पूर्वम्’ इति वचनादिह दीर्घान्ता एवोदाहृताः । उदाहरणे ‘नद्यृतश्च’ इति कप् ॥—ह्रस्वान्ते । ह्रस्वः अन्तो यस्य तदिदं ह्रस्वान्तमिति बहुव्रीहेरन्यपदार्थमुत्तरपदं समासो वा गृह्यत इत्याशयेनाह—उत्तरपदे समासे वेति । अत्र कपि पर इति सामान्यवाचनात्तद्रहितमुत्तरपदं समासो वा गृह्यते । ननु पूर्वग्रहणमनर्थकं कपि पूर्वमित्यनुवृत्तेरत आह—पूर्वमित्यनुवर्तमान इति । प्रवृत्तिभेदेन वाक्यभेदेन तत्रैकेन वाक्येन ह्रस्वान्तेन्त्यात्पूर्वस्योदात्तत्वं विधीयते । द्वितीयेन तु नियम्यते । ह्रस्वान्तेऽन्त्यादेव पूर्वमुदात्तं भवति

translator notes

commentary Subodhinī: the uttarapada after nañ and su is antodātta. On the view that samāsāntas are parts of the uttarapada, the a added in anṛcaḥ by ṛkpūrabdhūḥpathām ānakṣe (SK 940) also becomes udātta. On the view that samāsāntas are parts of the samāsa, the samāsa alone, not the uttarapada, is taken as the operand (kāryin) of this rule, because kapi pūrvam (SK 3907) is a jñāpaka: if this rule made the uttarapada antodātta, then in akumārīkaḥ etc. [the udātta before kap] would already follow from it, and kapi pūrvam would not need to be stated. Recorded; the English keeps Bhaṭṭoji's 'the final member (uttarapada)'.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the final udātta of the uttarapada (vrīhi, māṣa) under this rule.
textual Ours agrees with the print (NSP p. 654, scan page-0664; collation batch22, clean). sk.3906.s1 carries the Subodhinī on this sūtra, on SK 3907 (from 'kapi pūrvaṃ pūrveṇa …') and on SK 3908 (from '—hrasvānte'). Commentary OCR only: our s1 reads 'tato 'ṅkamārīka'; the print has tato 'kumārīka. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3907 · A 6.2.173V

कपि पूर्वम् ॥ ३९०७ ॥

kapi pūrvam

kapi pūrvam — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896), of a compound whose final member follows nañ or su (nañsubhyām, carried forward, anuvṛtti, from SK 3906)], when kap follows, the [syllable] before [it] (pūrvam) [is udātta].

Rule. In such a bahuvrīhi, when kap follows, the syllable before kap is udātta. Bhaṭṭoji glosses: of the compound ending in the uttarapada that follows nañ or su.

Example.

a + brahmabandhū + kap (SK 833) → the vowel before kap udātta → abrahmabandhū́kaḥ (udātta dhū́).

su + kumārī + kap → sukumārī́kaḥ (udātta rī́).

Applies when / blocked by. Both examples end in long vowels. The Subodhinī: short vowels are taken by the next rule. Without this rule, SK 3906 would make kap itself udātta.

Siddhānta-kaumudī

नञ्सुभ्यां परं यदुत्तरपदं तदन्तस्य समासस्य पूर्वमुदात्तं कपि परे । अब्रह्मबन्धुकः । सुकुमारीकः ॥

Of a compound ending in the final member (uttarapada) that follows nañ or su, the [syllable] before [kap] is udātta when kap follows. abrahmabandhū́kaḥ. sukumārī́kaḥ.

translator notes

commentary Subodhinī (printed in sk.3906.s1): by the preceding rule (SK 3906) only kap itself would become udātta; this rule then assigns the udātta to what precedes it. Because hrasvānte 'ntyāt pūrvam (SK 3908) is stated, only examples ending in long vowels are given here. In the examples kap is added by nadyṛtaś ca (SK 833). Followed: 'the [syllable] before [kap]' and the accent marks.
commentary Subodhinī (printed in sk.3906.s1) treats this sūtra as a jñāpaka that in SK 3906 the operand is the samāsa, not the uttarapada, on the view that samāsāntas belong to the samāsa. Recorded.
translator Bhaṭṭoji's own gloss here makes the samāsa the operand ('tadantasya samāsasya'), which agrees with the Subodhinī's reading of SK 3906. Translator's observation.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the long vowel immediately before kap (ū of bandhū, ī of kumārī).
textual Ours agrees with the print (NSP p. 654, scan page-0664; collation batch22, clean). The Subodhinī on this sūtra is in sk.3906.s1; the block formerly filed here as sk.3907.s1, the Subodhinī on SK 3908 ('na kapi pūrvam iti …') and SK 3909, was re-filed 2026-10-05 to sk.3908.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3908 · A 6.2.174V

ह्रस्वान्तेऽन्त्यात् पूर्वम् ॥ ३९०८ ॥

hrasvānte'ntyāt pūrvam

hrasvānte 'ntyāt pūrvam — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], when [the final member after nañ or su (nañsubhyām, carried forward, anuvṛtti, from SK 3906)] ends in a short vowel, the [syllable] before the last is udātta [when kap follows (kapi, carried forward, anuvṛtti, from SK 3907)].

Rule. When the uttarapada, or the compound, ends in a short vowel, the syllable before the last is udātta. This is when kap follows, after nañ or su, in a bahuvrīhi. The short vowel is reckoned before kap is added (Subodhinī).

Example.

a + vrīhi + kap → vrīhi ends in short i → the syllable before the last, vrī, udātta → avrī́hikaḥ (udātta vrī́).

su + māṣa + kap → sumā́ṣakaḥ (udātta mā́).

Applies when / blocked by. "Before" (pūrvam) already runs on from SK 3907. Bhaṭṭoji says the new mention is a niyama. For a short-final member, only the syllable before the last is udātta. SK 3907 does not also apply.

Watch out. Take ajñakaḥ, "one who has no knowledge" (nāsti jñā yasya). Bhaṭṭoji: because of the niyama, SK 3907 does not apply here. So SK 3906 simply makes the compound with kap antodātta: ajñakáḥ (udātta káḥ).

Siddhānta-kaumudī

ह्रस्वान्त उत्तरपदे समासे वान्त्यात्पूर्वमुदात्तं कपि नञ्सुभ्यां परं बहुव्रीहौ । अव्रीहिकः । सुमाषकः । पूर्वमित्यनुवर्तमाने पुनः पूर्वग्रहणं प्रवृत्तिभेदेन नियमार्थम् । ह्रस्वान्तेऽन्त्यादेव पूर्वपदमुदात्तं न कपि पूर्वमिति अज्ञकः । कबन्तस्यैवान्तोदात्तत्वम् ॥

When the final member (uttarapada), or the compound, ends in a short vowel, the [syllable] before the last is udātta when kap follows, [the final member] coming after nañ or su, in a bahuvrīhi. avrī́hikaḥ. sumā́ṣakaḥ. Although 'pūrvam' is [already] carried forward (anuvartamāne), the renewed mention of 'pūrva' serves as a restriction (niyama), through a difference in application (pravṛttibheda): when [the final member] ends in a short vowel, only the [syllable] before the last is udātta, not [the syllable] before kap (kapi pūrvam, SK 3907). ajñakáḥ: [here] the compound ending in kap is simply antodātta.

Subodhinī

NSP p. 664

—न कपि पूर्वमिति । तेन किं सिद्धमत आह—कवन्तस्यैवान्तोदात्तत्वमिति । नास्ति ज्ञा यस्य अज्ञकः । अत्र यद्येष नियमो न स्यात्तर्हि एतस्याभावे कपि पूर्वमित्ययमेव खरः स्यात् । अस्मिंस्तु नियमे सति न भवति । ‘नञ्सुभ्याम्’ इति कवन्तस्यैव भवति ॥—वहोर्नञ् । नञ् इव नञ्वत् । अस्मादेव निपातनात्पञ्चमीसमर्थाद्वतिः । वहूनां भावो भूमा ‘वहोर्लोपो भू च वहोः’ उत्तरपदशब्देन तदर्थो गृह्यते स्वरूपेणोत्तरपदस्य बहुत्वासंभवात् । तदाह—उत्तरपदार्थवहुत्वेति ॥—वहुव्रीहिक इत्यादि । ‘ह्रस्वान्तेऽन्त्यात्पूर्वम्’ इति स्वरः ॥—वहुमान इति । पूर्वपदप्रकृतिस्वरः । वहुशब्दस्तु ‘लघिवंह्योर्नलोपश्च’ इति कुप्रत्ययान्तोऽन्तोदात्तः

translator notes

commentary Subodhinī (printed in sk.3906.s1): hrasvānta is a bahuvrīhi whose external referent is either the uttarapada or the samāsa, hence Bhaṭṭoji's 'uttarapade samāse vā'; and since 'when kap follows' is said generally, the uttarapada or samāsa without kap (tadrahitam) is the one taken [as ending in a short vowel]. Followed: 'the final member, or the compound' and the short vowel reckoned before kap.
commentary Subodhinī (printed in sk.3906.s1): to the objection that 'pūrva' is pointless since kapi pūrvam is carried forward, the answer is that through a difference in application, that is, a split into two statements (vākyabheda), one statement enjoins udātta on the [syllable] before the last for a hrasvānta, and the second restricts: for a hrasvānta it is only the [syllable] before the last that is udātta. Followed: 'serves as a restriction (niyama)'.
commentary Subodhinī (head of sk.3908.s1): ajñakaḥ = nāsti jñā yasya. Without this niyama, kapi pūrvam (SK 3907) would give its accent here; with it, kapi pūrvam does not apply, and nañsubhyām (SK 3906) makes the compound ending in kap antodātta. Followed: ajñakáḥ with the final udātta.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the syllable before the last of the short-vowel-ending member (vrī of vrīhi, mā of māṣa), and the final udātta of ajñakaḥ.
textual Ours, the print (NSP p. 654, scan page-0664) and Wikisource uttara-4/0119 all read 'hrasvānte 'ntyād eva pūrvapadam udāttam'; the Subodhinī restates it as 'hrasvānte 'ntyād eva pūrvam udāttaṃ bhavati'. pūrvapada ('prior member') gives no sense here; the English follows the sense 'the [syllable] before the last'. Wikisource reads 'samāse cāntyāt'; the print and ours have samāse vā (also the Subodhinī's lemma 'uttarapade samāse veti'). Collation batch22: clean.
textual Its Subodhinī opens in sk.3906.s1 (from '—hrasvānte') and continues at the head of this unit's sk.3908.s1 (re-filed 2026-10-05 from sk.3907.s1). Commentary OCR only: sk.3906.s1 read 'sāmānyavācanāt tadvitim uttarapadam'; the print (scan page-0664) has tadrahitam. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3909 · A 6.2.175V

बहोर्नञ्वदुत्तरपदभूम्नि ॥ ३९०९ ॥

bahornañvaduttarapadabhūmni

bahor nañvad uttarapadabhūmni — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], after bahu, when [bahu expresses] the plurality of [what] the final member [denotes], [the word that follows takes the accent it would have] as after nañ (nañvat).

Rule. In a bahuvrīhi, after bahu that expresses the plurality of what the uttarapada denotes, the following word takes the accent it would have after nañ.

Example.

bahu + vrīhi + kap → as after nañ, SK 3908 → bahuvrī́hikaḥ (udātta vrī́).

bahu + mitra + kap → bahumítrakaḥ (udātta mí).

Applies when / blocked by. Not the plurality of the uttarapada's meaning: bahuṣu māno 'sya "he who has honour among many" → bahumānaḥ. Here bahu keeps its own accent, the Subodhinī says. bahu is antodātta (uṇādi 29), so the udātta is on hu.

Watch out. "Plurality of the uttarapada" means plurality of its meaning. A word as such cannot be plural (Subodhinī).

Siddhānta-kaumudī

उत्तरपदार्थबहुत्ववाचिनो बहोः परस्य पदस्य नञः परस्येव स्वरः स्यात् । बहुव्रीहिकः । बहुमित्रकः । उत्तरपदेति किम् । बहुषु मानोऽस्य स बहुमानः ॥

A word following bahu, where bahu denotes the plurality of the meaning of the final member, takes the accent [of a word] following nañ. bahuvrī́hikaḥ. bahumítrakaḥ. Why 'of the final member'? bahuṣu māno 'sya sa bahumānaḥ 'he who has honour among many'.

translator notes

commentary Subodhinī (printed in sk.3908.s1, re-filed 2026-10-05 from sk.3907.s1): nañvat = nañ iva; the affix vati comes after a fifth-case word (pañcamī) by this very nipātana. bhūman = bahūnāṃ bhāvaḥ, by bahor lopo bhū ca bahoḥ (SK 2017). The word uttarapada stands for its meaning, since the word itself cannot be plural; hence Bhaṭṭoji's 'uttarapadārthabahutva'. Followed: 'as after nañ' and 'the plurality of the meaning of the final member'.
commentary Subodhinī (printed in sk.3908.s1): bahuvrīhikaḥ etc. take the accent of hrasvānte 'ntyāt pūrvam (SK 3908). In bahumānaḥ the first member keeps its own accent (pūrvapadaprakṛtisvara); bahu is antodātta as ending in the affix ku by laṅghibaṃhyor nalopaś ca (uṇādi 29). Followed: the accent marks of the examples; the counter-example is left unmarked.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the syllable before the last of the short-vowel-ending final member (vrī of vrīhi, mi of mitra), as the Subodhinī says.
textual Ours agrees with the print (NSP p. 654, scan page-0664; collation batch22, clean; Wikisource's 'bahumitūkaḥ' is OCR noise). No Subodhinī block of its own: its Subodhinī is in sk.3908.s1 (from '—bahor nañ'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3910 · A 6.2.176V

न गुणादयोऽवयवाः ॥ ३९१० ॥

na guṇādayo'vayavāḥ

na guṇādayo 'vayavāḥ — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], guṇa and the rest, [following bahu (bahoḥ, carried forward, anuvṛtti, from SK 3909)] and denoting parts (avayava), do not [have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After bahu, in a bahuvrīhi, guṇa and the rest are not antodātta when they denote parts.

Example.

bahuguṇā rajjuḥ "a rope of many strands".

bahvakṣaraṃ padam "a word of many syllables".

bahvadhyāyaḥ "[a work] of many chapters".

Bhaṭṭoji states only the negation, so no accent is marked.

Applies when / blocked by. Not parts: bahuguṇo dvijaḥ "a twice-born of many qualities". The qualities are study, learning, good conduct and the like. The list guṇādi is an ākṛtigaṇa.

Siddhānta-kaumudī

अवयववाचिनो बहोः परे गुणादयो नान्तोदात्ता बहुव्रीहौ । बहुगुमा रज्जुः । बह्वक्षरं पदं । बह्वध्यायः । गुणादिराकृतिगणः । अवयवाः किम् । बहुगुमो द्विजः । अध्ययनश्रुतसदाचारादयो गुणाः ॥

guṇa and the rest, denoting parts (avayavavācinaḥ) and following bahu, are not antodātta in a bahuvrīhi. bahuguṇā rajjuḥ 'a rope of many strands'. bahvakṣaraṃ padam 'a word of many syllables'. bahvadhyāyaḥ '[a work] of many chapters'. guṇa and the rest form an open class (ākṛtigaṇa). Why 'denoting parts'? bahuguṇo dvijaḥ 'a twice-born of many qualities': the qualities (guṇa) [here] are study (adhyayana), learning (śruta), good conduct (sadācāra) and the like.

Subodhinī

NSP p. 664

—न गुणा—अवयववा चिनो वहोः परे इति । अवयवाचिन इति गुणादीनां विशेषणम् ॥—उपस—स्वाङ्गं प्रति क्रियायोगाभावादुपसर्गग्रहणं प्राद्युपलक्षणम् । प्रादेरुत्तरं ध्रुवं स्वाङ्गवाचि पर्शुवर्जितमन्तोदात्तं स्यात् । वहुव्रीहौ प्रत्युदाहरणे पूर्वपदप्रकृतिस्वरः । दर्शनीयशब्दोऽनीयर्प्रत्ययान्तः रित्स्वरः ॥—उद्वाहुरिति । कोशतीति शेषः । अत्र कोशनसमय एवोद्वाहुत्वं न सर्वदैवेत्यध्रुवम्

translator notes

commentary Subodhinī: in Bhaṭṭoji's 'avayavavācino bahoḥ pare', avayavavācinaḥ qualifies guṇādayaḥ, not bahu. Followed: the English construes 'denoting parts' with guṇa and the rest.
translator The kaumudī states only the negation and marks no accent, so the examples are left unmarked. The antodātta denied here would presumably be the nañ-like accent of bahor nañvad uttarapadabhūmni (SK 3909) with nañsubhyām (SK 3906), since bahu here denotes a plurality of parts; this identification is the translator's.
textual Ours reads 'bahugumā rajjuḥ' and 'bahugumo dvijaḥ' (ma for ṇa); the print has bahuguṇā and bahuguṇo (NSP p. 654, scan page-0664; collation batch22, class A); Wikisource agrees with the print. The English follows the print. Wikisource uttara-4/0119 adds 'granthaḥ' after bahvadhyāyaḥ; the print and ours do not have it.
textual sk.3910.s1 carries the Subodhinī on this sūtra and, from '—upasa—', on SK 3911. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3911 · A 6.2.177V

उपसर्गात् स्वाङ्गं ध्रुवमपर्शु ॥ ३९११ ॥

upasargāt svāṅgaṃ dhruvamaparśu

upasargāt svāṅgaṃ dhruvam aparśu — [In a bahuvrīhi (bahuvrīhau, adhikāra from SK 3896)], after an upasarga [that is, pra and the rest], [a final member] denoting a body part (svāṅga) that is constant (dhruva), other than parśu, [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. In a bahuvrīhi, after an upasarga, a final member denoting a permanent (dhruva) body part is antodātta. parśu "rib" is excepted. Bhaṭṭoji: dhruva means "of one constant form".

Example.

pra + pṛṣṭha → prapṛṣṭháḥ (udātta ṣṭháḥ).

pra + lalāṭa → pralalāṭáḥ (udātta ṭáḥ).

Applies when / blocked by.

Not after an upasarga: darśanīyapṛṣṭhaḥ.
Not a body part: praśākho vṛkṣaḥ "a tree with spreading branches".
Not permanent: udbāhuḥ "[one who cries out] with arms raised". The arms are raised only at the moment of crying out (Subodhinī).
parśu: viparśuḥ.

In these the first member keeps its own accent (Subodhinī). Their accent is not marked.

Watch out. A body part has no link with an action. So "upasarga" here just points to pra and the rest, the Subodhinī says.

Siddhānta-kaumudī

प्रपृष्टः । प्रललाटः । ध्रुवमेकरूपम् । उपसर्गात्किम् । दर्शनीयपृष्ठः । स्वाङ्गं किम् । प्रशाखो वृक्षः । ध्रुवं किम् । उद्बाहुः । अपर्शु किम् । विपर्शुः ॥

prapṛṣṭháḥ. pralalāṭáḥ. dhruva means 'of one constant form'. Why 'after an upasarga'? darśanīyapṛṣṭhaḥ. Why 'a body part'? praśākho vṛkṣaḥ 'a tree with spreading branches'. Why 'constant'? udbāhuḥ '[one who cries out] with arms raised'. Why 'other than parśu'? viparśuḥ.

translator notes

commentary Subodhinī (printed in sk.3910.s1): since a body part has no connection with an action, the word upasarga here only indicates pra and the rest (prādyupalakṣaṇa); [the final member] after pra etc., denoting a constant body part, parśu excepted, is antodātta in a bahuvrīhi. Followed: '[that is, pra and the rest]' and the bahuvrīhi bracket.
commentary Subodhinī (printed in sk.3910.s1): in the counter-examples the first member keeps its own accent (pūrvapadaprakṛtisvara); darśanīya ends in anīyar and has the accent of an affix with r as it-letter (ritsvara). On udbāhuḥ, krośati 'cries out' is to be supplied: the arms are raised only at the moment of crying out, not always, so the body part is not constant (adhruva). Followed: the bracketed '[one who cries out]'; the counter-examples are left unmarked.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the acute marks the final udātta of pṛṣṭha and lalāṭa under this rule.
textual Ours reads 'prapṛṣṭaḥ' (ṭa for ṭha); the print has prapṛṣṭhaḥ (NSP p. 654, scan page-0664; collation batch22, class A), as does ours itself in darśanīyapṛṣṭhaḥ and Wikisource. The English follows the print. No Subodhinī block of its own: its Subodhinī is the tail of sk.3910.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3912 · A 6.2.178V

वनं समासे ॥ ३९१२ ॥

vanaṃ samāse

vanaṃ samāse — In any compound (samāse), vana [as final member] after an upasarga [(upasargāt, carried forward, anuvṛtti, from SK 3911)] [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. In any compound, vana "forest" after an upasarga is antodātta. "After an upasarga" carries on from SK 3911.

Example.

pra + vana → n becomes ṇ by SK 1050 → pravaṇa

→ final syllable udātta → tásyédime pravaṇé.

In pravaṇé the udātta is the final syllable ṇé.

Applies when / blocked by. The Subodhinī: whether pravaṇa is a bahuvrīhi or a tatpuruṣa, the first member would otherwise keep its own accent.

Watch out. The word samāse "in a compound" is there to end the heading "in a bahuvrīhi" (Subodhinī). Bhaṭṭoji glosses it "in any compound whatever". At SK 3896 he had said that bahuvrīhau runs up to this rule.

Siddhānta-kaumudī

समासमात्रे उपसर्गादुत्तरपदं वनमन्तोदात्तम् । तस्येदिमे प्रवणे (तस्येदि॑मे प्रव॒णे) ॥

In any compound whatever (samāsamātre), vana as the final member after an upasarga is antodātta. tásyédime pravaṇé.

Subodhinī

NSP p. 664

—वनं समासे । वहुव्रीहावित्यस्य निवृत्त्यर्थं समासग्रहणम् ॥—प्रवण इति । वहुव्रीहौ तत्पुरुषे च पूर्वपदप्रकृतिस्वरे प्राप्ते । ‘प्रनिरन्तः—’ इति णत्वम्

translator notes

commentary Subodhinī: the word samāse is stated in order to end the heading 'bahuvrīhau' (cf. Bhaṭṭoji at SK 3896, 'up to vanaṃ samāse'). In pravaṇe, whether a bahuvrīhi or a tatpuruṣa, the first member would otherwise keep its own accent (pūrvapadaprakṛtisvara); ṇa is by pranirantaḥśarekṣu… (SK 1050). Followed: 'in any compound'.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. Our accented copy, which agrees with the print, marks svarita on di and anudātta under va, and nothing else. ta and sye carry no sign at the start of the citation, so under this marking they are read as udātta (tá, syé), as at SK 3875; the svarita on di is the dependent svarita after the udātta sye, and me is pracaya. The anudātta under va marks the next syllable ṇe as udātta, so pravaṇé is antodātta as this rule requires. The text quotes no more of the mantra, so it is not translated.
textual Our text gives the mantra twice, plain and then accented in parentheses; it is rendered once. Ours agrees with the print, including the accent marks (NSP p. 654, scan page-0664; collation batch22, clean, and its accent table). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3913 · A 6.2.179V

अन्तः ॥ ३९१३ ॥

antaḥ

antaḥ — [In a compound (samāse, from SK 3912)], [vana (vanam, carried forward, anuvṛtti, from SK 3912)] after antar [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. vana after antar "within" is antodātta. "vana" and "in a compound" carry on from SK 3912.

Example.

antar + vana → ṇ by SK 1050 → antarvaṇáḥ deśaḥ "a region within the forest" (udātta ṇáḥ).

Applies when / blocked by. Bhaṭṭoji: the rule is for antar when it is not an upasarga. When antar is an upasarga, SK 3912 already gives the result (Subodhinī).

Watch out. The sūtra's antaḥ is the word antar, whose fifth-case ending has been dropped as a Vedic licence (Subodhinī). It is not the heading antaḥ of SK 3877.

Siddhānta-kaumudī

अस्मात्परं वनमन्तोदात्तम् । अन्तर्वणो देशः । अनुपसर्गार्थमिदम् ॥

vana after this [word antar] is antodātta. antarvaṇáḥ deśaḥ 'a region within the forest'. This [rule] is for [antar] when it is not an upasarga.

Subodhinī

NSP p. 664

—अन्तः । अन्तःशब्दात्पञ्चम्याश्छान्दसो लुक् तदाह—अस्मात्परमिति । अन्तःशब्दात्परमित्यर्थः ॥—अन्तर्वण इति । अत्रापि तेनैव णत्वम् ॥—अनुपसर्गार्थमिति । उपसर्गे तु पूर्वेनैव सिद्धम्

translator notes

commentary Subodhinī: in the sūtra, the fifth-case ending (pañcamī) after the word antar is dropped as a Vedic licence (chāndasa luk); hence Bhaṭṭoji's 'asmāt param' means 'after the word antar'. In antarvaṇaḥ too, ṇa is by the same rule (pranirantaḥ…, SK 1050). 'For [antar] when not an upasarga': where antar is an upasarga, the result already follows from the preceding rule (SK 3912). Followed: 'after this [word antar]' and the closing sentence.
translator Bhaṭṭoji's gloss supplies vanam from SK 3912; 'in a compound' is the translator's supplement from the same rule, the example being a compound. Accent convention: udātta acute, anudātta unmarked; the text gives no accent marks, and the acute marks the final udātta of vana.
textual Ours agrees with the print (NSP p. 654, scan page-0664; collation batch22, clean). Commentary OCR only: our s1 lemma 'antarveṇa iti' = print antarvaṇa iti. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3914 · A 6.2.180V

अन्तश्च ॥ ३९१४ ॥

antaśca

antaś ca — And [in any compound (samāse, carried forward, anuvṛtti, from SK 3912)], after an upasarga [(upasargāt, carried forward, anuvṛtti, from SK 3911)], the word anta [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. In any compound, after an upasarga, the word anta "end" is antodātta.

Example.

pari + anta → i becomes y → paryantáḥ (udātta táḥ).

sam + anta → samantáḥ (udātta táḥ).

Applies when / blocked by. upasargāt "after an upasarga" is Bhaṭṭoji's gloss. samāse "in a compound" of SK 3912, which the Subodhinī says ends the bahuvrīhi heading, still holds here. The Subodhinī on SK 3915 agrees, since it allows both a bahuvrīhi and a tatpuruṣa with anta.

Watch out. This antaḥ is the word anta in the first case. It is not the antar of SK 3913.

Siddhānta-kaumudī

।उपसर्गादन्तः शब्दोऽन्तोदात्तः । पर्यन्तः समन्तः ॥

After an upasarga the word anta is antodātta. paryantáḥ. samantáḥ.

translator notes

commentary Subodhinī on the next sūtra (printed in sk.3915.s1): in nyantaḥ and vyantaḥ the first member keeps its own accent by bahuvrīhau prakṛtyā pūrvapadam (SK 3735) in a bahuvrīhi and by tatpuruṣe tulyārtha… (SK 3736) in a tatpuruṣa. Recorded.
commentary Subodhinī on vanaṃ samāse (SK 3912, sk.3912.s1): the word samāse is stated to end the heading 'bahuvrīhau' (bahuvrīhāv ity asya nivṛttyartham); Bhaṭṭoji there glosses 'samāsamātre', 'in any compound'. Followed: '[in any compound]' rather than 'in a bahuvrīhi'.
translator The sūtra's antaḥ is here the first-case word (prathamānta) anta 'end', which Bhaṭṭoji glosses antaḥśabdaḥ; it is not the antar of SK 3913. 'upasargāt' is Bhaṭṭoji's gloss; its source in SK 3911 (as glossed again at SK 3912) is the translator's identification, as is the carrying of samāse from SK 3912 into this sūtra; the Subodhinī on SK 3915, which allows both a bahuvrīhi and a tatpuruṣa with ni/vi + anta, agrees with it. Accent convention: udātta acute, anudātta unmarked; the text gives no accent marks, and the acute marks the final udātta of anta.
textual Ours agrees with the print (NSP p. 654, scan page-0664; collation batch22, clean); our k1 opens with a stray daṇḍa that the print lacks (punctuation only). No Subodhinī on this sūtra: the print's commentary passes from the Subodhinī on SK 3913 ('anupasargārtham iti …') straight to na nivibhyām (scan page-0664). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0119 prints only the kaumudī mūla.

SK 3915 · A 6.2.181V

न निविभ्याम् ॥ ३९१५ ॥

na nivibhyām

na nivibhyām — Not after ni and vi [does the word anta have its final syllable (antaḥ, adhikāra from SK 3877) udātta: the rule upasargād antaḥ of SK 3914 is negated].

Rule. After ni and vi, SK 3914 does not apply: anta is not antodātta.

Example.

ni + anta → ni keeps its own udātta (phiṭ 81); anta is anudātta

→ i becomes y (yaṇ), so the udātta i is gone

→ the anudātta a after it becomes svarita by SK 3657 → nyàntaḥ.

vi + anta → vyàntaḥ in the same way.

In each, the syllable yà carries an independent svarita, marked grave.

Applies when / blocked by. The first member keeps its own accent. The Subodhinī: in a bahuvrīhi this is by SK 3735, in a tatpuruṣa by SK 3736.

Watch out. The svarita here is independent. It is not the dependent svarita that follows an udātta. SK 3657 makes an anudātta vowel svarita when it follows a y or v that replaced an udātta vowel.

Siddhānta-kaumudī

न्यन्तः । व्यन्तः । पूर्वपदप्रकृतिस्वरे यणि च कृते उदात्तस्वरितयोर्यणः-SK 3657 इति स्वरितः ॥

nyàntaḥ. vyàntaḥ. When the prior member has kept its own accent (pūrvapadaprakṛtisvara) and yaṇ has been made [of the i of ni and vi], [the following vowel] becomes svarita by udāttasvaritayor yaṇaḥ svarito 'nudāttasya (SK 3657).

Subodhinī

NSP p. 664

—न निविभ्याम् । निविभ्यामुत्तरोऽन्तःशब्दो नान्तोदात्तः स्यात् ॥—पूर्वपदप्रकृतिस्वर इति । वहुव्रीहिसमासे ‘वहुव्रीहौ प्रकृत्या’ इति तत्पुरुषे ‘तत्पुरुषे तुल्यार्थ—’ इत्यनेन

translator notes

commentary Subodhinī (sk.3915.s1): after ni and vi the word anta is not antodātta. The pūrvapadaprakṛtisvara comes in a bahuvrīhi from bahuvrīhau prakṛtyā (SK 3735) and in a tatpuruṣa from tatpuruṣe tulyārtha- (SK 3736). Followed: sutra_en names the word anta and the negated rule; the two sources of the prior member's accent are recorded here.
translator Accent: ni and vi, as upasargas, are ādyudātta (upasargāś cābhivarjam, phiṭ 81; also stated by Bhaṭṭoji at SK 3767, 'upasargā ādyudāttāḥ') and keep that accent; anta is then anudātta. When i becomes y by yaṇ, the udātta i is lost and the following anudātta a becomes an independent svarita by SK 3657, marked grave: nyàntaḥ, vyàntaḥ. The bracketed operands ('the i of ni and vi', 'the following vowel') are what SK 3657 requires; Bhaṭṭoji leaves them unstated.
textual Ours = print (NSP p. 654, scan page-0664). No Bālamanoramā in our source; Wikisource uttara-4/0119 is mūla only.

SK 3916 · A 6.2.182V

परेरभितोभाविमण्डलम् ॥ ३९१६ ॥

parerabhitobhāvimaṇḍalam

parer abhitobhāvi maṇḍalam — After pari, [a final member] denoting what exists on both sides (abhitobhāvin), and maṇḍala, [have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After pari, a final member for what exists on both sides, and maṇḍala "circle", are antodātta. Bhaṭṭoji: what exists on both sides is kūla "bank" and the like.

Example.

pari + kūla → parikūlám (udātta lám).

pari + maṇḍala → parimaṇḍalám (udātta lám).

Applies when / blocked by. The Subodhinī: parikūla may be a bahuvrīhi, a prādi compound, or an avyayībhāva "excluding the bank". A prādi compound has pra and the like as first member. An avyayībhāva is an indeclinable compound. In the first two the first member would keep its accent. In the avyayībhāva, SK 3767 and SK 3855 would apply. This rule sets all of these aside.

Siddhānta-kaumudī

परेः परमभित उभयतो भावो यस्यास्ति तत्कूलादि मण्डलं चान्तोदात्तम् । परिकूलम् । परिमण्डलम् ॥

After pari, that which has existence on both sides (abhitaḥ = ubhayataḥ), [namely] kūla ['bank'] and the like, and maṇḍala are antodātta. parikūlám. parimaṇḍalám.

Subodhinī

NSP p. 664–665

—परेरभितः—परेरुत्तरोऽभिशब्दो भाववाची मण्डलं चान्तोदात्तं स्यात् । अभितोभावीत्यस्यार्थमाह—अभितो भावोऽस्यास्तीति । अथवा अभितः उभयतो भवति नद्यादौ कूलादिकमित्यभितोभावि । ‘सुप्यजातौ’- इति णिनिः ॥—परिकूलमिति । बहुव्रीहिः प्रादिसमासोऽव्ययीभावो वा । तत्र बहुव्रीहौ तत्पुरुषे च पूर्वपदप्रकृतिस्वरे प्राप्ते, अव्ययीभावे तु ‘परिप्रत्युपापा’- इति, ‘कूलतीर’- इति च प्राप्ते परितः कूलमस्य, परिगतं कूलमिति वा कूलात्कूलं वर्जयित्वेत्यर्थ इति । उदकस्याभाव इव विग्रहः ॥—प्राद्-। प्रादुत्तरमस्वाङ्गवाचि संज्ञायामन्तोदात्तं स्यात् ॥—प्रगृहमिति । प्रादिसमासः, बहुव्रीहिर्वा ॥—प्रपदमिति । पूर्वपदप्रकृतिस्वरः ॥—निरुदकमित्यादि । निर्गतमुदकं यस्मादिति बहुव्रीहिः । निर्गतमुदकमिति प्रादिसमासो वा । उदकस्याभाव इत्यव्ययीभावे तु समासान्तोदात्तत्वेनैव सिद्धम् ॥—अभे-। अभेरुत्तरपदं मुखमन्तोदात्तं स्यात् ॥—उपसर्गात्स्वाङ्गमितीति । मुखं स्वाङ्गमिति तु न भवति ‘नाव्ययदिक्शब्द’- इति निषेधात्

translator notes

commentary Subodhinī (sk.3916.s1): it explains abhitobhāvin first as 'abhito bhāvo 'syāsti' (that which has existence on both sides, Bhaṭṭoji's analysis), then alternatively as 'that which is on both sides, as banks and the like are on a river', with ṇini by supy ajātau (SK 2988). Followed: the English keeps Bhaṭṭoji's analysis and 'kūla and the like' as the denotata.
commentary Subodhinī: parikūlam may be a bahuvrīhi (paritaḥ kūlam asya), a prādi-samāsa (parigataṃ kūlam) or an avyayībhāva ('excluding the bank'). In the bahuvrīhi and the tatpuruṣa the prior member would keep its accent (pūrvapadaprakṛtisvara); in the avyayībhāva paripratyupāpā- (SK 3767) and kūlatīra- (SK 3855) would apply. This rule sets those aside. Recorded; the block gives no analysis of the compounds.
translator Accent: the udātta is on the final syllable (parikūlám, parimaṇḍalám); the rest is anudātta. The gloss of kūla is the translator's.
textual The sūtra is at the foot of NSP p. 654 (scan page-0664) and the kaumudī at the head of p. 655 (scan page-0665). Ours = print (collation batch22: clean; the print divides the sūtra parer abhitobhāvi maṇḍalam). The print's own Subodhinī lemma reads 'parer uttaro 'bhiśabdo bhāvavācī' (scan page-0664, last lines), apparently for abhitobhāvavācī; commentary only. No Bālamanoramā in our source; Wikisource uttara-4/0119 is mūla only.

SK 3917 · A 6.2.183V

प्रादस्वाङ्गं संज्ञायाम् ॥ ३९१७ ॥

prādasvāṅgaṃ saṃjñāyām

prād asvāṅgaṃ saṃjñāyām — After pra, [a final member (uttarapada)] that does not denote a body part (asvāṅga), in a name (saṃjñā), [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After pra, in a name, a final member that is not a body part is antodātta.

Example.

pra + gṛha → pragṛhám (udātta hám).

Applies when / blocked by. A body part: prapadam "the forepart of the foot". The Subodhinī: the first member keeps its own accent, so it is prápadam, udātta on prá (phiṭ 81).

Siddhānta-kaumudī

प्रगृहम् । अस्वाङ्गं किम् । प्रपदम् ॥

pragṛhám. Why 'not denoting a body part'? prapadam ['the forepart of the foot'].

translator notes

commentary Subodhinī (printed under sk.3916.s1, NSP p. 655): after pra, a final member not denoting a body part is antodātta in a name. pragṛham is a prādi-samāsa or a bahuvrīhi. In the counter-example prapadam the prior member keeps its own accent (pūrvapadaprakṛtisvara). Followed: 'final member' in sutra_en; the accent of the counter-example is recorded here.
translator Accent: pragṛhám has the udātta on its final syllable. By the Subodhinī's pūrvapadaprakṛtisvara the counter-example is prápadam (pra is ādyudātta as an upasarga, upasargāś cābhivarjam, phiṭ 81). Bhaṭṭoji does not mark it, so it is left unmarked in the block. The gloss of prapadam is the translator's.
textual Ours = print (NSP p. 655, scan page-0665). SK 3917 has no s-block of its own: its Subodhinī is filed under sk.3916.s1. No Bālamanoramā in our source; Wikisource uttara-4/0119 is mūla only.

SK 3918 · A 6.2.184V

निरुदकादीनि च ॥ ३९१८ ॥

nirudakādīni ca

nirudakādīni ca — And nirudaka and the rest (nirudakādi) [are antodātta: they have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. nirudaka and the rest are antodātta.

Example.

nir + udaka "waterless" → nirudakám (udātta kám).

nir + upala "stoneless" → nirupalám (udātta lám).

Applies when / blocked by. The Subodhinī: nirudaka is a bahuvrīhi, "from which the water has gone", or a prādi compound. As an avyayībhāva, "absence of water", samāsasya (SK 3734) would already give the final udātta.

Siddhānta-kaumudī

अन्तोदात्तानि । निरुदकम् । निरुपलम् ॥

[These] are antodātta. nirudakám ['waterless']. nirupalám ['stoneless'].

translator notes

commentary Subodhinī (printed under sk.3916.s1, NSP p. 655): nirudakam is a bahuvrīhi (nirgatam udakaṃ yasmāt, 'from which the water has gone') or a prādi-samāsa (nirgatam udakam). As an avyayībhāva (udakasya abhāvaḥ) its final udātta would already follow from the compound-final accent (samāsasya, SK 3734). Followed: the glosses take the bahuvrīhi analysis.
translator 'antodāttāni' is Bhaṭṭoji's gloss of the sūtra; nirudakādi names a gaṇa, of which he cites two members. The glosses and the accent marks (udātta on the final syllable) are the translator's.
textual Ours = print (NSP p. 655, scan page-0665). SK 3918 has no s-block of its own: its Subodhinī is filed under sk.3916.s1. No Bālamanoramā in our source; Wikisource uttara-4/0119 is mūla only.

SK 3919 · A 6.2.185V

अभेर्मुखम् ॥ ३९१९ ॥

abhermukham

abher mukham — After abhi, mukha [as final member has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After abhi, mukha is antodātta.

Example.

abhi + mukha → abhimukhám (udātta khám).

abhimukhā́ śālā "a hall facing [something]" (udātta khā́).

Applies when / blocked by. SK 3911 would already give abhimukhám. Bhaṭṭoji says this rule is for compounds that are not bahuvrīhis, for mukha when not permanent, and for mukha when not a body part. The hall shows the last: there mukha means the front.

Watch out. Why does Bhaṭṭoji name SK 3911 and not SK 3901? The Subodhinī: SK 3901 cannot apply after an indeclinable, because SK 3902 forbids it.

Siddhānta-kaumudī

अभिमुखम् । उपसर्गात्स्वाङ्गम्-SK 3911 इति सिद्धे बहुव्रीह्यर्थमध्रुवार्थमस्वाङ्गार्थं चेदम् । अभिमुखा शाला ॥

abhimukhám. Although [this form] is already established by upasargāt svāṅgaṃ dhruvam aparśu (SK 3911), this [rule] is for non-bahuvrīhi [compounds], for [mukha] when not permanent (adhruva), and for [mukha] when not denoting a body part (asvāṅga): abhimukhā́ śālā ['a hall facing (something)'].

translator notes

commentary Subodhinī (printed under sk.3916.s1, NSP p. 655): after abhi the final member mukha is antodātta. On 'upasargāt svāṅgam': the rule mukhaṃ svāṅgam (SK 3901) does not apply here, because nāvyayadikśabda- (SK 3902) prohibits it after an avyaya. Recorded: this is why Bhaṭṭoji names SK 3911, not SK 3901, as the rule that would already give abhimukham.
textual Ours 'siddhe bahuvrīhyartham' agrees with the print, which has no avagraha either (NSP p. 655, scan page-0665). Wikisource reads abahuvrīhyartham, and so does Bhaṭṭoji's parallel sentence in SK 3921 ('-grahaṇam abahuvrīhyartham'). The sense requires it, since SK 3911 operates only in a bahuvrīhi. Read as siddhe 'bahuvrīhyartham; the English renders 'for non-bahuvrīhi [compounds]'. Not in collation batch23.
translator Accent: the udātta is on the final syllable (abhimukhám, abhimukhā́); the rest is anudātta. abhimukhā śālā illustrates mukha in the sense 'front', not a body part. The gloss is the translator's.
textual SK 3919 has no s-block of its own: its Subodhinī is filed under sk.3916.s1. No Bālamanoramā in our source; Wikisource uttara-4/0119 is mūla only.

SK 3920 · A 6.2.186V

अपाच्च ॥ ३९२० ॥

apācca

apāc ca — And after apa, [mukha (carried forward, anuvṛtti, from SK 3919), as final member in a compound, has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After apa, mukha is antodātta, in a compound.

Example.

apa + mukha → apamukhám (udātta khám).

Applies when / blocked by. The Subodhinī: as a prādi compound or a bahuvrīhi, the first member would keep its accent. As an avyayībhāva, "excluding the face", SK 3767 would apply. This rule sets them aside.

Watch out. Why not one sūtra, "after abhi and apa"? Bhaṭṭoji: the split (yogavibhāga) is for the next rule. Only apa, not abhi, carries on into SK 3921.

Siddhānta-kaumudī

अपमुखम् । योगविभाग उत्तरार्थः ॥

apamukhám. The splitting of the rule (yogavibhāga) [from SK 3919] is for the sake of the following [rule, so that only apa, not abhi, is carried forward into it].

Subodhinī

NSP p. 665

—अपाच्च । अपादुत्तरं मुखमन्तोदात्तं स्यात्समासे ॥—अपमुखमिति । प्रादिसमासे बहुव्रीहौ च पूर्वपदप्रकृतिस्वरे प्राप्ते मुखं वर्जयित्वेत्यव्ययीभावेऽपि ‘परिप्रत्युपापावर्ज्यमानाहोरात्रावयवेषु’ इति प्राप्तेऽयमारम्भः ॥—उत्तरार्थ इति । उत्तरत्र अपादित्यस्यैवानुवृत्तिर्यथा स्यात् अभेर्मा भूत्

translator notes

commentary Subodhinī (sk.3920.s1): after apa, mukha as final member is antodātta in a compound. In apamukham the prādi-samāsa and the bahuvrīhi would otherwise get the accent of the prior member (pūrvapadaprakṛtisvara), and the avyayībhāva 'excluding the face' would get paripratyupāpā varjyamāna- (SK 3767); so this rule is undertaken. 'uttarārthaḥ': so that in the following rule (SK 3921) only apāt is carried forward, not abheḥ. Followed: mukha and 'in a compound' are bracketed in sutra_en, and the purpose of the yogavibhāga is bracketed in the block.
translator Accent: the udātta is on the final syllable (apamukhám); the rest is anudātta.
textual Ours = print (NSP p. 655, scan page-0665). No Bālamanoramā in our source; Wikisource uttara-4/0119 is mūla only.

SK 3921 · A 6.2.187V

स्फिगपूतवीणाऽञ्जोऽध्वकुक्षिसीरनामनाम च ॥ ३९२१ ॥

sphigapūtavīṇā'ñjo'dhvakukṣisīranāmanāma ca

sphigapūtavīṇāñjo'dhvakukṣisīranāmanāma ca — And sphiga, pūta, vīṇā, añjas, adhvan, kukṣi, words for the plough (sīranāma) and nāman, [after apa (apāt, carried forward, anuvṛtti, from SK 3920), have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After apa, these final members are antodātta: sphiga, pūta, vīṇā, añjas, adhvan, kukṣi, words for the plough, and nāman.

Example. Each compound has the udātta on its final syllable:

apasphigám (gám), apapūtám (tám), apavīṇám (ṇám), apāñjáḥ (ñjáḥ), apādhvā́ (dhvā́), apakukṣíḥ (kṣíḥ).

Words for the plough: apasīrám (rám), apahalám (lám).

apanāmá (má).

Applies when / blocked by. adhvan is named for the case where upasargād adhvanaḥ (SK 953) does not apply. When that compound-final ac is added, the final udātta already follows from citaḥ (SK 3710) (Subodhinī). So apādhvā is the form without ac. sphiga, pūta and kukṣi are named for non-bahuvrīhi compounds, impermanent uses, and non-body-part uses. Otherwise SK 3911 would already cover them.

Watch out. Bhaṭṭoji draws a jñāpaka from adhvan. If compound-final affixes were obligatory, naming adhvan would be pointless. So such affixes are anitya, not always applied.

Siddhānta-kaumudī

अपादिमान्यन्तोदात्तानि । अपस्फिगम् । अपपूतम् । अपवीणम् । अञ्जस् । अपाञ्जः । अध्वन् । अपाध्वा । उपसर्गादध्वनः-SK 953 इत्यस्याभावे इदम् । एतदेव च ज्ञापकं समासान्तानित्यत्वे उपकुक्षिः । सीरनाम । अपसीरम् । अपहलम् । नाम अपनाम । स्फिगपूतकुक्षिग्रहणमबहुव्रीह्यर्थमध्रुवार्थमस्वाङ्गार्थं च ॥

These, after apa, are antodātta. apasphigám. apapūtám. apavīṇám. añjas: apāñjáḥ. adhvan: apādhvā́. This [mention of adhvan] is for the case where upasargād adhvanaḥ (SK 953) does not apply. And this very [mention] is the indicator (jñāpaka) that the samāsānta [affixes] are not obligatory (anitya). apakukṣíḥ. Words for the plough: apasīrám, apahalám. nāman: apanāmá. The mention of sphiga, pūta and kukṣi is for non-bahuvrīhi [compounds], for [these words when] not permanent (adhruva), and for [them when] not denoting a body part (asvāṅga).

Subodhinī

NSP p. 665

—स्फिगपूत-। नामग्रहणं सीरेणैव संबध्यते न स्फिगादिभिः । स्फिगपूतकुक्षीणां पृथग्ग्रहणादिति हरदत्तः । तेन स्फिगपूतकुक्षयः पर्याया इति निश्चीयते ॥—उपसर्गादध्वन इत्य- स्याभाव इति । ‘उपसर्गादध्वनः’ इदं समासान्ताच्प्रत्ययविधायकं तदभावे । तस्मिन् सति अच्प्रत्ययस्य चित्त्वादेव सिद्धम् । ननु ‘उपसर्गादध्वनः’ इत्यनेन नित्योऽज् विधीयते तत्कथमुक्तमित्यस्याभाव इतीत्यत आह—एतदेव च ज्ञापकमिति । यदि हि नित्यः समासान्तः स्यात् अध्वग्रहणमिहानर्थकं स्यात्, अच्प्रत्ययस्य चित्त्वादन्तोदात्तस्य सिद्धत्वात् । कृतं तु अध्वग्रहणं ज्ञापयति समासान्ता अनित्या इति ॥—स्फिगपूतकुक्षिग्रहणमिति । यदा हेतानि स्वाङ्गवाचीनि ध्रुवाणि च भवन्ति बहुव्रीहिश्च समासस्तदा ‘उपसर्गात्स्वाङ्गम्’ इत्येव सिद्धम् ॥—अधेः—। अधेरुत्तरमुपरिस्थवाचि अन्तोदात्तं स्यात् । उपरि तिष्ठतीत्युपरिस्थम् । ‘सुपि स्थः’ इति कः । तदेतद्दर्शयति—दन्तस्योपरीति ।—अधिकरणमिति । अधिक्रियतेऽस्मिन्नित्यधिकरणं नैतदुपरिस्थवाचि किं त्वधःस्थवाचि । अत्र कृदुत्तरपदप्रकृतिस्वरेणाकार उदात्तः ॥—अनुज्येष्ठ इति । उत्तरपदार्थस्याप्राधान्यं दर्शयति—पूर्वपदार्थप्रधानः प्रादिसमासोऽयमिति ॥—प्रधानार्थं च कनीयोग्रहणमिति । अन्यत्राप्रधानग्रहणेनैव सिद्धत्वात् । अनुगतो ज्येष्ठ इति विग्रहविशेषेण प्रधानवाचित्वं ज्येष्ठशब्दस्य दर्शयति—पुरुष—।—अन्वादिष्ट इति । अनु पश्चादादिष्टः कथितः । कस्मिंश्चित्कथिते योऽन्यः कथ्यते स अन्वादिष्ट इत्यर्थः

translator notes

commentary Subodhinī (sk.3921.s1), citing Haradatta: 'nāma' is construed with sīra alone, not with sphig and the rest, because sphig, pūta and kukṣi are named separately; it adds 'tena sphigapūtakukṣayaḥ paryāyā iti niścīyate' (recorded as printed). Followed: sutra_en takes sīranāma as 'words for the plough' and nāman as a separate item, as Bhaṭṭoji's examples apasīram, apahalam and apanāma also show.
commentary Subodhinī: upasargād adhvanaḥ (SK 953) prescribes the samāsānta ac; where it applies, the final udātta already follows from ac being cit (citaḥ, SK 3710). Objection: SK 953 prescribes ac obligatorily, so how can Bhaṭṭoji speak of its absence? Answer ('etad eva ca jñāpakam'): if samāsāntas were obligatory, adhvan would be pointless in this sūtra; its mention indicates that samāsāntas are anitya. Followed in rendering 'ity asyābhāve idam' and the jñāpaka sentence.
commentary Subodhinī on 'sphigapūtakukṣigrahaṇam': when these words denote permanent body parts and the compound is a bahuvrīhi, upasargāt svāṅgam (SK 3911) already gives the result. Followed: the last sentence is read against SK 3911.
textual Ours 'samāsāntānityatve upakukṣiḥ'; the print (NSP p. 655, scan page-0665) has a daṇḍa after anityatve and reads apakukṣiḥ (collation batch23, A). The English follows the print. Ours and the print lack vīṇā in 'sphigapūtakukṣigrahaṇam', where Wikisource adds it (collation V). The print sets the sūtra with avagrahas (vīṇā'ñjo'dhva-). No Bālamanoramā in our source; Wikisource uttara-4/0119 is mūla only.
translator Accent: the udātta is on the final syllable of each compound; for the n-stems it falls on the final syllable of the inflected form (apādhvā́ from apādhvan, apanāmá from apanāman). apāñjaḥ is taken as a neuter s-stem. apādhvā is the form without the samāsānta ac. Bhaṭṭoji places the jñāpaka remark between adhvan and kukṣi; it is rendered in place.

SK 3922 · A 6.2.188V

अधेरुपरिस्थम् ॥ ३९२२ ॥

adheruparistham

adher uparistham — After adhi, [a final member] denoting what stands above (uparistha) [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After adhi, a final member for what stands above is antodātta.

Example.

adhyārūḍho dantaḥ "a tooth grown on top of a tooth" → adhidantáḥ (udātta táḥ).

Applies when / blocked by. Not standing above: adhikaraṇam "that in which something is placed". The Subodhinī: it denotes what is below. The a of kar is udātta by the accent of a kṛt final member: adhikáraṇam (udātta ká).

Siddhānta-kaumudī

अध्यारूढो दन्तोऽधिदन्तः । दन्तस्योपरि जातो दन्तः । उपरिस्थं किम् । अधिकरणम् ॥

adhidantáḥ: a tooth that has grown up over [another] (adhyārūḍho dantaḥ), that is, a tooth grown on top of a tooth. Why 'what stands above'? adhikaraṇam.

translator notes

commentary Subodhinī (printed under sk.3921.s1, NSP p. 655): after adhi, a final member denoting what is above is antodātta. uparistha = upari tiṣṭhati, with ka by supi sthaḥ; Bhaṭṭoji's 'dantasyopari' shows this. adhikaraṇam ('that in which something is placed', adhikriyate 'smin) denotes what is below, not what is above; there the a [of kar-] is udātta by the accent of a kṛt final member (kṛduttarapadaprakṛtisvara). Followed in rendering uparistha; the accent of the counter-example is recorded here.
translator Accent: adhidantáḥ has the udātta on its final syllable. The kṛduttarapadaprakṛtisvara is gatikārakopapadāt kṛt (SK 3873; the translator's identification). The counter-example would then be adhikáraṇam; Bhaṭṭoji does not mark it, so it is left unmarked in the block.
textual Ours = print (NSP p. 655, scan page-0665). SK 3922 has no s-block of its own: its Subodhinī is filed under sk.3921.s1. No Bālamanoramā in our source; Wikisource uttara-4/0119–0120 is mūla only.

SK 3923 · A 6.2.189V

अनोरप्रधानकनीयसी ॥ ३९२३ ॥

anorapradhānakanīyasī

anor apradhānakanīyasī — After anu, [a final member] denoting what is not principal (apradhāna), and kanīyas, [have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After anu, a final member that is not the principal sense, and kanīyas "younger", are antodātta.

Example.

anugato jyeṣṭham "one who follows the eldest" → anujyeṣṭháḥ (udātta ṣṭháḥ). It is a prādi compound in which the prior member's sense is principal.

anugataḥ kanīyān "the younger one, who follows" → anukanīyā́n (udātta yā́n). Here the final member's sense is principal.

Applies when / blocked by. kanīyas is named for the case where it is principal. When it is not principal, "non-principal" already covers it (Subodhinī). Counter-example: anugato jyeṣṭhaḥ "the eldest, who follows" → anujyeṣṭhaḥ. Here jyeṣṭha is principal, so the rule does not apply. Its accent is not stated.

Watch out. The same word anujyeṣṭha has two senses. Only the sense in which jyeṣṭha is subordinate takes the final udātta.

Siddhānta-kaumudī

अनोः परमप्रधानवाचि कनीयश्चान्तोदात्तम् । अनुगतो ज्येष्ठमनुज्येष्ठः । पूर्वपदार्थप्रधानः प्रादिसमासः । अनुगतः कनीयाननुकनीयान् । उत्तरपदार्थप्रधानः । प्रधानार्थं च कनीयोग्रहणम् । अप्रेति किम् । अनुगतो ज्येष्ठोऽनुज्येष्ठः ॥

After anu, [a final member] denoting what is not principal, and kanīyas, are antodātta. anujyeṣṭháḥ (anugato jyeṣṭham, 'one who follows the eldest'): a prādi-samāsa in which the meaning of the prior member is principal. anukanīyā́n (anugataḥ kanīyān, 'the younger one, who follows'): [here] the meaning of the final member is principal. And kanīyas is mentioned [in the sūtra] for the case where it is principal. Why 'not principal'? anujyeṣṭhaḥ (anugato jyeṣṭhaḥ, 'the eldest, who follows').

translator notes

commentary Subodhinī (printed under sk.3921.s1, NSP p. 655): with 'pūrvapadārthapradhānaḥ prādisamāsaḥ' Bhaṭṭoji shows that the meaning of the final member is not principal in anujyeṣṭha. kanīyas is mentioned for the principal case because the non-principal case is already covered by 'apradhāna'. In the counter-example the analysis anugato jyeṣṭhaḥ, with jyeṣṭha as a first-case word (prathamānta), shows jyeṣṭha as principal. Followed in the glosses and in rendering 'pradhānārthaṃ ca kanīyograhaṇam'.
translator Accent: the udātta is on the final syllable (anujyeṣṭháḥ, anukanīyā́n). The counter-example anujyeṣṭhaḥ is left unmarked, since the text does not state its accent. The English glosses are the translator's, following the Subodhinī's analyses.
textual Ours = print (NSP p. 655, scan page-0665). SK 3923 has no s-block of its own: its Subodhinī is filed under sk.3921.s1. No Bālamanoramā in our source; Wikisource uttara-4/0120 is mūla only.

SK 3924 · A 6.2.190V

पुरुषश्चान्वादिष्टः ॥ ३९२४ ॥

puruṣaścānvādiṣṭaḥ

puruṣaś cānvādiṣṭaḥ — And puruṣa, [after anu (anoḥ, carried forward, anuvṛtti, from SK 3923)], when it denotes one mentioned afterwards (anvādiṣṭa), [has the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After anu, puruṣa is antodātta when it means "mentioned afterwards" (anvādiṣṭa). "After anu" carries on from SK 3923.

Example.

anvādiṣṭaḥ puruṣaḥ "the man mentioned afterwards" → anupuruṣáḥ (udātta ṣáḥ).

Applies when / blocked by. Not "mentioned afterwards": anugataḥ puruṣaḥ "the man who follows" → anupuruṣaḥ. Its accent is not stated. The Subodhinī: when one thing has been mentioned, another mentioned after it is anvādiṣṭa.

Siddhānta-kaumudī

अनोः परोऽन्वादिष्टवाची पुरुषोऽन्तोदात्तः । अन्वादिष्ट पुरुषोऽनुपुरुषः । अन्वादिष्टः किम् । अनुगतः पुरुषोऽनुपुरुषः ॥

After anu, puruṣa denoting one mentioned afterwards is antodātta. anupuruṣáḥ (anvādiṣṭaḥ puruṣaḥ, 'the man mentioned afterwards'). Why 'mentioned afterwards'? anupuruṣaḥ (anugataḥ puruṣaḥ, 'the man who follows').

translator notes

commentary Subodhinī (printed under sk.3921.s1, NSP p. 655): anvādiṣṭa = anu, 'afterwards', ādiṣṭa, 'told'; when something has been mentioned, another thing mentioned after it is anvādiṣṭa. Followed: 'one mentioned afterwards'.
textual Ours 'anvādiṣṭa puruṣo 'nupuruṣaḥ' lacks the visarga; the print (NSP p. 655, scan page-0665) and Wikisource read anvādiṣṭaḥ (collation batch23, A). The English follows the print. The print sets the sūtra as puruṣaś cā'nvādiṣṭaḥ. SK 3924 has no s-block of its own: its Subodhinī is filed under sk.3921.s1. No Bālamanoramā in our source; Wikisource uttara-4/0120 is mūla only.
translator 'anoḥ' comes from Bhaṭṭoji's gloss 'anoḥ paraḥ'; SK 3923 as its source is the translator's identification. Accent: anupuruṣáḥ has the udātta on its final syllable. The counter-example is left unmarked, since the text does not state its accent.

SK 3925 · A 6.2.191V

अतेरकृत्पदे ॥ ३९२५ ॥

aterakṛtpade

ater akṛtpade — After ati, [a final member] that is not a kṛdanta (akṛt), and the word pada, [have the final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. After ati, a final member not ending in a kṛt affix, and the word pada, are antodātta.

Example.

aṅkuśam atikrāntaḥ "gone beyond the goad" → atyaṅkuśáḥ nāgaḥ "an elephant beyond the goad" (udātta śáḥ).

atipadā́ gāyatrī "a gāyatrī that goes beyond the pada" (udātta dā́).

Applies when / blocked by. A kṛt member other than pada: atikāraḥ "an excellent maker". Its accent is not stated.

A vārttika corrects the condition: ater dhātulope iti vācyam. Instead of "not a kṛt", read "when a verbal root is elided". The Subodhinī explains: in atyaṅkuśa, ati stands for atikrānta, and the root kram is simply not said.

Then the rule does not apply to atigārgyaḥ "an excellent Gārgya". No root is elided, though gārgya is not a kṛt word.
And it does apply to atikārukáḥ "one who has surpassed the artisan" (udātta káḥ). A root is elided, though kāru is a kṛt word.

So the vārttika cures both over-coverage and under-coverage (Subodhinī).

Siddhānta-kaumudī

अतेः परमकृदन्तं पदशब्दश्चान्तोदात्तः । अत्यङ्कुशो नागः । अतिपदगायत्री । अकृत्पदे किम् । अतिकारः ।

After ati, [a final member] not ending in a kṛt affix, and the word pada, are antodātta. atyaṅkuśáḥ nāgaḥ ['an elephant that has gone beyond the goad']. atipadā́ gāyatrī ['a gāyatrī that goes beyond the pada']. Why 'not a kṛdanta, and pada'? atikāraḥ ['an excellent maker'].

vārttika

अतेर्धातुलोप इति वाच्यम्

(vārttika) It should be stated [instead]: 'after ati, when a verbal root is elided (dhātulope)'.

(वार्तिकम्) ॥ इह मा भूत् । शोभनो गार्ग्योऽतिगार्ग्यः । इह च स्यात् । अतिक्रान्तः कारुमतिकारुकः ॥

[Then] it does not apply here: atigārgyaḥ (śobhano gārgyaḥ, 'an excellent Gārgya'). And it does apply here: atikārukáḥ (atikrāntaḥ kārum, 'one who has surpassed the artisan').

Subodhinī

NSP p. 665–666

—अतेरकृत्पदे । अकृच्च पदं च अकृत्पदे तदाह—अकृदन्तं पदशब्दश्चेति ॥—अत्यङ्कुश इति । अङ्कुशमतिक्रान्त इति विग्रहः ॥—अतिकारक इति । शोभनः कारकः । पूजार्थोऽयमतिः ॥—अतेर्धातुलोप इति । अत्यङ्कुशादौ वृत्तिविषयेऽतिशब्दोऽतिक्रान्तार्थवृत्तिरिति क्रमेरप्रयोग एव धातुलोपः ॥—अतिगार्ग्य इति । यथान्यासे त्वत्रापि प्राप्नोति गार्ग्यशब्दस्याकृदन्तत्वात् । तस्मादव्याप्यतिव्याप्तिपरिहारार्थमकृत्पदे इत्येतदपनीय धातुलोप इति वक्तव्यमित्यर्थः

translator notes

commentary Subodhinī (sk.3925.s1): akṛtpade is a dvandva, akṛc ca padaṃ ca, and Bhaṭṭoji's 'akṛdantaṃ padaśabdaś ca' states this. atyaṅkuśa is analysed aṅkuśam atikrāntaḥ. Followed in sutra_en and the gloss.
commentary Subodhinī lemma on the counter-example: 'atikāraka iti': śobhanaḥ kārakaḥ, with ati in the sense of praise (pūjā). Followed for the gloss; the form in the block stays atikāraḥ, as in ours and the print.
commentary Subodhinī on the vārttika: in atyaṅkuśa and the like, ati inside the compound expresses 'atikrānta', so the dhātulopa is just that kram is not used. As the sūtra is worded, the rule would also apply to atigārgya, since gārgya is not a kṛdanta. So, to cure both under-coverage (avyāpti) and over-coverage (ativyāpti), 'akṛtpade' is to be removed and 'dhātulope' stated. Followed: '[instead]' in k2 and the two purpose clauses in k3.
textual Ours 'atipadagāyatrī' (no ā); the print (NSP p. 655, scan page-0665) and Wikisource read atipadā gāyatrī (collation batch23, A). The English follows the print. Ours 'atikāraḥ' = print (scan page-0665, directly before the vārttika sign); Wikisource reads atikārakaḥ, as does the Subodhinī's lemma (witness variant, not in collation).
textual The editorial tag '(vārttikam)' at the head of our k3 belongs to the vārttika in k2; the print marks that vārttika with its sign and runs on 'iha mā bhūt …' as Bhaṭṭoji's prose (scan page-0665). The tag is dropped from k3. No Bālamanoramā in our source; Wikisource uttara-4/0120 is mūla only (it numbers the vārttika 'vā 3863').
translator Accent: the udātta is on the final syllable of atyaṅkuśáḥ, atipadā́ and atikārukáḥ. atikāraḥ and atigārgyaḥ, where the rule does not apply, are left unmarked, since the text does not state their accent. The glosses of atyaṅkuśa and atipadā are literal and the translator's; atikāruka shows the rule applying to a final member formed with a kṛt affix (kāru) once 'dhātulope' replaces 'akṛtpade'.

SK 3926 · A 6.2.192V

नेरनिधाने ॥ ३९२६ ॥

neranidhāne

ner anidhāne — After ni, [the uttarapada has its final syllable (antaḥ, adhikāra from SK 3877) udātta] when the sense is not nidhāna (concealment).

Rule. After ni, the uttarapada is antodātta when the sense is not nidhāna. Bhaṭṭoji: nidhāna is concealment, non-manifestness. anidhāna is what is other than that, manifestation.

Example.

ni + mūla → nimūlám (udātta lám).

ni + akṣa → i becomes y → nyakṣám (udātta kṣám).

Applies when / blocked by. Concealment: nihito daṇḍaḥ "a stick put away" → nidaṇḍaḥ. Here ni expresses nidhāna. Its accent is not stated. The Subodhinī: inside a compound, pra and the like express the participant together with its action. That is how ni alone can mean "put away".

Watch out. The heading antaḥ does not end here. It runs on into the next rules, beginning with SK 3927 after prati.

Siddhānta-kaumudī

निधानमप्रकाशता ततोऽन्यदनिधानं प्रकाशनमित्यर्थः । निमूलम् । न्यक्षम् । अनिधाने किम् । निहितो दण्डो निदण्डः ॥

nidhāna is non-manifestness (aprakāśatā). anidhāna, what is other than that, means manifestation (prakāśana). nimūlám. nyakṣám. Why 'when the sense is not nidhāna'? nidaṇḍaḥ, 'a stick put away (nihito daṇḍaḥ)'.

Subodhinī

NSP p. 666

—नेरनि—नीशब्दादुत्तरपदमन्तोदात्तं स्यादनिधानेऽर्थे ॥—निमूलमिति । निर्गतं मूलमस्य निर्गतं वा मूलं निर्मूलम् ॥—निदण्ड इति । निशब्दो निधानार्थे वर्तते कथं पुनर्निशब्दस्यायमर्थ इति चेच्छृणु । प्रादयो हि वृत्तिविषये सक्रियं साधनमाहुः ॥—समासान्तस्यानित्यत्वादिति । इह राजन्शब्दस्य पाठ एव ज्ञापयति समासान्ता अनित्या इति । अन्यथा ‘राजाहःसखिभ्यष्टच्’ इति टचश्चित्त्वादेव सिद्धं स्यात्

translator notes

commentary Subodhinī (sk.3926.s1): 'after the word ni the uttarapada is antodātta in a sense other than nidhāna'. Followed: '[the uttarapada]' in sutra_en. (Its lemma reads 'nīśabdāt', so ours and the print, scan page-0666.) On nimūlam it says 'nirgataṃ mūlam asya, nirgataṃ vā mūlaṃ nirmūlam', glossing ni- with nirgata and ending on a nir- form, 'nirmūlam' (so ours and the print, scan page-0666). Recorded; the English gives no analysis of nimūlam. On nidaṇḍa it says that here ni expresses nidhāna. To the question how ni can have this sense, it answers that pra and the rest, inside a compound (vṛttiviṣaye), express the kāraka (sādhana) together with its action (sakriyaṃ sādhanam). Followed: nidaṇḍa is glossed by Bhaṭṭoji's 'nihita'.
translator Accent convention: udātta acute, anudātta unmarked. The examples have no accented copies. They are marked with the final udātta that the rule prescribes. The counter-example nidaṇḍaḥ is left unmarked. The Subodhinī's gloss of nimūlam by nirgata and 'nirmūlam' appears to confuse ni- with nir-; the English does not follow it.
textual Ours = print 'nimūlam. nyakṣam.' (NSP p. 656, scan page-0666). Wikisource uttara-4/0120 reads 'niścitaṃ mūlaṃ nimūlam', with an analysis that ours and the print lack (witness variant only). The tail of sk.3926.s1 ('samāsāntasyānityatvād iti …') is the Subodhinī on SK 3927. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3927 · A 6.2.193V

प्रतेरंश्वादयस्तत्पुरुषे ॥ ३९२७ ॥

prateraṃśvādayastatpuruṣe

prater aṃśvādayas tatpuruṣe — In a tatpuruṣa, aṃśu and the rest (aṃśvādi) after prati [have their final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. In a tatpuruṣa, after prati, the word aṃśu and the others of its list (aṃśvādi) have the final syllable udātta. Such a word is called antodātta, "udātta at the end".

Example.

pratyaṃśúḥ (pratigato 'ṃśuḥ): the udātta is on śú.

pratijanáḥ: the udātta is on ná.

pratirājā́: the udātta is on jā́, the final syllable of the stem pratirājan, which appears as jā in the nominative.

Applies when / blocked by. Bhaṭṭoji adds: there is no ṭac in pratirājā́, because samāsāntas are non-obligatory. A samāsānta is an affix added at the end of a compound. The Subodhinī explains why the list proves this. ṭac by SK 788 is cit (marked with c), and a cit affix makes the compound antodātta by itself (SK 3710). If ṭac were always added, listing rājan here would be pointless. So the listing is a jñāpaka: a wording that proves an unstated point.

Siddhānta-kaumudī

प्रतेः परेंऽश्वादयोऽन्तोदात्ताः । प्रतिगतोंऽशुः प्रत्यंशुः प्रतिजनः । प्रतिराजा । समासान्तस्यानित्यत्वान्न टच् ॥

aṃśu and the rest, coming after prati, are antodātta (the final syllable is udātta): pratyaṃśúḥ, analysed as 'pratigato 'ṃśuḥ'; pratijanáḥ; pratirājā́. Because samāsāntas are non-obligatory, there is no ṭac [in pratirājā].

translator notes

commentary Subodhinī (tail of sk.3926.s1, from 'samāsāntasyānityatvād iti'): the very inclusion of rājan in this list shows that samāsāntas are non-obligatory. Otherwise ṭac by rājāhaḥsakhibhyaṣ ṭac (SK 788) would always be added, and the compound would be antodātta anyway by the cit accent of ṭac, so listing rājan would be pointless. Followed: the English renders Bhaṭṭoji's sentence as a statement about pratirājā.
translator Accent convention: udātta acute, anudātta unmarked. The examples have no accented copies. They are marked with the final udātta that the rule prescribes. In pratirājā́ the final syllable of the stem pratirājan (jan) appears as jā.
textual This unit has no s-block. Its Subodhinī is the last lemma of sk.3926.s1. On NSP p. 656 (scan page-0666) the commentary has nothing else on this sūtra. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3928 · A 6.2.194V

उपाद् द्व्यजजिनमगौरादयः ॥ ३९२८ ॥

upād dvyajajinamagaurādayaḥ

upād dvyajajinam agaurādayaḥ — After upa, [an uttarapada] of two vowels (dvyac), and ajina, [have their final syllable (antaḥ, adhikāra from SK 3877) udātta] [in a tatpuruṣa (tatpuruṣe, carried forward, anuvṛtti, from SK 3927)], except gaura and the rest (gaurādi).

Rule. In a tatpuruṣa, after upa, an uttarapada of two vowels has its final syllable udātta. ajina "skin" does so too. The words of the list gaura and the rest (gaurādi) are excepted.

Example.

upa + deva → upadeváḥ: the udātta is on vá.

upa + indra → (a + i merge to e) → upendráḥ: the udātta is on drá.

upa + ajina → upājinám: the udātta is on nám. ajina is named separately in the sūtra.

Applies when / blocked by. Bhaṭṭoji's counter-examples. Why "except gaura and the rest"? upagauraḥ, upataiṣaḥ: these are in the list, so the rule does not apply. Why "in a tatpuruṣa"? upasomaḥ, "one whom soma has reached" (upagataḥ somo 'sya). That is a bahuvrīhi, a compound that names something outside its own members.

Siddhānta-kaumudī

उपात्परं यत् द्व्यच्कमजिनं चान्तोदात्तं तत्पुरुषे गौरादीन्वर्जयित्वा । उपदेवः । उपेन्द्रः । उपाजिनम् । अगौरादयः किम् । उपगौरः । उपतैषः । तत्पुरुषे किम् । उपगतः सोमोऽस्य स उपसोमः ॥

What comes after upa and has two vowels, and ajina, are antodātta in a tatpuruṣa, except gaura and the rest: upadeváḥ, upendráḥ, upājinám. Why 'except gaura and the rest'? upagauraḥ, upataiṣaḥ. Why 'in a tatpuruṣa'? upasomaḥ, 'one whom soma has reached' (upagataḥ somo 'sya).

translator notes

translator Bhaṭṭoji's gloss ('tatpuruṣe') and his counter-question ('tatpuruṣe kim?') show that tatpuruṣe is carried forward. Identifying SK 3927 as the source rule is the translator's. Accent convention: udātta acute, anudātta unmarked. The examples have no accented copies. They are marked with the final udātta that the rule prescribes. The counter-examples are left unmarked.
textual No Subodhinī on this sūtra. On NSP p. 656 (scan page-0666) the commentary goes from 'samāsāntasyānityatvād iti' (SK 3927) straight to 'sorava—' (SK 3929). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3929 · A 6.2.195V

सोरवक्षेपणे ॥ ३९२९ ॥

soravakṣepaṇe

sor avakṣepaṇe — After su, [the uttarapada has its final syllable (antaḥ, adhikāra from SK 3877) udātta] when censure (avakṣepaṇa) is meant [in a tatpuruṣa (tatpuruṣe, carried forward, anuvṛtti, from SK 3927)].

Rule. In a tatpuruṣa, after su, the uttarapada has its final syllable udātta when censure (avakṣepaṇa) is meant.

Example. su + pratyavasita → supratyavasitáḥ: the udātta is on tá, the last syllable before the ending.

Bhaṭṭoji explains the puzzle. su here means only praise. But the sentence as a whole means censure, because it is said out of spite. The Subodhinī adds that su is a karmapravacanīya by SK 555: a particle that marks a relation and is not a prefix of the verb. It also sets the scene: the words are said to someone who sits at ease when a misfortune has come.

Applies when / blocked by. Why "after su"? kubrāhmaṇaḥ "a bad brāhmaṇa": ku is not su. Why "when censure is meant"? suvṛṣaṇam: plain praise, so the rule does not apply.

Watch out. The Subodhinī says the thāthādi rule (SK 3878), which also makes an uttarapada antodātta, is not in question here. It gives no reason. Presumably su, as a karmapravacanīya, is not a gati, and that rule needs one. A gati is a word such as pra, joined to a verb and named "gati" by its own rules.

Siddhānta-kaumudī

सुप्रत्यवसितः । सुरत्र पूजायामेव । वाक्यार्थस्त्वत्र निन्दा । असूयया तथाभिधानात् । सोः किम् । कुब्राह्मणः । अवक्षेपणे किम् । सुवृषणम् ॥

supratyavasitáḥ. Here su is used only in the sense of praise (pūjā). But the meaning of the sentence here is censure (nindā), because it is said in this way out of spite (asūyā). Why 'after su'? kubrāhmaṇaḥ. Why 'when censure is meant'? suvṛṣaṇam.

Subodhinī

NSP p. 666

—सोरव—सोरुत्तरपदं निन्दायामन्तोदात्तं स्यात्तत्पुरुषे ॥—सुप्रत्यवसित इति । ‘सुः पूजायाम्’ इति कर्मप्रवचनीयस्य सोः ‘स्वती पूजायाम्’ इति समासः । तेन सुप्रत्यवसिते थाथादिविधिर्न शङ्कनीयः । ननु यदि सुशब्दोऽत्र पूजायां वर्तते कथं तर्हि क्षेपो गम्यत इत्याह—वाक्यार्थस्त्विति । कथमित्याह—असूययेति । यः स्त्वनर्थे उपस्थिते सुखायमान आस्ते तं प्रत्येवमुक्ते क्षेपो गम्यते

translator notes

commentary Subodhinī (sk.3929.s1): 'after su the uttarapada is antodātta in censure, in a tatpuruṣa'. Followed: the bracketed tatpuruṣe in sutra_en. In supratyavasita, su is a karmapravacanīya by suḥ pūjāyām (SK 555), compounded by 'svatī pūjāyām'. So the thāthādi rule (SK 3878) is not to be suspected for supratyavasita. To the question how censure is understood if su means praise, the commentator answers with 'vākyārthas tu' and 'asūyayā': the words are said to someone who sits at ease when a misfortune has arrived, and then censure is understood. Followed: 'only in the sense of praise', 'out of spite'.
translator The Subodhinī gives no reason why the thāthādi rule (SK 3878) is not to be suspected. The reason inferred here is that su, being a karmapravacanīya, is not a gati, so the gati-conditioned thāthādi rule cannot apply. This inference is the translator's.
translator Accent convention: udātta acute, anudātta unmarked. supratyavasitáḥ has no accented copy. It is marked with the final udātta that the rule prescribes. The counter-examples are left unmarked.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3930 · A 6.2.196V

विभाषोत्पुच्छे ॥ ३९३० ॥

vibhāṣotpucche

vibhāṣotpucche — In utpuccha, [puccha after ud] optionally [has its final syllable (antaḥ, adhikāra from SK 3877) udātta] [in a tatpuruṣa (tatpuruṣe, carried forward, anuvṛtti, from SK 3927)].

Rule. In the tatpuruṣa utpuccha, the member puccha after ud optionally has its final syllable udātta. vibhāṣā means "optionally".

Example. ud + puccha (utkrāntaḥ pucchāt, "gone out from the tail") → utpuccháḥ: the udātta is on chá. In the other option the final udātta does not come.

Applies when / blocked by. Bhaṭṭoji shows that the option works against two different starting points.

In the sense "gone out from the tail", the compound-final udātta was not due at all. The Subodhinī says SK 3736 keeps the accent of the indeclinable prior member ud and so blocks it. This rule makes the final udātta possible.
In the sense "one who raises the tail" (puccham udasyati), utpuccha is utpucchayati + ac by SK 3231. Then the thāthādi accent (SK 3878) would make the final udātta obligatory. This rule makes it optional.

So "this is an option in both cases".

Watch out. Why "in a tatpuruṣa"? The bahuvrīhi utpucchaḥ, "one by whom the tail is raised" (udastaṃ pucchaṃ yena saḥ), does not take this rule.

Siddhānta-kaumudī

तत्पुरुषे । उत्क्रान्तः पुच्छादुत्पुच्छः । यदा तु पुच्छमुदस्यति उत्पुच्छयतेः एरच्-SK 3231 उत्पुच्छस्तदा थाथादिस्वरेण नित्यमन्तोदात्तत्वे प्राप्ते विकल्पोऽयम् । सेयमुभयत्र विभाषा । तत्पुरुषे किम् । उदस्तं पुच्छं येन स उत्पच्छः ॥

In a tatpuruṣa. utpuccháḥ (optionally with the final syllable udātta), 'gone out from the tail' (utkrāntaḥ pucchāt). But when [utpuccha means one who] raises the tail (puccham udasyati), it is formed from utpucchayati with ac by erac (SK 3231). Then the thāthādi accent (SK 3878) would make the final syllable udātta obligatorily, and this rule is an option against it. So this is an option in both cases. Why 'in a tatpuruṣa'? utpucchaḥ, 'one by whom the tail is raised' (udastaṃ pucchaṃ yena saḥ).

Subodhinī

NSP p. 666

—विभाषोत्—उच्छब्दात्परः पुच्छशब्दः अन्तोदात्तो वा स्यात्तत्पुरुषे ॥—सेयमुभयत्र विभाषेति । आद्यायां तु व्युत्पत्तौ अव्ययपूर्वपदप्रकृतिस्वरेण वाधितत्वात्समासस्यान्तोदात्तत्वमप्राप्तम् । द्वितीयायां तु व्युत्पत्तौ थाथादिस्वरेण नित्यमन्तोदात्तत्वं प्राप्तमिति कृत्वोभयत्र विभाषा

translator notes

commentary Subodhinī (sk.3930.s1): 'puccha after ud is optionally antodātta in a tatpuruṣa'. Followed in sutra_en. On 'seyam ubhayatra vibhāṣā': in the first derivation the final udātta of the compound was not due, because the original accent of an avyaya prior member (SK 3736) blocks it. In the second derivation the final udātta was due obligatorily by the thāthādi accent. So the option holds in both cases. Followed.
translator 'thāthādisvara' is identified with thāthaghañktājabitrakāṇām (SK 3878). That identification is the translator's. Accent convention: udātta acute, anudātta unmarked. No accented copies. utpuccháḥ is marked for the option this rule gives. The bahuvrīhi counter-example is left unmarked.
textual Ours reads 'utpacchaḥ' in the counter-example. The print has 'utpucchaḥ' (NSP p. 656, scan page-0666; collation batch23, class A), and so does Wikisource. The English follows the print. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3931 · A 6.2.197V

द्वित्रिभ्यां पाद्दन्मूर्धसु बहुव्रीहौ ॥ ३९३१ ॥

dvitribhyāṃ pāddanmūrdhasu bahuvrīhau

dvitribhyāṃ pāddanmūrdhasu bahuvrīhau — In a bahuvrīhi, after dvi and tri, when pād, dat or mūrdhan follows, [the compound] [optionally (vibhāṣā, carried forward, anuvṛtti, from SK 3930)] [has its final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. In a bahuvrīhi, after dvi "two" and tri "three", when pād "foot", dat "tooth" or mūrdhan "head" follows, the compound optionally has its final syllable udātta.

Example.

dvipā́c cátuṣpāc caráthāya "the two-footed, the four-footed, for moving": the udātta of dvipā́t is on pā́.

tripā́d ūrdhváḥ "three-footed, upward": the udātta of tripā́t is on pā́.

dvidán: the udātta is on dán. The Subodhinī: dat replaces danta by SK 880.

trimūrdhā́naṃ saptáraśmim "the three-headed, seven-rayed": the udātta of trimūrdhā́nam is on dhā́. In saptáraśmim the udātta is on ptá; the next syllable, ra, is a dependent svarita, left unmarked.

Applies when / blocked by. Bhaṭṭoji draws two points from the word mūrdhan.

The sūtra names mūrdhan, the word without a samāsānta. So the final udātta comes even when no samāsānta is added. This very wording is the jñāpaka that a samāsānta is non-obligatory.
When the samāsānta ṣa is added (SK 854), the final udātta still comes in the option. The accent is an operation on the bahuvrīhi, and ṣa is part of that bahuvrīhi.

dvi + mūrdhan + ṣa → dvimūrdha → final udātta (option) → dvimūrdháḥ: the udātta is on dháḥ. Likewise trimūrdháḥ.

Watch out. Why "after dvi and tri"? kalyāṇamūrdhā: the rule does not apply. The Subodhinī says kalyāṇa keeps its own accent there (phiṭ 42). Why "in a bahuvrīhi"? dvimūrdhā, "the head of two" (dvayor mūrdhā), is a tatpuruṣa.

Siddhānta-kaumudī

आभ्यां परेश्वेश्वन्तोदात्तो वा । द्विपाच्चतुष्पाच्चरथाय (द्वि॒पाच्चतु॑ष्पाच्च॒रथा॑य) । त्रिपादूर्ध्वः (त्रि॒पादू॒र्ध्वः) । द्विदन् । त्रिमूर्धानं सप्तरश्मिम् (त्रि॒मू॒र्धानं॑ स॒प्तरश्मिम्) । मूर्धन्नित्यकृतसमासान्त एव मूर्धशब्दः । तस्यैतत्प्रयोजनमसत्यपि समासान्ते अन्तोदात्तत्वं यथा स्यात् । एतदेव ज्ञापकमनित्यः समासान्तो भवतीति । यद्यपि च समासान्तः क्रियते तथापि बहुव्रीहिकार्यत्वात्तदेकदेशत्वाच्च समासान्तोदात्तत्वं पक्षे भवत्येव द्विमूर्धः । त्रिमूर्धः । द्वित्रिभ्यां किम् । कल्याणमूर्धा । बहुव्रीहौ किम् । द्वयोर्मूर्धा द्विमूर्धा ॥

After these two [dvi and tri], when these [pād, dat, mūrdhan] follow, [the bahuvrīhi] is optionally antodātta. dvipā́c cátuṣpāc caráthāya ['the two-footed, the four-footed, for moving']: in dvipā́t the final syllable is udātta. tripā́d ūrdhváḥ ['three-footed, upward']. dvidán. trimūrdhā́naṃ saptáraśmim ['the three-headed, seven-rayed']. [In the sūtra,] mūrdhan is the word mūrdha[n] without any samāsānta applied. Its purpose is this: the final udātta should come about even when there is no samāsānta. This very [form] is the jñāpaka that a samāsānta is non-obligatory. And even when the samāsānta is applied, the compound still has its final syllable udātta (samāsāntodāttatvam) in the alternative. This is because [the accent] is an operation on the bahuvrīhi, and [the samāsānta] is a part of it: dvimūrdháḥ, trimūrdháḥ. Why 'after dvi and tri'? kalyāṇamūrdhā. Why 'in a bahuvrīhi'? dvimūrdhā, 'the head of two' (dvayor mūrdhā).

Subodhinī

NSP p. 666–667

—द्वित्रिभ्याम्—पादिति कृताकारलोपो गृह्यते ददिति कृतददादेशो दन्तशब्दः ॥—आभ्यामिति । द्वित्रिभ्याम् ॥—द्विपादिति । द्वौ पादौ यस्येति द्विपात् । ‘संख्यासुपूर्वस्य’ इति पादशब्दस्याकारलोपः ॥—द्विदन्निति । ‘वयसि दन्तस्य दत्’ ॥—मूर्धन्नित्यकृतसमासान्त एव मूर्धन्शब्द इति । एतच्च मूर्धस्विति निर्देशादेवावसीयते । अन्यथा मूर्धेष्विति निर्देश्यं स्यात् । किमर्थं पुनरकृतसमासान्त एव निर्दिष्ट इत्यत आह—तस्येति । यद्यकृतसमासान्तस्योपादानं तर्हि यदा समासान्तः क्रियते तदा न प्राप्नोति तस्याशब्दान्तरत्वादित्यत आह—यदापीति । इह हि बहुव्रीहिः कार्यित्वेनोपात्तो न मूर्धन्शब्दः ॥—तदेकदेशत्वाच्चेति । तस्य बहुव्रीहेरेकदेशः समासान्तस्तस्य भावस्तत्त्वं तस्मादिति स एवार्थः । तदेकदेशित्वादिति पाठे तु स बहुव्रीहिरेकदेशी अवयवी यस्य स तदेकदेशी समासान्तस्तद्भावस्तत्त्वं तस्मादिति स एवार्थः । तदेवं बहुव्रीहेः कार्यत्वात्तदेकदेशत्वाच्च समासान्तस्येति । यदा समासान्तः क्रियते तदाप्ययं विधिर्भवत्येव ॥—द्विमूर्ध इति । ‘द्वित्रिभ्यां षमूर्धः’ इति षः ॥—कल्याणमूर्धेति । पूर्वपदप्रकृतिस्वर एवात्र भवति । कल्याणशब्दो ‘लघावन्ते’ इत्यादिना मध्योदात्तः ॥—सक्थं च । ‘बहुव्रीहौ सक्थ्यक्ष्णोः’ इति यजन्तः सक्थशब्दः उत्तरपदमन्तोदात्तं वा स्यात् स चेत् क्रशब्दान्तात्परो न भवति । चित्त्वान्नित्यमन्तोदात्तत्वे प्राप्तेऽयं विकल्पः ॥—गौरसक्थ इति । पक्षे पूर्वपदप्रकृतिस्वरः । ‘शुक्लगौरयोरादिः’ इति गौरस्याद्यन्तावुदात्तौ । तेनात्र त्रैस्वर्यम् ॥—श्लक्ष्णसक्थ इति । ‘कृत्यशूभ्यां क्स्नः’ ‘श्लिषेरच्चोपधायाः’ इति श्लक्ष्णशब्दोऽन्तोदात्तः ॥—षचश्चित्त्वादिति । एतेन चित्स्वरस्यापवादः । प्राप्तविभाषेयमिति दर्शयति—परादिश्छन्दसि—। परशब्देनात्र सक्थशब्द एव । तस्यैव पूर्वसूत्रे सन्निहितत्वात्तदाह—परस्य सक्थशब्दस्येति । ननु तर्हि परग्रहणमनर्थकं प्रकृतो हि सक्थशब्दोऽनुवर्तते । नैतदस्ति । बहुव्रीहेरपि प्रकृतत्वात्तस्याद्युदात्तत्वं शङ्क्येत । ‘विभाषोत्पुच्छ’—इत्यतो विभाषेति वर्तमाने बहुलग्रहणं बह्वर्थप्रदर्शनार्थम् । बहुलग्रहणस्यार्थं श्लोकेन दर्शयति —परादिश्चेति । उरुक्षयेति । उरूणां क्षयो निवास इति विग्रहः । ‘क्षयो निवासे’ इति क्षयशब्द आद्युदात्तः । ‘समासस्य’ इत्यन्तोदात्तं बाधित्वा कृदुत्तरपदप्रकृतिस्वरेणोत्तरपदाद्युदात्तत्वं प्राप्तं तत्थाथादिस्वरेण बाधितम् । अतो बाहुल-केनोत्तरपदाद्युदात्तत्वम् । एतच्च ‘क्षि निवासगत्योः’ इति धातोर्बाहुलकादधिकरणे ‘एरच्’ इति माधवेनोक्तम् । वस्तुतस्तु घप्रत्ययान्तः क्षयशब्द इति हरदत्तोक्तरीत्या थाथादिस्वरस्येहाप्राप्त्या कृदुत्तरपदप्रकृतिस्वरेणैव सिद्धम् । ‘परादिश्च’ इत्यस्यो-दाहरणं तु ‘चोदयित्री सूनृतानाम्’ इति बोध्यम् । ऊन परिहाणे । चुरादिष्वदन्तः णिच् क्विप् सुतरामूनयत्यप्रियमिति सूनृ तद्वतं च सूनृतम् । ‘अयस्मयादीनि’—इति भत्वान्नलोपो न ॥—मुष्टिहत्ययेति । मुष्ट्या हननं मुष्टिहत्या ‘हनस्त च’ इति सुवन्ते उपपदे क्यप् । कृदुत्तरपदप्रकृतिस्वरोऽत्र प्राप्तः ॥—त्रिचक्र इति । बहुव्रीहित्वात्पूर्वपदप्रकृतिस्वरः प्राप्तः ॥—विश्वायुरिति । विश्वमायुर्यस्मिन्निति बहुव्रीहिः । विश्वशब्दः कन्प्रत्ययान्तः पूर्वपदप्रकृतिस्वरेणाद्युदात्तः प्राप्तः ॥ इति स्वरसुबोधिन्यां समासस्वरप्रकरणम् ॥ तिङो—॥पचति गोत्रमिति । गोत्रं स्वकुलं पीडयतीत्यर्थः । एवं हि कुत्सा भवति । आभीक्ष्ण्ये उदाहरणमाह—पचतिपचति गोत्रमिति । अनेकार्थत्वात्पचिः करोत्यर्थे वर्तते । विवाहादौ गोत्रं पुनः पुनः सुखीकरोतित्यर्थः । ‘नित्यवीप्सयोः’ इति द्वित्वम् । ननु किं कुत्सनाभीक्ष्ण्यग्रहणं गोत्रादीनां पाठविशेषणम्, एतयोरर्थयोर्गोत्रादीनि भवन्ति । तानि च तिङः पराण्यनुदात्तानि भवन्ति, आहोस्विदनुदात्तविशेषणं तिङः पराणि गोत्रादीन्यनुदात्तानि भवन्त्येतयोरर्थयो-रिति । अस्मिन्विचारे निर्णयमाह—कुत्सनाभीक्ष्ण्यग्रहणमिति । अयं चार्थो योगविभागाल्लभ्यते । तिङो गोत्रादीनी-त्येको योगोऽनुदात्तविधानार्थः । कुत्सनाभीक्ष्ण्ययोरिति द्वितीयो-योगः गोत्रादीनीत्येव । परिभाषेयम् । इह शास्त्रे गोत्रादीनि कुत्सनाभीक्ष्ण्यविषयाण्येव ग्राह्याणि । तेन किं सिद्धं भवतीत्यत आह—तेनेति ॥—अन्यत्रापीति । ‘चनचिदिवगोत्रा-दितद्धिताम्रेडितेष्वगतेः’ इत्यत्र ॥—पचति पापमिति । पापमिति क्रियाविशेषणम् ॥—खनति गोत्रं समेत्य कूपमिति । गोत्रं कुलं समुदितं भूत्वा कूपं खनतीत्यर्थः ॥—तिङः—। अनुदात्तं सर्वमिति वर्तते तदाह—निहन्यत इति । सर्वानुदात्तो निघातं इति वैयाकरणानां व्यवहारः । अतिङ इति किम् । पचति भवति । एककर्तृका पचिक्रिया भवतीत्यर्थः । नन्वतिङ्ग्रहणं व्यर्थं ‘समानवाक्ये निघातयुष्मदस्मदादेशाः’ इत्युक्तत्वात् । एकस्मिंश्च वाक्ये तिङन्तद्वया-भावादिति चेत्सत्यम् । सूत्रकारेण समानवाक्याधिकारो न कृत इत्यतिङ्ग्रहणमकारि । भाष्ये तु अतिङ्ग्रहणं प्रत्याख्या-तम्

translator notes

commentary Subodhinī (sk.3931.s1): in the sūtra, pād is pāda with its a deleted, and dat is danta with dat substituted. ābhyām = dvitribhyām. In dvipāt the a of pāda is deleted by saṃkhyāsupūrvasya (SK 879). dvidat takes its dat from vayasi dantasya datṛ (SK 880). Followed in sutra_en.
commentary Subodhinī on 'mūrdhann ity akṛtasamāsānta eva': this is known from the form in the sūtra itself (NSP p. 656, scan page-0666, reads 'mūrdhasv iti nirdeśāt'). Otherwise the sūtra would have had to say 'mūrdheṣu'. On 'yadāpi': here the bahuvrīhi is taken as the thing operated on (kāryin), not the word mūrdhan. So the rule still applies when the samāsānta has been added. 'tadekadeśatvāt' means that the samāsānta is a part of that bahuvrīhi. The commentator reports a reading 'tadekadeśitvāt' with the same sense. In dvimūrdha, ṣa comes by dvitribhyāṃ ṣa mūrdhnaḥ (SK 854). In kalyāṇamūrdhā only the original accent of the prior member applies, and kalyāṇa is madhyodātta by laghāvante (phiṭ 42). Followed: 'the bahuvrīhi' as the subject, and the reading of the samāsānta sentence.
translator 'samāsāntodāttatvam' can be split samāsa-anta-udāttatva ('the compound's final being udātta'), which the English follows, or read as 'the udātta of the [form with the] samāsānta'. Both come to the same result: dvimūrdháḥ, trimūrdháḥ with the final udātta in the alternative. 'vā' is carried as vibhāṣā from SK 3930 on the Subodhinī's statement at SK 3933 ('vibhāṣotpucche ity ato vibhāṣeti vartamāne').
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The mantras are read from our accented copies. In dvipāc catuṣpāc carathāya, dvi and the second ca carry the anudātta sign, and tu and thā the svarita sign. So pā, the first ca and ra are udātta. In tripād ūrdhvaḥ, tri and dū carry the anudātta sign, so pā and rdhvaḥ are udātta. In trimūrdhānaṃ, tri and mū carry the anudātta sign and naṃ the svarita sign, so dhā is udātta. In saptaraśmim, the print's svarita on ra (see the textual note) leaves pta udātta. dvidán, dvimūrdháḥ and trimūrdháḥ have no accented copies. They are marked with the final udātta that the rule prescribes. The counter-examples are left unmarked.
textual Ours reads 'pareśveśv antodāttaḥ'. The print has 'pareṣv eṣv antodāttaḥ' (NSP p. 656, scan page-0666; collation batch23, class A), and so does Wikisource. The English follows the print. In the accented copy of saptaraśmim, the print seems to have a svarita stroke over ra that ours lacks (collation batch23, accent table). The English follows the print.
textual Witness variants in the Subodhinī's lemmas (V, no action): 'mūrdhanśabdaḥ' where ours and the print read 'mūrdhaśabdaḥ', and 'yadāpi' where they read 'yadyapi ca'. sk.3931.s1 is long. After this sūtra it carries the Subodhinī on SK 3932 ('sakthaṃ ca' … 'ṣacaś citvād iti') and on SK 3933 ('parādiś chandasi' … 'viśvāyur iti'), then the colophon 'iti svarasubodhinyāṃ samāsasvaraprakaraṇam', then SK 3934 ('tiṅo—' … 'khanati gotraṃ sametya kūpam iti') and SK 3935 ('tiṅaḥ—' … 'atiṅgrahaṇaṃ pratyākhyātam'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3932 · A 6.2.198V

सक्थं चाक्रान्तात् ॥ ३९३२ ॥

sakthaṃ cākrāntāt

sakthaṃ cākrāntāt — And saktha, when it does not follow [a word] ending in kra (akrāntāt), [optionally (vibhāṣā, carried forward, anuvṛtti, from SK 3930)] [has its final syllable (antaḥ, adhikāra from SK 3877) udātta].

Rule. saktha "thigh" optionally has its final syllable udātta, provided it does not follow a word ending in kra. Here saktha is the stem with the samāsānta ṣac (SK 852), as the Subodhinī says.

Example.

gaurasaktháḥ "white-thighed": in this option the udātta is on tháḥ.

ślakṣṇasaktháḥ "smooth-thighed": likewise on tháḥ.

In the other option, says the Subodhinī, gaura keeps its own accent. gaura has both its first and last syllables udātta (phiṭ 13). So the compound then has three accents.

Applies when / blocked by. Why "not after a word ending in kra"? cakrasaktháḥ. Here the final is udātta obligatorily, because ṣac is cit (SK 3710). So this rule is a prāptavibhāṣā: an option on an accent that would come anyway.

Watch out. The printed text of Bhaṭṭoji's counter-question has ākrāntāt kim?. The sūtra is ca + akrāntāt, so the grammar requires akrāntāt: that is the word asked about.

Siddhānta-kaumudī

गौरसक्थः । श्लक्ष्णसक्थः । आक्रान्तात्किम् । चक्रसक्थः । समासान्तस्य पचश्चित्त्वान्नित्यमेवान्तोदात्तत्वं भवति ॥

gaurasaktháḥ, ślakṣṇasaktháḥ. Why 'when it does not follow [a word] ending in kra'? cakrasaktháḥ: here the final syllable is udātta obligatorily, because the samāsānta ṣac is cit.

translator notes

commentary Subodhinī (in sk.3931.s1, from 'sakthaṃ ca'): saktha here is the form ending in ṣac by bahuvrīhau sakthyakṣṇoḥ svāṅgāt ṣac (SK 852). As uttarapada it is optionally antodātta, provided it does not follow a word ending in kra. Since its being cit would make the final udātta obligatory, this rule gives an option. Followed: 'optionally' in sutra_en.
commentary Subodhinī on the examples: in the other alternative gaurasaktha takes the original accent of its prior member, and gaura has its first and last syllables udātta by śuklagaurayor ādiḥ (phiṭ 13), so the word has three accents (traisvaryam). ślakṣṇa is antodātta by uṇādi rules (OCR 'kṛtyaśūbhyāṃ klaḥ', 'chiṣer accopadhāyāḥ'). On 'ṣacaś cittvāt' it says that this sentence shows the rule to be an exception to the cit accent (citaḥ, SK 3710) and an option on something already due (prāptavibhāṣā). Followed: the last sentence is rendered as what holds in the counter-example cakrasaktha, where the cit accent applies without option.
translator Accent convention: udātta acute, anudātta unmarked. No accented copies. gaurasaktháḥ and ślakṣṇasaktháḥ are marked for the final-udātta alternative this rule allows. cakrasaktháḥ is marked with the final udātta that Bhaṭṭoji says it takes obligatorily by the cit accent of ṣac.
textual Ours reads 'pacaś cittvāt'. The samāsānta is ṣac (SK 852), and Wikisource reads 'ṣacaś cittvāt'. The Subodhinī's own lemma on the same page of the print reads 'ṣacaś cittvād iti' (our OCR 'ṣaccaś cittvād iti'). The print's mūla is unclear between ṣ and p (NSP p. 656, scan page-0666; collation batch23, class C). The English follows ṣac. The counter-question reads 'ākrāntāt kim?' in ours, the print and Wikisource. The sūtra is ca + akrāntāt, so the pratīka should be 'akrāntāt' (collation batch23, class B). The English follows the sūtra.
textual This unit has no s-block. Its Subodhinī is in sk.3931.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3933 · A 6.2.199V

परादिश्छन्दसि बहुलम् ॥ ३९३३ ॥

parādiśchandasi bahulam

parādiś chandasi bahulam — In the Veda (chandasi), the first [syllable] of the following [member] (parādiḥ) [, namely of saktha (carried forward, anuvṛtti, from SK 3932),] is variously (bahulam) [udātta].

Rule. In the Veda, the first syllable of the following member, saktha, is variously (bahulam) udātta. The Subodhinī explains why the sūtra says "following" at all. The bahuvrīhi is also in context, and one might think the bahuvrīhi's first syllable is meant.

Example. ajisáktham ālabheta: the udātta is on sák, the first syllable of saktha.

Applies when / blocked by. A vārttika in verse explains bahulam. A vārttika is a supplementary statement to a sūtra. It says: the first of the later member (parādi), the last of the later member (parānta), and the last of the earlier member (pūrvānta) are seen as udātta. So is the first of the earlier member (pūrvādi). Hence there is interchange (vyatyaya), and the sūtra says bahulam. Bhaṭṭoji's examples:

parādi: tuvijātā́ urukṣáyā "of mighty birth, of wide dwelling". The udātta syllables are tā́ and kṣá; kṣá is the first syllable of kṣaya.
parānta: ní yéna muṣṭihatyáyā "by which, with fist-blows". The udātta syllables are ní, yé and tyá; tyá is the final of the stem muṣṭihatyā.
parānta: yás tricakráḥ "who, three-wheeled". The udātta syllables are yás and kráḥ, the final of cakra.
pūrvānta: viśvā́yur dhehi "grant full life". The udātta is on śvā́: the final of viśva, merged with the ā of āyus.

Watch out. The Subodhinī questions the first example. It argues that urukṣaya is really a case of bāhulaka (variable application) of other rules. It gives codayitrī sūnṛtānām as the true example of parādi.

With this sūtra Bhaṭṭoji closes the accents of compounds (samāsasvarāḥ).

Siddhānta-kaumudī

छन्दसि परस्य सक्थशब्दस्यादिरुदात्तो वा । अजिसक्थमालभेत । अत्र वार्तिकम् ।

In the Veda, the first [syllable] of the following word saktha is optionally udātta: ajisáktham ālabheta. On this there is a vārttika:

vārttika

परादिश्च परान्तश्च पूर्वान्तश्चापि दृश्यते

(vārttika) 'The first [syllable] of the following [member] (parādi), the final of the following [member] (parānta), and the final of the prior [member] (pūrvānta) are also seen [as udātta];

(वार्तिकम्) ॥ पूर्वादयश्च दृश्यन्ते व्यत्ययो बहुलं ततः ॥ इति परादिः । तुविजाता उरुक्षया (तु॒वि॒जा॒ता उ॑रु॒क्षया॑) । परान्तः । नि येन मुष्टिहत्यया (नि येन॑ मुष्टिह॒त्यया॑) । यस्त्रिचक्रः (यस्त्रि॑च॒क्रः) । पूर्वान्तः । विश्वायुर्धेहि (वि॒श्वायु॑र्धेहि) ॥ इति समासस्वराः ॥

[vārttika, continued:] and [cases of] the first [syllable] of the prior [member] (pūrvādi) are seen. Hence there is interchange (vyatyaya), [and so the sūtra says] bahulam.' Thus. parādi: tuvijātā́ urukṣáyā ['of mighty birth, of wide dwelling'], where kṣa, the first syllable of kṣaya, is udātta. parānta: ní yéna muṣṭihatyáyā ['by which, with fist-blows …'], where the stem-final of muṣṭihatyā is udātta. yás tricakráḥ ['who, three-wheeled'], where kra, the final syllable of cakra, is udātta. pūrvānta: viśvā́yur dhehi ['grant full life'], where the final of viśva, merged into the ā, is udātta. [Here end] the accents of compounds (samāsasvarāḥ).

translator notes

commentary Subodhinī (in sk.3931.s1, from 'parādiś chandasi'): 'para' here means only the word saktha, since it is near at hand in the preceding sūtra, and that is why Bhaṭṭoji says 'parasya sakthaśabdasya'. Objection: then the word para is useless, since saktha is carried forward anyway. Answer: no, because the bahuvrīhi is also in context, and one might suspect that it is the bahuvrīhi's first syllable that becomes udātta. vibhāṣā continues from vibhāṣotpucche (SK 3930), and the word bahulam is there to show that many results are meant. The śloka shows what bahulam means. Followed: saktha in sutra_en, and 'so the sūtra says bahulam' in k3.
commentary Subodhinī on the examples. urukṣaya = 'urūṇāṃ kṣayo nivāsaḥ', and kṣaya is ādyudātta by kṣayo nivāse (SK 3689). The accent of the kṛt uttarapada (SK 3873) would set aside samāsasya (SK 3734) and make the uttarapada ādyudātta, but the thāthādi accent (SK 3878) blocks that, so the uttarapada is ādyudātta here by bāhulaka. Mādhava derives kṣaya from kṣi with ac by erac (SK 3231), added by bāhulaka in the sense of the locus. In fact, on Haradatta's view, kṣaya ends in gha, the thāthādi accent does not apply, and the form follows from the kṛt-uttarapada accent alone. The real example of 'parādiś ca' is 'codayitrī sūnṛtānām'. In muṣṭihatyā, kyap comes by hanas ta ca (SK 2856) with a sup-final upapada, and the kṛt-uttarapada accent would have applied. tricakra is a bahuvrīhi, so the original accent of the prior member would have applied. In viśvāyus (viśvam āyur yasmin), viśva is ādyudātta, and the original accent of the prior member would have made the compound ādyudātta. Recorded: the English keeps Bhaṭṭoji's urukṣayā under parādi.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The mantras are read from our accented copies. In tuvijātā urukṣayā, tu, vi, jā and ru carry the anudātta sign, and u and yā the svarita sign, so tā and kṣa are udātta. In ni yena muṣṭihatyayā, na and yā carry the svarita sign and ha the anudātta sign, so ni, ye and tya are udātta. In yas tricakraḥ, tri carries the svarita sign and ca the anudātta sign, so yas and kraḥ are udātta. In viśvāyur dhehi, vi carries the anudātta sign and yu the svarita sign, so śvā is udātta. ajisáktham has no accented copy. It is marked for the parādi alternative that Bhaṭṭoji gives. The glosses in brackets render only the words quoted.
textual The print sets the whole śloka 'parādiś ca … vyatyayo bahulaṃ tataḥ' as one vārttika under a single sign (NSP p. 657, scan page-0667; collation batch23, class M), and Wikisource numbers both lines together (vā 3868–69). Ours ends the vārttika block after the first half and puts the second half at the head of the prose block k3, prefixed by the editorial tag '(vārttikam)'. The English labels the second half as the continuation of the vārttika.
textual This unit has no s-block. Its Subodhinī is in sk.3931.s1, which follows it with the colophon 'iti svarasubodhinyāṃ samāsasvaraprakaraṇam'. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0120 gives only the kaumudī mūla here.

SK 3934 · A 8.1.27V

तिङो गोत्रादीनि कुत्सनाभीक्ष्ण्ययोः ॥ ३९३४ ॥

tiṅo gotrādīni kutsanābhīkṣṇyayoḥ

tiṅo gotrādīni kutsanābhīkṣṇyayoḥ — After a [pada (padāt, adhikāra from SK 402)] ending in tiṅ, gotra and the rest (gotrādi) [are wholly anudātta, not at the beginning of a pāda (anudāttaṃ sarvam apādādau, adhikāra from SK 403)] in [the senses of] contempt (kutsana) and repetition (ābhīkṣṇya).

Rule. After a pada ending in a verb-ending, gotra "family" and the other words of its list (gotrādi) are wholly anudātta. This holds in two senses: contempt (kutsana) and repetition (ābhīkṣṇya).

Example.

pacati gotram "he torments his family" (contempt). The Subodhinī glosses: he torments his own family.

pacatipacati gotram (repetition). The verb is doubled by SK 2140. The Subodhinī: at a wedding, "he makes the family happy again and again".

In both, gotram is wholly anudātta. Likewise pravacana, prahasana, prakathana, pratyāyana and the rest.

Applies when / blocked by. Why "gotra and the rest"? pacati pāpam "he cooks badly": pāpa is not in the list. Why "in contempt and repetition"? khanati gotraṃ sametya kūpam "the family, having come together, digs a well": neither sense is present.

Watch out. Bhaṭṭoji: the two senses qualify the list itself (pāṭhaviśeṣaṇa). So wherever the gotrādi list is named elsewhere, it counts only in these senses. SK 3964 is such a place. The Subodhinī gets this by splitting the rule in two (yogavibhāga). "tiṅo gotrādīni" gives the anudātta. "kutsanābhīkṣṇyayoḥ" then acts as a paribhāṣā, a rule about how other rules are read.

Siddhānta-kaumudī

तिङन्तात्पदाद्गोत्रादीन्यनुदात्तान्येतयोः । पचति गोत्रम् । पचतिपचति गोत्रम् । एवं प्रवचनप्रहसनप्रकथनप्रत्यायनादयः । कुत्सनाभीक्ष्ण्यग्रहणं पाठविशेषणम् । तेनान्यत्रापि गोत्रादिग्रहणे कुत्सनादावेव कार्यं ज्ञेयम् । गोत्रादीनि किम् । पचति पापम् । कुत्सेति किम् । खनति गोत्रम् । समेत्य कूपम् ॥

[Accents of tiṅ-final words (tiṅantasvarāḥ).] After a pada ending in tiṅ, gotra and the rest are anudātta in these two senses. pacati gotram [contempt]; pacatipacati gotram [repetition]. Likewise pravacana, prahasana, prakathana, pratyāyana and the rest. The mention of contempt and repetition qualifies the recited list (pāṭhaviśeṣaṇa). So elsewhere too, wherever gotra and the rest are mentioned, the operation is to be understood only in contempt and the like. Why 'gotra and the rest'? pacati pāpam ['he cooks badly']. Why 'in contempt [and repetition]'? khanati gotraṃ sametya kūpam ['the clan, having come together, digs a well'].

translator notes

commentary Subodhinī (in sk.3931.s1, from 'tiṅo—'): in pacati gotram the sense is 'he torments his own family', which is how contempt arises. In the repetition example, pacatipacati gotram, paci has the sense of 'making', since roots have many meanings: at a wedding and the like 'he makes the family happy again and again'. The doubling is by nityavīpsayoḥ (SK 2140). Followed: the bracketed labels [contempt] and [repetition].
commentary Subodhinī on 'kutsanābhīkṣṇyagrahaṇam': it asks whether the mention of contempt and repetition qualifies the list, so that gotra and the rest belong to it only in these two senses and are anudātta after a tiṅ, or qualifies the anudātta, so that after a tiṅ they are anudātta only in these two senses. Bhaṭṭoji decides for the first, and this is obtained by splitting the rule (yogavibhāga). 'tiṅo gotrādīni' is one rule, which prescribes the anudātta. 'kutsanābhīkṣṇyayoḥ' is a second rule, with 'gotrādīni' understood (ity eva), and it is a paribhāṣā: in this śāstra, gotra and the rest are to be taken only within contempt and repetition. 'anyatrāpi' refers to canacidivagotrāditaddhitāmreḍiteṣv agateḥ (SK 3964). pāpam in pacati pāpam qualifies the action (kriyāviśeṣaṇa). Followed: 'qualifies the recited list'; 'he cooks badly'.
commentary Subodhinī takes 'khanati gotraṃ sametya kūpam' as one example under one lemma: 'the family, having come together, digs a well' (gotraṃ kulaṃ samuditaṃ bhūtvā kūpaṃ khanati). Ours and the print (NSP p. 657, scan page-0667) put a daṇḍa after gotram. Followed: the English renders a single sentence.
translator Bhaṭṭoji's gloss supplies 'padāt' ('tiṅantāt padāt') and 'anudāttāni'. Identifying the source rules as padāt (SK 402) and anudāttaṃ sarvam apādādau (SK 403) is the translator's. The Subodhinī states 'anudāttaṃ sarvam iti vartate' at SK 3935. SK 403 is an adhikāra, and its condition apādādau ('not at the beginning of a pāda') is carried with it in the bracket. No accented copies: gotra and the other listed words are wholly anudātta, so no acute is marked on them.
textual The print has the section heading 'tiṅantasvarāḥ 73' above this sūtra (NSP p. 657, scan page-0667). Ours lacks it, and it is not in the collation report. It is supplied in brackets at the head of the block. Wikisource uttara-4/0121 has no such heading. No Bālamanoramā: our BM layer is empty, and Wikisource gives only the kaumudī mūla here.

SK 3935 · A 8.1.28V

तिङ्ङतिङः ॥ ३९३५ ॥

tiṅṅatiṅaḥ

tiṅṅ atiṅaḥ — A [pada] ending in tiṅ, after a [pada (padāt, adhikāra from SK 402)] not ending in tiṅ, [is wholly anudātta, not at the beginning of a pāda (anudāttaṃ sarvam apādādau, adhikāra from SK 403)].

Rule. A tiṅanta that follows a pada not ending in tiṅ is wholly anudātta. Bhaṭṭoji says it "is struck down" (nihanyate). The Subodhinī: nighāta is the grammarians' usual name for being wholly anudātta.

Example. agním īḷe "I praise Agni". The udātta is on gní. īḷe follows agnim, which is not a verb, so īḷe is nighāta. Its ī is only a dependent svarita.

Applies when / blocked by. This is the rule that SK 3936–3973 hold back, case by case. The Subodhinī adds that the Bhāṣya (the great commentary on Pāṇini's sūtras) rejects the word atiṅ "not ending in tiṅ" as unnecessary.

Watch out. "Wholly anudātta" holds only away from the start of a verse-quarter (SK 403). A verb that opens a pāda keeps its accent.

Siddhānta-kaumudī

अतिङन्तात्पदात्परं तिङन्तं निहन्यते । अग्निमीळे (अ॒ग्निमी॑ळे) ॥

A tiṅ-final [form] after a pada not ending in tiṅ is made unaccented (nihanyate): agním īḷe ['I praise Agni'], where īḷe is wholly anudātta.

translator notes

commentary Subodhinī (in sk.3931.s1, from 'tiṅaḥ—'): 'anudāttaṃ sarvam' is carried forward, and Bhaṭṭoji expresses this with 'nihanyate'. Among grammarians, nighāta is the usual name for being wholly anudātta. Followed: sutra_en and 'made unaccented'.
commentary Subodhinī on atiṅaḥ. Counter-example: pacati bhavati, 'the action of cooking, with a single agent, takes place'. Objection: the word atiṅ is useless, because of 'samānavākye nighātayuṣmadasmadādeśāḥ' and because one sentence never has two tiṅ-final forms. Answer: true, but Pāṇini made no adhikāra 'in the same sentence', so he included atiṅ. The Bhāṣya, however, rejects the word atiṅ. Recorded: Bhaṭṭoji gives no counter-example.
translator Accent convention: udātta acute, anudātta unmarked. agním īḷe is read from our accented copy: a carries the anudātta sign and mī the svarita sign, so gni is udātta. The svarita on mī is dependent, and ḷe is unmarked. The source rules named in sutra_en (SK 402, 403) are the translator's identification. That 'anudāttaṃ sarvam' continues here is the Subodhinī's ('vartate'); it continues as the adhikāra of SK 403, and its condition apādādau ('not at the beginning of a pāda') is carried with it.
textual This unit has no s-block. Its Subodhinī is near the end of sk.3931.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 gives only the kaumudī mūla here.

SK 3936 · A 8.1.29V

न लुट् ॥ ३९३६ ॥

na luṭ

na luṭ — [A pada ending in tiṅ (tiṅ, carried forward, anuvṛtti, from SK 3935)] in luṭ is not [made wholly anudātta after a pada not ending in tiṅ (atiṅaḥ, from SK 3935)].

Rule. A tiṅanta in luṭ, the periphrastic future, is not made wholly anudātta. The Subodhinī: "the prohibitions begin here." From here to SK 3973 the rules mostly name cases where SK 3935 does not apply; SK 3944–3945 work the other way.

Example.

śvaḥ kartā́ "he will do it tomorrow": the udātta is on tā́.

śvaḥ kartā́rau "the two will do it tomorrow": the udātta is again on tā́.

Applies when / blocked by. The Subodhinī explains each form.

In the dual, the ending after tās is anudātta, so tās keeps the udātta: kartā́rau.
In the singular, the ṭi of tās (its last vowel with what follows) is lost before ḍā. Then ḍā becomes udātta by "the accent that follows the loss of an udātta" (presumably SK 3651).

Watch out. śvaḥ is left unmarked because its accent is not discussed. Unmarked does not mean anudātta there.

Siddhānta-kaumudī

लुडन्तं न निहन्यते । श्वःकर्ता । श्वःकर्तारौ ॥

A [form] ending in luṭ is not made unaccented: śvaḥ kartā́ ['he will do (it) tomorrow'], śvaḥ kartā́rau ['the two will do (it) tomorrow']. In both, tā is udātta.

Subodhinī

NSP p. 667–668

—न लुट् । इत आरभ्य निषेधसूत्राणि ॥—श्वःकर्ता । श्वःकर्ताराविति । तासेः परस्य लसार्वधातुकस्यानु-दात्तत्वे कृते तासिरुदात्तः । एकवचने टिलोपे कृते उदात्तनिवृत्तिस्वरेण डा उदात्तः ॥—निपातैः—। यदित्यादीनां यत्रेत्यन्तानां द्वन्द्वे तृतीयायाः सौत्रो लुक्, न तु युक्तशब्देन समासः । निपातैरिति विशेषणस्यानन्वयापत्तेस्तदाह—एतैर्निपातैरिति । यद् यदि हन्त कुवित् नेत् चेत् चण् कच्चित् यत्र एतैरित्यर्थः । ‘यद्यदार्थे च हेतौ च विचारे यदि चेचणः । हन्त हर्षेऽनुकम्पायां वाक्यारभविषादयोः । कच्चित्प्रश्ने नेत् निषेधे प्रशंसायां कुवित्स्मृतम् । यत्रेत्याधारे तत्र मूले कुविदुदाहृतः’ । अन्येप्यूह्याः । तत्रग्रहणं साक्षात्संबन्धप्रतिपादनार्थम् ॥—यदग्ने स्यामिति । अस्तेर्लिङि अम् ॥—चकृमा कच्चिदिति । चकृमेति लिट् । प्रत्ययस्वरेणान्तोदात्तम् । कच्चिदयं निपातसमुदायः । पदकाले कत् चिदिति विच्छिद्य पाठात् । निपातैः किम् । यत्कूजति शकटम् । एतीति यत् । इणः शतरि रूपम् ‘इणो यण्’ इति यण् । ननु प्रतिपदोक्तत्वात् यदादिभिः साहचर्याच्च निपातस्यैव यच्छब्दस्य ग्रहणं स्यादिति चेत्सत्यम् । एतदेव ज्ञापयति अस्मिन्प्रक-रणे नेदमुभयं व्यवस्थापकमिति । तेन ‘यावद्यथाभ्याम्’ इत्यत्र ‘यत्तदेतेभ्यः परिमाणे वतुप्’ इति व्युत्पादितस्यापि लाक्षणिकसंनिपातस्यापि ग्रहणं भवति । ‘यावत् स्तोतृभ्योऽरदो गृणानाः’ इति । अत्रारद इत्यट्स्वरेणाद्युदात्तम् । युक्तग्रहणं किम् । अन्यान्विते मा भूत् । ‘यत्र क्व च ते मनो दक्षं दधत उत्तरम्’ इह यत्रेत्यस्योत्तरमित्यनेन साक्षात्संवन्धः । दध धारणे । अनुदात्तेत्

translator notes

commentary Subodhinī (sk.3936.s1): the prohibitions begin with this sūtra. In kartārau, the lasārvadhātuka ending after tās is made anudātta, so tās keeps the udātta. In the singular, ṭi is deleted before ḍā, and ḍā becomes udātta by the accent that follows the loss of an udātta (udāttanivṛttisvara). Followed in the accent marks.
translator Accent convention: udātta acute, anudātta unmarked. No accented copies. The udātta on tā follows the Subodhinī. Identifying the Subodhinī's udāttanivṛttisvara with anudāttasya ca yatrodāttalopaḥ (SK 3651) is the translator's; the Subodhinī names no sūtra. śvaḥ is left unmarked, since its accent is not discussed; here 'unmarked' does not claim that śvaḥ is anudātta. Ours and the print write śvaḥkartā as one word; the English separates the words. The sources of the bracketed anuvṛtti are the translator's identification from Bhaṭṭoji's gloss 'na nihanyate'.
textual Wikisource uttara-4/0121 has only 'śvaḥ kartā'. Ours and the print (NSP p. 657, scan page-0667) also give śvaḥkartārau (witness variant, no action). After its gloss on this sūtra, sk.3936.s1 carries the Subodhinī on SK 3937 ('nipātaiḥ—' … 'anudāttet'). No Bālamanoramā: our BM layer is empty, and Wikisource gives only the kaumudī mūla here.

SK 3937 · A 8.1.30V

निपातैर्यद्यदिहन्तकुविन्नेच्चेच्चण्कच्चिद्यत्रयुक्तम् ॥ ३९३७ ॥

nipātairyadyadihantakuvinnecceccaṇkaccidyatrayuktam

nipātair yad-yadi-hanta-kuvin-nec-cec-caṇ-kaccid-yatra-yuktam — [A tiṅanta (tiṅ, anuvṛtti from SK 3935)] connected with the particles (nipāta) yad, yadi, hanta, kuvit, net, cet, caṇ, kaccit and yatra [is not (na, anuvṛtti from SK 3936) made anudātta].

Rule. A tiṅanta connected with the particles yad, yadi, hanta, kuvit, net, cet, caṇ, kaccit or yatra is not made anudātta.

Example.

yád agne syā́m aháṃ tvám "if, Agni, I were you": syā́m keeps its udātta on syā́.

yúvā yádī kṛtháḥ: kṛtháḥ keeps its udātta on thá.

kuvíd aṅgá ā́san: ā́san keeps its udātta on ā́.

ácittibhiś cakṛmā́ kác cit "whatever we have done through thoughtlessness": cakṛmā́ keeps its udātta on mā́. The Subodhinī: cakṛma is antodātta by the affix accent, and kac cit is two particles.

putrā́so yátra pitáro bhávanti "where the sons become fathers": bhávanti keeps its udātta on bhá.

Applies when / blocked by. The Subodhinī: yukta means direct connection. In yatra kva ca te mano dakṣaṃ dadhata uttaram, yatra goes directly with uttaram, so the rule does not apply to the verb.

Watch out. The Subodhinī asks why the sūtra says "particles" (nipātaiḥ). In yat kūjati śakaṭam "the cart, going, creaks", yat is the participle of i "to go", not the particle. The Subodhinī says the word also proves something larger. In this section neither the "specifically named" form nor association with neighbouring words decides which word is meant. That is why the derived yāvat (with the affix vatup) is also taken at SK 3943.

Siddhānta-kaumudī

एतैर्निपातैर्युक्तं न निहन्यते । यदग्ने स्यामहं त्वम् (यद॑ग्ने॒ स्याम॒हं त्वम्) । युवा यदीकृथः (युवा॒ यदी॑कृ॒थः) । कुविदङ्ग आसन् (कु॒विद॒ङ्ग आस॑न्) । अचित्तिभिश्चकृमा कच्चित् (अचि॑त्तिभिश्चकृ॒मा कच्चि॑त्) । पुत्रासो यत्र पितरो भवन्ति (पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भव॑न्ति) ॥

[A tiṅanta] connected with these particles is not made anudātta (na nihanyate). yád agne syā́m aháṃ tvám ['if, Agni, I were you']; yúvā yádī kṛtháḥ; kuvíd aṅgá ā́san; ácittibhiś cakṛmā́ kác cit ['whatever we have done through thoughtlessness']; putrā́so yátra pitáro bhávanti ['where the sons become fathers'].

translator notes

commentary Subodhinī (printed in sk.3936.s1, from '—nipātaiḥ—'): yad … yatra form a dvandva whose third-case ending is dropped by a luk peculiar to the sūtra (sautra); it is not compounded with yukta, since then nipātaiḥ would have nothing to qualify. Hence Bhaṭṭoji's gloss 'etair nipātaiḥ', 'with these particles: yad, yadi, hanta, kuvit, net, cet, caṇ, kaccit, yatra'. Followed: the particles are rendered as a list governed by 'connected with'.
commentary Subodhinī quotes a verse on the senses of the particles: yad in the sense of yadā and of a reason; yadi, cet and caṇ in deliberation; hanta in joy, compassion, the opening of a sentence and dejection; kaccit in a question; net in prohibition; kuvit in praise; yatra for a locus. Others are to be inferred. Recorded.
commentary Subodhinī: the word yukta is there to convey direct (sākṣāt) connection, so that the rule does not apply where the particle is construed with something else: in yatra kva ca te mano dakṣaṃ dadhata uttaram, yatra is directly connected with uttaram. Why nipātaiḥ? yat kūjati śakaṭam, where yat is the participle of i (śatṛ, yaṇ by iṇo yaṇ). It answers the objection that pratipadokta and association (sāhacarya) would already have restricted yad to the particle: the word nipātaiḥ shows (jñāpayati) that neither principle decides anything in this section, so that in yāvadyathābhyām (SK 3943) the derived yāvat (vatup by yattadetebhyaḥ parimāṇe vatup) is also taken, as in yāvat stotṛbhyo 'rado gṛṇānāḥ, where árada is ādyudātta by the accent of the aṭ augment. Recorded; 'connected with' is kept close to yukta.
commentary Subodhinī on the examples: syām is the liṅ of as with am; cakṛma is liṭ, antodātta by the affix accent (pratyayasvara); kaccit is a group of particles, since the padapāṭha reads it divided, kat cit. Followed in the accent marking (syā́m, cakṛmā́, kác cit as two words).
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. The marks are read from our accented copies, which agree with the print (scan page-0667: bar under vā of yuvā, stroke over dī of yadī, bar under kṛ). In each example the tiṅanta keeps its own udātta after the particle: syā́m (after yád), kṛtháḥ (after yádī), ā́san (after kuvít), cakṛmā́ (before kác cit, with which it is connected), bhávanti (after yátra). agne, being an āmantrita (sambuddhi) after a pada, is wholly anudātta. In yúvā the marks put the udātta on yu; that is how the copy is marked, not a reading checked against a Saṃhitā.
translator The anuvṛtti of tiṅ from tiṅṅatiṅaḥ (SK 3935) and of na from na luṭ (SK 3936) is the translator's identification. Bhaṭṭoji's 'na nihanyate' supplies the negation, and the Subodhinī on SK 3936 says that the prohibition rules begin there ('ita ārabhya niṣedhasūtrāṇi').
textual No Subodhinī block of its own: its Subodhinī is the tail of sk.3936.s1 (from '—nipātaiḥ—' through 'dadha dhāraṇe. anudāttet', NSP pp. 657–658, scans page-0667/0668). The print's commentary on this sūtra also ends at 'anudāttet', so nothing is missing. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla. Ours agrees with the print (collation batch23, clean; scan page-0667 read).

SK 3938 · A 8.1.31V

नह प्रत्यारम्भे ॥ ३९३८ ॥

naha pratyārambhe

naha pratyārambhe — [A tiṅanta (anuvṛtti from SK 3935)] [connected with (yuktam, anuvṛtti from SK 3937)] naha [is not (na, anuvṛtti from SK 3936) made anudātta] when there is a pratyārambha (a beginning joined with a prohibition).

Rule. A tiṅanta connected with naha is not anudātta when there is a pratyārambha. Bhaṭṭoji: a pratyārambha is a beginning joined with a prohibition.

Example. naha bhokṣyáse "you shall not eat at all!". The udātta is on kṣyá, the future suffix sya. The Subodhinī: the ending se is anudātta after a suffix taught with final a (SK 3730). It also gives the scene. Someone was told "eat!", then forbidden again and again in anger or mockery. When he asks "will I get to eat?", this is the answer.

Applies when / blocked by. Why "in a pratyārambha"? naha vai tásmiṃl loké dákṣiṇam icchanti. Here icchanti is nighāta by SK 3935. The Subodhinī gives the accents of the other words: tásmin first-syllable udātta, loké final udātta, dákṣiṇam first-syllable udātta (phiṭ 29).

Siddhānta-kaumudī

नहेत्यनेन युक्तं तिङन्तं नानुदात्तम् । प्रतिषेधयुक्त आरम्भः प्रत्यारम्भः । नह भोक्ष्यसे । प्रत्यारम्भे किम् । नह वैतस्मिंल्लोके दक्षिणमिच्छन्ति ॥

A tiṅanta connected with naha is not anudātta. A beginning (ārambha) joined with a prohibition (pratiṣedha) is a pratyārambha. naha bhokṣyáse ['you shall not eat at all!']. Why 'when there is a pratyārambha'? naha vai tásmiṃl loké dákṣiṇam icchanti [here icchanti is anudātta].

Subodhinī

NSP p. 668

—नह प्रत्या— नहशब्दो निपातसमुदायो निषेधे वर्तते ॥—नह भोक्ष्यस इति । अदुपदेशात्परत्वात्स इत्यस्य निघातः । स्यप्रत्ययस्वरेण मध्योदात्तं पदम् । पूर्वं भुङ्क्ष्वेत्युक्ते पुनः क्रोधेनापहासेन वा पुनः पुनः प्रतिषेध उक्ते पृच्छति भोजनं करिष्यति स एवमुच्यते ॥—नह वैतस्मिन्निन्नि— तस्मिन्शब्दः फिट्स्वरेणाद्युदात्तः । लोकशब्दः पचाद्यजन्तत्वादन्तोदात्तः । दक्षिणशब्दः ‘स्वाङ्गशिटामदन्तानाम्’ पाठ शिट्त्वादाद्युदात्तः

translator notes

commentary Subodhinī: naha is a group of particles (nipātasamudāya) used in prohibition. In naha bhokṣyase the ending se is made anudātta because it follows an a-upadeśa [vowel] (tāsyanudātteṅidadupadeśāl lasārvadhātukam …), and the word is madhyodātta by the accent of the affix sya. The situation: someone was first told 'eat!', then the prohibition was said again and again in anger or in mockery; when he asks 'will [I] get to eat?', he is answered thus. Followed for the accent (bhokṣyáse) and for the sense of the example; the definition of pratyārambha is translated as Bhaṭṭoji gives it.
commentary Subodhinī on the counter-example: tasmin is ādyudātta by the phiṭ accent; loka is antodātta as ending in the pacādi ac; dakṣiṇa is ādyudātta as a śiṭ word read in svāṅgaśiṭām adantānām (phiṭ 29). Followed: the counter-example is divided vai tasmiṃl (not vā etasmiṃl) and accented tásmiṃl loké dákṣiṇam, with icchanti, connected with naha but outside a pratyārambha, wholly anudātta by tiṅṅatiṅaḥ (SK 3935).
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks here; the acutes follow the Subodhinī. 'icchanti is anudātta' in brackets is the translator's statement of the point of the counter-example.
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and yuktam (SK 3937) is the translator's identification; Bhaṭṭoji's gloss 'nahety anena yuktaṃ tiṅantaṃ nānudāttam' supplies all three.
textual Our 'vaitasmiṃl loke' has the anusvāra where the print has candrabindu (vaitasmiṁl loke, scan page-0668; presentation only, collation batch23). The Subodhinī is in sk.3938.s1 (its third lemma, OCR 'naha vaitasminninni', is damaged in the print as well). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3939 · A 8.1.32V

सत्यं प्रश्ने ॥ ३९३९ ॥

satyaṃ praśne

satyaṃ praśne — [A tiṅanta (anuvṛtti from SK 3935)] [connected with (yuktam, anuvṛtti from SK 3937)] satya [is not (na, anuvṛtti from SK 3936) made anudātta] in a question (praśna).

Rule. A tiṅanta connected with satya "truly" is not anudātta in a question.

Example. satyaṃ bhokṣyáse? "will you really eat?". The Subodhinī: the verb is udātta in the middle, on kṣyá.

Applies when / blocked by. Why "in a question"? satyám íd vā́ u táṃ vayám índraṃ stavāma "truly, indeed, we shall praise that Indra". The udātta syllables are tyá, íd, vā́, táṃ, yá and ín. The verb stavāma is wholly anudātta by SK 3935, even though satya precedes.

Siddhānta-kaumudī

सत्ययुक्तं तिङन्तं नानुदात्तं प्रश्ने । सत्यं भोक्ष्यसे । प्रश्ने किम् । सत्यमिद्वा उ तंयमिन्द्रं स्तवाम (स॒त्यमिद्वा उ॒ तं व॒यमिन्द्रं॑ स्तवाम) ॥

A tiṅanta connected with satya is not anudātta in a question. satyaṃ bhokṣyáse? ['will you really eat?']. Why 'in a question'? satyám íd vā́ u táṃ vayám índraṃ stavāma ['truly, indeed, we shall praise that Indra'].

Subodhinī

alignment inferredNSP p. 668

—सत्यं भोक्ष्यस इति । इदं मध्योदात्तम्

translator notes

commentary Subodhinī: satyaṃ bhokṣyase is madhyodātta. Followed in the accent marking (bhokṣyáse).
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. In the counter-example (from our accented copy) the udātta syllables are tyá of satyám, í of íd, vā́, tá of táṃ, yá of vayám and í of índram; stavāma, after the svarita on ndraṃ, is wholly anudātta. That is the point: without a question the tiṅanta stavāma is made anudātta by tiṅṅatiṅaḥ (SK 3935) even though satya precedes.
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and yuktam (SK 3937) is the translator's identification; Bhaṭṭoji's gloss 'satyayuktaṃ tiṅantaṃ nānudāttam' supplies all three.
textual Our plain copy of the mantra reads 'satyam id vā u taṃyam indraṃ stavāma', dropping the va of vayam; our accented copy, the print (NSP p. 658, scan page-0668) and Wikisource have 'taṃ vayam'. The English follows the print (collation batch23, class A).
textual The Subodhinī is in sk.3939.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3940 · A 8.1.33V

अङ्गाप्रातिलोम्ये ॥ ३९४० ॥

aṅgāprātilomye

aṅgāprātilomye — [A tiṅanta (anuvṛtti from SK 3935)] [connected with (yuktam, anuvṛtti from SK 3937)] aṅga [is not (na, anuvṛtti from SK 3936) made anudātta] when there is no contrariness (aprātilomya).

Rule. A tiṅanta connected with aṅga is not anudātta when there is no contrariness (aprātilomya). The Subodhinī: contrariness is acting against someone's wish, so the condition amounts to "in compliance".

Example. aṅga kurú "go on, do it!": aṅga expresses permission. The udātta is on rú. The Subodhinī: kuru is antodātta by the accent of the vikaraṇa u; the ending hi is dropped.

Applies when / blocked by. Why "no contrariness"? aṅga kūjasi vṛṣala, idānīṃ jñāsyasi jālma "so you make a noise, vṛṣala! Now you will find out, wretch!". This is said in indignation. Bhaṭṭoji: one who does what is not wanted is contrary. So kūjasi is nighāta by SK 3935.

Siddhānta-kaumudī

अङ्गेत्यनेन युक्तं तिङन्तं नानुदात्तम् । अङ्ग कुरु । अप्रातिलोम्ये किम् । अङ्ग कूजसि वृषल । इदानीं ज्ञास्यसि जाल्म । अनभिप्रेतमसौ कुर्वन्प्रतिलोमो भवति ॥

A tiṅanta connected with aṅga is not anudātta. aṅga kurú ['go on, do it!']. Why 'when there is no contrariness'? aṅga kūjasi vṛṣala, idānīṃ jñāsyasi jālma ['so you make a noise, vṛṣala! Now you will find out, wretch!']. One who does what is not wanted becomes contrary (pratiloma).

Subodhinī

NSP p. 668

—अङ्गा—। प्रातिलोम्यं प्रतिकूलकारित्वं ततोऽन्यदभिमतकारित्वमप्रातिलोम्यम् । एवं चानुलोम्य इति वक्तव्यम् । अङ्गशब्द उदाहरणेऽनुज्ञायां प्रत्युदाहरणे त्वमर्षे ॥—अङ्ग कुर्विति । करोतेर्लोण्मध्यमपुरुषैकवचनं सिप् तस्य ‘सेर्ह्यपिच्च’ इति हिरादेशः । ‘तनादिकृञ्भ्यः सार्वधातुके’ इति करोतेर्गुणः । ‘अत उत्सार्वधातुके’ ‘उतश्च प्रत्ययादसंयोगपूर्वात्’ इति हेर्लुक् । कुर्वित्युप्रत्ययस्वरेणान्तोदात्तम्

translator notes

commentary Subodhinī: prātilomya is acting against [someone's wish]; what differs from it, acting as one wishes, is aprātilomya, so the rule amounts to saying ānulomye ('in compliance'). In the example aṅga expresses permission (anujñā); in the counter-example, indignation (amarṣa). Followed: aprātilomya rendered 'no contrariness' and the example glossed as a permission.
commentary Subodhinī on kuru: loṭ second person singular sip, replaced by hi (ser hy apic ca); guṇa of kṛ, citing 'tanādikṛñbhyaḥ' and 'sārvadhātuke' (the u affix and guṇa before it); a → u by ata ut sārvadhātuke; luk of hi by utaś ca pratyayād asaṃyogapūrvāt. kuru is antodātta by the accent of the affix u. Followed in the accent marking (kurú).
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; kurú follows the Subodhinī. In the counter-example kūjasi stays anudātta by tiṅṅatiṅaḥ (SK 3935); it is left unmarked.
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and yuktam (SK 3937) is the translator's identification; Bhaṭṭoji's gloss 'aṅgety anena yuktaṃ tiṅantaṃ nānudāttam' supplies all three.
textual The Subodhinī is in sk.3940.s1 (OCR 'prātilobhya' = print prātilomya, scan page-0668; commentary only). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla. Ours agrees with the print (collation batch23, clean).

SK 3941 · A 8.1.34V

हि च ॥ ३९४१ ॥

hi ca

hi ca — Also [a tiṅanta (anuvṛtti from SK 3935)] [connected with (yuktam, anuvṛtti from SK 3937)] hi [is not (na, anuvṛtti from SK 3936) made anudātta] [when there is no contrariness (aprātilomye, anuvṛtti from SK 3940)].

Rule. A tiṅanta connected with hi is also not anudātta. The Subodhinī: "no contrariness" (SK 3940) applies here too. So in hi kūja vṛṣala, said in indignation, the rule does not apply.

Example.

ā́ hí ṣmā yā́ti: the verb yā́ti keeps its udātta on yā́. The other udātta syllables are ā́ and hí.

ā́ hí ruhátam: the verb ruhátam keeps its udātta on há.

The Subodhinī: sma is anudātta though a particle, since it belongs to the cādi list; its long ā is Vedic.

Watch out. The printed text has ruhaṃtam, with a nasal sign. As a verb, second person dual, the grammar requires ruhatam.

Siddhānta-kaumudī

हियुक्तं तिङन्तं नानुदात्तम् । आहि ष्मा याति (आहि ष्मा॒ याति॑) । आ हि रुहंतम् (आ हि रु॒हंत॑म्) ॥

A tiṅanta connected with hi is not anudātta [when there is no contrariness]. ā́ hí ṣmā yā́ti; ā́ hí ruhátam.

Subodhinī

NSP p. 668

—हि च । अत्राप्यप्रातिलोम्य इति संबध्यते ॥—आ हि ष्मेति । स्मशब्दो निपातोऽपि चादित्वादनुदात्ते । दीर्घत्वं च छान्दसम् । प्रातिलोम्ये तु हि कूज वृषल । उदाहरणे हिशब्दोऽवधारणे हेतौ वा । स च प्रत्युदाहरणे त्वमर्षे

translator notes

commentary Subodhinī: 'here too aprātilomye is connected' (atrāpy aprātilomya iti saṃbadhyate); where there is contrariness, as in hi kūja vṛṣala, the rule does not apply. In the examples hi means emphasis (avadhāraṇa) or a reason (hetu); in the counter-example it expresses indignation (amarṣa). Followed: aprātilomye is carried in sutra_en and in the block.
commentary Subodhinī: the word sma, although a particle (nipāta), is anudātta because it belongs to the cādi group, and its long vowel (ṣmā) is Vedic (chāndasa). Followed: ṣmā is left unmarked.
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. From our accented copies (which agree with the print, scan page-0668: bar under ṣmā, stroke over ti; bar under ru, stroke over ta): ā́ hí ṣmā yā́ti has udātta ā́, hí and yā́; ā́ hí ruhátam has udātta ā́, hí and há. In both, the tiṅanta (yā́ti, ruhátam) keeps its own udātta after hi.
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and yuktam (SK 3937) is the translator's identification; Bhaṭṭoji's gloss 'hiyuktaṃ tiṅantaṃ nānudāttam' supplies all three. The anuvṛtti of aprātilomye is the Subodhinī's.
textual Ours and the print (scan page-0668) write the second example with an anusvāra, ruhaṃtam; as a tiṅanta the form must be ruhatam (second person dual), and the English writes ruhátam. Possibly a nasal sign of the print's Vedic type rather than a slip; check the printed copy (class C). Ours also writes 'āhi ṣmā' as one word where the print divides 'ā hi ṣmā' (presentation, collation batch23).
textual NSP footnote at the foot of p. 658 (scan page-0668), not filed under any unit in our source: 'atratyā subodhinī cintyā' ('the Subodhinī here is open to question'). Its reference mark is not legible at scan resolution; the print is damaged at 'cāditvād anudāttaḥ' in this unit's Subodhinī, which is the likeliest place, but the attachment is uncertain.
textual The Subodhinī is in sk.3941.s1 (OCR 'pmeti' and 'saśabdo' = print 'ṣmeti' and 'smaśabdo', scan page-0668; commentary only). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3942 · A 8.1.35V

छन्दस्यनेकमपि साकाङ्क्षम् ॥ ३९४२ ॥

chandasyanekamapi sākāṅkṣam

chandasy anekam api sākāṅkṣam — In the chandas, even more than one [tiṅanta (anuvṛtti from SK 3935)] [connected with hi (anuvṛtti from SK 3941)], when they are in mutual expectancy (sākāṅkṣa), [is not (na, anuvṛtti from SK 3936) made anudātta].

Rule. In the Veda, with hi, even more than one tiṅanta is kept from anudātta, when they are in mutual expectancy (sākāṅkṣa). Mutual expectancy means each clause needs the other to complete the sense.

Example. anṛtaṃ hi matto vádati, pāpmā cainaṃ yunā́ti "since the intoxicated man speaks untruth, evil attaches itself to him". The Subodhinī: hi means "since". Both verbs keep their accent.

vádati: the udātta is on the root syllable vá (SK 3671), with śap and tip anudātta as pit affixes (SK 3709).
yunā́ti: the udātta is on nā́, the affix śnā (SK 3708), with tip anudātta (SK 3709).

Both accents are worked out from the rules named.

Applies when / blocked by. The Subodhinī: by api "even", a single tiṅanta is also covered. In the Veda the arrangement follows usage.

Siddhānta-kaumudī

हीत्यनेन युक्तं साकाङ्क्षमनेकमपि नानुदात्तम् । अनृतं हि मत्तो वदति पाप्मा चैनं युनाति । तिङन्तद्वयमपि न निहन्यते ॥

Connected with hi, even more than one [tiṅanta] that is in mutual expectancy (sākāṅkṣa) is not anudātta. anṛtaṃ hi matto vádati, pāpmā cainaṃ yunā́ti ['since the intoxicated man speaks untruth, evil attaches itself to him']. Neither of the two tiṅantas is made anudātta [vádati keeps the udātta on its root syllable va, yunā́ti the udātta on nā].

Subodhinī

NSP p. 668

—छन्दस्य—॥—अनेकमपीति । अपिशब्दादेकम् । तत्रानेकमुदाहरति—अनृतं हीति । हिर्यत इत्यर्थे । यस्मादयं मत्तोऽनृतं वदति ततः पाप्मा । पापमेनं पुनाति अनृतवदनदोषेण युज्यत इति तात्पर्यार्थः । एकस्योदाहरणम् । अग्निर्हि पूर्वमुदजयत्तमिन्द्रोनुदजयत् । अत्र एकमजयदित्याद्युदात्तम् । परं निहतम् । अत्र हेतुहेतुमद्भावस्य द्योतको हिरित्यनेकमपि तिङन्तं हियुक्तं भवति । अत्र पूर्वेण सर्वस्य निघातप्रतिषेधे प्राप्ते क्वचिदनेकस्य क्वचिदेकस्य यथा स्यादिति वचनम् । तत्र छन्दसि दृष्टानुविधानाद्यथाप्रयोगं व्यवस्था

translator notes

commentary Subodhinī: hi here has the sense of yataḥ ('since'): 'because this intoxicated man speaks untruth, therefore evil (pāpman = pāpa) [attaches to] him', the purport being that he is joined with the fault of speaking untruth. Followed: hi rendered 'since', and the two clauses as reason and consequence, which is what makes them sākāṅkṣa.
commentary Subodhinī: by api, a single [tiṅanta] is also covered. Its example for one: agnir hi pūrvam udajayat, tam indro 'nūdajayat (OCR 'mindronudajayat'), where the first, ajayat, is ādyudātta and the second is anudātta. hi expresses the relation of cause and effect, so even more than one tiṅanta counts as connected with hi; since the previous rule (SK 3941) would prohibit nighāta for all of them, this rule is stated so that it holds sometimes for more than one and sometimes for one, and in the chandas the arrangement follows usage (yathāprayogaṃ vyavasthā). Followed: 'even more than one'.
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and hi (SK 3941) is the translator's identification; Bhaṭṭoji's gloss 'hīty anena yuktaṃ … nānudāttam' supplies all three. Bhaṭṭoji's gloss does not repeat chandasi; it is kept in sutra_en from the sūtra itself. The text gives no accent marks. The accents of the two tiṅantas are the translator's statement of what the rule preserves: vádati has the root udātta (dhātoḥ, SK 3671), śap and tip being pit and so anudātta (anudāttau suppitau, SK 3709); yunā́ti has the udātta of the affix śnā (ādyudāttaś ca, SK 3708), tip being anudātta (SK 3709). The other words are left unmarked because their accent is not discussed, not as a claim that they are anudātta.
textual Ours 'pāpmā cainaṃ yunāti' agrees with the print (NSP p. 658, scan page-0668; collation batch23, clean). Wikisource uttara-4/0121 reads 'pāpmā na cainaṃ punāti'. The print's Subodhinī paraphrase reads 'pāpam enaṃ punāti' but glosses it 'yujyate' ('is joined'), which fits yunāti; the English follows the kaumudī's yunāti.
textual The Subodhinī is in sk.3942.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3943 · A 8.1.36V

यावद्यथाभ्याम् ॥ ३९४३ ॥

yāvadyathābhyām

yāvadyathābhyām — [A tiṅanta (anuvṛtti from SK 3935)] [connected with (yuktam, anuvṛtti from SK 3937)] yāvat and yathā [is not (na, anuvṛtti from SK 3936) made anudātta].

Rule. A tiṅanta connected with yāvat or yathā is not anudātta.

Example. yáthā cit káṇvam ā́vatam: the verb ā́vatam keeps its udātta on ā́. The other udātta syllables are yá and ká. The Subodhinī: āvatam is the loṭ, second person dual, of av.

Applies when / blocked by. The Subodhinī: the ending of yāvadyathābhyām is the third case, "with", not the fifth case, "after". So the rule also applies when the particle follows the verb: devadattaḥ pacati yāvat. yāvat is taken both as the particle and as the derived word in vatup, as SK 3937 showed.

Siddhānta-kaumudī

आभ्यां युक्तं तिङन्तं नानुदात्तम् । यथाचित्कण्वमावतम् (यथा॑चि॒त्कण्व॒माव॑तम्) ॥

A tiṅanta connected with these two is not anudātta. yáthā cit káṇvam ā́vatam.

Subodhinī

NSP p. 668

—यावद्यथा— इयं तृतीया न पञ्चमीत्याह—आभ्यां युक्तमिति । तेन परभूतयोरपि भवति । देवदत्तः पचति यावदिति यावच्छब्दो निपातश्चानिपातश्च गृह्यते ‘निपातैर्यदादि’ इत्यत्र ज्ञापितत्वात् । आद्यः साकल्ये, द्वितीयः परिमाणोपाधिको वतुप्रत्ययान्तः । यथाशब्दो योग्यतादिषु ॥—आवतमिति । अवतेर्लोण्मध्यमपुरुषद्विवचनम् । यावच्छब्दोदाहरणं तु यावद् भुङ्क्ते देवदत्तः । पचति यावदिति । ‘यावत्स्तोतृभ्योऽरदो गृणानाः’ इति रद विलेखने लङि सिपि अट् अट्स्वरेणाद्युदात्तः

translator notes

commentary Subodhinī: the ending of yāvadyathābhyām is the third case (tṛtīyā), not the fifth (pañcamī), as Bhaṭṭoji's 'ābhyāṃ yuktam' shows; so the rule also applies when the two words come after the verb: devadattaḥ pacati yāvat. Followed: 'connected with these two', not 'after these two'.
commentary Subodhinī: yāvat here is taken both as a particle and as a non-particle, as shown (jñāpita) at nipātair yadyadi… (SK 3937): the first in the sense of completeness (sākalya), the second ending in vatup with quantity as its condition. yathā is used in the sense of fitness (yogyatā) and so on. Its examples for yāvat: yāvad bhuṅkte devadattaḥ; pacati yāvat; yāvat stotṛbhyo 'rado gṛṇānāḥ (árada from rad 'to scratch', laṅ, sip, ādyudātta by the accent of the aṭ augment). On the kaumudī's example: āvatam is the loṭ second person dual of av. Recorded.
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. From our accented copy (which agrees with the print, scan page-0668): the udātta syllables are yá of yáthā, ká of káṇvam and ā́ of ā́vatam; the tiṅanta ā́vatam keeps its udātta after yathā. No English rendering is given for the mantra, since the Subodhinī's loṭ parse of āvatam and a past sense cannot both be represented without deciding between them.
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and yuktam (SK 3937) is the translator's identification; Bhaṭṭoji's gloss 'ābhyāṃ yuktaṃ tiṅantaṃ nānudāttam' supplies all three.
textual Ours agrees with the print (NSP p. 658, scan page-0668; collation batch23, clean), which gives only the yathā example. Wikisource uttara-4/0121 reads 'ābhyāṃ yoge' and adds a yāvat example (OCR 'yāvadbhadudvhe', i.e. yāvad bhuṅkte) before it.
textual The Subodhinī is in sk.3943.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3944 · A 8.1.37V

पूजायां नानन्तरम् ॥ ३९४४ ॥

pūjāyāṃ nānantaram

pūjāyāṃ nānantaram — In [the sense of] praise (pūjā), [a tiṅanta (anuvṛtti from SK 3935)] [connected with yāvat or yathā (anuvṛtti from SK 3943)] and standing immediately after it (anantaram) is not [exempted from becoming anudātta: it is anudātta].

Rule. In praise (pūjā), a tiṅanta that stands immediately after yāvat or yathā is anudātta. The na of this sūtra cancels the protection of SK 3943. The Subodhinī: "the meaning is that it is anudātta."

Example.

yāvat pacati śobhanam "how well he cooks!": pacati is wholly anudātta.

yathā pacati śobhanam: likewise.

Applies when / blocked by. Why "in praise"? yāvad bhuṅkte: no praise, so SK 3943 keeps the verb's accent. Why "immediately after"? yāvad devadattaḥ pacati śobhanam: devadattaḥ stands between. Here SK 3943 again prohibits the nighāta.

Watch out. The Subodhinī adds that "immediately after" could have been left out. SK 3945 allows only an upasarga in between, so nothing would over-apply.

Siddhānta-kaumudī

यावद्यथाभ्यां युक्तमनन्तरं तिङन्तं पूजायां नानुदात्तम् । यावत्पचति शोभनम् । यथा पचति शोभनम् । पूजायां किम् । यावद्भुङ्क्ते । अनन्तरं किम् । यावद्देवदत्तः पचति शोभनम् । पूर्वेणात्र निघातः प्रतिषिध्यते ॥

A tiṅanta connected with yāvat or yathā and standing immediately after it is, in [the sense of] praise, not [exempted from being] anudātta [i.e. it is anudātta]. yāvat pacati śobhanam ['how well he cooks!']; yathā pacati śobhanam. Why 'in praise'? yāvad bhuṅkte. Why 'immediately after'? yāvad devadattaḥ pacati śobhanam. Here the nighāta is prohibited by the preceding rule (SK 3943).

Subodhinī

NSP p. 668

—पूजायां—॥—नानुदात्तमिति । अनुदात्त एव भवतीत्यर्थः ॥ यावद्देवदत्त इति । पूर्वेणात्र निघातप्रतिषेधो व्यवाये यदि भवति उपसर्गेणैवेति नियमादत्रातिप्रसङ्गाभावेऽनन्तरग्रहणं शक्यमकर्तुम्

translator notes

commentary Subodhinī on 'nānudāttam': 'the meaning is that it is anudātta' (anudātta eva bhavatīty arthaḥ), i.e. the na of the sūtra cancels the prohibition of SK 3943 rather than prohibiting anudātta. Followed: the bracketed '[exempted from being]' and '[i.e. it is anudātta]' carry this reading.
commentary Subodhinī on yāvad devadatta…: here the prohibition of nighāta by the preceding rule [applies]. Since [the next rule, SK 3945] restricts intervention to an upasarga ('if with intervention, then only by an upasarga'), there would be no over-extension here anyway, and the word anantaram could have been left out (śakyam akartum). Recorded.
translator In the examples pacati is wholly anudātta; in the counter-examples yāvad bhuṅkte (no praise) and yāvad devadattaḥ pacati śobhanam (not immediately after) the tiṅanta keeps its own accent by SK 3943. The text gives no accent marks. 'Here' (atra) in the last sentence is placed after the second counter-example, as in the source; the Subodhinī attaches its comment to that example. Identification of the yāvat/yathā anuvṛtti with SK 3943 is the translator's; Bhaṭṭoji's gloss 'yāvadyathābhyāṃ yuktam anantaraṃ tiṅantam' supplies it.
textual The Subodhinī is in sk.3944.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla. Ours agrees with the print (NSP p. 658, scan page-0668; collation batch23, clean).

SK 3945 · A 8.1.38V

उपसर्गव्यपेतं च ॥ ३९४५ ॥

upasargavyapetaṃ ca

upasargavyapetaṃ ca — Also [a tiṅanta (anuvṛtti from SK 3935)] [connected with yāvat or yathā (anuvṛtti from SK 3943)] that is separated [from it] by an upasarga [is, in praise (pūjāyām), not exempted from becoming anudātta (anuvṛtti from SK 3944)] [provided the verb with its upasarga stands immediately after it (anantaram, anuvṛtti from SK 3944)].

Rule. The same holds when an upasarga stands between yāvat or yathā and the verb. In praise, the verb is then anudātta too. An upasarga is a prefix such as pra, construed with the root.

Example. yāvat prápacati śobhanam. The Subodhinī: pra has its first syllable udātta, prá, and pacati is anudātta.

Applies when / blocked by. Bhaṭṭoji: "immediately after" still holds. The verb with its upasarga must follow at once. In yāvad devadattaḥ prapacati śobhanam, devadattaḥ stands between. So SK 3943 keeps the verb from becoming anudātta.

Siddhānta-kaumudī

पूर्वेणानन्तरमित्युक्तम् । उपसर्गव्यवधानार्थं वचनम् । यावत्प्रत्पचति शोभनम् । अनन्तरमित्येव । यावद्देवदत्तः प्रपचति शोभनम् ॥

In the preceding rule 'immediately after' (anantaram) was stated; this statement is made to allow intervention by an upasarga. yāvat prápacati śobhanam. [The condition] 'immediately after' still holds (anantaram ity eva): yāvad devadattaḥ prapacati śobhanam.

Subodhinī

NSP p. 668–669

—उपसर्ग—। यावद्यथाभ्यां युक्तमनन्तरमुपसर्गेण व्यवहितम् । तिङन्तं पूजायां विषये नानुदात्तं स्यात् ॥—अनन्तरमित्येवेति । तच्चानन्तर्यं सोपसर्गस्य न तिङन्तमात्रस्य ॥—प्रपचतीति । प्रशब्द आद्युदात्तः ॥—तुपश्य—। तुप्रभृतीनि पूजाविषयाणि । उदाहरणानि तु माणवको भुङ्क्ते पश्य माणवको भुङ्क्ते । माणवकस्तु भुङ्क्त इति आश्चर्ये तुशब्द इति भोजनस्य पूजा गम्यते । एवमन्यत्रापि । पूजायां किम् । पश्य मृगो धावति । तत्त्वकथनमेतत् । ननु ‘पूजायां नानन्तरम्’ इत्यतः पूजायामिति वर्तमाने पूजाग्रहणं व्यर्थमिति चेन्मैवम् । पूजाग्रहणं निघातप्रतिषेधार्थम् । तद्धि पूजाग्रहणं प्रतिषेधस्य प्रतिषेधेन संबद्धम् । ततश्च तदनुवृत्ताविहापि न लुडित्यादिके विषये प्रतिषेधस्य प्रतिषेधः स्यात्, मा भूदेवं निघातस्यैव यथा स्यादित्येतदर्थं पूजाग्रहणम् । किं चानन्तरमित्येवं तदभूत् इह त्वविशेषेणेष्यते

translator notes

commentary Subodhinī: a tiṅanta connected with yāvat or yathā, immediately after it but separated by an upasarga, is in the domain of praise 'nānudātta', in the sense the Subodhinī gave at SK 3944 (it is anudātta). On 'anantaram ity eva': that immediacy belongs to the verb together with its upasarga, not to the bare tiṅanta. Followed in the bracket of sutra_en and in the counter-example, where devadattaḥ intervenes.
commentary Subodhinī on prapacati: pra is ādyudātta. Followed in the accent marking (prápacati, with pacati anudātta). In the counter-example the tiṅanta is not immediately after yāvat, so SK 3943 keeps it from becoming anudātta; it is left unmarked.
translator The anuvṛtti of tiṅ (SK 3935), of yāvat/yathā (SK 3943) and of pūjāyām and the cancelling na (SK 3944) is the translator's identification; Bhaṭṭoji's 'pūrveṇānantaram ity uktam' and 'anantaram ity eva', and the Subodhinī's gloss, supply them. The text gives no accent marks except as noted.
textual Ours reads 'yāvat pratpacati śobhanam' with a stray t; the print (NSP p. 658, scan page-0668) and Wikisource read 'yāvat prapacati'. The English follows the print (collation batch24, class A).
textual The Subodhinī on this sūtra is the head of sk.3945.s1; the rest of that block, from '—tupaśya—', belongs to SK 3946. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3946 · A 8.1.39V

तुपश्यपश्यताहैः पूजायाम् ॥ ३९४६ ॥

tupaśyapaśyatāhaiḥ pūjāyām

tupaśyapaśyatāhaiḥ pūjāyām — [A tiṅanta (anuvṛtti from SK 3935)] [connected with (yuktam, anuvṛtti from SK 3937)] tu, paśya, paśyata and aha [is not (na, anuvṛtti from SK 3936) made anudātta] in [the sense of] praise (pūjā).

Rule. In praise, a tiṅanta connected with tu, paśya "see!", paśyata "see!" (plural) or aha is not made anudātta.

Example. ā́d áha svadhā́m ánu púnar garbhatvám eriré "then indeed, after their own nature, they took on again the state of an embryo". The particle is áha. The verb eriré keeps its final udātta, ré. The other udātta syllables are ā́, á of áha, dhā́, á of ánu, pú and tvá.

The Subodhinī adds simpler examples: paśya māṇavako bhuṅkte, māṇavakas tu bhuṅkte. Here tu expresses wonder, so praise of the eating is understood.

Applies when / blocked by. Why "in praise"? paśya mṛgo dhāvati "look, a deer is running": a mere statement of fact.

Watch out. Why is "praise" stated again, when SK 3944 already said it? The Subodhinī: the praise of SK 3944 carried a cancelling force. Carried on, it would cancel the prohibitions of SK 3936 and the following rules. Stated afresh, it is a plain prohibition of nighāta. It is also not limited to "immediately after".

Siddhānta-kaumudī

एभिर्युक्तं तिङन्तं न निहन्यते पूजायाम् । आदह धामनु पुनर्गर्भत्वमेरिरे (आदह॑ स्व॒धामनु॒ पुन॑र्गर्भ॒त्वमे॑रिरे) ॥

A tiṅanta connected with these is not made anudātta, in [the sense of] praise. ā́d áha svadhā́m ánu púnar garbhatvám eriré ['then indeed, after their own nature, they took on again the state of an embryo'].

translator notes

commentary Subodhinī (printed at the tail of sk.3945.s1, from '—tupaśya—'): tu and the rest are used in the domain of praise. Its examples: paśya māṇavako bhuṅkte, māṇavakas tu bhuṅkte, where tu expresses wonder, so that praise of the eating is understood; and so with the others. Why pūjāyām? paśya mṛgo dhāvati, which is a mere statement of fact. Recorded.
commentary Subodhinī: objection, pūjāyām is already current from pūjāyāṃ nānantaram (SK 3944), so mentioning pūjā again is useless. Answer: this mention is for the prohibition of nighāta. The pūjā of SK 3944 is bound up with the prohibition of a prohibition, so if it were carried on, here too, in the domain of 'na luṭ' (SK 3936) and the following rules ('na luḍ ityādike viṣaye', print; OCR 'na luṅilādike'), the result would be a cancelling of the prohibition; to prevent that, and to make this a prohibition of nighāta itself, pūjā is mentioned. Moreover, there it held only for 'immediately after', whereas here it is wanted without that restriction. Followed: the rule is rendered as a plain prohibition of nighāta ('is not made anudātta').
translator Accent convention: udātta acute, anudātta and dependent svarita unmarked. The udātta syllables are ā́ of ā́d, á of áha, dhā́ of svadhā́m, á of ánu, pú of púnar, tvá of garbhatvám and ré of eriré. The particle here is aha (áha), and the tiṅanta eriré keeps its final udātta. The sūtra's compound is divided tu, paśya, paśyata, aha (the print writes paśyatā'haiḥ with an avagraha).
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and yuktam (SK 3937) is the translator's identification; Bhaṭṭoji's gloss 'ebhir yuktaṃ tiṅantaṃ na nihanyate' supplies all three.
textual Our plain copy of the mantra reads 'ādaha dhāmanu', dropping sva; our accented copy, the print (NSP p. 658, scan page-0668) and Wikisource have svadhām anu (collation batch24, class A). Our accented copy also lacks the anudātta bar under ri of erire, so that erire would be wholly anudātta after the svarita on me — against the rule. The print shows the bar (collation batch24, accent table), giving eriré. The English follows the print.
textual No Subodhinī block of its own: its Subodhinī is the tail of sk.3945.s1 (from '—tupaśya—', NSP pp. 658–659, scans page-0668/0669). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3947 · A 8.1.40V

अहो च ॥ ३९४७ ॥

aho ca

aho ca — Also [a tiṅanta (anuvṛtti from SK 3935)] [connected with] aho [is not (na, anuvṛtti from SK 3936) made anudātta] [in the sense of praise (pūjāyām, anuvṛtti from SK 3946)].

Rule. In praise, a tiṅanta connected with aho is also not anudātta.

Example. aho devadattaḥ pácati śobhanam "ah, how well Devadatta cooks!": pácati keeps the udātta on its root syllable pá.

Watch out. Why a separate sūtra, when aha was already in SK 3946? The Subodhinī: so that the option of the next rule holds for aho alone, not for tu and the rest.

Siddhānta-kaumudī

एतद्योगे नानुदात्तं पूजायाम् । अहो देवदत्तः पचति शोभनम् ॥

In connection with this [word aho, a tiṅanta] is not anudātta, in [the sense of] praise. aho devadattaḥ pácati śobhanam ['ah, how well Devadatta cooks!'] [pácati keeps the udātta on its root syllable pa].

Subodhinī

NSP p. 669

—अहो च ॥ अहो देवदत्तः पचति शोभनमित्युदाहरणम् । पृथग्योगकरणमुत्तरार्थम् । उत्तरो अहोयोग एव यथा स्यात्तुप्रभृतिभिर्योगे मा भूदिति

translator notes

commentary Subodhinī: aho devadattaḥ pacati śobhanam is the example. The rule is made separately [from SK 3946] for the sake of the next one, so that the next rule (śeṣe vibhāṣā, SK 3948) applies only with aho and not with tu and the others. Recorded.
translator The anuvṛtti of tiṅ (SK 3935), na (SK 3936) and pūjāyām (SK 3946) is the translator's identification; Bhaṭṭoji's gloss 'etadyoge nānudāttaṃ pūjāyām' supplies the negation and pūjāyām, and the bracketed 'a tiṅanta' is supplied from the context of the section. The text gives no accent marks. pácati is marked as the translator's statement of what the rule preserves: the root udātta (dhātoḥ, SK 3671), with śap and tip anudātta as pit affixes (anudāttau suppitau, SK 3709); the Subodhinī states this accent of pacati at SK 3949 and SK 3957. The other words are left unmarked because their accent is not discussed, not as a claim that they are anudātta.
textual The Subodhinī is in sk.3947.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla. Ours agrees with the print (NSP p. 659, scan page-0669; collation batch24, clean).

SK 3948 · A 8.1.41V

शेषे विभाषा ॥ ३९४८ ॥

śeṣe vibhāṣā

śeṣe vibhāṣā — In the remaining case (śeṣe) [i.e. other than praise (pūjā), Subodhinī], optionally [a tiṅanta (carried forward, anuvṛtti, from SK 3935) connected with aho (carried forward, anuvṛtti, from SK 3947) is not anudātta (na, carried forward, anuvṛtti, from SK 3936)].

Rule. In the remaining case, a tiṅanta connected with aho is optionally anudātta. The Subodhinī glosses "the remaining case" as "other than praise".

Example. aho kaṭaṃ kariṣyati "oh, he will make a mat!". Two options:

kariṣyati is wholly anudātta;
or it keeps its suffix accent, kariṣyáti: the udātta is on ṣyá, the suffix sya.

The Subodhinī: something not wonderful is presented out of envy as if wonderful. So this is not praise.

Watch out. Bhaṭṭoji's gloss, as transmitted, says "in praise" (pūjāyām). The Subodhinī's account of "other than praise" fits a reading apūjāyām; scholars discuss this. Either way the example, said out of envy, gets the option.

Siddhānta-kaumudī

अहो इत्यनेन युक्तं तिङन्तं वानुदात्तं पूजायाम् । अहो कटं करिष्यति ॥

A tiṅanta connected with aho is optionally anudātta, in [the sense of] praise (pūjāyām). aho kaṭaṃ kariṣyati — "Oh, he will make a mat!" [In one option the verb is wholly anudātta; in the other it keeps its suffix accent, kariṣyáti, with the udātta on sya.]

Subodhinī

NSP p. 669

—शेषे—पूर्वं पूजायामित्युक्तत्वात्ततोऽन्यः शेष इत्याह—पूजायामिति ॥—अहो कटं करिष्यतीति । पक्षेऽस्य प्रत्ययस्वरः । अनाश्चर्यभूतमेव वस्तु असूयया आश्चर्यवत्प्रतिपाद्यते न पूजा । शेषग्रहणं स्पष्टार्थम् । योगविभागसामर्थ्यादिति । तत्र ‘यावत्पुरा—’ इति भविष्यति लट् । विद्योतनादावध्ययनं धर्मशास्त्रप्रतिषिद्धम् । अतस्तदुपन्यासेन त्वरितमधीष्वेति गम्यते । पक्षे द्योतत इति धातुस्वरेणाद्युदात्तम् । ‘तास्यनुदात्त—’ इति लसार्वधातुकनिघातः

translator notes

commentary Subodhinī (sk.3948.s1): since 'pūjāyām' was stated before [SK 3946–3947], the remainder (śeṣa) is what is other than that; on the example: in the other option the verb has its suffix accent (pratyayasvara); a thing that is not wonderful is presented out of envy (asūyā) as if wonderful, so it is not praise (pūjā); the word śeṣa is for clarity only, since [this follows] from the force of splitting the rule (yogavibhāga). Followed for the suffix-accent option and, in the sutra_en bracket, for what 'śeṣe' means; the Subodhinī's 'not pūjā' is recorded, not imposed on the kaumudī's 'pūjāyām' (see the textual note).
commentary Subodhinī on SK 3947 (sk.3947.s1): aho ca is made a separate rule for the sake of the following one, so that this option holds only for connection with aho and not with tu, paśya, etc. Followed: the option is stated for aho alone.
textual Ours 'vānudāttaṃ pūjāyām' agrees with the print (NSP p. 659, scan page-0669) and Wikisource uttara-4/0121. The Subodhinī's gloss ('tato 'nyaḥ śeṣa ity āha — pūjāyām iti', print the same) and its account of the example as not pūjā presuppose a kaumudī reading 'apūjāyām' (other than praise), which is also what 'śeṣe' after SK 3947 leads one to expect. The English renders the transmitted words; raised for the Print Check as a question, not as a slip.
textual The tail of sk.3948.s1 (from 'tatra yāvatpurā—' to 'lasārvadhātukanighātaḥ') is the Subodhinī on SK 3949. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.
translator Accent convention: udātta acute, anudātta unmarked. kariṣyáti: the future suffix sya carries the udātta by the suffix accent, and ti is anudātta as a lasārvadhātuka after a suffix taught with final a; the kaumudī gives no accent marks, the bracket follows the Subodhinī's 'pakṣe 'sya pratyayasvaraḥ'. The identification of SK 3935/3936 as the source of 'tiṅantam' and 'na' is the translator's: the kaumudī supplies 'tiṅantaṃ … anudāttam' without naming the rule.

SK 3949 · A 8.1.42V

पुरा च परीप्सायाम् ॥ ३९४९ ॥

purā ca parīpsāyām

purā ca parīpsāyām — And [a tiṅanta (carried forward, anuvṛtti, from SK 3935)] connected with purā [is optionally (vibhāṣā, carried forward, anuvṛtti, from SK 3948) not anudātta (na, carried forward, anuvṛtti, from SK 3936)] when haste (parīpsā) [is expressed].

Rule. A tiṅanta connected with purā is optionally anudātta when haste (parīpsā, glossed tvarā) is meant.

Example. adhīṣva māṇavaka purā vidyotate vidyut "study, boy: the lightning will soon flash". purā here means "soon". The present ending (laṭ) has a future sense by SK 2783. The Subodhinī: study during lightning is forbidden, so "study quickly" is conveyed. Two options:

vídyotate: dyotate is wholly anudātta, and vi keeps its own udātta, ví;
vidyótate: the root syllable dyó is udātta, and vi becomes anudātta by SK 3978.

The Subodhinī states only the accent of dyotate; the marks on vi presumably come from phiṭ 81 and SK 3978.

Applies when / blocked by. Why "when haste is meant"? na tena sma purādhīyate "formerly it was not studied by him". Here purā means "long ago", and the present ending has a past sense by SK 2778.

Siddhānta-kaumudī

पुरेत्यनेन युक्तं वानुदात्तं त्वरायाम् । अधीष्व माणवक पुराविद्योतते विद्युत् । निकटागामिन्यत्र पुराशब्दः परीप्सायां किम् । न तेनस्म पुराधीयते । चिरातीतेऽत्र पुरा ॥

[A tiṅanta] connected with purā is optionally anudātta when haste (tvarā) [is expressed]. adhīṣva māṇavaka purā vidyotate vidyut — "Study, boy: the lightning will soon flash." Here the word purā [refers to] what is about to come. [dyotate is either wholly anudātta, vi keeping its own udātta (vídyotate), or, in the other option, has the root syllable dyo udātta (vidyótate).] Why "when haste [is expressed]" (parīpsāyām)? na tena sma purādhīyate — "Formerly it was not studied by him." Here purā [refers to] what is long past.

Subodhinī

alignment inferredNSP p. 669

—न तेनस्म पुराधीयत इति । ‘लट् स्मे’ इति भूते लट् । अत्र भूतस्याध्ययनस्य चिरकालप्रवृत्तत्वं गम्यते न त्वरा

translator notes

commentary Subodhinī (printed at the tail of sk.3948.s1): in the example laṭ is used in the future sense by yāvatpurānipātayor laṭ (A 3.3.4, SK 2783); study during lightning and the like is forbidden by the dharmaśāstra, so by mentioning it 'study quickly' is conveyed; in the other option dyotate is ādyudātta by the root accent, the lasārvadhātuka being anudātta by tāsyanudātteṅit… (SK 3730). Followed: purā as 'soon', the future rendering, and the bracketed accent.
commentary Subodhinī (sk.3949.s1) on the counter-example: laṭ in the past sense by laṭ sme (A 3.2.118, SK 2778); what is conveyed is that the past study went on long ago, not haste. Followed: 'formerly … long past'.
textual Ours lacks the daṇḍa after 'nikaṭāgāminy atra purāśabdaḥ', running it into 'parīpsāyāṃ kim'; the print has the daṇḍa (NSP p. 659, scan page-0669). Ours 'na tenasma' is one word in the print too (= na tena sma). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.
translator The 'optionally' is the kaumudī's 'vā', which the translator takes as the vibhāṣā of SK 3948 drawn in by 'ca'; the source-rule identifications (SK 3935, 3936, 3948) are the translator's. The kaumudī glosses parīpsā by tvarā 'haste'. In the bracketed accent, the Subodhinī speaks only of the tiṅanta dyotate. That the upasarga vi keeps its own first-syllable udātta (upasargāś cābhivarjam, phiṭ 81) when dyotate is anudātta, and loses it by tiṅi codāttavati (SK 3978) when dyotate has the udātta on dyo, is the translator's statement.

SK 3950 · A 8.1.43V

नन्वित्यनुज्ञैषणायाम् ॥ ३९५० ॥

nanvityanujñaiṣaṇāyām

nanv ity anujñaiṣaṇāyām — [A tiṅanta (carried forward, anuvṛtti, from SK 3935) connected with] the word nanu [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)] when permission is requested (anujñaiṣaṇā).

Rule. A tiṅanta connected with nanu is not anudātta when permission is requested (anujñaiṣaṇā).

Example. nanu gácchāmi bhoḥ "well, I am going, sir!". Bhaṭṭoji: the meaning is "permit me, as I am going". gácchāmi keeps the udātta on its root syllable gá. The Subodhinī: the present ending is used for what is close to the present (SK 2789).

Applies when / blocked by. Why "when permission is requested"? akārṣīḥ kaṭaṃ tvam? nanu karomi "did you make the mat?" "of course I made it". This is a reply to a question. The present ending karomi is past in sense by SK 2780.

Watch out. The printed text has ākarṣīḥ in the question. That is not a form of kṛ, and the reply needs one; the grammar requires akārṣīḥ "did you make". The Subodhinī: the iti in the sūtra shows that nanu is a single particle, not na + nu.

Siddhānta-kaumudī

नन्वित्यनेन युक्तं तिङन्तं नानुदात्तमनुज्ञाप्रार्थनायाम् । ननु गच्छामि भोः । अनुजानीहि मां गच्छन्तमित्यर्थः । अन्विति किम् । आकर्षीः कटं त्वम् । ननु करोमि । पृष्टप्रतिवचनमेतत् ॥

A tiṅanta connected with nanu is not anudātta when a request for permission [is made]. nanu gácchāmi bhoḥ [gácchāmi keeps the udātta on its root syllable ga] — "Well, I am going, sir!" The meaning is: "Permit me, as I am going." Why "anu[jñaiṣaṇāyām]"? akārṣīḥ kaṭaṃ tvam? nanu karomi — "Did you make the mat?" "Of course I made it." This is a reply to a question.

Subodhinī

NSP p. 669

—नन्वि—किञ्चित्कर्तुं स्वयमेवोद्यतस्य एवं क्रियतामित्यभ्युपगमोऽनुज्ञा । तस्याः एषणा प्रार्थनाऽनुज्ञैषणा । अनुज्ञाप्रार्थनेत्यर्थः । तदाह—अनुज्ञाप्रार्थनायामिति । उदाहरणे वर्तमानसामीप्ये लट् । प्रत्युदाहरणे ‘ननौ पृष्टप्रतिवचने’ इति भूते लट् ॥—अन्विति किमिति । अनुज्ञैषणायामिति किमित्यर्थः । ‘अङ्गाऽप्रातिलोम्ये’ इत्यादिवदितिकरणं विनापि सिद्धे एकनिपातोऽयमिति प्रदर्शनार्थमितिशब्दः । अन्यथा द्वयोर्निपातयोर्ग्रहणं संभाव्येत

translator notes

commentary Subodhinī (sk.3950.s1): anujñā is the assent 'let it be done so' given to one who is already setting about doing something himself; its eṣaṇā is the request for it, so anujñaiṣaṇā = request for permission, as Bhaṭṭoji glosses. In the example laṭ is in the sense of the near present (A 3.3.131, SK 2789); in the counter-example laṭ is in the past sense by nanau pṛṣṭaprativacane (A 3.2.120, SK 2780). The pratīka 'anv iti kim' means 'why anujñaiṣaṇāyām?'. Followed: 'I am going' as imminent, and 'karomi' rendered as past ('I made it').
commentary Subodhinī (sk.3950.s1): the 'iti' in the sūtra, though the rule would work without it (like aṅgāprātilomye, SK 3940), shows that nanu is a single nipāta; otherwise two nipātas (na and nu) might be taken. Followed in sutra_en: 'the word nanu'.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks. gácchāmi is marked as the translator's statement of what the rule preserves: the root udātta (dhātoḥ, SK 3671), with śap and mip anudātta as pit affixes (anudāttau suppitau, SK 3709). The other words, and the counter-example, are left unmarked because their accent is not discussed, not as a claim that they are anudātta.
textual Ours 'ākarṣīḥ kaṭaṃ tvam' agrees with the print (NSP p. 659, scan page-0669, read zoomed: ākarṣīḥ); Wikisource uttara-4/0121 reads 'akārṣīḥ'. The reply 'nanu karomi' requires an aorist of kṛ, so the English follows akārṣīḥ 'did you make'; the transmitted ākarṣīḥ is not a form of kṛ. Raised for the Print Check (class V, print corruption suspected).
textual Ours 'anujñāprārthanāyām' = the print; Wikisource has 'anujñāviṣayaprārthanāyām'. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121 prints only the kaumudī mūla.

SK 3951 · A 8.1.44V

किं क्रियाप्रश्नेऽनुपसर्गमप्रतिषिद्धम् ॥ ३९५१ ॥

kiṃ kriyāpraśne'nupasargamapratiṣiddham

kiṃ kriyāpraśne 'nupasargam apratiṣiddham — [A tiṅanta (carried forward, anuvṛtti, from SK 3935)] connected with kim used in a question about the action (kriyāpraśne), [the tiṅanta being] without an upasarga and not negated, [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)].

Rule. A tiṅanta connected with kim, when kim asks about the action, is not anudātta. The verb must have no upasarga and must not be negated.

Example. kiṃ dvijaḥ pácaty ā́hosvid gacchati "is the brāhmaṇa cooking, or is he going?". pácati keeps the udātta on pá.

Applies when / blocked by. Bhaṭṭoji's counter-examples:

kiṃ bhaktaṃ pacaty apūpān vā "is it rice he cooks, or cakes?": the question is about a means of the action, not the action.
kiṃ paṭhati "what, he reads!": this is censure, not a question.
kiṃ prapacati uta prakaroti: the verb has an upasarga.
kiṃ dvijo na pacati: the verb is negated.

Watch out. The second verb, gacchati, is disputed. The Subodhinī reports two views. Haradatta (a commentator on the grammar) holds that kim goes only with the first verb, so gacchati is nighāta. Others hold that both verbs are in doubt, so both are protected. So gacchati is left unmarked here.

Siddhānta-kaumudī

क्रियाप्रश्ने वर्तमानेन किंशब्देन युक्तं तिङन्तं नानुदात्तम् । किं द्विजः । पचत्याहोस्विद्गच्छति । क्रियेति किम् । साधनप्रश्ने मा भूत् । किं भक्तं पचत्यपूपान्वा । प्रश्ने किम् । किं पठति । क्षेपोऽयम् । अनुपसर्गं किम् । किं प्रपचति उत प्रकरोति । अप्रतिषिद्धं किम् । किं द्विजोन पचति ॥

A tiṅanta connected with the word kim, when kim is used in a question about the action, is not anudātta. kiṃ dvijaḥ pácaty ā́hosvid gacchati — "Is the brahmin cooking, or is he going?" [pácati keeps the udātta on its root syllable pa.] Why "about the action" (kriyā)? So that it does not apply in a question about a means [of the action] (sādhana): kiṃ bhaktaṃ pacaty apūpān vā — "Is it rice he cooks, or cakes?" Why "in a question" (praśne)? kiṃ paṭhati — "What, he reads!": this is censure (kṣepa). Why "without an upasarga" (anupasargam)? kiṃ prapacati uta prakaroti. Why "not negated" (apratiṣiddham)? kiṃ dvijo na pacati.

Subodhinī

NSP p. 669

— किंक्रिया—॥—अप्रतिषिद्धमिति । अप्रतिषिद्धार्थमित्यर्थः ॥—किं द्विजः पचति आहोस्विद्गच्छतीति । आहोस्विदेको निपात आद्युदात्तः । अत्र केचित् पूर्वं किंयुक्तं तन्न निहन्यते उत्तरं तु न किंयुक्तमिति निहन्यत एवेति । अन्ये तु यद्यप्येकस्याख्यातस्य समीपे किंशब्दः श्रूयते, तथापि सर्वस्य संशयविषयस्य तेन योग इति उभयत्रापि निषेधेन भाव्यमिति । अत्र हरदत्तः । ये त्वाहुः पूर्वं किंयुक्तमिति ते मन्यन्ते । अस्तु द्वयोः संशयविषयत्वं किंशब्देन तु श्रुतक्रियाविषय एव प्रश्नो द्योत्यते । क्रियान्तरविषयस्तु प्रश्नः, आहोस्विदित्यनेन क्रियाप्रश्न इति चोच्यते । तस्मात्तस्यैव निघातप्रतिषेध इति । प्रश्ने किम् । किं देवदत्तः पठति । क्षेपे किंशब्दः । क्वचित्पुस्तके किमधीयत इति प्रत्युदाहरणं दृश्यते तन्नादर्तव्यं सोपसृष्टत्वात्

translator notes

commentary Subodhinī (sk.3951.s1): apratiṣiddham means 'whose sense is not negated'; āhosvit is a single nipāta, ādyudātta. On the example it reports a dispute: some hold that the first verb, connected with kim, is not nighāta while the second, not connected with kim, is nighāta; others that, since everything in doubt is connected with kim, the prohibition holds for both; Haradatta sides with the first view (kim conveys the question only about the action heard with it; the question about the other action is expressed by āhosvit), so the prohibition is for the first verb only. Recorded: the kaumudī does not decide. Both views agree that the first verb, pácati, is not nighāta, so it is marked; ā́hosvit is marked ādyudātta as the Subodhinī states; gacchati is left unmarked because its accent is the point in dispute (anudātta on the first view and Haradatta's, not anudātta on the second).
commentary Subodhinī (sk.3951.s1) on 'praśne kim': kim there is used in censure (kṣepa); a counter-example 'kim adhīyate' found in some manuscripts is to be disregarded, since adhīyate has an upasarga. Followed: 'censure'.
textual Ours 'dvijona pacati' runs 'dvijo na' together; the print separates them (NSP p. 659, scan page-0669). In sk.3951.s1 (commentary OCR, not mūla) a passage is doubled and a line lost: the print reads '… anye tu yadyapy ekasyākhyātasya samīpe kiṃśabdaḥ śrūyate, tathāpi sarvasya saṃśayaviṣayasya tena yoga iti ubhayatrāpi niṣedhena bhāvyam iti. atra haradattaḥ. ye tv āhuḥ pūrvaṃ kiṃyuktam iti te manyante …'. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0121–0122 prints only the kaumudī mūla.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks. The root udātta of pácati (dhātoḥ, SK 3671; śap and tip anudātta, SK 3709) is the translator's statement of what the rule preserves. The counter-examples and the other words are left unmarked because their accent is not discussed, not as a claim that they are anudātta.

SK 3952 · A 8.1.45V

लोपे विभाषा ॥ ३९५२ ॥

lope vibhāṣā

lope vibhāṣā — When [kim] is dropped (lope), optionally [a tiṅanta connected with kim used in a question about the action, without an upasarga and not negated, is not anudātta (the whole of SK 3951 carried forward, anuvṛtti)].

Rule. When kim is not used, the whole of SK 3951 holds optionally. The Subodhinī: no rule ever elides kim, so lopa "elision" here means mere non-use. The sense is understood from context.

Example. devadattaḥ pacaty āhosvit paṭhati "is Devadatta cooking, or reading?". Two options:

pacati is nighāta;
or pácati, with the root syllable pá udātta.

Siddhānta-kaumudī

किमोऽप्रयोगे उक्तं वा । देवदत्तः पचत्याहोस्वित्पठति ॥

When kim is not used (aprayoge), what has been stated [in SK 3951] [holds] optionally. devadattaḥ pacaty āhosvit paṭhati — "Is Devadatta cooking, or reading?" [The verb pacati is either wholly anudātta or, in the other option, pácati, with the root syllable udātta.]

Subodhinī

alignment inferredNSP p. 669

—लोपे । ‘किंक्रियाप्रश्न—’ इति सूत्रमनुवर्तते । तथा चायमर्थः । क्रियाप्रश्ने यः किंशब्दः तस्य लोपे तदर्थेन युक्तमनुपसर्गमप्रतिषिद्धं च तिङन्तं वानुदात्तं स्यात् । सूत्रेण किमो लोपस्याविधानार्थप्रकरणादिना गम्यमानार्थत्वादप्रयोग एव लोपो विवक्षितः ॥—देवदत्तः पचति आहोस्वित्पठतीति । अत्र पक्षे निघातः । पक्षे धातुस्वरेणाद्युदात्तता । किंशब्दाप्रयोगादप्राप्तविभाषेयम् । यद्वा तस्याप्रयोगेऽपि अर्थेन योगात्प्राप्तविभाषा पूर्वसूत्रस्थाने प्रत्युदाहरणानि किंशब्दं त्यक्त्वात्र योजनीयानि ॥—एहि—॥—एहिमन्य इत्यनेन युक्तमिति । समुदायाभिप्रायमेकवचनम् । अन्यथा आख्याते द्वे आङ् चापर इति बहुवचनप्रसङ्गः

translator notes

commentary Subodhinī (sk.3952.s1): the sūtra kiṃ kriyāpraśne… (SK 3951) is carried forward in full: when the kim of a question about the action is dropped, a tiṅanta connected with its sense, without an upasarga and not negated, is optionally anudātta. Since no sūtra enjoins a lopa of kim, 'lopa' here means mere non-use, the sense being understood from context and the like. Followed: the anuvṛtti in sutra_en and 'not used' for lope.
commentary Subodhinī (sk.3952.s1) on the example: in one option nighāta, in the other ādyudātta by the root accent. Since kim is not used this is an option for what was not otherwise obtained (aprāptavibhāṣā); or, since there is connection with its sense even without its use, an option for what was obtained (prāptavibhāṣā); the counter-examples of the preceding sūtra are to be applied here with kim omitted. Followed for the bracketed accent; the aprāpta/prāpta alternative is recorded only.
textual The tail of sk.3952.s1 (from 'ehi—' and 'ehimanya ity anena yuktam iti') is the Subodhinī on SK 3953. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0122 prints only the kaumudī mūla. Ours agrees with the print (NSP p. 659, scan page-0669).

SK 3953 · A 8.1.46V

एहिमन्ये प्रहासे लृट् ॥ ३९५३ ॥

ehimanye prahāse lṛṭ

ehimanye prahāse lṛṭ — [A tiṅanta (carried forward, anuvṛtti, from SK 3935)] ending in lṛṭ, connected with 'ehi manye', [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)] in jest (prahāse).

Rule. In jest (prahāsa), a tiṅanta in lṛṭ, the simple future, connected with ehi manye, is not anudātta.

Example. ehi mánye bhaktaṃ bhokṣyáse, nahi bhokṣyase, bhuktaṃ tat tv atithibhiḥ "come, you think: 'I shall eat the rice!' You will not eat it: the guests have eaten it". bhokṣyáse keeps its udātta on kṣyá, the suffix sya. The Subodhinī: mánye has its udātta on the first syllable, má. The persons are exchanged in jest by SK 2163: "I think you will eat" stands for "you think I shall eat".

Applies when / blocked by. Bhaṭṭoji: ehi is the loṭ of a verb of motion, so SK 3958 would already give this result. So this sūtra is a niyama: with ehi manye, the protection holds only in jest. Without jest, ehi manyase odanaṃ bhokṣye iti, suṣṭhu manyase "come, you think 'I shall eat the rice': you think rightly". Here bhokṣye is presumably nighāta by SK 3935.

Watch out. The Subodhinī notes that the Bhāṣya gives a different counter-example: ehi manye rathena yāsyasi "come, I think you will go by chariot".

Siddhānta-kaumudī

एहि मन्ये इत्यनेन युक्तं लृडन्तं क्रीडायाम् । एहि मन्ये भक्तं भोक्ष्यसे नहि भोक्ष्यसे भुक्तं तत्त्वतिथिभिः । प्रहासे किम् । एहि मन्यसे ओदनं भोक्ष्ये इति सुष्ठु मन्यसे । गत्यर्थलोटा लृट्-SK 3958 इत्यनेनैव सिद्धे नियमार्थोऽयमारम्भः । एहिमन्येयुक्ते प्रहास एव नान्यत्र । एहि मन्यसे ओदनं भोक्ष्ये ॥

A lṛṭ-ending [tiṅanta] connected with "ehi manye" [is not anudātta] in sport (krīḍā). ehi mánye bhaktaṃ bhokṣyáse [udātta on sya], nahi bhokṣyase, bhuktaṃ tat tv atithibhiḥ — "Come, you think: 'I shall eat the rice!' You will not eat it: it has been eaten by the guests." Why "in jest" (prahāse)? ehi manyase odanaṃ bhokṣye iti, suṣṭhu manyase — "Come, you think 'I shall eat the rice': you think rightly." Since [the non-anudātta accent] would already be established by gatyarthaloṭā lṛṭ… (SK 3958), this rule is undertaken as a restriction (niyama): when connected with ehi manye, [the lṛṭ-ending is non-anudātta] only in jest, not otherwise: ehi manyase odanaṃ bhokṣye.

Subodhinī

alignment inferredNSP p. 669–670

—एहि मन्ये भक्तं भोक्ष्यस इति । मन्यसे भोक्ष्ये इत्यर्थे ‘प्रहासे च मन्योपपदे—’ इत्यादिना मन्ये भोक्ष्यस इति पुरुषव्यत्ययः । इदं च वृत्तिकारमतरीत्या प्रत्युदाहरणम् । तन्मते उत्तमोपादानं स्यात्तत्रत्वात् । भाष्ये तु एहि मन्ये रथेन यास्यसीति प्रत्युदाहृतम् । तत्रायमर्थः । त्वं रथेन यास्यसीत्यहं मन्य एहीति ॥—गत्यर्थलोटा लृडित्यनेनैव सिद्ध इति । आङ्पूर्वादिणो लोट् सिपो हिः । अत्र एहीत्यस्य गत्यर्थत्वाद् गत्यर्थलोटेति सिद्धमित्यर्थः । एहीत्यत्र आङः परत्वादिहीत्यत्र निघातः ॥—मन्य इति । मन ज्ञाने अनुदात्तेत् । श्यन्नन्तत्वादाद्युदात्तत्वम् ‘तास्यनुदात्तेत्—’ इति अदुपदेशात्परत्वादिडनुदात्तः

translator notes

commentary Subodhinī (at the tail of sk.3952.s1): on 'ehi manye ity anena yuktam' the singular refers to the expression as a whole; otherwise, since it contains two verbs and āṅ besides, a plural would be called for.
commentary Subodhinī (sk.3953.s1): 'manye bhokṣyase' stands for 'manyase bhokṣye' — the persons are exchanged by prahāse ca manyopapade… (A 1.4.106, SK 2163); the counter-example (ehi manyase odanaṃ bhokṣye) follows the vṛttikāra's view, on which [without jest] the first person is used; the Bhāṣya gives as its counter-example 'ehi manye rathena yāsyasi' ('Come, I think you will go by chariot'). Followed: 'you think: I shall eat'; the Bhāṣya's counter-example is recorded.
commentary Subodhinī (sk.3953.s1) on 'already established by gatyarthaloṭā': ehi is the loṭ of iṇ with āṅ (sip → hi); since ehi means motion, SK 3958 would already apply; in ehi the hi-part is nighāta as following āṅ; manye is from man (jñāne), anudātta-it, ādyudātta as ending in śyan, the ending being anudātta by tāsyanudātteṅit… (SK 3730). Followed for the niyama reading.
textual Ours 'lṛḍantaṃ krīḍāyām' without 'nānudāttam' agrees with the print (NSP p. 659, scan page-0669); Wikisource uttara-4/0122 adds 'nānudāttam'. The English supplies it in brackets. 'tattvatithibhiḥ' = tat tu atithibhiḥ. The cross-reference to SK 3958 is the kaumudī's own. No Bālamanoramā: our BM layer is empty, and Wikisource prints only the kaumudī mūla.
translator In the restricted counter-example (ehi manyase odanaṃ bhokṣye) the niyama leaves bhokṣye to the general nighāta of tiṅṅ atiṅaḥ (SK 3935); the kaumudī does not spell this out. The identifications of SK 3935/3936 are the translator's.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks. bhokṣyáse, the form the rule keeps from being anudātta, is madhyodātta with the udātta on the suffix sya, as the Subodhinī says of the same form at SK 3954; mánye is ādyudātta as the Subodhinī states here. In the restricted counter-example bhokṣye is wholly anudātta (translator's inference, see above). The other words are left unmarked because their accent is not discussed, not as a claim that they are anudātta.

SK 3954 · A 8.1.47V

जात्वपूर्वम् ॥ ३९५४ ॥

jātvapūrvam

jātv apūrvam — [A tiṅanta (carried forward, anuvṛtti, from SK 3935) connected with] jātu that has nothing before it (apūrvam) [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)].

Rule. A tiṅanta connected with jātu "ever", when jātu has nothing before it, is not anudātta.

Example. jā́tu bhokṣyáse "at some time you will eat". The Subodhinī: jātu, a particle, has the udātta on its first syllable, jā́. bhokṣyáse has it on kṣyá.

Applies when / blocked by. Why "with nothing before it"? kaṭáṃ jā́tu kariṣyasi. Here kaṭa precedes jātu. kaṭáṃ has its udātta on the final ṭáṃ (phiṭ accent, the Subodhinī says). jātu keeps its own udātta on jā́. kariṣyasi is presumably wholly anudātta.

Watch out. "With nothing before it" (apūrvam) describes jātu, not the verb. The Subodhinī proves this from the word anantaram in SK 3956. If apūrvam described the verb, adjacency would already follow there, and anantaram would be pointless.

Siddhānta-kaumudī

अविद्यमानपूर्वं यज्जातु तेन युक्तं तिङन्तं नानुदात्तम् । जातु भोक्ष्यसे । अपूर्वं किम् । कटं जातु करिष्यसि ॥

A tiṅanta connected with a jātu that has nothing before it is not anudātta. jā́tu bhokṣyáse — "At some time you will eat." [jātu has the udātta on its first syllable, bhokṣyase on sya.] Why "having nothing before it" (apūrvam)? kaṭáṃ jā́tu kariṣyasi — [here kaṭa precedes jātu; jātu keeps its own udātta, and kariṣyasi is wholly anudātta].

Subodhinī

NSP p. 670

—जात्व—। अपूर्वमित्येतज्जातुशब्दस्यैव विशेषणं न तिङन्तस्य । ‘आहो उताहो’ इति सूत्रे अनन्तरग्रहणाज्झापकात् । अन्यथा तत्राप्यपूर्वमित्यनुवृत्तेरेव केवलतिङन्तस्यानन्तर्यं लभ्यते इति किं तेन । ननु शेषे विभाषा वक्ष्यति । तत्र शेषप्रक्लृप्त्यर्थं तत्स्यात् शेषे विभाषा कश्च शेषः सान्तरं शेष इति अन्तरेणाप्यनन्तरग्रहणं प्रक्लृप्तः शेषः कथम् । अपूर्वमिति प्रकृतं सपूर्वः शेषः इति तदेतत्सकलमभिप्रेत्याह—अविद्यमानपूर्वं यज्ञात्विति ॥ —जातु भोक्ष्यस इति । अदुपदेशात्परत्वात्से इत्यस्य निघातः । मध्योदात्तं पदम् । जातुशब्दो निपातत्वादाद्युदात्तः । कटं जातु करिष्यसीति कटशब्दः फिट्त्वादन्तोदात्तः

translator notes

commentary Subodhinī (sk.3954.s1): apūrvam qualifies the word jātu only, not the tiṅanta — by the jñāpaka of 'anantaram' in āho utāho cānantaram (SK 3956): otherwise, with apūrvam carried forward there, adjacency of the bare tiṅanta would already be obtained and 'anantaram' would be pointless. It answers the objection that 'anantaram' is needed to define the śeṣa of SK 3957: since apūrvam is in context, the remainder would be taken as 'what has something before it'. Hence Bhaṭṭoji's 'avidyamānapūrvaṃ yaj jātu'. Followed: 'a jātu that has nothing before it'.
commentary Subodhinī (sk.3954.s1) on the examples: in bhokṣyase the ending se, following a suffix taught with final a, is nighāta, and the word is madhyodātta; jātu, as a nipāta, is ādyudātta; in kaṭaṃ jātu kariṣyasi, kaṭa is antodātta by the phiṭ accent. Followed in the accent marking and the bracketed glosses.
textual Ours agrees with the print (NSP p. 660, scan page-0670; collation batch24 clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0122 prints only the kaumudī mūla.
translator Accent convention: udātta acute, anudātta unmarked. The kaumudī gives no accent marks; the marks follow the Subodhinī. That kariṣyasi is wholly anudātta (nighāta by tiṅṅ atiṅaḥ, SK 3935) is the translator's statement of what the counter-example shows. The English gloss 'at some time you will eat' renders jātu as 'ever, at some time' and is the translator's. The identifications of SK 3935 (tiṅantam) and SK 3936 (na) as the source rules in sutra_en are the translator's; Bhaṭṭoji's gloss supplies only the content ('tiṅantaṃ nānudāttam').

SK 3955 · A 8.1.48V

किम्वृत्तं च चिदुत्तरम् ॥ ३९५५ ॥

kimvṛttaṃ ca ciduttaram

kiṃvṛttaṃ ca ciduttaram — And [a tiṅanta (carried forward, anuvṛtti, from SK 3935) connected with] a form of kim (kiṃvṛtta) followed by cit [and having nothing before it (apūrvam, carried forward, anuvṛtti, from SK 3954)] [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)].

Rule. A tiṅanta connected with a form of kim that is followed by cit, and has nothing before it, is not anudātta. "Nothing before it" is carried from SK 3954. Bhaṭṭoji: a form of kim (kiṃvṛtta) is kim with a case-ending, or with the affixes ḍatara or ḍatama.

Example.

kaścid bhuṅkte "someone is eating".

kataraś cit [bhuṅkte], katamaś cit [bhuṅkte].

bhuṅkte keeps its own accent. Bhaṭṭoji and his commentators do not say which syllable that is, so it is left unmarked.

Applies when / blocked by. Why "followed by cit"? ko bhuṅkte "who is eating?". "With nothing before it" holds too: rāmaḥ kiṃcit paṭhati "Rāma reads something". In both, the verb is nighāta by SK 3935.

Watch out. The Subodhinī: the limit to case-forms and ḍatara/ḍatama keeps out forms such as kiṃtarām.

Siddhānta-kaumudī

अविद्यमानपूर्वं चिदुत्तं यत्किंवृत्तं तेन युक्तं तिङन्तं नानुदात्तम् । विभक्त्यन्तं डतरडतमान्तं किमो रूपं किंवृत्तम् । कश्चिद्भुङ्क्ते । कतरश्चित् । कतमश्चिद्वा । चिदुत्तरं किम् । को भुङ्क्ते । अपूर्वमित्येव । रामः किंचित्पठति ॥

A tiṅanta connected with a kiṃvṛtta that has nothing before it and has cit after it is not anudātta. kiṃvṛtta means a form of kim ending in a vibhakti, or ending in ḍatara or ḍatama. kaścid bhuṅkte — "Someone is eating." kataraś cit [bhuṅkte], or katamaś cit [bhuṅkte]. Why "having cit after it" (ciduttaram)? ko bhuṅkte — "Who is eating?" "Having nothing before it" holds here too: rāmaḥ kiṃcit paṭhati — "Rāma reads something."

Subodhinī

alignment inferredNSP p. 670

—किंवृत्तम्—वृत्तमित्यधिकरणे क्तः । किमो वृत्तं किंवृत्तम् । ‘अधिकरणवाचिनश्च’ इति कर्तरि षष्ठी । ‘अधिकरणवाचिना च’ इति समासनिषेधे प्राप्तेऽस्मादेव निपातनात्समासः । इह ‘जालपूर्वम्’ इत्यतोऽपूर्वमिति वर्तते तद्व्याचष्टे—अविद्यमानपूर्वमिति । यदि अत्र किंवृत्तं वर्तते तत्सर्वं गृह्यते तर्हि किमो यः किंतरामित्यादेरपि प्रसङ्गः स्यादिति मत्वा परिसंचष्टे—विभक्त्यन्तमित्यादि

translator notes

commentary Subodhinī (sk.3955.s1): in vṛtta the suffix kta is in the sense of the locus (adhikaraṇa); kimo vṛttam 'that in which kim occurs' has the sixth case (ṣaṣṭhī) for the agent by adhikaraṇavācinaś ca (A 2.3.68, SK 626); the compound, otherwise barred by adhikaraṇavācinā ca (A 2.2.13, SK 707), is obtained by this very nipātana. 'apūrvam' is carried forward from jātv apūrvam (SK 3954), which Bhaṭṭoji explains with 'avidyamānapūrvam'. If everything in which kim occurs were taken, kiṃtarām and the like would also be included, so he restricts it with 'vibhaktyantam' etc. Followed: the anuvṛtti, and kiṃvṛtta as 'a form of kim' limited as Bhaṭṭoji says.
textual Ours 'ciduttaṃ' lacks ra; the print reads 'ciduttaraṃ' (NSP p. 660, scan page-0670; collation batch24, A). The English follows the print. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0122 prints only the kaumudī mūla.
translator The identifications of SK 3935 (tiṅantam) and SK 3936 (na) as the source rules in sutra_en are the translator's; Bhaṭṭoji's gloss supplies only the content ('tiṅantaṃ nānudāttam'). Accent: the text gives no accent marks and the Subodhinī states none for these examples. In kaścid bhuṅkte and the other examples bhuṅkte keeps its own accent (it is not made anudātta); it is left unmarked because that accent is not discussed, not as a claim that it is anudātta. In the counter-examples it is nighāta by SK 3935.

SK 3956 · A 8.1.49V

आहो उताहो चानन्तरम् ॥ ३९५६ ॥

āho utāho cānantaram

āho utāho cānantaram — And [a tiṅanta (carried forward, anuvṛtti, from SK 3935)] immediately following (anantaram) [and connected with] āho or utāho [having nothing before them (apūrvam, carried forward, anuvṛtti, from SK 3954)] [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)].

Rule. A tiṅanta connected with āho or utāho is not anudātta. The verb must follow immediately (anantaram), and the particle must have nothing before it (from SK 3954).

Example. āho bhuṅkte, utāho bhuṅkte "is he really eating?". bhuṅkte keeps its own accent; it is left unmarked, as in SK 3955.

Applies when / blocked by. Bhaṭṭoji: "immediately" holds, and the next sūtra gives an option for the remaining case. Why "with nothing before it"? deva āho bhuṅkte: deva stands before āho, so bhuṅkte is presumably nighāta by SK 3935.

Siddhānta-kaumudī

आहो उताहो इत्याभ्यां युक्तं तिङन्तं नानुदात्तम् । आहो उताहो वा भुङ्क्ते । अनन्तरमित्येव । शेषे विभाषां वक्ष्यति । अपूर्वेति किम् । देव आहो भुङ्क्ते ॥

A tiṅanta connected with āho or utāho is not anudātta. āho, utāho vā bhuṅkte — "Is he really eating?" (with āho, or with utāho). [The restriction] "immediately following" (anantaram) holds; for the remaining case he will state an option (SK 3957). Why "having nothing before it" (apūrva)? deva āho bhuṅkte.

translator notes

commentary Subodhinī on SK 3954 (sk.3954.s1): the 'anantaram' of this sūtra is the jñāpaka that apūrvam (carried forward from SK 3954) qualifies the particle (jātu, here āho/utāho) and not the tiṅanta; otherwise adjacency of the bare tiṅanta would already follow and 'anantaram' would be pointless. Followed: 'apūrva' is construed with āho/utāho in sutra_en.
textual No Subodhinī on this sūtra: the print's commentary passes from 'kiṃvṛttam—' (SK 3955) straight to 'śeṣe vi—' (SK 3957) (NSP p. 660, scan page-0670); its only remark on it is the jñāpaka in sk.3954.s1. Ours agrees with the print (collation batch24 clean); Wikisource uttara-4/0122 adds 'apūrvābhyām' after 'ābhyām'. No Bālamanoramā: our BM layer is empty, and Wikisource prints only the kaumudī mūla.
translator 'āho utāho vā bhuṅkte' is read as two examples (āho bhuṅkte, utāho bhuṅkte), the vā being 'or'; the gloss 'is he really eating?' is the translator's. In the counter-example deva āho bhuṅkte, āho has deva before it, so the prohibition does not apply and bhuṅkte is nighāta by SK 3935; the kaumudī does not spell this out. In the examples āho bhuṅkte, utāho bhuṅkte, bhuṅkte keeps its own accent; it is left unmarked because that accent is not discussed, not as a claim that it is anudātta. The identifications of SK 3935 (tiṅantam) and SK 3936 (na) as the source rules in sutra_en are the translator's; Bhaṭṭoji's gloss supplies only the content ('tiṅantaṃ nānudāttam').

SK 3957 · A 8.1.50V

शेषे विभाषा ॥ ३९५७ ॥

śeṣe vibhāṣā

śeṣe vibhāṣā — In the remaining case (śeṣe), [a tiṅanta (carried forward, anuvṛtti, from SK 3935) connected with āho or utāho (carried forward, anuvṛtti, from SK 3956)] optionally [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)].

Rule. In the remaining case, a tiṅanta connected with āho or utāho is optionally anudātta. Bhaṭṭoji: the remaining case is where the verb is separated (vyavahita) from the particle.

Example. āho devaḥ pacati "is Deva really cooking?". devaḥ stands between. Two options:

pacati is nighāta;
or pácati: the Subodhinī says it then has its root accent, with the udātta on pá.

Siddhānta-kaumudī

आभ्यां युक्तं व्यवहितं तिङन्तं वानुदात्तम् । आहो देवः पचति ॥

A tiṅanta connected with these two [āho and utāho] but separated [from them] is optionally anudātta. āho devaḥ pacati — "Is Deva really cooking?" [pacati is either wholly anudātta or, in the other option, pácati, with the root syllable udātta.]

Subodhinī

NSP p. 670

—शेषे वि-। अनन्तरापेक्षं शेषत्वमित्याह—व्यवहितमिति ॥—पचतीति । पक्षे धातुस्वरेणाद्युदात्तम्

translator notes

commentary Subodhinī (sk.3957.s1): being the 'remainder' is relative to 'anantaram' (SK 3956), so Bhaṭṭoji says 'vyavahitam', separated; on the example: in the other option [pacati] is ādyudātta by the root accent. Followed: 'separated' and the bracketed accent.
translator The identifications of SK 3935 (tiṅantam) and SK 3936 (na) as the source rules in sutra_en are the translator's; Bhaṭṭoji's gloss supplies only the content ('tiṅantaṃ nānudāttam'). The connection with āho/utāho is carried from SK 3956, as Bhaṭṭoji's 'ābhyām' states.
textual Ours agrees with the print (NSP p. 660, scan page-0670; collation batch24 clean). The Subodhinī lemma 'pañcatīti' in sk.3957.s1 is an OCR slip for 'pacatīti'. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0122 prints only the kaumudī mūla.

SK 3958 · A 8.1.51V

गत्यर्थलोटा लृण्न चेत् कारकं सर्वान्यत् ॥ ३९५८ ॥

gatyarthaloṭā lṛṇna cet kārakaṃ sarvānyat

gatyarthaloṭā lṛṇ na cet kārakaṃ sarvānyat — [A tiṅanta (carried forward, anuvṛtti, from SK 3935)] ending in lṛṭ, connected with the loṭ of a root meaning motion, [is not anudātta (na, carried forward, anuvṛtti, from SK 3936)], provided the kāraka is not wholly different (na cet kārakaṃ sarvānyat).

Rule. A tiṅanta in lṛṭ connected with the loṭ of a root meaning motion is not anudātta. The condition: the kāraka must not be wholly different. A kāraka is a role in the action, such as agent or object. Bhaṭṭoji: the lṛṭ must be used of the very kāraka of which the loṭ is used.

Example.

āgaccha deva grāmaṃ drakṣyásy enam "come to the village, Deva: you will see him". drakṣyási has the udātta on ṣyá.

uhyantāṃ devadattena śālayo rāmeṇa bhokṣyante "let the rice be carried by Devadatta; it will be eaten by Rāma". The Subodhinī: vah "carry" implies motion. The agents differ, but the object, the rice, is the same.

Applies when / blocked by. Bhaṭṭoji's counter-examples:

paca deva odanaṃ bhokṣyase 'nnam: paca "cook!" is not a verb of motion.
āgaccher deva grāmaṃ drakṣyasy enam: āgaccheḥ is liṅ (the optative), not loṭ.
āgaccha deva grāmaṃ paśyasy enam: paśyasi is not lṛṭ.
āgaccha deva grāmaṃ, pitā te odanaṃ bhokṣyate: the agent is a different person. The Subodhinī: kāraka means the individual, so two different agents count as different.

Watch out. Why "wholly" (sarva)? So that the rule still applies in āgaccha deva grāmaṃ tvaṃ cāhaṃ ca drakṣyāva enam "come to the village, Deva: you and I shall see him". The lṛṭ verb expresses the loṭ's agent and another one besides. That is not wholly different.

Siddhānta-kaumudī

गत्यर्थानां लोटा युक्तं तिङन्तं नानुदात्तं यत्रैव कारके लोट् तत्रैव लृडपि चेत् । आगच्छ देव ग्रामं द्रक्ष्यस्येनम् । उह्यन्तां देवदत्तेन शालयो रामेण बोक्ष्यन्ते । गत्यर्थे किम् । पच देव ओदनं भोक्ष्यसेऽन्नम् । लोटा किम् । आगच्छेर्देव ग्रामं द्रक्ष्यस्येनम् । लृट् किम् । आगच्छ देव ग्रामं पश्यस्येनम् । न चेदिति किम् । आगच्छ देव ग्रामं पिता ते ओदनं भोक्ष्यते । सर्वं किम् । आगच्छ देव ग्रामं त्वं चाहं च द्रक्ष्याव एनमित्यत्रापि निघातनिषेधो यथा स्यात् । यल्लोडन्तस्य कारकं तच्चान्यच्च लृडन्तेनोच्यते ॥

A tiṅanta connected with the loṭ of [roots] meaning motion is not anudātta, provided that the lṛṭ too is [used] with respect to the very kāraka with respect to which the loṭ is. āgaccha deva grāmaṃ drakṣyasy enam — "Come to the village, Deva: you will see him." [drakṣyasi is not made anudātta: drakṣyási, with the udātta on sya.] uhyantāṃ devadattena śālayo rāmeṇa bhokṣyante — "Let the rice be carried by Devadatta; it will be eaten by Rāma." Why "meaning motion" (gatyartha)? paca deva odanaṃ bhokṣyase 'nnam — "Cook the rice, Deva: you will eat the food." Why "with a loṭ" (loṭā)? āgaccher deva grāmaṃ drakṣyasy enam. Why "lṛṭ"? āgaccha deva grāmaṃ paśyasy enam. Why "provided … not" (na cet)? āgaccha deva grāmaṃ, pitā te odanaṃ bhokṣyate — "Come to the village, Deva; your father will eat the rice." Why "wholly" (sarva)? So that the prohibition of nighāta applies also in āgaccha deva grāmaṃ tvaṃ cāhaṃ ca drakṣyāva enam — "Come to the village, Deva: you and I shall see him." [Here] the kāraka of the loṭ-ending [verb] and another one too are expressed by the lṛṭ-ending [verb].

Subodhinī

NSP p. 670

—गत्यर्थः—गतिरर्थो येषामिति विग्रहः । गत्यर्थलोटा युक्तमिति योगः पुनरर्थद्वारको निमित्तनिमित्तीभावः । लोडन्तवाच्यं हि निमित्तं लृडन्तवाच्यस्य न चेत्कारकम् । सर्वान्यदित्यस्य व्याख्यानमाह—यत्रैव कारके लोडित्यादि । कर्तरि कर्मणि वा ॥—आगच्छ देवदत्त ग्रामं द्रक्ष्यस्येनमिति । आङुपसर्गः । गच्छदेवदत्तशब्दयोः पदात्परत्वान्निघातः । ग्रामशब्दो ‘ग्रसेरा च’ इति मन्नन्त आद्युदात्तः ॥ —द्रक्ष्यसीति । प्रत्ययस्वरेण मध्योदात्तम् ॥—उह्यन्तां देवदत्तेन शालयो रामेण भोक्ष्यन्त इति । वहेः प्रापणार्थत्वेऽपि गतिर्गम्यत इति गत्यर्थत्वम् । उह्यन्तामित्यत्र देवदत्तरामयोः कर्त्रोर्भेदेऽपि लकारवाच्यस्य शालेः कर्मणः अभेदात् ॥—आगच्छेरिति । लिङ्यं न लोट् ॥—द्रक्ष्यसीति । वर्तमानसामीप्ये लट् ॥—आगच्छ देव ग्रामं पित्रा ते ओदनं भोक्ष्यत इति । कारकशब्दो न सूत्रे कारकव्यक्तिरेवाधीयते तेन कर्तृत्वाभेदेऽपि व्यक्तिभेदात्कारकभेदः ॥— त्वं चाहं च द्रक्ष्याव एनमिति । अक्रियमाणे सर्वग्रहणे यत्र वाच्यं न भिद्यते तत्रैव भवितव्यमिह च भिद्यते वाच्यम् । एकत्रैकमन्यत्र द्वयमिति निघातप्रतिषेधो न स्यात्, क्रियमाणे तु सर्वग्रहणे लोड्वाच्यकारकापेक्षया लृड्वाच्यकारकाधिक्येऽपि निघातप्रतिषेधः सिद्धः

translator notes

commentary Subodhinī (sk.3958.s1): gatyartha = roots whose meaning is motion; 'connected with the loṭ' is a connection through the sense: what the loṭ-ending expresses is the cause (nimitta) of what the lṛṭ-ending expresses. 'na cet kārakaṃ sarvānyat' is explained by 'yatraiva kārake loṭ…', the kāraka being the agent or the object. Followed: the gloss of the condition.
commentary Subodhinī (sk.3958.s1) on the examples: in āgaccha devadatta grāmaṃ drakṣyasy enam, ā is an upasarga, gaccha and devadatta are nighāta as following a pada, grāma is ādyudātta (with the uṇādi suffix man by grase rā ca), drakṣyasi is madhyodātta by the suffix accent; in uhyantām, vah, though meaning 'convey', implies motion and so counts as gatyartha, and though the agents Devadatta and Rāma differ, the object, the rice, expressed by the lakāra, is the same; āgaccheḥ is liṅ, not loṭ. Followed for the reading of the second example (same object).
commentary Subodhinī (sk.3958.s1): kāraka in the sūtra means the individual kāraka, so in the 'na cet' counter-example, though both are agents, the individuals differ and so the kāraka differs; on 'tvaṃ cāhaṃ ca drakṣyāvaḥ': without 'sarva' the rule would apply only where what is expressed does not differ, and here it differs (one in one place, two in the other), so the prohibition would fail; with 'sarva' it holds even when the lṛṭ expresses more kārakas than the loṭ. Followed. Its lemma reads 'pitrā te odanaṃ bhokṣyate' (print the same, scan page-0670) against the kaumudī's 'pitā'; its 'both are agents' fits 'pitā'. Recorded.
textual Ours 'bokṣyante' is a slip for 'bhokṣyante' (from bhuj), as the print reads (NSP p. 660, scan page-0670; collation batch24, A); the English follows the print. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0122 prints only the kaumudī mūla.
translator The kaumudī glosses the sūtra's 'lṛṭ' as a condition ('provided the lṛṭ too is in the same kāraka'), with the subject left as 'tiṅantam'; the English keeps that wording. Accent convention: udātta acute, anudātta unmarked. The kaumudī gives no accent marks; drakṣyási in the bracket follows the Subodhinī ('pratyayasvareṇa madhyodāttam'); the other examples are left unmarked, because their accent is not discussed, not as a claim that they are anudātta. The identifications of SK 3935 (tiṅantam) and SK 3936 (na) as the source rules in sutra_en are the translator's; Bhaṭṭoji's gloss supplies only the content ('tiṅantaṃ nānudāttam').

SK 3959 · A 8.1.52V

लोट् च ॥ ३९५९ ॥

loṭ ca

loṭ ca — [A tiṅanta ending in] loṭ, too, [when connected with the loṭ of a verb meaning motion (gatyarthaloṭā yuktam), is not anudātta, provided that the kāraka is not wholly different (na cet kārakaṃ sarvānyat) — the whole of gatyarthaloṭā lṛṇ na cet kārakaṃ sarvānyat (SK 3958) except 'lṛṭ' is carried forward (anuvṛtti)].

Rule. A loṭ verb, too, connected with the loṭ of a verb of motion, is not anudātta. All of SK 3958 except "lṛṭ" carries over, including the kāraka condition.

Example. āgaccha deva grāmaṃ páśya "come, Deva; see the village". páśya keeps the udātta on its root syllable pá (SK 3671), with śap and hi anudātta.

Applies when / blocked by. Bhaṭṭoji's counter-examples:

paca devaudanaṃ bhuṅkṣvainam "cook the rice, Deva; eat it": paca is not a verb of motion.
āgaccha deva grāmaṃ paśyasi: paśyasi is not loṭ.
āgaccha deva grāmaṃ paśyatv evaṃ rāmaḥ "come, Deva, to the village; let Rāma see it thus": the agent is different, so paśyatu is nighāta.

Because of "wholly" it does apply in āgaccha deva grāmaṃ tvaṃ cāhaṃ ca paśyāva "let you and me see it". The printed text has paśyāvaḥ, a present form; the grammar requires the loṭ paśyāva.

Watch out. Why a separate sūtra, and not "lṛṭ and loṭ" in one? Bhaṭṭoji: the split (yogavibhāga) is for the next rule. The Subodhinī: so that the option of SK 3960 applies to loṭ only, not to lṛṭ.

Siddhānta-kaumudī

लोडन्तं गत्यर्थलोटा युक्तं नानुदात्तम् । आगच्छ देव ग्रामं पश्य । गत्यर्थेति किम् । पच देवौदनं भुङ्क्ष्वैनम् । लोट् किम् । आगच्छ देव ग्रामं पश्यसि । न चेत्कारकं सर्वान्यदित्येव । आगच्छ देव ग्रामं त्वं चाहं च पश्यावः । योगविभाग उत्तरार्थः ॥

A loṭ-ending [tiṅanta] connected with the loṭ of a verb meaning motion is not anudātta: āgaccha deva grāmaṃ páśya ["Come, Deva; see the village"; páśya keeps the udātta on its root syllable pa]. Why "of a verb meaning motion"? paca devaudanaṃ bhuṅkṣvainam ["Cook the rice, Deva; eat it"]. Why "loṭ"? āgaccha deva grāmaṃ paśyasi ["Come, Deva; you see the village"]. "Provided that the kāraka is not wholly different" (na cet kārakaṃ sarvānyat) applies here too (ity eva): [āgaccha deva grāmaṃ paśyatv evaṃ rāmaḥ ("Come, Deva, to the village; let Rāma see [it] thus"). But because "all" (sarva) is taken [in the sūtra], it does take place here:] āgaccha deva grāmaṃ tvaṃ cāhaṃ ca paśyāva ["Come, Deva, to the village; let you and me see [it]"]. The splitting of the rule (yogavibhāga) [from SK 3958] is for the sake of the following [rule].

Subodhinī

NSP p. 670–671

—लोट् च । लृड्ग्रहणं विहाय ‘गत्यर्थलोटा’-इति संपूर्णं सूत्रमनुवर्तते तदाह— गत्यर्थेत्यादि ॥—आगच्छेति । गत्यर्थलोटा युक्तं पश्येति तु निहतमेव ॥—योगविभाग उत्तरार्थ इति । उत्तरो विकल्पो लोट एव यथा स्यात्, लृटो मा भूद् इति ॥—विभाषितम्-। पूर्वसूत्रं सर्वमनुवर्तते । प्राप्तविभाषा चेयम् । गत्यर्थलोटा युक्तं लोडन्तं सोपसर्गमुत्तमभिन्नं विभाषा नानुदात्तं स्यात् न चेत्कारकं सर्वान्यत् ॥—सोपसर्गमिति । उपसर्गेण सह । उपसर्गे विद्यमान इत्यर्थः । सहशब्दो विद्यमानार्थो न तुल्ययोगेन ह्युपसर्गस्य यदान्तोदात्तं तदा ‘तिङि चोदात्तवति—’ इति गतेर्निघातः ॥ पश्य । प्रविशानीति । उभयत्रापि पूर्वेण नित्यमेव निघातः । प्रत्युदाहरणानि पूर्वसूत्रोक्तान्येव प्रशब्दपूर्वाणि योज्यानि

translator notes

commentary Subodhinī (sk.3959.s1): leaving out the word lṛṭ, the whole sūtra 'gatyarthaloṭā …' [SK 3958] is carried forward; that is what Bhaṭṭoji states with 'gatyartha…'. Followed: the anuvṛtti is bracketed in sutra_en, and the 'ity eva' clause is rendered as the continuing condition na cet kārakaṃ sarvānyat.
commentary Subodhinī (sk.3959.s1) on 'yogavibhāga uttarārthaḥ': [the rule is stated separately] so that the following option (SK 3960) holds for loṭ only and not for lṛṭ. Followed: '[from SK 3958]' and 'the following [rule]'.
commentary Subodhinī (sk.3959.s1) on 'āgaccha': '[it is] paśya [that is] connected with the gatyartha loṭ; [the verb of āgaccha], however, is nihata in any case.' Recorded; the English does not depend on it.
textual Ours omits the counter-example and the sentence after it. The print reads '… sarvānyad ity eva. āgaccha deva grāmaṃ paśyatv evaṃ rāmaḥ. sarvagrahaṇāt tv iha syād eva. āgaccha deva grāmaṃ tvaṃ cāhaṃ ca paśyāvaḥ' (NSP p. 660, scan page-0670; collation batch24, class A). Wikisource uttara-4/0122 has both sentences but reads 'paśyatvena rāmaḥ' (perhaps paśyatv enaṃ rāmaḥ, 'let Rāma see it'). The English supplies the missing words in brackets and follows the print's 'evaṃ'.
textual Ours and the print (scan page-0670) both read 'paśyāvaḥ', which is a laṭ form. The rule concerns a loṭ-ending verb, whose first-person dual is paśyāva, and Wikisource uttara-4/0122 reads 'paśyāva'. The English gives paśyāva. Not in the collation report; listed for the Print Check.
translator In the bracketed counter-example the agent of paśyatu (Rāma) differs from the agent addressed by āgaccha (Deva), so the condition na cet kārakaṃ sarvānyat fails and paśyatu undergoes nighāta. In the last example the agent of paśyāva includes the agent of āgaccha and another besides. The word 'sarva' admits this, as explained at SK 3958, so nighāta is prohibited. Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; páśya is marked as the translator's statement of what the rule preserves: the root udātta (dhātoḥ, SK 3671), the affixes śap and hi being anudātta. The other words are left unmarked because their accent is not discussed, not as a claim that they are anudātta.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0122 prints only the mūla. The Subodhinī is in sk.3959.s1, which also carries the Subodhinī on SK 3960 (from 'vibhāṣitam—').

SK 3960 · A 8.1.53V

विभाषितं सोपसर्गमनुत्तमम् ॥ ३९६० ॥

vibhāṣitaṃ sopasargamanuttamam

vibhāṣitaṃ sopasargam anuttamam — [The whole of loṭ ca (SK 3959) is carried forward (anuvṛtti): a loṭ-ending tiṅanta connected with the loṭ of a verb meaning motion, provided that the kāraka is not wholly different,] accompanied by an upasarga (sopasarga) and not of the first person (anuttama), is optionally [not anudātta].

Rule. Such a loṭ verb, when it has an upasarga and is not in the first person, is protected only optionally. The Subodhinī calls it a prāptavibhāṣā: an option on what SK 3959 would give.

Example. āgaccha deva grāmaṃ praviśa "come, Deva; enter the village". Two options:

praviśá: the udātta is on śá, by the suffix accent. The Subodhinī: the gati pra then becomes anudātta by SK 3978.
práviśa: viśa is anudātta, and pra keeps its own udātta, prá (presumably phiṭ 81).

Applies when / blocked by. Why "with an upasarga"? āgaccha deva grāmaṃ paśya. Why "not in the first person"? āgacchāni deva grāmaṃ praviśāni "let me come, Deva; let me enter the village". In both, SK 3959 applies without option.

Watch out. The Subodhinī: "with an upasarga" means only that an upasarga is present. The upasarga itself does not share in the operation.

Siddhānta-kaumudī

लोडन्तं गत्यर्थलोटा युक्तं तिङन्तं वानुदात्तम् । आगच्छ देव ग्रामं प्रविश । सोपसर्गं किम् । आगच्छ देव ग्रामं पश्य । अनुत्तमं किम् । आगच्छानि देव ग्रामं प्रविशानि ॥

A loṭ-ending tiṅanta connected with the loṭ of a verb meaning motion is optionally anudātta [when it is accompanied by an upasarga and is not of the first person]: āgaccha deva grāmaṃ praviśa ["Come, Deva; enter the village"] [in the non-anudātta option praviśá, udātta on śa, with pra anudātta by tiṅi codāttavati (SK 3978); in the other, viśa is anudātta and pra keeps its own udātta: práviśa]. Why "accompanied by an upasarga"? āgaccha deva grāmaṃ paśya. Why "not of the first person"? āgacchāni deva grāmaṃ praviśāni ["Let me come, Deva; let me enter the village"].

translator notes

commentary Subodhinī, printed under sk.3959.s1 ('vibhāṣitam—'): the whole of the preceding sūtra [SK 3959] is carried forward, and this is an option on what would otherwise apply (prāptavibhāṣā). Its paraphrase: a loṭ-ending verb connected with the gatyartha loṭ, with an upasarga and other than the first person, is optionally not anudātta, provided that the kāraka is not wholly different. Followed: the anuvṛtti is bracketed in sutra_en.
commentary Subodhinī, printed under sk.3959.s1 ('sopasargam iti'): 'with (saha) an upasarga' means 'when an upasarga is present'. Saha here means 'being present', not joint connection (tulyayoga), [for the upasarga itself has no occasion for nighāta under this rule]. Followed: 'accompanied by an upasarga'.
commentary Subodhinī, printed under sk.3959.s1: when [praviśa] is final-udātta, the gati [pra] undergoes nighāta by tiṅi codāttavati (SK 3978). On paśya and praviśāni: in both, the preceding rule (SK 3959) applies invariably (nityam). The Subodhinī's words are 'ubhayatrāpi pūrveṇa nityam eva nighātaḥ' (print the same, NSP p. 661, scan page-0671), literally 'nighāta'; since SK 3959 prohibits nighāta, this is read as a loose expression for the prohibition of nighāta. The counter-examples given under the preceding sūtra can be applied here too, with pra placed before them. Followed for the bracketed accent of praviśa in its antodātta option.
textual Commentary layer only: our sk.3959.s1 lacks the last line of NSP p. 660 (scan page-0670), which is partly under the scan's watermark. The line runs roughly '… nighātaprasaṅgo 'sti — āgaccha deva grāmaṃ praviśeti … pakṣe … pratyayasvareṇāntodāttam'. Ours therefore jumps from 'na tulyayogena hy upasargasya' straight to 'yadāntodāttaṃ tadā' (p. 661). The mūla here is clean (collation batch24).
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the tail of sk.3959.s1. No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0122 prints only the mūla.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks. praviśá (udātta on the vikaraṇa śa by the suffix accent, the Subodhinī's 'pratyayasvareṇāntodāttam' in the print line our OCR lacks, see the textual note, and its 'yadāntodāttaṃ') with pra made anudātta by SK 3978 follows the Subodhinī. That in the nighāta option pra keeps its own first-syllable udātta (upasargāś cābhivarjam, phiṭ 81), giving práviśa, is the translator's statement. The counter-examples are left unmarked because their accent is not discussed, not as a claim that they are anudātta.

SK 3961 · A 8.1.54V

हन्त च ॥ ३९६१ ॥

hanta ca

hanta ca — [A loṭ-ending tiṅanta (loṭ, carried forward (anuvṛtti) from SK 3959)] connected with hanta, too, [accompanied by an upasarga and not of the first person, is optionally not anudātta — vibhāṣitaṃ sopasargam anuttamam (SK 3960) carried forward (anuvṛtti)].

Rule. A loṭ verb connected with hanta, with an upasarga and not in the first person, is also protected only optionally.

Example. hanta praviśa "come now, enter!". Two options, presumably marked as in SK 3960: praviśá (udātta on śá, pra anudātta) or práviśa (udātta on prá).

Applies when / blocked by. The Subodhinī: this is a prāptavibhāṣā against SK 3937, whose list includes hanta. Bhaṭṭoji: "with an upasarga" still holds. In hanta kuru "come now, do it!", the verb has no upasarga, so SK 3937 prohibits nighāta outright. Why "not in the first person"? hanta prabhuñjāvahai "come now, let us two eat": again SK 3937 applies outright.

Siddhānta-kaumudī

हन्तेत्यनेन युक्तमनुत्तमं लोडन्तं वानुदात्तम् । हन्त प्रविश । सोपसर्गमित्येव । हन्त कुरु । निपात्रैर्यद्यदि SK 3967 इति निघातप्रतिषेधः । अनुत्तमं किम् । हन्त प्रभुञ्जावहै ॥

A loṭ-ending [tiṅanta] that is not of the first person and is connected with hanta is optionally anudātta: hanta praviśa ["Come now, enter!"] [in the non-anudātta option praviśá, udātta on śa, with pra anudātta by tiṅi codāttavati (SK 3978); in the other, práviśa]. "Accompanied by an upasarga" applies here too (ity eva): [in] hanta kuru ["Come now, do it!"] [there is] the prohibition of nighāta by nipātair yadyadi- (SK 3937). Why "not of the first person"? hanta prabhuñjāvahai ["Come now, let us two eat"].

Subodhinī

NSP p. 671

—हन्त च । पूर्वसूत्रमनुवर्तते लोड्ग्रहणं च तदाह—हन्ते-त्यनेनेत्यादि । प्राप्तविभाषेयम् । ‘निपातैर्यद्यदि—’ इति निघातनिषेधस्य सिद्धत्वात् ॥—प्रभुञ्जावहा इति । भुजेर्लोट् ‘भुजोऽनवने’ इत्यात्मनेपदं च हिः टेरेत्वं श्नम् । ‘आडुत्तमस्य पिच्च’ ‘एत ऐ’ अनुदात्तेत्त्वाल्लसार्वधातुकानुदात्तत्वम् । विकरणस्वरः ॥—आमः । अन्तरयतीत्यन्तरं व्यवधायकम् । एकमन्तरं यस्य तदेकान्तरम् । उदाहरणे निघाते प्रतिषिद्धे षाष्ठमाद्युदात्तत्वम् ॥—अनन्तिक इति किमिति । अत्र केचिदनन्तिकं दूरं तस्यैव सामर्थ्यादेकश्रुतेर्निघातस्य च प्रतिषेधः । यदि निघातमात्रनिषेधोऽयं तदा निघातस्यैकश्रुत्या वाधितत्वादिदं सूत्रं व्यर्थं स्यादिति सामर्थ्यादेव चैतन्निषेधं प्रति एकश्रुतेरसिद्धत्वाभावः । प्लुतोदात्तस्तु न प्रतिषिध्यत इत्याहुः । अपरे तु अनन्तिक इत्यनेन यत्र दूरं न च संनिकृष्टं तदुच्यते न दूरमेव । अन्यथा दूरमित्येव वदेत् । तेनास्मिन्नेकश्रुतेः प्राप्तिरेव नास्ति अदूरत्वात्प्लुतोदात्तोऽपि नोदाहर्तव्य इति ॥—यद्धितु—॥—उदसृज इति । तुदादेः सृजेर्लङि सिप्यट् ॥—उशन्ति हीति । वश कान्तौ । अदादिः । लटि ‘झोन्तः’ । ग्रह्यादित्वात्संप्रसारणम् ॥—नान्यैरिति । यदिहन्तेत्यादिभिरित्यर्थः

translator notes

commentary Subodhinī (sk.3961.s1): the preceding sūtra [SK 3960] is carried forward, and so is the word loṭ; that is what Bhaṭṭoji states with 'hantety anena …'. This is an option on what would otherwise apply (prāptavibhāṣā), because the prohibition of nighāta is already established by nipātair yadyadi- [SK 3937, whose list includes hanta]. Followed: both anuvṛttis are bracketed in sutra_en, and 'optionally anudātta' is read as an option against SK 3937's invariable prohibition.
commentary Subodhinī (sk.3961.s1) on prabhuñjāvahai: bhuj takes loṭ, with ātmanepada by bhujo 'navane; vahi, then e for the ṭi, then the vikaraṇa śnam; āḍ uttamasya pic ca and eta ai apply. The lasārvadhātuka ending is anudātta because the root has an anudātta it-letter, so the vikaraṇa's accent [stands]. Recorded: the derivation is not in the kaumudī.
textual Ours reads 'nipātrair yadyadi <SK 3967>'. The print reads 'nipātair yadyadi- 3937' (NSP p. 661, scan page-0671), and Wikisource has 'sū 3937' (collation batch24, class A, two rows). The English follows the print: (SK 3937).
translator In hanta kuru the verb has no upasarga, so this option does not reach it, and nipātair yadyadi- (SK 3937) prohibits its nighāta outright. In hanta prabhuñjāvahai the verb is of the first person, so the same holds. 'hanta' is glossed as an exhortative particle. Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; the bracketed accents of praviśa are the translator's, on the pattern the Subodhinī states for the same form at SK 3960 (praviśá with pra anudātta by SK 3978), and, in the nighāta option, pra keeping its own udātta (phiṭ 81). The other words are left unmarked because their accent is not discussed, not as a claim that they are anudātta.
textual No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0122 prints only the mūla. sk.3961.s1 also carries the Subodhinī on SK 3962 ('āmaḥ', 'anantika iti kim iti') and on SK 3963 ('yaddhitu—', 'udasṛja iti', 'uśanti hīti', 'nānyair iti').

SK 3962 · A 8.1.55V

आम एकान्तरमामन्त्रितमनन्तिके ॥ ३९६२ ॥

āma ekāntaramāmantritamanantike

āma ekāntaram āmantritam anantike — An āmantrita (a word of address) after ām, with one [pada] intervening (ekāntara), [is not anudātta] when [the person addressed is] not near (anantike).

Rule. An āmantrita (a word of address) after the particle ām, with one pada in between, is not anudātta when the addressee is not near (anantika).

Example. ām pacasi dévadatta3 "yes, you are cooking, Devadatta!". The Subodhinī: since nighāta is prohibited, devadatta has the vocative's first-syllable udātta (SK 3653). The udātta is on dé. The 3 marks a pluta, a vowel drawn out to three morae.

Otherwise devadatta would presumably be nighāta by SK 3654; the pluta is presumably that of calling from afar (SK 95).

Applies when / blocked by. Bhaṭṭoji's counter-examples:

Why "one in between"? ām prapacasi devadatta3: two padas, pra and pacasi, stand between.
Why "an āmantrita"? ām pacati devadattaḥ: devadattaḥ is a nominative.
Why "not near"? ām pacasi devadatta: the addressee is near.

Watch out. The Subodhinī reports two views of anantika. Some take it as "far". Others take it as "neither far nor near", since otherwise the sūtra would just say "far". The two views differ on whether the pluta udātta should be used.

Siddhānta-kaumudī

आमः परमेकपदान्तरितमामन्त्रितं नानुदात्तम् । आम् पचसि देवदत्त3 । एकान्तरं किम् । आम् प्रपचसि देवदत्त3 । आमन्त्रितं किम् । आम् पचति देवदत्तः । अनन्तिके किम् । आम् पचसि देवदत्त ॥

An āmantrita (a word of address) coming after ām with one pada intervening is not anudātta: ām pacasi dévadatta3 ["Yes, you are cooking, Devadatta!"; udātta on the first syllable, de]. Why "with one [pada] intervening"? ām prapacasi devadatta3. Why "āmantrita"? ām pacati devadattaḥ ["Yes, Devadatta is cooking"]. Why "not near"? ām pacasi devadatta.

translator notes

commentary Subodhinī, printed under sk.3961.s1 ('āmaḥ'): antara is 'what comes between', that is, what separates (vyavadhāyaka); ekāntara is 'that which has one [word] between'. In the example, nighāta being prohibited, [devadatta] has the first-syllable udātta of the sixth book (ṣāṣṭha ādyudātta, āmantritasya ca, SK 3653). Followed: 'with one pada intervening', and the acute on de of dévadatta3 in the example.
commentary Subodhinī, printed under sk.3961.s1 ('anantika iti kim iti'), records two views. Some take anantika as 'far'. On that view, by the very capability of the rule, both ekaśruti and nighāta are prohibited, since if only nighāta were prohibited the rule would be pointless, nighāta being already overridden by ekaśruti; the pluta udātta, however, is not prohibited. Others take anantika as a place neither far nor near, since otherwise the sūtra would just say 'dūre'. On that view ekaśruti never arises, the place not being far, and a pluta udātta should not be used in the example either. Recorded: the English keeps 'not near' neutral and gives the examples with the pluta as transmitted.
translator Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; dévadatta3 is marked as the Subodhinī states. The pluta and the other words are left unmarked because their accent is not discussed in the kaumudī (the Subodhinī's two views on the pluta udātta are recorded above), not as a claim that they are anudātta.
translator Inferences, not stated in the kaumudī: the āmantrita would otherwise undergo nighāta by āmantritasya ca (SK 3654). The pluta 3 in devadatta3 is that of calling from afar, dūrād dhūte ca (SK 95). In ām prapacasi devadatta3 two padas (pra and pacasi) intervene. ām here is the particle of assent.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is inside sk.3961.s1. No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0122 prints only the mūla. Collation batch24: clean (NSP p. 661, scan page-0671).

SK 3963 · A 8.1.56V

यद्धितुपरं छन्दसि ॥ ३९६३ ॥

yaddhituparaṃ chandasi

yaddhituparaṃ chandasi — In the Veda (chandasi), [a tiṅanta] followed by yad, hi or tu [is not anudātta].

Rule. In the Veda, a tiṅanta followed by yad, hi or tu is not anudātta.

Example.

udásṛjo yád aṅgiraḥ "when you let them out, O Aṅgiras". The udātta of udásṛjaḥ is on dá, the augment a. yád is udātta. The first syllable of aṅgiraḥ is a dependent svarita.

uśánti hí "for they desire": the udātta syllables are śá and hí.

ākhyāsyā́mi tu te "but I shall tell you": the verb presumably keeps its accent on syā́, the suffix sya, with ā anudātta by SK 3978.

Applies when / blocked by. Bhaṭṭoji: SK 3937, SK 3941 and SK 3946 would already give this. So the sūtra is a niyama. With these particles standing after the verb, only yad, hi and tu count. Others, such as yadi or hanta, do not (the Subodhinī).

Watch out. So in jāye svā rohāvaihi "wife, come, let us two climb to heaven", rohāva is nighāta. ehi, the loṭ of a verb of motion, follows it. SK 3959 would protect rohāva, but this niyama withdraws that protection. The Subodhinī: the nighāta rests on the preceding word svā, by SK 3935.

Siddhānta-kaumudī

तिङन्तं नानुदात्तम् । उदसृजो यदङ्गिरः (उ॒दसृ॑जो॒ यद॑ङ्गिरः) । उशन्ति हि (उ॒शन्ति॒ हि) । आख्यास्यामि तु ते । निपातैर्यत्-SK 3937इति हिच SK 3941 इति तुपश्य-SK 3946 इति च सिद्धे नियमार्थमिदम् । एतैरेव परभूतैर्योगे नान्यैरिति । जाये स्वारोहावैहि । एहीति गत्यर्थलोटा युक्तस्य लोडन्तस्य निघातो भवति ॥

A tiṅanta [followed by yad, hi or tu] is not anudātta: udásṛjo yád aṅgiraḥ ["when you let [them] out, O Aṅgiras"; the udātta is on da of udasṛjaḥ and on yad]; uśánti hí ["for they desire"; the udātta is on śa and on hi]; ākhyāsyā́mi tu te ["but I shall tell you"; ākhyāsyāmi keeps its own accent, the udātta on syā]. Since [this] is already established by nipātair yat- (SK 3937), hi ca (SK 3941) and tupaśya- (SK 3946), this [rule] serves as a restriction (niyamārtha): [the tiṅanta escapes nighāta] in connection with these alone when they stand after it, not with others [such as yadi or hanta]. jāye svā rohāvaihi ["Wife, come, let us two climb to heaven"]: [here,] ehi being the loṭ of a verb meaning motion, the loṭ-ending [rohāva] connected with it does undergo nighāta.

Subodhinī

alignment inferredNSP p. 671

—जाये स्वारोहावैहीति । रुहेर्लोट् । वस् शप् । ‘आडुत्तमस्य पिच्च’ ‘लोटो लङ्वत्’ इति लङ्वद्भावात् ‘नित्यं ङितः’ इति सलोपः । अङ्पूर्वादिणो लोट् । सिपो हिः । एहि । तेन परभूतेन युक्तस्य रोहावेत्यस्य ‘लोट् च’ इति प्राप्तो निघातप्रतिषेधो नियमान्निवर्त्यते । तेन स्वशब्दाश्रयो निघातो बोध्यः । स्वाशब्दे ‘रो रि’ इति लोपः । ‘ढ्रलोपे—’ इति दीर्घः । स्वो रोहावेति पाठे तु छान्द-सत्वादुत्वम् ॥—चनचि ॥—एष्विति । चन चिदिव गोत्रादि तद्धित आम्रेडित एष्वित्यर्थः । यद्यपि गोत्रादयः कुत्सनाभीक्ष्ण्ययोरेव गृह्यन्त इति तिङो गोत्रादीत्यत्रैवोक्तम्

translator notes

commentary Subodhinī, printed under sk.3961.s1 ('nānyair iti'): 'not with others' means not with yadi, hanta and the rest [of the list of SK 3937]. Followed: '[such as yadi or hanta]'.
commentary Subodhinī, printed under sk.3961.s1: udasṛjaḥ is sṛj of the tudādi class in laṅ, with sip and the augment aṭ. uśanti is vaś kāntau of the adādi class in laṭ, with jhi → anti (jho 'ntaḥ) and saṃprasāraṇa because the root belongs to the grahyādi group. Followed in the accent remarks.
commentary Subodhinī (sk.3963.s1) on jāye svārohāvaihi: ruh takes loṭ, with vas and śap. āḍ uttamasya pic ca applies, and because loṭ is treated like laṅ (loṭo laṅvat), nityaṃ ṅitaḥ drops the s. ehi is iṇ with āṅ in loṭ, sip → hi. The prohibition of nighāta that loṭ ca (SK 3959) would give rohāva, connected with ehi standing after it, is withdrawn by this restriction. So the nighāta is to be understood as resting on the word svā (by tiṅṅ atiṅaḥ, SK 3935). svā is svar with the r dropped by ro ri and the vowel lengthened by ḍhralope. On the reading 'svo rohāva', the u [replacing the r of svar] is a Vedic licence (print 'chāndasatvād utvam', NSP p. 661, scan page-0671; OCR 'uttamam'). Followed: '[rohāva]' and 'does undergo nighāta'.
textual Wikisource uttara-4/0123 reads 'yuktasya rohāveti loḍantasya'; the print, like ours, has no 'rohāveti' (NSP p. 661, scan page-0671). The English supplies '[rohāva]' in brackets, as the Subodhinī identifies it. Collation batch24: clean; the accented copies match the print.
translator Accent from our accented copies. In udásṛjo yád aṅgiraḥ: u anudātta, da udātta (the augment of asṛjaḥ), sṛ svarita, jo anudātta, yad udātta; the first syllable of aṅgiraḥ (written daṅ, with the d of yad) svarita, as both our accented copy and the print (scan page-0671) mark it; gi and raḥ pracaya. In uśánti hí: u anudātta, śa udātta, ti anudātta, hi udātta. ākhyāsyāmi tu te and jāye svā rohāvaihi carry no accent marks in our text. In ākhyāsyā́mi the accent is the translator's statement of what the rule preserves: the suffix sya has the udātta (ādyudāttaś ca, SK 3708; syā after lengthening before mi), mi is anudātta as a lasārvadhātuka after a suffix taught with final a (SK 3730), and the gati ā is anudātta by tiṅi codāttavati (SK 3978). jāye svā rohāvaihi is left unmarked; rohāva there undergoes nighāta. tu and te are left unmarked because their accent is not discussed, not as a claim that they are anudātta. The mantra glosses are approximate.
textual No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0123 prints only the mūla. The Subodhinī on this sūtra is split between sk.3961.s1 ('yaddhitu—', 'udasṛja iti', 'uśanti hīti', 'nānyair iti') and sk.3963.s1 ('jāye svārohāvaihīti'). sk.3963.s1 also carries the Subodhinī on SK 3964 ('canaci', 'eṣv iti').

SK 3964 · A 8.1.57V

चनचिदिवगोत्रादितद्धिताम्रेडितेष्वगतेः ॥ ३९६४ ॥

canacidivagotrāditaddhitāmreḍiteṣvagateḥ

canacidivagotrāditaddhitāmreḍiteṣv agateḥ — When cana, cit, iva, [a word of] the gotrādi [list], a taddhita or an āmreḍita follows, [a tiṅanta] not [preceded by] a gati (agateḥ) [is not anudātta].

Rule. When cana, cit, iva, a word of the gotrādi list, a taddhita or an āmreḍita follows, a tiṅanta not preceded by a gati is not anudātta. A taddhita is an affix added to a word; an āmreḍita is the second member of a doubled word.

Example. In each, pácati keeps the udātta on its root syllable pá:

devaḥ pácati cana,

devaḥ pácati cit,

devaḥ pácatīva,

devaḥ pácati gotram,

devaḥ pácatikalpam (the taddhita kalpap),

devaḥ pácatipacati (the second pacati is the āmreḍita).

Applies when / blocked by. Why "not preceded by a gati"? devaḥ prapacati cana: pra precedes, so the rule does not apply.

Watch out. The Subodhinī: only an anudātta taddhita is meant, such as kalpap, which is pit. Elsewhere the taddhita's own accent prevails, as in ayaṃ pacatideśyaḥ. And by SK 3934, a gotrādi word counts only in contempt or repetition.

Siddhānta-kaumudī

एषु षट्सु परतस्तिङन्तं नानुदात्तम् । देवः पचति चन । देवः पचति चित् । देवः पचतीव । देवः पचति गोत्रम् । देवः पचतिकल्पम् । देवः पचतिपचति । अगतेः किम् । देवः प्रपचति चन ॥

When these six follow, a tiṅanta is not anudātta: devaḥ pácati cana; devaḥ pácati cit; devaḥ pácatīva; devaḥ pácati gotram; devaḥ pácatikalpam; devaḥ pácatipacati [pácati keeps the udātta on its root syllable pa]. Why "not [preceded by] a gati"? devaḥ prapacati cana.

Subodhinī

alignment inferredNSP p. 671

—पचतिकल्पमिति । अत्रानुदात्त एव तद्धितो ग्राह्यः । अन्यत्र तद्धितस्वरेण तिङन्तस्वरो वाध्यते । अयं पचतिदेश्यः

translator notes

commentary Subodhinī, printed under sk.3963.s1 ('canaci', 'eṣv iti'): 'eṣu' means when cana, cit, iva, gotrādi, a taddhita or an āmreḍita [follows]. It adds a clause opening with 'yadyapi' ('although') which has no main clause, in the print too (NSP p. 661, scan page-0671): although it was said at tiṅo gotrādīni (SK 3934) that the gotrādi words are taken only in the senses of contempt (kutsana) and repetition (ābhīkṣṇya) … Followed: 'these six'; the restriction of gotrādi is recorded, not added to the English.
commentary Subodhinī (sk.3964.s1) on pacatikalpam: only an anudātta taddhita is meant here; elsewhere the taddhita's own accent overrides the accent of the tiṅanta, as in ayaṃ pacatideśyaḥ. Recorded.
translator Inferences, not stated in the kaumudī: without this rule, pacati after devaḥ would undergo nighāta by tiṅṅ atiṅaḥ (SK 3935). In pacatikalpam the taddhita is kalpap; in pacatipacati the following word is the āmreḍita (the second member of the repetition). In the counter-example the tiṅanta follows the gati pra, so the rule does not apply. Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; pácati is marked as the translator's statement of what the rule preserves: the root udātta (dhātoḥ, SK 3671), with śap and tip anudātta (anudāttau suppitau, SK 3709), as the Subodhinī says of pacati at SK 3957. The particles, gotra, the taddhita kalpap (pit, so anudātta) and the āmreḍita are left unmarked; for the last two this agrees with the Subodhinī's 'anudātta eva taddhitaḥ' and with the āmreḍita being anudātta, for the rest their accent is not discussed.
textual Our sūtra data gives the padaccheda as '… āgateḥ'; the sūtra itself reads '-eṣv agateḥ' and Bhaṭṭoji's 'agateḥ kim' confirms agateḥ (metadata slip only). No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0123 prints only the mūla. Collation batch24: clean (NSP p. 661, scan page-0671).

SK 3965 · A 8.1.58V

चादिषु च ॥ ३९६५ ॥

cādiṣu ca

cādiṣu ca — And when ca and the rest (ca, vā, ha, aha, eva) [follow], [a tiṅanta not preceded by a gati (agateḥ, carried forward (anuvṛtti) from SK 3964 by 'ca') is not anudātta].

Rule. When ca, vā, ha, aha or eva follows, a tiṅanta not preceded by a gati is not anudātta. "Not preceded by a gati" is drawn in by ca "and".

Example. devaḥ pácati ca khā́dati ca "Deva both cooks and eats". pácati has the udātta on pá, khā́dati on khā́.

Applies when / blocked by. "Not preceded by a gati" holds: devaḥ prapacati ca prakhādati ca. Bhaṭṭoji: the first verb is still saved, by SK 3966; the second is nighāta.

Watch out. The Subodhinī: the list meant is that of SK 408 (ca, vā, ha, aha, eva), which is near. It is not the cādi list of SK 20, which is remote.

Siddhānta-kaumudī

चवाहाहैवेषु तिङन्तं नानुदात्तम् । देवः पचति च खादति च । अगतेरित्येव । देवः प्रपचति च । प्रखादति च । प्रथमस्य चवायोगे SK 3966 इति निघातः प्रतिषिध्यते द्वितीयं तु निहन्यत एव ॥

When ca, vā, ha, aha or eva [follow], a tiṅanta is not anudātta: devaḥ pácati ca khā́dati ca ["Deva both cooks and eats"; pácati and khā́dati keep the udātta on their root syllables]. "Not preceded by a gati" applies here too (ity eva): devaḥ prapacati ca prakhādati ca. [There] the nighāta of the first [verb] is prohibited by cavāyoge prathamā (SK 3966), but the second does undergo nighāta.

Subodhinī

NSP p. 671–672

—चादिषु च । ‘न चवाहाहैवयुक्ते’ इति सूत्रे निर्दिष्टा-श्चादयोऽत्र गृह्यन्ते संनिकृष्टत्वात् न तु ‘चादयोऽसत्त्वे’ इति सूत्रनिर्दिष्टाः विप्रकृष्टत्वात् । तदेतदाह—चवाहाहैवेषु परेष्विति ॥—पचति च खादति चेति । उभयत्र खादतीत्यस्य निघातप्रसङ्ग एव नास्ति नानावाक्यत्वात् । चवा-योगो हि समुच्चये विकल्पे वा सति भवति स चानेकस्य धर्म इति कृत्वोदाहृतम् ॥—चवा—प्रथमेति । स्त्रीलिङ्गस्य निर्वाहमाह—प्रथमातिङ्विभक्तिरिति । प्रथममुच्चारिता तिङ्विभक्तिरित्यर्थः । अगतेरिति प्रथमसूत्रे चानुकृष्टत्वादिह नानुवर्तते ॥—उत्तरवाक्ययोरिति । ‘दिवो वा पार्थिवादधि’ । ‘इन्द्रं महो वा रजसः’ इत्येतयोरित्यर्थः । ननु श्रुत-स्यैव तिङन्तस्योत्तरत्रानुषङ्गः तत्कथं प्राथम्यमिति चेत्, अनुषक्तस्याप्यौपाधिकं भेदं पुरस्कृत्य प्राथम्याश्रयणेन निघातनि-षेधस्य छन्दसि बहुशो दृष्टत्वात् । एतन्नेहैव मन्त्रे नियमेन मुष्टिहत्ययेति च मन्त्रे वेदभाष्ये स्पष्टम् ॥—हेति—॥ स्वयं ह रथेन यातीति । उपाध्याये पदातौ गच्छति सति शिष्यस्य रथेन गमनं प्रतिषिद्धमित्याचारभेदः

translator notes

commentary Subodhinī (sk.3965.s1): the ca and the rest meant here are those named in na cavāhāhaivayukte (SK 408), because that rule is near, not those of cādayo 'sattve (SK 20), which is remote. Followed: the list in sutra_en.
commentary Subodhinī (sk.3965.s1) quotes the kaumudī as 'cavāhāhaiveṣu pareṣv iti'. Ours and the print (NSP p. 661, scan page-0671) have no 'pareṣu'; Wikisource uttara-4/0123 has it. Followed: '[follow]' is supplied in brackets.
commentary Subodhinī (sk.3965.s1) on 'pacati ca khādati ca': in both, khādati has no occasion for nighāta at all, since it stands in a separate sentence. The example is given that way because connection with ca or vā arises only in conjunction (samuccaya) or alternation (vikalpa), which concerns more than one item. Recorded.
commentary Subodhinī, in the part of sk.3965.s1 on SK 3966: 'agateḥ' is drawn into the first sūtra by 'ca' and so does not continue into SK 3966. Followed: the anuvṛtti of agateḥ into this rule, which Bhaṭṭoji's 'agater ity eva' states, is marked in sutra_en as brought in by 'ca'.
textual No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0123 prints only the mūla. sk.3965.s1 also carries the Subodhinī on SK 3966 ('cavā— prathameti', 'uttaravākyayor iti') and SK 3967 ('heti—'). Collation batch24: clean (NSP p. 661, scan page-0671). Print-Check candidate: 'pareṣu', which the Subodhinī quotes, is missing from the mūla.
translator The bracketed 'a tiṅanta … is not anudātta' in sutra_en is supplied from Bhaṭṭoji's gloss ('tiṅantaṃ nānudāttam'); taking it as carried from SK 3935 (tiṅantam) and SK 3936 (na) is the translator's identification. Accent convention: udātta acute, anudātta unmarked. The text gives no accent marks; pácati and khā́dati are marked as the translator's statement of what the rule preserves: the root udātta (dhātoḥ, SK 3671), with śap and tip anudātta (anudāttau suppitau, SK 3709), as the Subodhinī says of pacati at SK 3957. The counter-example and the other words are left unmarked because their accent is not discussed, not as a claim that they are anudātta.

SK 3966 · A 8.1.59V

चवायोगे प्रथमा ॥ ३९६६ ॥

cavāyoge prathamā

cavāyoge prathamā — In connection with ca or vā, the first [tiṅ-vibhakti is not anudātta].

Rule. In connection with ca or vā, the first tiṅ-ending is not anudātta.

Example.

gāś ca cārayati vīṇāṃ vā vādayati "he grazes the cows and …, he plays the vīṇā or …".

itó vā sātím ī́mahe: ī́mahe keeps its udātta on ī́.

Bhaṭṭoji: īmahe counts as "first" with respect to the verb understood in the next two clauses. The Subodhinī names them: divo vā pārthivād adhi and indraṃ maho vā rajasaḥ.

Applies when / blocked by. Why "in connection" (yoge)? So that the verb is also saved when ca or vā stands before it, as vā does in the mantra. Why "first"? So that the second and later verbs are not covered.

Siddhānta-kaumudī

चवेत्याभ्यां योगे प्रथमा तिङ्विभक्तिर्नानुदात्ता । गाश्च चारयति वीणां वा वादयति । इतो वा सातितीमहे (इ॒तो वा॑ सा॒तिमीम॑हे) । उत्तरवाक्ययोरनुषञ्जनीयतिङन्तापेक्षयेयं प्राथमिकी । योगे किम् । पूर्वभूतयोरपि योगे निघातार्थम् । प्रथमाग्रहणं द्वितीयादेस्तिङन्तस्य मा भूत् ॥

In connection with ca and vā, the first tiṅ-vibhakti is not anudātta: gāś ca cārayati vīṇāṃ vā vādayati ["he grazes the cows and …, he plays the vīṇā or …"]; itó vā sātím ī́mahe ["from here or … we pray for gain"; the udātta is on to of itaḥ, on ti of sātim and on the ī of īmahe]. This [īmahe] counts as "first" relative to the tiṅanta to be supplied (anuṣañjanīya) in the following two clauses. Why "in connection" (yoge)? So that [there is no] nighāta also when the two are connected while standing before [the verb]. "First" is taken so that [this] should not apply to the second and later tiṅantas.

translator notes

commentary Subodhinī, printed under sk.3965.s1 ('cavā— prathameti'): Bhaṭṭoji accounts for the feminine 'prathamā' by supplying 'tiṅvibhaktiḥ', meaning the tiṅ-vibhakti uttered first. 'agateḥ' does not continue here, because it was drawn into the first sūtra [SK 3965] by 'ca'. Followed: 'the first tiṅ-vibhakti', with no agateḥ in sutra_en.
commentary Subodhinī, printed under sk.3965.s1 ('uttaravākyayor iti'): the two following clauses are 'divo vā pārthivād adhi' and 'indraṃ maho vā rajasaḥ'. Objection: the very tiṅanta that is heard is supplied (anuṣaṅga) in the following clauses, so how can it be 'first'? Response: the supplied verb is treated as distinct by an adventitious (aupādhika) difference, and nighāta is often seen to be prohibited in the Veda on the basis of this firstness. This is made clear in the Vedabhāṣya on this very mantra and on the mantra with 'muṣṭihatyayā'. Followed: 'counts as first relative to the tiṅanta to be supplied'.
textual Our plain copy reads 'sātitīmahe'; our accented copy and the print read 'sātimīmahe' (NSP p. 661, scan page-0671; collation batch24, class A). The English follows the accented copy.
textual Ours and the print (scan page-0671) read 'pūrvabhūtayor api yoge nighātārtham', with no avagraha. Wikisource uttara-4/0123 reads 'yoge 'nighātārtham'. The sense requires a-nighāta: the rule exists to keep the first verb free of nighāta, and in the mantra vā stands before īmahe. The English follows that sense. Print-Check candidate (avagraha), not in the collation report.
translator Accent from our accented copy: i anudātta, to udātta, vā svarita, sā anudātta, ti udātta, mī udātta (the ī of īmahe, which keeps its udātta under this rule), ma svarita, he pracaya. The laukika example has no accent marks. Its gloss leaves the second member of each ca/vā pair open with '…', as the Sanskrit does.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is inside sk.3965.s1. No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0123 prints only the mūla.

SK 3967 · A 8.1.60V

हेति क्षियायाम् ॥ ३९६७ ॥

heti kṣiyāyām

heti kṣiyāyām — [The first tiṅ-vibhakti (prathamā, from SK 3966)] connected with ha [is not anudātta] in a breach of proper conduct (kṣiyā).

Rule. The first tiṅ-ending connected with ha is not anudātta in kṣiyā. Bhaṭṭoji: kṣiyā is a breach of proper conduct (dharmavyatikrama).

Example. svayaṃ ha rathena yāti3 upādhyāyaṃ padātiṃ gamayati3 "he himself goes by chariot, and makes his teacher go on foot!". The first verb, yāti, is protected; gamayati, not being first, is not. The Subodhinī: riding while the teacher walks breaks proper conduct. The pluta is by SK 3623.

Siddhānta-kaumudī

हयुक्ता प्रथमा तिङ्विभक्तिर्नानुदात्ता धर्मव्यतिक्रमे । स्वयं हरथेन याति 3 उपाध्यायं पदातिं गमयति3 । क्षियाशीः-SK 3623 इति प्लुतः ॥

The first tiṅ-vibhakti connected with ha is not anudātta when there is a transgression of dharma (dharmavyatikrama): svayaṃ ha rathena yāti3 upādhyāyaṃ padātiṃ gamayati3 ["He himself goes by chariot, and makes his teacher go on foot!"]. The pluta is by kṣiyāśīḥpraiṣeṣu tiṅ ākāṅkṣam (SK 3623).

translator notes

commentary Subodhinī, printed under sk.3965.s1 ('heti—', 'svayaṃ ha rathena yātīti'): when the teacher is walking on foot, the pupil's riding in a chariot is forbidden, so this is a breach of conduct (ācārabheda). Followed: kṣiyā rendered as breach of proper conduct, and the example's gloss.
translator 'The first tiṅ-vibhakti' is carried over from cavāyoge prathamā (SK 3966). Bhaṭṭoji's gloss supplies it, but no commentator here states the anuvṛtti, so the source-rule identification is the translator's. In the example yāti is the first verb connected with ha; gamayati, not being first, is not covered.
textual Ours writes 'harathena' as one word; the print has 'ha rathena' (NSP p. 661, scan page-0671). Spacing only; the English reads ha rathena. The collation (batch24) otherwise finds the unit clean.
textual No Subodhinī block of its own: the Subodhinī on this sūtra is the tail of sk.3965.s1. No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0123 prints only the mūla.

SK 3968 · A 8.1.61V

अहेति विनियोगे च ॥ ३९६८ ॥

aheti viniyoge ca

aheti viniyoge ca — [The first tiṅ-vibhakti (prathamā, from SK 3966)] connected with aha [is not anudātta] in a commission for several purposes (viniyoga), and (ca) [in a breach of proper conduct (kṣiyā), as in SK 3967].

Rule. The first tiṅ-ending connected with aha is not anudātta in viniyoga, and also in kṣiyā. Bhaṭṭoji: viniyoga is commissioning someone for several purposes. The Subodhinī: it is sending someone on more than one errand.

Example.

Commission: tvam aha grāmaṃ gaccha "you, go to the village".

Breach of conduct: svayam aha rathena yāti3 upādhyāyaṃ padātiṃ nayati "he himself goes by chariot, and leads his teacher along on foot!".

Siddhānta-kaumudī

अहयुक्ता प्रथमा तिङ्विभक्तिर्नानुदात्ता नानाप्रयोगे नियोगेक्षियायां च । त्वमह ग्रामं गच्छ । क्षियायाम् । स्वयमहरथेन याति3 उपाध्ययं पदातिं नयति ॥

The first tiṅ-vibhakti connected with aha is not anudātta in a commissioning (niyoga) for various employments (nānāprayoga), and in a breach of proper conduct (kṣiyā): tvam aha grāmaṃ gaccha ["You, go to the village"]. In a breach of proper conduct: svayam aha rathena yāti3 upādhyāyaṃ padātiṃ nayati ["He himself goes by chariot, and leads his teacher along on foot!"].

Subodhinī

NSP p. 672

—अहेति । अनेकस्मिन्प्रयोजने प्रेषणं विनियोगस्तदाह—नानाप्रयोजने नियोगे इति । अनेकप्रयोजनो नियोगः प्रेषणम् । उदाहरणे पूर्वत्र प्रैषे प्लुत उत्तरत्र क्षियायाम्

translator notes

commentary Subodhinī (sk.3968.s1): viniyoga is sending (preṣaṇa) someone for more than one purpose; Bhaṭṭoji says this with 'nānāprayojane niyoge', a commission for several purposes being a sending. The Subodhinī's lemma reads 'prayojane' where ours and the print read 'nānāprayoge' (NSP p. 662, scan page-0672); Wikisource uttara-4/0123 also reads 'nānāprayojane'. Followed: viniyoga in sutra_en is rendered with the Subodhinī.
commentary Subodhinī (sk.3968.s1): in the examples, the first is a command (praiṣa) and the second, with the pluta, is in kṣiyā. Our OCR has 'kuta' where the scan (page-0672) appears to read 'pluta'. Followed: the two examples are kept apart as commissioning and kṣiyā.
textual Ours reads 'upādhyayaṃ'; the print has 'upādhyāyaṃ' (NSP p. 662, scan page-0672; collation batch24, class A). Wikisource adds 'tvam aha rathenāraṇyaṃ gaccha' after the first example; the print lacks it, as ours does, and the English follows the print.
translator 'The first tiṅ-vibhakti' is carried over from cavāyoge prathamā (SK 3966), and 'ca' brings in kṣiyāyām from SK 3967. Bhaṭṭoji's gloss supplies both ('kṣiyāyāṃ ca'), but no commentator states the anuvṛtti, so the source-rule identifications are the translator's. The print gives a single clause for the commissioning example; Wikisource's second clause would show the 'several purposes'.
textual No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0123 prints only the mūla.

SK 3969 · A 8.1.62V

चाहलोप एवेत्यवधारणम् ॥ ३९६९ ॥

cāhalopa evetyavadhāraṇam

cāhalopa evety avadhāraṇam — When ca or aha is elided (lopa) [and] eva [is used] as a restriction (avadhāraṇa), [the first tiṅ-vibhakti (prathamā, from SK 3966) is not anudātta].

Rule. When ca or aha is left out, and eva is used as a restriction (avadhāraṇa), the first tiṅ-ending is not anudātta. The Subodhinī: "left out" means not used; no rule elides them.

Example.

deva eva grāmaṃ gacchatu, deva evāraṇyaṃ gacchatu "let Deva go just to the village; let Deva go just to the forest". Bhaṭṭoji: the meaning is "to the village and to the forest", so ca is left out. The agent is the same.

deva eva grāmaṃ gacchatu, rāma evāraṇyaṃ gacchatu "let Deva go only to the village, Rāma only to the forest". Here aha "only" is left out. The agents differ.

In both, the first gacchatu keeps its accent.

Applies when / blocked by. Why "as a restriction"? deva kveva bhokṣyase "Deva, where will you eat?", meaning "nowhere". This eva expresses impossibility, not restriction.

Siddhānta-kaumudī

च अह एतयोर्लोपे प्रथमा तिङ्विभक्तिर्नानुदात्ता देव एव ग्रामं गच्छतु । देव एवारण्यं गच्छतु । ग्रामरण्यं च गच्छत्वित्यर्थः । देव एवं ग्रामं गच्छतु । राम एवारण्यं गच्छतु । ग्रामं केवलमरण्यं केवलं गच्छत्वित्यर्थं । इहाहलोपः । स च केवलार्थः । अवधारणं किम् । देव क्वेव भोक्ष्यसे । न क्विचिदित्यर्थः । अनवकॢप्तावेव ॥

When these two, ca and aha, are elided, the first tiṅ-vibhakti is not anudātta: deva eva grāmaṃ gacchatu, deva evāraṇyaṃ gacchatu ["Let Deva go just to the village; let Deva go just to the forest"]. The meaning is "let him go to the village and (ca) to the forest". deva eva grāmaṃ gacchatu, rāma evāraṇyaṃ gacchatu ["Let Deva go just to the village; let Rāma go just to the forest"]. The meaning is "let [one] go to the village only and [the other] to the forest only". Here aha is elided, and it has the sense of "only" (kevala). Why "as a restriction" (avadhāraṇa)? deva kveva bhokṣyase ["Deva, where will you eat?"], meaning "nowhere". [This eva is used] in the sense of impossibility (anavakḷpti).

Subodhinī

NSP p. 672

—चाहलोप— अवधारणार्थैवशब्दप्रयोगे सति प्रथमं तिङन्तं नानुदात्तम् । सूत्रेण चाहलोपस्याविधानाद् अर्थप्रकरणादिना गम्यमानार्थत्वादप्रयोग एव लोपो विवक्षितः । चशब्दः समुच्चयार्थः । अहशब्दः केवलार्थः । समानकर्तृके चलोपः । नानाकर्तृकेऽहलोपः । उदाहरणे चलोपं दर्शयति—ग्राममरण्यं चेति ॥—क्वेव भोक्ष्यस इति । अनवक्लृप्तावयमेवशब्दः । ‘एवे चानियोगे’ इति पररूपम् ॥—चादि—॥—वाजेष्विति । अवेति तिङन्तस्येह निघातः । निघाताभावस्य तूदाहरणान्तरं मृग्यम् । ननु पूर्वसूत्रे समानकर्तृके चलोप इत्युक्तम् । इह तु कर्तृभेदात् कथं चलोप इति चेत् । अवधारणार्थे एवशब्दप्रयोगे समानकर्तृके चलोप इति नियमो न तु सर्वत्रेत्यस्त्यत्र चलोपः

translator notes

commentary Subodhinī (sk.3969.s1): when the word eva is used in the sense of restriction (avadhāraṇa), the first tiṅanta is not anudātta. The sūtra does not enjoin the lopa of ca and aha, so 'lopa' means their non-use (aprayoga), their sense being understood from the meaning and the context. ca has the sense of conjunction (samuccaya) and aha the sense of 'only' (kevala). ca is elided when the agent is the same, aha when the agents differ; in the first example Bhaṭṭoji shows the lopa of ca with 'grāmam araṇyaṃ ca'. Followed: sutra_en reads eva as a restriction; 'elided' is kept as Bhaṭṭoji words it; the two examples are glossed as ca-lopa and aha-lopa.
commentary Subodhinī (sk.3969.s1) on 'kveva bhokṣyase': this eva is in the sense of impossibility (anavakḷpti). kva + eva gives kveva by pararūpa under eve cāniyoge (vārttika under SK 78). Followed: 'anavakḷptāv eva' is rendered as '[This eva is used] in the sense of impossibility'. Wikisource uttara-4/0123 reads 'anavakḷptāv evakāraḥ', which agrees.
textual Collation batch24, class A, four slips in ours against the print (NSP p. 662, scan page-0672): 'grāmaraṇyaṃ' for grāmam araṇyaṃ, 'evaṃ grāmaṃ' for eva grāmaṃ, 'gacchatv ity arthaṃ' for … arthaḥ, and 'na kvicid' for na kvacid. The English follows the print in each case.
textual Ours runs 'nānudāttā deva eva' with no daṇḍa; the print puts a daṇḍa after 'nānudāttā' (scan page-0672). Punctuation only; not in the collation report.
translator 'The first tiṅ-vibhakti' is carried over from cavāyoge prathamā (SK 3966). Bhaṭṭoji's gloss supplies it, but no commentator states the anuvṛtti, so the source-rule identification is the translator's. In the examples gacchatu in the first clause is the verb that keeps its accent.
textual No Bālamanoramā: our layer is empty, and Wikisource uttara-4/0123 prints only the mūla. The tail of sk.3969.s1 from 'cādi—' ('vājeṣv iti', the remark that calopa with the same agent holds only where eva of restriction is used) is the Subodhinī on SK 3970, not on this sūtra.

SK 3970 · A 8.1.63V

चादिलोपे विभाषा ॥ ३९७० ॥

cādilope vibhāṣā

cādilope vibhāṣā — When ca and the rest are elided (cādilope), [the first tiṅ-vibhakti (prathamā tiṅvibhaktiḥ, carried forward, anuvṛtti, from SK 3966) is] optionally (vibhāṣā) [not anudātta (na … anudāttam, carried forward, anuvṛtti, as Bhaṭṭoji's gloss supplies)].

Rule. When ca, vā, ha, aha or eva is left out, the first tiṅ-ending is optionally not anudātta.

Example.

ca left out: índra vā́jeṣu no 'va "O Indra, help us in the contests". The udātta syllables are ín and vā́. The verb ava is anudātta here. The Subodhinī: this shows only the nighāta option; an example of the other option "is to be sought".

ca left out: śuklā vrīhayo bhavanti, śvetā gā ājyāya duhanti "the rice-grains are white; they milk white cows for the clarified butter".

vā left out: vrīhibhir yajeta, yavair yajeta "he should sacrifice with rice-grains, or with barley". The Subodhinī: in one option the first verb is yájeta, with the udātta on yá; the second is nighāta.

Watch out. In the second example the agents differ, yet ca is left out. The Subodhinī: the condition "same agent" for ca in SK 3969 holds only where eva restricts.

Siddhānta-kaumudī

चवाहाहैवानां लोपे प्रथमा तिङ्विभक्तिर्नानुदात्ता । चलोपे । इन्द्रवाजेषु नोऽव (इन्द्र॒वाजे॑षु नोऽव) । शुक्ला व्रीहयो भवन्ति । श्वेता गा आज्याय दुहन्ति । वालोपे । व्रीहिभिर्यजेत । यवैर्यजेत ॥

When ca, vā, ha, aha and eva are elided (lopa) [i.e. not uttered], the first tiṅ-vibhakti is optionally not anudātta. With elision of ca: índra vā́jeṣu no 'va ["O Indra, help us in the contests"; índra has the udātta on its first syllable, vā́jeṣu on vā]; śuklā vrīhayo bhavanti, śvetā gā ājyāya duhanti ["the rice-grains are white; they milk white cows for the ghee"]. With elision of vā: vrīhibhir yajeta, yavair yajeta ["he should sacrifice with rice-grains; he should sacrifice with barley"].

Subodhinī

alignment inferredNSP p. 672

—व्रीहिभिर्यजेतेति । पक्षे आद्युदात्तम् । द्वितीयं तु निहतमेव । एवं शेषेष्वपि यथादर्शनमुदाहरणम्

translator notes

commentary Subodhinī (printed at the tail of sk.3969.s1, lemmas 'cādi—' and 'vājeṣv iti'): in índra vā́jeṣu no 'va the tiṅanta ava does undergo nighāta, so it shows only the option with nighāta; an example of the absence of nighāta 'is to be sought'. Followed: the English presents the mantra as an example of ca-elision without claiming that ava keeps an udātta.
commentary Subodhinī (tail of sk.3969.s1): Objection — at the preceding rule (SK 3969) ca-elision was said to occur where the agent is the same; how is there ca-elision here (śuklā vrīhayo bhavanti, śvetā gā … duhanti), where the agents differ? Answer: the restriction 'ca-elision with the same agent' holds only where eva is used in the sense of restriction (avadhāraṇa), not everywhere; so ca-elision is admitted here. Followed: both clauses are rendered as one ca-elided pair.
commentary Subodhinī on SK 3969 (sk.3969.s1): since the lopa of ca and aha is not enjoined by any rule, the lopa meant is their non-use (aprayoga), their sense being understood from the meaning and the context ('aprayoga eva lopo vivakṣitaḥ'). Followed: the bracket '[i.e. not uttered]' after 'elided (lopa)'.
commentary Subodhinī on vrīhibhir yajeteti (sk.3970.s1): in one option [the first yajeta] is ādyudātta (yájeta); the second is simply anudātta (nihata). 'In the same way, for the rest [ha, aha, eva] too, the examples are to be taken as they are found in usage.' Followed: 'optionally' is applied to the first finite verb only; the kaumudī gives no accented copy of these prose examples, so they are left unmarked.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The mantra's marks follow our accented copy (indra with the anudātta bar on dra, the svarita stroke on je; the following syllables unmarked, i.e. pracaya after the svarita, so ava is anudātta), which the collation reports as agreeing with the print. The list ca, vā, ha, aha, eva is that of SK 3965 (cādiṣu ca), which Bhaṭṭoji glosses with the same five words; prathamā is from SK 3966 (cavāyoge prathamā). The 'na' and 'anudāttam' of Bhaṭṭoji's gloss come down from SK 3936 (na luṭ) and the adhikāra of SK 403 (anudāttaṃ sarvam apādādau); these source identifications are the translator's.
textual Both our copies run the mantra's first two words together ('indravājeṣu'); the print has 'indra vājeṣu' (NSP p. 662, scan page-0672). Spacing only (class A, minor; not in collation batch24). The raw NSP OCR 'druhanti' is an OCR slip: the scan reads duhanti, as ours. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0123 prints only the kaumudī mūla here.

SK 3971 · A 8.1.64V

वैवावेति च च्छन्दसि ॥ ३९७१ ॥

vaivāveti ca cchandasi

vaivāveti ca cchandasi — And in the Veda (chandasi), [when joined (yuktam)] with the words vai and vāva, [the first tiṅanta (prathamā, carried forward, anuvṛtti, from SK 3966) is optionally (vibhāṣā, carried forward, anuvṛtti, from SK 3970) not anudātta].

Rule. In the Veda, with vai or vāva, the first tiṅanta is optionally not anudātta. Bhaṭṭoji gives no gloss. The Subodhinī supplies "first" and "optionally".

Example. ahar vai devānām āsīt "the day, indeed, was the gods'". ayaṃ vāva hasta āsīt "this, surely, was the hand". The verb is āsīt in both. No accented copy is given, so nothing is marked. The Subodhinī: vai means evidentness or forbearance; vāva means the well-known or evidentness.

Siddhānta-kaumudī

अहर्वै देवानामासीत् । अयं वाव हस्त आसीत् ॥

ahar vai devānām āsīt ["the day, indeed, was the gods'"]. ayaṃ vāva hasta āsīt ["this, surely, was the hand"].

Subodhinī

NSP p. 672

—वैवाव— आभ्यां युक्तं प्रथमं तिङन्तमनुदात्तं वा स्यात् छन्दसि । वै स्फुटार्थे क्षमार्थे च । वाव प्रसिद्धौ स्फुटार्थे च

translator notes

commentary Subodhinī (sk.3971.s1): 'the first tiṅanta joined with these two is optionally anudātta in the Veda'; vai is used in the sense of evidentness (sphuṭa) and of forbearance (kṣamā), vāva in the sense of the well-known (prasiddhi) and of evidentness. Followed: the Subodhinī's 'joined with', 'first' and 'optionally' are supplied in the bracketed part of sutra_en (Bhaṭṭoji gives no gloss, only the two examples); 'indeed' and 'surely' render vai and vāva.
translator The identification of the sources of prathamā (SK 3966) and vibhāṣā (SK 3970) is the translator's; the Subodhinī states the sense without naming the rules. In both examples the tiṅanta is āsīt; the kaumudī gives no accented copy, so nothing is marked.
textual Ours agrees with the print (NSP p. 662, scan page-0672; collation batch24 clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0123 prints only the kaumudī mūla here.

SK 3972 · A 8.1.65V

एकान्याभ्यां समर्थाभ्याम् ॥ ३९७२ ॥

ekānyābhyāṃ samarthābhyām

ekānyābhyāṃ samarthābhyām — When joined with eka and anya, [the two] having the same meaning (samartha), [the first tiṅ-vibhakti (prathamā, carried forward, anuvṛtti, from SK 3966) is not anudātta, in the Veda (chandasi, carried forward, anuvṛtti, from SK 3971)].

Rule. In the Veda, with eka and anya used in the same sense, "the one … the other", the first tiṅ-ending is not anudātta.

Example.

ajām ekāṃ jinvati, ajām ekāṃ rakṣati "one she-goat he gladdens, the other he guards".

táyor anyáḥ píppalaṃ svādv átti "of those two, one eats the sweet berry". átti keeps its udātta on its first syllable a, merged into dva of svādv átti. The other udātta syllables are tá, nyáḥ and pí.

Applies when / blocked by. Why "used in the same sense"? eko devān upātiṣṭhat "a single one attended on the gods": here eka denotes number. The Subodhinī: association with anya does not settle the sense in this section (as at SK 3937), so the sūtra has to say samarthābhyām.

Siddhānta-kaumudī

आभ्यां युक्ता प्रथमा तिङ्विभक्तिर्नानुदात्ता छन्दसि । अजामेकां जिन्वति । अजामेकां रक्षति । तयोरन्यः पिप्पलं स्वाद्वति (तयो॑र॒न्यः पिप्प॑लं स्वा॒द्वत्ति॑) । समर्थाभ्यां किम् । एको देवानुपातिष्ठत् । एक इति संख्यापरं नान्यार्थम् ॥

When joined with these two, the first tiṅ-vibhakti is not anudātta, in the Veda. ajām ekāṃ jinvati, ajām ekāṃ rakṣati ["one she-goat he gladdens, the other she-goat he guards"]. táyor anyáḥ píppalaṃ svādv átti ["of those two, one eats the sweet berry"; átti keeps its udātta on the first syllable a]. Why "having the same meaning"? eko devān upātiṣṭhat ["one (a single one) attended on the gods"]: here eka denotes number, not the sense of anya.

Subodhinī

NSP p. 672

—एकान्या— समौ तुल्यावर्थौ ययोस्तौ समर्थौ । शकन्ध्वादित्वात्पररूपम् ॥—जिन्वतीति । जिविः प्रीणनार्थः । इदित्वान्नुम् । लट् तिप् शप् ॥—अजामेकां रक्षतीति । अन्यां प्रीणयति अन्यां रक्षतीत्यर्थः ॥—एक इति संख्यापरमिति । एकशब्दस्यानेकार्थत्वात् । तथा चोक्तम् । ‘एकोऽन्यार्थे प्रधाने च प्रथमे केवले तथा । साधारणे समानेऽल्पे संख्यायां च प्रयुज्यते’ इति । ननु साहचर्यादन्यार्थक एवैकशब्दो ग्रहीष्यत इति चेत्सत्यम् । न साहचर्यमत्र प्रकरणे व्यवस्थापकमिति ‘निपातैर्यद्यदिहन्ते’त्यत्रैवावोचाम

translator notes

commentary Subodhinī (sk.3972.s1): samarthau = 'the two whose meanings (artha) are equal (sama)', with pararūpa by the śakandhvādi group; on ajām ekāṃ rakṣati: 'he gladdens one, he guards another' (anyāṃ prīṇayati, anyāṃ rakṣati); jinvati is from jivi 'to gladden', with num because of the i-marker, laṭ, tip, śap. Followed: eka in the examples is rendered 'one … the other', i.e. in the sense of anya.
commentary Subodhinī on eka iti saṃkhyāparam: eka has many senses (it quotes a verse listing other, chief, first, alone, common, same, little and number). Objection: by association (sāhacarya) with anya, eka would in any case be taken in the sense 'other'. Answer: true, but association is not decisive in this section, as was said at nipātair yadyadi… (SK 3937); hence 'samarthābhyām' is stated. Recorded; the English of the counter-example already says 'denotes number'.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked; marks follow our accented copy (tá unmarked, yo with svarita stroke, ra with anudātta bar, nyáḥ unmarked; pí unmarked, ppa svarita; svā with bar, dva unmarked, tti svarita), which the collation reports as agreeing with the print. The source identifications of prathamā (SK 3966) and chandasi (SK 3971) are the translator's; Bhaṭṭoji's gloss states both. Neither Bhaṭṭoji nor the Subodhinī says whether the option (vibhāṣā) of SK 3970 continues into this rule; the 'nityam' of the next rule (SK 3973) may imply that it does, but the English follows Bhaṭṭoji's gloss, which has no 'optionally'.
textual Our plain copy reads 'svādvati'; the print and our accented copy read svādv atti (collation batch24, class A). English follows the print. The print repeats ajām ekāṃ (scan page-0672), as ours; Wikisource uttara-4/0123 has prajām ekāṃ rakṣati in the second clause (witness variant). No Bālamanoramā: our BM layer is empty, and Wikisource prints only the mūla here.

SK 3973 · A 8.1.66V

यद्वृत्तान्नित्यम् ॥ ३९७३ ॥

yadvṛttānnityam

yadvṛttān nityam — After [a word] containing yad (yadvṛtta), [a tiṅanta is] always (nityam) [not anudātta (na … anudāttam, carried forward, anuvṛtti, as Bhaṭṭoji's gloss supplies)].

Rule. A tiṅanta after a pada in which the word yad occurs is always (nityam) not anudātta.

Example.

yo bhuṅkte "he who eats".

yadadryaṅ vāyur vāti "towards which the wind blows". The Subodhinī: yadadryaṅ is yad + añc with kvin, and adri replaces the ṭi of yad (SK 418).

No accented copy is given, so nothing is marked.

Applies when / blocked by. Bhaṭṭoji: the operation is wanted even with a word in between, as vāyuḥ is here. The sūtra is stated with a fifth-case word, "after", which usually means "immediately after". The jñāpaka that allows the gap comes in SK 3974.

Watch out. nityam "always" presumably sets aside the option of SK 3970–3971.

Siddhānta-kaumudī

यत्र पदे यच्छब्दस्ततः परं तिङन्तं नानुदात्तम् । यो भुङ्क्ते यदद्यङ्वायुर्वाति । अत्र व्यवहिते कार्यमिष्यते ॥

A tiṅanta that comes after a pada in which the word yad occurs is not anudātta. yo bhuṅkte ["he who eats"]. yadadryaṅ vāyur vāti ["towards which the wind blows"]. Here the operation is desired even where [a word] intervenes.

Subodhinī

NSP p. 672

—यद्वृ—॥—यदद्र्यङ्ङिति । यद् अञ्चतीति क्विन् । ‘विष्वग्देवयोश्च—’ इति टेरद्र्यादेशः ॥ कथं पुनः पञ्चमीनिर्देशे सति यदद्र्यङ् वायुर्वाति इत्यादौ व्यवधाने भवत्यत आह—अत्र व्यवहिते कार्यमिष्यत इति । अत्र च ज्ञापकमुत्तरसूत्रे मूल एव स्फुटीभविष्यति ॥—पूजनात्— ‘काष्ठादिभ्यः—’ इति वार्तिकं दृष्टं तदनुरोधेन पूजनादिति बहुवचनस्थान एकवचनमिति व्याचष्टे—पूजनेभ्यः काष्ठादिभ्य इति । उत्तरसूत्रे तिङ्ग्रहणादिदं सुवन्तविषयकम्

translator notes

commentary Subodhinī (sk.3973.s1): yadadryaṅ is yad + añc with the affix kvin, and adri replaces the ṭi [of yad] by viṣvagdevayoś ca… (SK 418). Its question: since the rule is stated with a fifth-case word (pañcamyanta, yadvṛttāt), how does it apply in yadadryaṅ vāyur vāti, where vāyuḥ intervenes? Hence Bhaṭṭoji says 'here the operation is desired even where [a word] intervenes'; the jñāpaka for this will become clear in the mūla of the next rule (SK 3974). Followed: the last sentence is rendered as allowing intervention despite the fifth case.
translator 'nityam' is taken to set aside the option (vibhāṣā) of SK 3970–3971; neither Bhaṭṭoji nor the Subodhinī says so here, so this is the translator's reading. The 'na' and 'anudāttam' of Bhaṭṭoji's gloss come down from SK 3936 (na luṭ) and the adhikāra of SK 403 (anudāttaṃ sarvam apādādau) — translator's identification. Unlike SK 3972 (and the sūtra of SK 3971, which has 'chandasi' in the sūtra and no gloss by Bhaṭṭoji), Bhaṭṭoji's gloss here has no 'in the Veda', and yo bhuṅkte is an ordinary-language example. No accented copy is given, so nothing is marked.
textual Ours reads 'yadadyaṅ'; the print (NSP p. 662, scan page-0672) has the tall conjunct of yadadryaṅ, as the Subodhinī's derivation (ṭi → adri) requires (collation batch24, class A). English follows yadadryaṅ. Commentary OCR (not mūla): sk.3973.s1 'yadvyaṅk iti … yad abdhatīti kin … ṭer ayyādeśaḥ' = print 'yadadryaṅṅ iti … yad añcatīti kvin … ṭer adryādeśaḥ' (scan page-0672). The Subodhinī on SK 3974 (lemmas 'pūjanāt—' and 'pūjanebhyaḥ kāṣṭhādibhya iti') is printed at the tail of sk.3973.s1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0123 prints only the mūla.

SK 3974 · A 8.1.67V

पूजनात् पूजितमनुदात्तं काष्ठादिभ्यः ॥ ३९७४ ॥

pūjanāt pūjitamanudāttaṃ kāṣṭhādibhyaḥ

pūjanāt pūjitam anudāttaṃ kāṣṭhādibhyaḥ — After kāṣṭha and the rest, [words] expressing praise (pūjanāt, taken as plural), [the word for] what is praised (pūjitam) is anudātta.

Rule. After kāṣṭha and the rest, words of praise, the word for what is praised is anudātta. Bhaṭṭoji reads the singular pūjanāt as a plural, to match kāṣṭhādibhyaḥ. The Subodhinī: kāṣṭha and the rest are synonyms of "wonderful".

Example. kāṣṭhādhyāpakaḥ "a wonderful teacher": adhyāpaka is anudātta.

A vārttika adds: the m is also elided. dāruṇam + adhyāpakaḥ → dāruṇādhyāpakaḥ; likewise ajñātādhyāpakaḥ.

Applies when / blocked by. Bhaṭṭoji: this is an exception (apavāda) to the final udātta of a compound. It is wanted in a compound, not in dāruṇam adhyāpakaḥ: that is the view of the Vṛtti (a running commentary on the sūtras). The Subodhinī reports that the Bhāṣya, the Vārttika, Kaiyaṭa (a commentator on the Bhāṣya) and Haradatta want it only outside compounds, as in dāruṇam adhyāpakaḥ; scholars discuss this.

Watch out. Why say "what is praised" at all, when praise implies it? Bhaṭṭoji: to secure only the word immediately after. This is the jñāpaka that elsewhere in this section "immediately" is not relied on, even with a fifth case. That jñāpaka is used at SK 3973.

Siddhānta-kaumudī

पूजनेभ्यः काष्ठादिभ्यः पूजितवचनमनुदात्तम् । काष्ठाध्यापकः ।

After kāṣṭha and the rest, [which are] expressions of praise, the word for the thing praised is anudātta. kāṣṭhādhyāpakaḥ ["a wonderful teacher"].

vārttika

मलोपश्च वक्तव्यः

(vārttika) And elision of m is to be stated.

(वार्तिकम्) ॥ दारुणाध्यापकः । अज्ञाताध्यापकः । समासान्तोदात्तत्वापवादः । एतत्समासे इष्यते । नेह । दारुणमध्यापक इति वृत्तिमतम् । पूजनादित्येव पूजितग्रहणे सिद्धे पूजितग्रहणमनन्तरपूजितलाभार्थम् । एतदेव ज्ञापकमत्र प्रकरणे पञ्चमी निर्देशेऽपि नानन्तर्यमाश्रीयत इति ॥

dāruṇādhyāpakaḥ, ajñātādhyāpakaḥ. [This rule] is an exception (apavāda) to the compound's final udātta (samāsāntodāttatva). It is desired in a compound; not here: dāruṇam adhyāpakaḥ — this is the view of the Vṛtti. Since 'pūjita' would be obtained from 'pūjanāt' alone, the mention of 'pūjita' serves to secure [only] the immediately following praised [word]. This very [mention] is the jñāpaka that in this section immediacy (ānantarya) is not relied on, even where [the rule] is stated with a fifth-case word (pañcamyanta).

Subodhinī

alignment inferredNSP p. 672–673

—काष्ठाध्यापक इति । काष्ठादयोऽद्भुतपर्यायाः सन्तः पूजनवचना भवन्ति । समासविषयकं सूत्रमिदम् । उदाहरणे मयूरव्यंसकादित्वात्समासः ॥—मलोपश्च वक्तव्य इति ॥—दारुणमध्यापक इति । समासे कृते विभक्तेर्लुकि स्वाभाविकी मकारनिवृत्तिरित्यनेन वचनेनान्वाख्यायते इति वृत्तिन्यासकारयोर्मतं तदेतदाह—इति वृत्तिमतमिति । भाष्यवार्तिककैयटास्तु असमास एव क्रियाविशेषणीभूतानां दारुणमित्यादीनामसमास एवास्य सूत्रस्य प्रवृत्तिमिच्छन्ति । मयूरव्यंसकादित्वे नास्ति प्रमाणम् । हरदत्तोऽप्याह । यदि समासे एवेदमभिमतमभविष्यत्तदा समास इत्येवावक्ष्यत् । युक्तं चैतत् न ह्यत्र समासाधिकारोऽस्ति येन समासः स्यात् । अस्मिन् पक्षे मलोपवचने च सार्थकम् ॥—पूजनादित्येव पूजितपरिग्रहणे सिद्ध इति । पूजनस्य पूजितापेक्षत्वादिति भावः ॥—अनन्तरपूजितलाभार्थमिति । ‘पूजनात्पूजितम्’ इति सूत्रे सामान्यगतमानन्तर्यविशेषणं विज्ञायत इति भावः । कथं पुनः पञ्चमीनिर्देशे व्यवहितस्य प्रसङ्ग इत्याह—एतदेवेति । ज्ञापक- फलं तु ‘यद्वृत्तान्नित्यम्’ इत्युक्तम्

translator notes

commentary Subodhinī (lemmas 'pūjanāt—' and 'pūjanebhyaḥ kāṣṭhādibhya iti', printed at the tail of sk.3973.s1): Bhaṭṭoji explains the singular pūjanāt as standing for the plural (pūjanebhyaḥ) in keeping with the vārttika wording 'kāṣṭhādibhyaḥ'; and because the next rule mentions tiṅ, this rule concerns subantas. Followed in sutra_en ('taken as plural') and k1.
commentary Subodhinī (sk.3974.s1): kāṣṭha and the rest, being synonyms of 'wonderful' (adbhuta), express praise; the rule concerns compounds, and the example is a compound by the mayūravyaṃsakādi group. Followed in the gloss 'a wonderful teacher'.
commentary Subodhinī on dāruṇam adhyāpaka iti and iti vṛttimatam: the Vṛtti and the Nyāsa hold that once the compound is formed and the case-ending is dropped (luk), the m disappears of itself, and the vārttika merely restates this; hence Bhaṭṭoji says 'the view of the Vṛtti'. But the Bhāṣya, the Vārttika, Kaiyaṭa and others want the rule to apply only outside compounds, to dāruṇam etc. used as adverbs (kriyāviśeṣaṇa); there is no proof that they belong to the mayūravyaṃsakādi group. Haradatta too says that had a compound alone been meant, the rule would have said 'samāse'; and rightly, for there is no samāsa adhikāra here; on this view the m-elision vārttika also has a purpose. Recorded; the English keeps Bhaṭṭoji's attribution to the Vṛtti and does not decide between the views (§16).
commentary Subodhinī: 'pūjita' would be obtained from 'pūjanāt' alone because praise requires something praised; the explicit 'pūjita' is understood as the qualification 'immediately following'; and Bhaṭṭoji's 'etad eva …' answers how an intervened word could come into question under a fifth-case statement. The use (phala) of this jñāpaka was stated at yadvṛttān nityam (SK 3973). Followed in the bracketed '[only]' and in the rendering of the jñāpaka.
translator dāruṇādhyāpakaḥ and ajñātādhyāpakaḥ are compounds of dāruṇam and ajñātam with the m elided under the vārttika (so the Subodhinī reports the Vṛtti view). The kaumudī gives no accented copy; nothing is marked. Accent convention elsewhere: udātta acute, anudātta unmarked.
textual The '(vārttikam)' tag at the head of our k3 is editorial: the print marks the vārttika with its sign before 'malopaś ca vaktavyaḥ' (NSP p. 662, scan page-0672), and the tag is left untranslated. Ours otherwise agrees with the print (collation batch24 clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0123–0124 prints only the mūla.

SK 3975 · A 8.1.68V

सगतिरपि तिङ् ॥ ३९७५ ॥

sagatirapi tiṅ

sagatir api tiṅ — A tiṅanta, together with its gati (sagatiḥ) and even (api) [without one], [when it is what is praised (pūjitam) after kāṣṭha and the rest expressing praise (pūjanāt … kāṣṭhādibhyaḥ), is anudātta (anudāttam) — all carried forward, anuvṛtti, from SK 3974].

Rule. After kāṣṭha and the rest, a tiṅanta that is what is praised is anudātta. With a gati, the gati is anudātta too; without one, the verb alone.

Example. yat kāṣṭhāṃ prapacati "that he cooks wonderfully": pra and pacati are both anudātta. Bhaṭṭoji: this rule applies where SK 3937 would have blocked the nighāta of SK 3935.

Applies when / blocked by. A vārttika: where "gati" is said here, only an upasarga is meant. So in yat kāṣṭhāṃ śuklīkaroti "that he whitens wonderfully", śuklī is not made anudātta: it is presumably a gati (SK 762) but not an upasarga.

Watch out. The Subodhinī: the word tiṅ shows that SK 3974 did not concern verbs.

Siddhānta-kaumudī

पूजनेभ्यः काष्ठादिभ्यस्तिङन्तं पूजितमनुदात्तम् । यत्काष्ठां प्रपचति । तिङ्ङतिङः SK 3935 इति निघातस्य निपातैर्यत्-SK 3937 इति निषेधे प्राप्ते विधिरयम् । सगतिग्रहणाच्च गतिरपि निहन्यते ।

After kāṣṭha and the rest, [which are] expressions of praise, a tiṅanta [denoting] what is praised is anudātta. yat kāṣṭhāṃ prapacati ["that he cooks wonderfully"]. This rule is enjoined where the nighāta by tiṅṅ atiṅaḥ (SK 3935) would be prohibited by nipātair yad… (SK 3937). And because 'sagati' (together with the gati) is mentioned, the gati too is made anudātta [here pra as well as pacati].

vārttika

गतिग्रहणे उपसर्गग्रहणमिष्यते

(vārttika) Where 'gati' is mentioned, [only] the upasarga is meant to be included.

(वार्तिकम्) ॥ नेह । यत्काष्ठां शुक्लीकरोति ॥

Not here: yat kāṣṭhāṃ śuklīkaroti ["that he whitens wonderfully"; śuklī, a gati that is not an upasarga, is not made anudātta].

Subodhinī

NSP p. 673

—सगति—यत्काष्ठां पचतीति । ये मलोपश्चेत्यनेन वाक्ये मलोपमाहुस्तेऽपि तिङन्ते परतो नैव लोपमिच्छन्ति ॥—सगतिग्रहणाद्गतिरपि निहन्यत इति । तुल्ययोगे अत्र सहशब्दः । यत्र तुल्ययोगे सहशब्दस्तत्र द्वयोरपि कार्ययोगो भवति । तद्यथा सपुत्रो भोज्यतामित्युक्ते पुत्रोऽपि भोज्यते । अपिग्रहणं यत्र गतिर्न युज्यते तत्र केवलस्यापि तिङन्तस्य यथा स्यात् गतिप्रयोगे तु द्वयोः सहैव भवति तिङ्ग्रहणं पूर्वयोगस्यातिङ्विषयत्वज्ञापनार्थम्

translator notes

commentary Subodhinī (sk.3975.s1) on yat kāṣṭhāṃ pacati: those who, by the vārttika malopaś ca (SK 3974), allow elision of m in a phrase (vākya) do not allow it before a tiṅanta at all — hence kāṣṭhām keeps its m. Recorded.
commentary Subodhinī on sagatigrahaṇād gatir api nihanyate: the 'sa' (saha) here is in the sense of equal connection (tulyayoga), where both members take the operation, as in 'let [him] be fed with [his] son' the son is fed too; 'api' is so that the tiṅanta alone is affected where no gati is used, while with a gati both are affected together; and 'tiṅ' is mentioned to make known that the preceding rule (SK 3974) does not concern tiṅantas. Followed: the bracket '[here pra as well as pacati]' renders 'the gati too', and sutra_en renders api as 'and even [without one]'.
translator The bracket in sutra_en follows Bhaṭṭoji's own gloss (pūjanebhyaḥ kāṣṭhādibhyas tiṅantaṃ pūjitam anudāttam), which restates the terms of SK 3974. śuklī in the counter-example is a gati by ūryādicviḍācaś ca (SK 762, a cvi-formation) but not an upasarga; the identification is the translator's. The kaumudī gives no accented copy; nothing is marked (udātta would be acute).
textual Ours, the print (NSP p. 663, scan page-0673) and the Subodhinī's lemma all read kāṣṭhām (feminine form) where kāṣṭham might be expected for the gaṇa word kāṣṭha used adverbially; kept as transmitted. The '(vārttikam)' tag at the head of our k3 is editorial: the print sets the vārttika sign before 'gatigrahaṇe upasargagrahaṇam iṣyate' (k2); left untranslated. Wikisource uttara-4/0124 reads śuṣkīkaroti in k3 against ours and the print's śuklīkaroti (witness variant). No Bālamanoramā: our BM layer is empty, and Wikisource prints only the mūla.

SK 3976 · A 8.1.69V

कुत्सने च सुप्यगोत्रादौ ॥ ३९७६ ॥

kutsane ca supyagotrādau

kutsane ca supy agotrādau — And in censure (kutsana), when a subanta (sup) other than gotra and the rest (agotrādi) follows, [a tiṅanta, with or without a gati (sagatir api tiṅ, carried forward, anuvṛtti, from SK 3975), is anudātta (carried forward, anuvṛtti)].

Rule. In censure, when a subanta (a word with a case-ending) other than a gotrādi word follows, a tiṅanta, with or without a gati, is anudātta. The Subodhinī: padāt (SK 402) has ceased here.

Example.

pacati pūti "he cooks rottenly".

prapacati pūti: pra and pacati both anudātta.

pacati mithyā "he cooks wrongly".

Applies when / blocked by. Bhaṭṭoji's counter-examples:

prapacati śobhanam "he cooks finely": no censure.
pacati kliśnāti "he cooks, he toils": no subanta follows.
pacati gotram: gotra is a gotrādi word.

Three vārttikas follow.

The censure must be of the action. Not here: pacati; pūtir devadattaḥ "he cooks — Devadatta is rotten". The agent is censured, not the cooking.
pūti has c as a marker. So it is antodātta (presumably SK 3710): pūtí, with the udātta on tí.
A verb denoting many is optionally anudātta: pacanti pūti "they cook rottenly".

Siddhānta-kaumudī

कुत्सने च सुबन्ते परे सगतिरगतिरपि तिङनुदात्तः । पचति पूति । प्रपचति पूति । पचति मिथ्या । कुत्सने किम् । प्रपचति शोभनम् । सुपि किम् पचतिक्लिश्नाति । अगोत्रादौ किम् । पचति गोत्रम् ॥ क्रियाकुत्सन इति वाच्यम् ॥ कर्तुः कुत्सने मा भूत् । पचति । पूतिर्देवदत्तः ।

And in censure, when a subanta follows, a tiṅanta, whether with a gati or without one, is anudātta. pacati pūti ["he cooks rottenly"]. prapacati pūti. pacati mithyā ["he cooks wrongly"]. Why "in censure"? prapacati śobhanam ["he cooks finely"]. Why "when a subanta follows"? pacati kliśnāti ["he cooks, he toils"]. Why "other than gotra and the rest"? pacati gotram. (vārttika) It should be stated: "when the action is censured". Let it not apply where the agent is censured: pacati; pūtir devadattaḥ ["he cooks — Devadatta is rotten"].

vārttika

पूतिश्चानुबन्ध इति वाच्यम्

(vārttika) It should be stated that pūti has c as its anubandha (marker).

(वार्तिकम्) ॥ तेनायं चकारानुबन्धत्वादन्तोदात्तः ।

Hence this [pūti] is antodātta (pūtí, udātta on its final syllable ti), because it has c as its anubandha [by citaḥ, SK 3710].

vārttika

वा बह्वर्थमनुदात्तमिति वाच्यम्

(vārttika) It should be stated that [a tiṅanta] denoting many (bahvartha) is optionally anudātta.

(वार्तिकम्) ॥ पचन्ति पूति ॥

pacanti pūti ["they cook rottenly"].

Subodhinī

NSP p. 673

—कुत्सने—पदादिति निवृत्तम् ॥—पचति क्लिश्नातीति । कथमत्र समानवाक्यत्वस्य सामर्थ्यस्य वा भावादेवाप्राप्तेः । सुपीति स्पष्टार्थम् । कर्तुः कुत्सने मा भूत् ॥—पचति पूतिर्देवदत्त इति । कर्तृत्वमात्रं कुत्स्यते अस्येदमयुक्तमिति । क्रिया तु शोभनैव पूतिश्चानुवन्ध इत्यर्थः । तिवन्तपूतिशब्द आद्युदात्तः । वशेस्तिविति तिप् वाहुलकात्पूर्वो भवति तस्मादेव गुणाभावः । तस्य निघातनिमित्तस्यान्तोदात्तत्वं यथा स्यादिति चित्त्वमुपसंख्यायते ॥—वा बह्वर्थमिति । वहुवचनान्तं तिङन्तं वानुदात्तं स्यात् । यदा तिङन्तस्य निघातस्तदा पूतिरन्तोदात्तः । अन्यदा त्वाद्युदात्तः ॥—आमन्द्रैरिति । अत्र याहीत्येतत्प्रति क्रियायोगादाङित्येष गतिः

translator notes

commentary Subodhinī (sk.3976.s1): 'padāt (SK 402) has ceased (nivṛttam)' here. Recorded: the English does not carry 'after a pada' into this rule.
commentary Subodhinī on pacati kliśnātīti: how would the rule apply here at all, when, for want of a single sentence (samānavākyatva) or of semantic connection (sāmarthya), it is not even due? So 'supi' is for clarity only. It then repeats Bhaṭṭoji's 'kartuḥ kutsane mā bhūt'. Recorded; the English keeps Bhaṭṭoji's counter-example as given.
commentary Subodhinī on pacati pūtir devadatta iti: only the agenthood is censured ('this is unfit for him'); the action itself is fine. Followed in the gloss '— Devadatta is rotten' (pūti qualifies the agent, not the cooking).
commentary Subodhinī on the pūti vārttika: pūti, formed with the affix tip (taught after vaś, and by bāhulaka also after pū, which is why there is no guṇa), is ādyudātta; the c-marker is added so that pūti, when it is the cause of the nighāta, may be antodātta. On vā bahvartham: a tiṅanta in the plural is optionally anudātta; when the tiṅanta takes nighāta pūti is antodātta, otherwise ādyudātta. Followed: pūtí is marked antodātta only in Bhaṭṭoji's statement in k3; the examples are left unmarked.
translator Accent convention: udātta acute, anudātta unmarked; the kaumudī gives no accented copies, so only Bhaṭṭoji's explicit statement about pūti is marked. The anuvṛtti of 'sagatir api tiṅ' rests on Bhaṭṭoji's gloss (sagatir agatir api tiṅ anudāttaḥ); 'anudātta' runs from SK 3974 or the adhikāra of SK 403 (translator's identification). The reference to citaḥ (SK 3710) in k3 is the translator's; Bhaṭṭoji says only 'because of the c-marker'. gotra is a member of the gotrādi list (cf. SK 3934 and SK 3964).
textual 'kriyākutsana iti vācyam' stands inside our k1 as prose; the print sets the vārttika sign before it (NSP p. 663, scan page-0673; collation batch24, class M) and Wikisource numbers it vā 4739. Rendered as a vārttika inside k1. The '(vārttikam)' tags opening our k3 and k5 are editorial (the print has the vārttika sign before k2 and k4) and are left untranslated. Ours, the print and Wikisource all read pacati kliśnāti as a counter-example; the print writes it as one word. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0124 prints only the mūla.
textual The Subodhinī on SK 3977 ('āmandrair iti …') is printed at the tail of sk.3976.s1; sk3977 has no s-block of its own.

SK 3977 · A 8.1.70V

गतिर्गतौ ॥ ३९७७ ॥

gatirgatau

gatir gatau — A gati, when a gati follows, [is anudātta (carried forward, anuvṛtti; supplied in Bhaṭṭoji's gloss)].

Rule. A gati followed by another gati is anudātta.

Example. abhi + ud + harati → abhyúddharati "he lifts up". abhi is anudātta. ud keeps its udātta, ú, and harati is nighāta. Bhaṭṭoji states only that abhi is anudātta; the rest presumably comes from phiṭ 81 for ud and SK 3935 for harati.

Applies when / blocked by. Why "a gati"? Bhaṭṭoji gives dattaḥ pacati. Neither word is a gati. The point is presumably that a non-gati is not made anudātta.

Why "followed by a gati"? ā́ mandraír indra háribhir yāhí mayū́raromabhiḥ "come, Indra, with your delightful bay horses with peacock hair". The Subodhinī: ā is the gati of yāhi. It is followed by mandraiḥ, which is not a gati, so ā keeps ā́. The udātta syllables are ā́, draí, há, hí and yū́.

Siddhānta-kaumudī

अनुदात्तः । अभ्युद्धरति । गतिः किम् । दत्तः पचति । गतौ किम् । आमन्द्रैरिन्द्र हरिभर्याहि मयूररोमभिः (आम॒न्द्रैरि॑न्द्र॒ हरि॑भिर्या॒हि म॒यूर॑रोमभिः) ॥

[A gati followed by a gati] is anudātta. abhyúddharati ["he lifts up"; abhi, followed by the gati ud, is anudātta; ud keeps its udātta, and harati is in nighāta]. Why "a gati"? dattaḥ pacati. Why "when a gati follows"? ā́ mandraír indra háribhir yāhí mayū́raromabhiḥ ["Come, Indra, with your delightful bay horses with peacock hair"; ā, a gati of yāhi, is followed by mandraiḥ, which is not a gati, so ā keeps its udātta].

translator notes

commentary Subodhinī (printed at the tail of sk.3976.s1, lemma 'āmandrair iti'): here ā is a gati with respect to yāhi, because of its connection with that action. Followed: the bracket says ā is the gati of yāhi. The Subodhinī on SK 3978 adds that mandra is antodātta with the affix rak.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked; marks follow our accented copy (ā unmarked = udātta; ma with bar, drai unmarked; ri svarita; dra with bar, ha unmarked; yā with bar, hi unmarked; ma with bar, yū unmarked, ra svarita), which the collation reports as agreeing with the print. The udātta words: ā́, mandraír (on drai), háribhiḥ (on ha), yāhí (on hi), mayū́raromabhiḥ (on yū). In abhyúddharati the udātta on ud is the translator's statement: ud, an upasarga, is ādyudātta by upasargāś cābhivarjam (phiṭ 81), and harati after it is in nighāta by tiṅṅ atiṅaḥ (SK 3935); the kaumudī states only that abhi is anudātta. 'anudāttaḥ' is Bhaṭṭoji's supplement; its source (SK 3974 or the adhikāra of SK 403) is the translator's identification.
translator The counter-example to 'gatiḥ' reads dattaḥ pacati in ours, the print (NSP p. 663, scan page-0673) and Wikisource alike. As transmitted, neither word is a gati, so it does not show a non-gati standing before a gati; the point is presumably that a non-gati such as dattaḥ is not made anudātta. Translated as it stands; no emendation proposed.
textual Our plain copy reads 'haribharyāhi'; the print and our accented copy read haribhir yāhi (collation batch24, class A). English follows the print. sk3977 has no Subodhinī block of its own (see the tail of sk.3976.s1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0124 prints only the mūla.

SK 3978 · A 8.1.71V

तिङि चोदात्तवति ॥ ३९७८ ॥

tiṅi codāttavati

tiṅi codāttavati — And when a tiṅanta (tiṅ) that has an udātta (udāttavat) follows, [a gati (gatiḥ, carried forward, anuvṛtti, from SK 3977) is anudātta (supplied in Bhaṭṭoji's gloss)].

Rule. A gati before a tiṅanta that has an udātta is anudātta. The Subodhinī: this is an exception to phiṭ 80, by which particles have the first syllable udātta.

Example. yat prapácati "that he cooks". pacati keeps its udātta, pá, because SK 3937 prohibits its nighāta after yat. So the gati pra is anudātta.

Applies when / blocked by. Why "that has an udātta"? prápacati. Here pacati is nighāta by SK 3935, so pra keeps its udātta, prá. The text does not mark these two syllables; the marks are presumed.

Watch out. Why does the sūtra say tiṅ, the whole verb, and not just the root? Bhaṭṭoji: pra and the rest are gatis only with respect to the action, the root. Without tiṅ, the rule would apply only when the root itself has the udātta. With tiṅ, it also applies when the udātta is on the affix. The Subodhinī's example: yat prakaróti, with the udātta on the affix u, ró; pra is still anudātta.

With this sūtra Bhaṭṭoji closes the accents of tiṅantas (tiṅantasvarāḥ).

The svara-saṃcāra. The 1915 print gives the heading "the manner of the movement of accent" (svarasaṃcāraprakāraḥ). Bhaṭṭoji now shows how the accents move in a Vedic sentence. He takes the first ṛc of the Ṛgveda:

agním īḷe puróhitaṃ yajñásya devám ṛtvíjam | hótāraṃ ratnadhā́tamam.

agni. Mādhava (a commentator on the Veda) says that, if the word is underived, it is antodātta by phiṭ 1 (phiṣaḥ). Bhaṭṭoji: in fact it is antodātta because it is in the ghṛtādi list. If it is derived, it is antodātta by the accent of the affix ni.

agním.

agni + am → am is anudātta as a sup

→ the single substitute by SK 194 → udātta by SK 3658

→ agním: the udātta is on gní.

īḷe. It is nighāta by SK 3935. In recitation (saṃhitā) its ī becomes svarita after the udātta (SK 3660). The next syllable, ḷe, becomes ekaśruti by SK 3668. Ekaśruti, "one tone", is also called pracaya: the unaccented syllables after a svarita run on at a single pitch.

puróhitam.

puras → antodātta by the accent of the affix asi (SK 1975)

hita → dhā + the niṣṭhā ta; hi replaces dhā (SK 3076) → antodātta by the affix accent

→ puras is named gati (SK 768) and compounded (SK 761)

→ four accents become due in turn, each overriding the one before:

the compound's final udātta; the accent of an indeclinable prior member (SK 3736); the accent of a kṛt-final later member (SK 3873); and the thāthādi accent

→ finally gatir anantaraḥ (SK 3783) gives the prior member its own accent

→ puróhitam: the udātta is on ró.

In saṃhitā the u of puras would be pracaya. But it stands before an udātta, so it becomes anudāttatara, "lower than anudātta", by SK 3669. Bhaṭṭoji does not give the forms under each of the four overridden accents.

The other words:

yajñásya: yajña has the accent of the affix naṅ; the udātta is on ñá. The case-ending, a sup, is anudātta and then becomes svarita.
devám: deva has the affix ac of the pacādi list. It is antodātta by the phiṭ accent, by the affix accent, or by the accent of a cit. The udātta is on vá.
ṛtvíjam: ṛtvij is antodātta by the accent of a kṛt-final later member; the udātta is on tví.
hótāram: hotṛ ends in the affix tṛn, which is nit (marked with n), so it is ādyudātta; the udātta is on hó.
ratnadhā́tamam: ratna has its first syllable udātta (phiṭ 26). ratnadhāḥ is "he who bestows treasures". It is antodātta by the compound accent, or by the accent of a kṛt-final later member. tamap is pit, so anudātta; its syllables then become svarita and pracaya. The udātta is on dhā́.

Bhaṭṭoji ends: the rest is to be worked out according to the śāstra. "Thus the section on accent." A closing verse follows. Only a pointer to Vedic words has been shown here. May it please Bhavānī and Viśvanātha. The 1915 print adds the colophon: thus the Vaidika-svara-prakriyā in the Siddhānta-kaumudī of Bhaṭṭoji Dīkṣita.

Siddhānta-kaumudī

गतिरनुदात्तः । यत्प्रपचति । तिङ्ग्रहणमुदात्तवतः परिमाणार्थम् । अन्यथा हि यत्क्रियायुक्ताः प्रादयस्तं प्रत्येव गतिस्तत्र धातावेवोदात्तवति स्यात् प्रत्यये न स्यात् । उदात्तवति किम् । प्रपचति ॥ इति तिङन्तस्वराः ॥ अथ वैदिकवाक्येषु स्वरसञ्चारप्रकारः कथ्यते- 'अग्निमीळे' इति प्रथमर्क् । तत्राग्निशब्दोऽव्युत्पत्तिपक्षे 'फिष..' (फिट् १) इत्यनोदात्त इति माधवः । वस्तुतस्तु घृतादित्वात् । व्युत्पत्तौ तु निप्रत्ययस्वरेण । अम्सुप्त्वादनुदात्तः । अमि पूर्वः SK 194 इत्येकादेशस्तु एकादेश उदात्तेन SK 3658 इत्युदात्तः । ईळे । तिङ्ङततिङः SK 3135 इति निघातः । संहितायां तु उदात्तादनुदात्तस्य SK 3660 इतीकारः स्वरितः । स्वरितात्संहितायाम् SK 3668 इति 'ळ' इत्यस्य प्रचयापरपर्याया एकश्रुतिः । पुरःशब्दोऽन्तोदात्तः 'पूर्वाधरावराणाम्-' SK 1975 इत्यसिप्रत्ययस्वरात् । हितशब्दोऽपि धाञो निष्ठायाम् दधातेर्हिः SK 3076 इति ह्यादेशे प्रत्ययस्वरेणान्तोदात्तः । पुरोऽव्ययम् SK 768 इति गतिसंज्ञायां कुगति- SK 761 इति समासे समासान्तोदत्ते तत्पुरुषे तुल्यार्थ- SK 3736 इत्यव्ययपूर्वपदप्रकृतिस्वरे गतिकारकोपपदात्कृत् SK 3873 इति कृदुत्तरपदप्रकृतिस्वरे थाथादिस्वरे च पूर्वपूर्वोपमर्देन प्राप्ते गतिरनन्तरः SK 3783 इति पूर्वपदप्रकृतिस्वरः । पुरःशब्दोकारस्य संहितायां प्रचये प्राप्ते उदात्तस्वरितपरस्य सन्नतरः SK 3669 इत्यनुदात्ततरः । यज्ञस्य । नडः प्रत्ययस्वरः । विभक्तेः सुप्त्वादनुदात्तत्वे स्वरितत्वम् । देवम् । पचाद्यच् । फिट्स्वरेण प्रत्ययस्वरेण चित्स्वरेण वान्तोदात्तः । ऋत्विक्छब्दः कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तः । होतृशब्दस्तृन्प्रत्ययान्तो नित्स्वरेणाद्युदात्तः । रत्नशब्दो नब्विषयस्य (फिट् २६) इत्याद्युदात्तः । रत्नानि दधातीति रत्नधाः । समासस्वरेण कृदुत्तरपदप्रकृतिस्वरेण वान्तोदात्तः । तमपः पित्त्वादनुदत्तत्वे स्वरितप्रचयावित्यादि यथाशास्त्रमुन्नेयम् । । इति स्वरप्रकरणम् । इत्थं वैदिकशब्दानां दिङ्मात्रमिह दर्शितम् । तदस्तु प्रीतये श्रीमद्भवानीविश्वनाथयोः ॥

[A gati, when a tiṅanta that has an udātta follows,] is anudātta. yat prapácati ["that he cooks"; pacati keeps its udātta on pa, its nighāta being prohibited after yat (SK 3937), so the gati pra is anudātta]. 'tiṅ' is mentioned in order to delimit (parimāṇa) the 'having an udātta'. For otherwise — since pra and the rest are gatis only with respect to the action with which they are connected — [the rule] would apply only when the dhātu itself has the udātta, and would not apply when the affix [has it]. Why "that has an udātta"? prápacati [pacati is made anudātta by tiṅṅ atiṅaḥ (SK 3935), so pra keeps its udātta]. Thus the accents of tiṅantas.

[Heading: The manner of the movement of accent (svarasaṃcāraprakāra), 74.] Now the manner in which the accents move in Vedic sentences is told. 'agním īḷe' is the first ṛc. There, the word agni, on the view that it is underived (avyutpattipakṣa), is antodātta by 'phiṣaḥ' (phiṭ 1) — so Mādhava. In fact, however, [it is antodātta] because it belongs to the ghṛtādi group. On the view that it is derived, [it is antodātta] by the accent of the affix ni. [The ending] am, being a sup, is anudātta. The single substitute made by ami pūrvaḥ (SK 194), however, is udātta by ekādeśa udāttenodāttaḥ (SK 3658) [: agním, udātta on ni]. īḷe: it takes nighāta by tiṅṅ atiṅaḥ (SK 3935). In continuous recitation (saṃhitā), however, its ī becomes svarita by udāttād anudāttasya svaritaḥ (SK 3660), and by svaritāt saṃhitāyām anudāttānām (SK 3668) the [syllable] ḷa [i.e. ḷe] has ekaśruti, otherwise called pracaya.

The word puras is antodātta by the accent of the affix asi, under pūrvādharāvarāṇām… (SK 1975). The word hita too — from dhāñ in the niṣṭhā, with hi substituted by dadhāter hiḥ (SK 3076) — is antodātta by the accent of the affix. When [puras] has the gati designation by puro 'vyayam (SK 768) and is compounded by kugati… (SK 761), the following become due, each later one overriding the one before: the compound-final udātta; the accent of an avyaya prior member, kept by tatpuruṣe tulyārtha… (SK 3736); the accent of a kṛt-final member, kept by gatikārakopapadāt kṛt (SK 3873); and the thāthādi accent. [Finally] gatir anantaraḥ (SK 3783) gives the prior member its own accent [: puróhitam, udātta on ro]. For the u of puras, where pracaya would be due in saṃhitā, udāttasvaritaparasya sannataraḥ (SK 3669) makes it anudāttatara.

yajñasya: [yajña has] the accent of the affix naṅ; the case-ending, being a sup, is anudātta and then becomes svarita [: yajñásya, udātta on ña]. devam: [deva has] the affix ac of the pacādi group; it is antodātta by the phiṭ accent, by the accent of the affix, or by the accent of a cit [: devám]. The word ṛtvij is antodātta by the accent of a kṛt-final member kept [: ṛtvíjam]. The word hotṛ, ending in the affix tṛn, is ādyudātta by the accent of a nit [: hótāram]. The word ratna is ādyudātta by nabviṣayasya… (phiṭ 26). ratnadhāḥ is 'he who bestows (dadhāti) treasures (ratnāni)'; it is antodātta by the compound accent or by the accent of a kṛt-final member kept. tamap, being pit, is anudātta, [and its syllables are then] svarita and pracaya [: ratnadhā́tamam] — and so on: [the rest] is to be worked out according to the śāstra. Thus the section on accent (svaraprakaraṇa).

Thus only a pointer (diṅmātra) to Vedic words has been shown here. May it be for the delight of the glorious Bhavānī and Viśvanātha. [1] [Thus the Vaidika-svara-prakriyā in the Siddhānta-kaumudī composed by Śrī Bhaṭṭoji Dīkṣita.]

Subodhinī

NSP p. 673–674

—तिङि—उदात्तवति तिङन्ते परे गतिर्निहन्यते । ‘निपाता आद्युदात्ताः’ इत्यस्यापवादः ॥—यत्प्रपचतीति । ‘निपातैर्यद्यदि—’ इति निघातप्रतिषेधात्तिङन्तमुदात्तवत् । ननु तिङ्ग्रहणं व्यर्थम् । न च तिङन्ते यथा स्यात् मन्द्रशब्दे मा भूत् ‘आमन्द्रैरिन्द्र हरिभिर्याहि’ इति मन्द्रशब्दो रक्प्रत्ययान्तोन्तोदात्त इति वाच्यम् । ‘यत्क्रियायुक्ताः प्रादयस्तं प्रत्येव गत्युपसर्गसंज्ञाः’ इति वचनात् स्वसंबन्धिनमाक्षिपतीति क्रियावाचिन्येवोदात्तवति भविष्यति । न च कृदन्तेऽतिप्रसङ्गः । तत्र कृत्स्वरथाथादिस्वरगतिस्वरेषु कृतेषु शेषनिघातेन गतिर्निहन्यत एव । तस्मान्नार्थस्तिङ्ग्रहणेनेत्याशङ्क्याह—तिङ्ग्रहणमिति । परिमाणमियत्ता । परिमाणार्थत्वमेव स्पष्टयति—अन्यथाहीति । अक्रियमाणे तिङ्ग्रहणे धातुरेव क्रियावाचित्वाद्गतिसंज्ञानिमित्तमिति तत्रैवोदात्तवति निघातः स्यात् न प्रत्यये, तिङ्ग्रहणे कृते तु यं धातुं प्रति गतित्वं तद्धटके तिङन्ते उदात्तवति परे इत्यर्थो जायते, तेन यत्प्रकरोतीत्यादौ धातोः शेषनिघातेनानुदात्तत्वेऽपि तिङन्तस्य उप्रत्ययस्वरेण मध्योदात्तत्वाद्गतेर्निघातः सिद्ध इत्याहुः ॥—प्रपचतीति । ‘तिङ्ङतिङः’ इति निघातः ॥ इति सुबोधिन्यां स्वरप्रक्रिया ॥ ‘यजयाच—’ इति यजेर्नङ् विभक्तेः सुप्त्वादनुदात्तत्वे स्वरितत्वमिति ॥—स्वरितत्वमिति । स्वरितो वानुदात्त इत्यनेन ऋत्विगिति । ऋतावुपपदे यजेः क्विन् ऋत्विगित्यनेन ‘वचिस्वपि—’ इति संप्रसारणम् ॥—नब्विषयस्येति । इसन्त-वर्जितस्य नित्यनपुंसकस्यादिरुदात्त इति सूत्रार्थः ॥ इति स्वरसंचारः

translator notes

commentary Subodhinī (sk.3978.s1): 'when a tiṅanta having an udātta follows, the gati is made anudātta'; the rule is an exception (apavāda) to nipātā ādyudāttāḥ (phiṭ 80). On yat prapacati: the tiṅanta has an udātta because its nighāta is prohibited by nipātair yadyadi… (SK 3937). On prapacati: nighāta by tiṅṅ atiṅaḥ. Followed in the bracketed explanations of both examples.
commentary Subodhinī on tiṅgrahaṇam: Objection — 'tiṅ' is useless: one cannot say it is there to keep the rule off mandra in āmandrair indra haribhir yāhi (mandra being antodātta with rak), since by 'pra etc. are gati and upasarga only with respect to the action they are connected with' the gati implies its own relatum, so the rule would anyway apply only before an action-word with an udātta; nor is there over-application to kṛdantas, where after the kṛt, thāthādi and gati accents the gati is made anudātta by śeṣanighāta anyway. Answer (Bhaṭṭoji's): parimāṇa means extent (iyattā); without 'tiṅ' only the dhātu, as action-word, would be the ground of the gati designation, so the nighāta would occur only when the dhātu has the udātta, not the affix; with 'tiṅ' the sense is 'when the tiṅanta containing the dhātu with respect to which [the word] is a gati, having an udātta, follows' — so in yat prakaroti, though the dhātu is anudātta by śeṣanighāta, the tiṅanta is madhyodātta by the accent of the affix u, and the gati's nighāta is secured. Followed: parimāṇa is rendered 'delimit', and the 'otherwise' sentence as the dhātu-versus-affix contrast.
commentary Subodhinī on the svara-saṃcāra passage (after its colophon 'iti subodhinyāṃ svaraprakriyā'): yajña is from yaj with naṅ by yajayāca… (SK 3268); on 'svaritatvam' it cites 'svarito vā 'nudātta ity anena' (print, NSP p. 664, scan page-0674; OCR 'vāsudātta'), that is, svarito vā 'nudātte padādau (SK 3659); ṛtvij is yaj with kvin when ṛtu is the upapada (print 'yajeḥ kvin', scan page-0674; OCR 'kin'), with saṃprasāraṇa by vacisvapi…; nabviṣayasya means 'the first syllable of a word that is always neuter and does not end in is is udātta'. Recorded; the English needs none of it beyond the rule names Bhaṭṭoji gives.
translator Accent convention: udātta acute, independent svarita grave, anudātta unmarked. The kaumudī gives no accented copy in this unit; the acutes mark only what Bhaṭṭoji's own statements fix (agni antodātta, puras/puróhitam by gatir anantaraḥ, yajña by naṅ, deva antodātta, ṛtvij antodātta, hotṛ ādyudātta, ratnadhā- with anudātta tamap). For prapácati the udātta on pa is the dhātu's own accent and for prápacati the udātta on pra is the gati's ādyudātta (phiṭ 80–81); these two marks are the translator's inference, consistent with the Subodhinī. The words examined are those of the first ṛc, agním īḷe puróhitaṃ yajñásya devám ṛtvíjam | hótāraṃ ratnadhā́tamam; Bhaṭṭoji quotes only its opening 'agnim īḷe'. ghṛtādi is the group of phiṭ 21 (ghṛtādīnāṃ ca) — translator's identification; Mādhava is named in the text.
translator 'pūrvapūrvopamardena prāpte' is rendered 'become due, each later one overriding the one before'; the text does not spell out the intermediate forms of purohita under each of the four displaced accents, so none are supplied (§9). Bhaṭṭoji writes ''ḷa' ity asya' (ours and Wikisource); the syllable after the svarita ī is ḷe, so the English adds '[i.e. ḷe]'. The Subodhinī's citation of svarito vā 'nudātte padādau (SK 3659) on 'svaritatvam' is recorded as it stands; Bhaṭṭoji names no rule for the svarita on the ending of yajñásya; in the translator's view it would ordinarily come from udāttād anudāttasya svaritaḥ (SK 3660), so the Subodhinī's citation may be inapposite there. 'puraḥśabdokārasya' is taken as the vowel u of puras (pu-), which follows the pracaya ḷe in saṃhitā and precedes the udātta ro.
textual Mūla slips in ours (collation batch24, class A; English follows the print, NSP pp. 663–664, scans page-0673/0674): 'phiṣa..' and 'anodātta' = print 'phiṣaḥ' … antodātta; 'tiṅṅatatiṅaḥ (SK 3135)' = print tiṅṅ atiṅaḥ 3935; 'samāsāntodatte' = samāsāntodātte; 'anudattatve' = anudāttatve.
textual Witness variants where ours = Wikisource against the print (collation class V): ours 'prathamark' = print prathamā ṛk (same sense); ours 'saṃhitāyāṃ tu', print without tu (English keeps 'however'); ours 'phiṭsvareṇa pratyayasvareṇa citsvareṇa vā', print without citsvareṇa (English keeps 'or by the accent of a cit'); ours closes 'iti svaraprakaraṇam', print 'iti svarasaṃcāraḥ' (English follows ours: 'Thus the section on accent').
textual Structure (collation class M): the print opens a new section with the heading 'svarasaṃcāraprakāraḥ 74' after 'iti tiṅantasvarāḥ', ends the closing verse with the number 1, and then has the colophon 'iti siddhāntakaumudyāṃ śrībhaṭṭojidīkṣitaviracitāyāṃ vaidikasvaraprakriyā'. Ours runs everything into one k1 and lacks the heading, the verse number and the colophon; all three are supplied in brackets.
textual Commentary layer (not mūla): sk.3978.s1 lacks the last line of the Subodhinī on NSP p. 663 (scan page-0673): 'īḷe iti. īḍa stutau, laḍ-uttamaikavacanam; iṭ, ṭer etvam; dvayoś cāsya svarayor iti prātiśākhyena ḷaḥ —yajñasyeti' — our s1 jumps from 'iti subodhinyāṃ svaraprakriyā' to 'yajayāca…'. It also lacks the Subodhinī's closing colophon on p. 664 (scan page-0674): 'iti śrīman-maunikulatilakāyamāna-śrīgovardhanabhaṭṭātmaja-raghunāthātmajena jayakṛṣṇena kṛtāyāṃ subodhinyākhyāyāṃ siddhāntakaumudīvyākhyāyāṃ vaidikasvaraprakriyā'. OCR slip: 'yajyāc ca' = print 'yajayāca–'. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0124 prints only the mūla.