Vaiyākaraṇa-siddhānta-kaumudī

लिङ्गानुशासनम् · opening

Bhairava Miśra

section openingNSP p. 675

श्रीः ॥ मूले, अधिकारसूत्रे एते इति । उभयोरधिकारसूत्रत्वेपि लिङ्गमित्या शास्त्रसमाप्तेः द्वितीयस्तु ‘ताराधारा—इति यावदिति विवेकः । अत्रापि लिङ्गं शास्त्रीयं प्रागुक्तमेव विवक्षितम् । तच्चार्थनिष्ठं तच्छब्दप्रतिपाद्यम् । तत्रायं विशेषः । शब्दशक्तिस्वभावेन । कस्यचित्सर्वलिङ्गप्रतिपादकता, कस्यचिदेकलिङ्गप्रतिपादकता कस्यचिद्विलिङ्गयुक्तार्थप्रतिपादकता चेति । यद्यपि शब्दानामर्थानां चानन्त्यात्प्रातिस्विकरूपेण तेषां ज्ञानं योगिनां युक्तयुञ्जानत्वेन व्यवहारयोग्यानामेव संभवति न त्वस्मदादीनामज्ञानाम्, तथाप्यस्मदाद्युद्देशेन शास्त्रप्रवृत्तेर्यथा लघुनोपायेनास्मदादीनां ज्ञानं संभवेत्तथाह—ऋकारान्ता इत्यादिना । स्त्रीति पदमेषु सूत्रेषु संबध्यते । तच्च भावप्रधाननिर्देशेन स्त्रीत्वपरम् । तस्य लिङ्गपदेन बहुव्रीहिसमासे स्त्रीलिङ्गा इति सामानाधिकरण्येन व्यवहारः । मात्रादिशब्दानां विशेषत उपादानात्पञ्चेति लब्धम् । अवधारणस्य तु यथा लाभस्तं प्रकारमाह—स्वस्रादिपञ्चकस्यैवेति ॥—ङीन्निषेधेनेति । ‘न षट्स्वस्रादिभ्यः’ इति सूत्रेण ङीपो निषेधेन ॥—कर्त्रीत्यादेरिति । अनेन कर्तृपदेन यौगिकाः शब्दा ऋकारान्ताः परिग्राह्याः । रूढस्य क्रोष्टृप्रभृतिशब्दस्यादिना परिग्रहः । नच सप्तैवेति वक्तव्ये पञ्चैवेति नियमानुपपत्तिरिति वाच्यम् । आदेशत्वाक्रान्ताः पञ्चैवेत्यर्थात् । यद्यपि भाष्यसंमते ‘तृज्वत्क्रोष्टुः’ इत्यादित्रिसूत्र्याः प्रयोगनियमार्थत्वपक्षे स्त्रियां प्रवर्तमानस्य क्रोष्टृशब्दस्यादेशत्वानाक्रान्तत्वम्, तथापि परिनिष्ठिते शब्देऽयमीकारान्त एव प्रयुज्यत इति भावः । ‘उणादयो बहुलम्’ इति संगृहीतसाधुत्वकानां व्युत्पन्नत्वं शास्त्रान्तरे प्रसिद्धमिति तदभिप्रायेणाह—अन्यू इत्यादि । अवनिः । ‘अर्तिसृधृधम्यम्यश्यवितृभ्योऽनिः’ इत्यनिः ॥—चमूरिति । ‘कृषिचमितनिधनिसर्जिभ्य ऊः’ इत्यूः । दयूः । अत्र वकारस्य ‘च्छ्वोः—’ इत्यूठ् ॥

स्त्र्यधिकारः ।

stryadhikāraḥ .

The section on the feminine (stryadhikāra).

लि1 · Liṅ 11.1.1

लिङ्गम् ॥ लि१ ॥

liṅgam

liṅgam — Gender [(liṅga): a heading (adhikāra), in force to the end of the Liṅgānuśāsana].

Rule. liṅgam "gender" is a heading (adhikāra). It assigns no gender itself. It is read into every sūtra of the Liṅgānuśāsana, to the end of the work.

Example. Bhaṭṭoji makes one remark on LA 1 and LA 2 together, under LA 2: "these two are headings". Bhairava adds how far each runs. liṅgam runs to the end of the work; strī runs only up to the sūtra beginning tārādhārā… (LA 33).

Applies when / blocked by. Bhairava explains what "gender" means here. It is the technical gender of grammar. It rests in the meaning and is conveyed by the word. By the nature of a word's power, one word conveys all three genders, another only one, and another a meaning joined with two.

translator notes

commentary Bhairava, printed under sk.p72.intro.x1: both liṅgam and strī are heading-sūtras (adhikāra-sūtra); liṅgam runs to the end of the work (ā śāstrasamāpteḥ), strī only up to the sūtra beginning 'tārādhārā—'. Here too liṅga is the technical (śāstrīya) gender stated before; it rests in the meaning and is conveyed by the word, and by the nature of a word's expressive power one word conveys all genders, another one gender, another a meaning joined with two genders. Followed: the extent of the heading is bracketed in sutra_en.
textual Bhaṭṭoji's only remark on this sūtra ('adhikārasūtre ete', 'these two are headings') covers Liṅgānuśāsana 1 and 2 together and is filed under sk.110002.k1; this unit has no kaumudī block of its own. The print sets the sub-heading stryadhikāraḥ ('the section on the feminine') above Liṅgānuśāsana 1, under the prakaraṇa title liṅgānuśāsanam (NSP p. 665, scan page-0675). The OCR dropped it; the source now carries it as this unit's section_heading, as checked by the owner against his printed copy (2026-10-05).
textual Commentary layers: no Bālamanoramā in our source, and Wikisource uttara-4/0125 prints only the mūla here; no Subodhinī (the print's commentary on the Liṅgānuśāsana is Bhairava Miśra's). Collation batch25: sūtra clean.

लि2 · Liṅ 11.1.2

स्त्री ॥ लि२ ॥

strī

strī — Feminine [(strī): a heading (adhikāra) for the sūtras that follow, up to the sūtra beginning tārādhārā—].

Rule. strī "feminine" is a heading. Every sūtra from LA 3 up to LA 33 assigns the feminine unless it names another gender.

Example. Bhaṭṭoji: "these two [liṅgam and strī] are headings".

Applies when / blocked by. Bhairava: the word strī is connected with each following sūtra. It is said with the property as the main thing, so it means "femininity" (strītva). Compounded with liṅga as a bahuvrīhi, it gives strīliṅgāḥ "having feminine gender". Bhaṭṭoji uses this very word under LA 3.

Watch out. strī is carried forward even past a sūtra that draws it in with ca (LA 21). Bhairava explains why under LA 23.

Siddhānta-kaumudī

अधिकारसूत्रे एते ।

These two [liṅgam and strī] are headings (adhikāra-sūtra).

translator notes

textual The remark 'adhikārasūtre ete' covers Liṅgānuśāsana 1 as well as 2. The sub-heading stryadhikāraḥ, which the OCR dropped, now stands above Liṅgānuśāsana 1 (sk110001), as checked by the owner against his printed copy (2026-10-05).
commentary Bhairava, printed under sk.p72.intro.x1 (pratīka 'adhikārasūtre ete iti'): of the two headings, liṅgam runs to the end of the work, strī up to the sūtra beginning 'tārādhārā—'. Followed for the bracketed extent in sutra_en.
commentary Bhairava, sk.p72.intro.x1: the word strī is connected with each of the following sūtras; it is said with the property as principal (bhāvapradhāna) and so means femininity (strītva); compounded as a bahuvrīhi with liṅga it is used in apposition as strīliṅgāḥ, 'having feminine gender' (Bhaṭṭoji's word under Liṅgānuśāsana 3). Followed: strī is rendered 'feminine' and carried into the following sūtras.
textual Commentary layers: no Bālamanoramā in our source, and Wikisource uttara-4/0125 prints only the mūla; no Subodhinī. Bhairava's comment on this sūtra is printed under sk.p72.intro.x1. Collation batch25: clean.

लि3 · Liṅ 11.1.3

ऋकारान्ता मातृदुहितृखसृपोतृननान्दरः ॥ लि३ ॥

ṛkārāntā mātṛduhitṛkhasṛpotṛnanāndaraḥ

ṛkārāntā mātṛ-duhitṛ-svasṛ-potṛ-nanāndaraḥ — The ṛ-final [words] mātṛ, duhitṛ, svasṛ, potṛ and nanāndṛ [are feminine (strī, carried forward (anuvṛtti) from Liṅgānuśāsana 2)].

Rule. The ṛ-final words mātṛ "mother", duhitṛ "daughter", svasṛ "sister", potṛ and nanāndṛ are feminine. Bhaṭṭoji: "these five, and these alone".

Example.

svasṛ → ṅīp is barred (SK 308) → stays ṛ-final → feminine by this rule

kartṛ (feminine) → ṅīp (SK 306) → kartrī → ends in ī, so not a ṛ-final feminine

Applies when / blocked by. Why only five? Bhaṭṭoji: only the group of five beginning with svasṛ keeps its ṛ, because SK 308 forbids ṅīp for it. Other words, such as kartrī, end in ī through ṅīp. And tisṛ, catasṛ? They are substitutes in the feminine (SK 298). Their bases tri and catur are not ṛ-final.

Bhairava: Bhaṭṭoji's kartṛ stands for the derived ṛ-final words. His "and the like" takes in conventional words such as kroṣṭṛ. An objector says the svasṛ list of SK 308 has seven words, so "five alone" fails. Bhairava answers: the five meant are those not overtaken by substitute status. kroṣṭṛ in the feminine is used only ī-final in the finished word.

Watch out. The 1915 print reads potṛ in the sūtra. Bhaṭṭoji's group of five, from the list of SK 308, has yātṛ in its place, and another edition reads yātṛ. Scholars discuss this.

Siddhānta-kaumudī

ऋकारान्ता एते पञ्चैव स्त्रीलिङ्गाः । स्वस्रादिपञ्चकस्यैव डीवूनिषेधेन कर्त्रीत्यादेर्ड्यौपा ईकारान्तत्वात् । तिसृचतस्रोस्तु स्त्रियामादेशतया विधानेऽपि प्रकृत्योस्त्रिचतुरोर्ऋदन्तत्वाभावात् ।

These five ṛ-final [words], and these alone, have feminine gender (strīliṅga). For it is only the group of five beginning with svasṛ that [stays ṛ-final], through the prohibition of ṅīp [na ṣaṭsvasrādibhyaḥ (SK 308)], since kartrī and the like end in ī through ṅīp [ṛnnebhyo ṅīp (SK 306)]. As for tisṛ and catasṛ: although they are prescribed as substitutes (ādeśa) in the feminine [tricaturoḥ striyāṃ tisṛcatasṛ (SK 298)], their bases (prakṛti), tri and catur, are not ṛ-final.

translator notes

commentary Bhairava, printed under sk.p72.intro.x1: 'five' is obtained from the specific mention of mātṛ and the rest; 'svasrādipañcakasyaiva' shows how the restriction 'alone' (avadhāraṇa) is obtained; 'ṅīnniṣedhena' = by the prohibition of ṅīp through the sūtra na ṣaṭsvasrādibhyaḥ. Followed: the restriction is rendered 'and these alone', and the prohibition is identified in brackets as SK 308.
commentary Bhairava, sk.p72.intro.x1, on 'kartrītyādeḥ': kartṛ stands for the derived (yaugika) ṛ-final words, and 'ādi' takes in conventional (rūḍha) words such as kroṣṭṛ. Objection: since the svasrādi list has seven, 'seven alone' should be said, so the restriction 'five alone' fails. Answer: the five meant are those [not] overtaken by substitute status (ādeśa). And although, on the Bhāṣya's view that the three sūtras beginning tṛjvat kroṣṭuḥ (SK 274) restrict usage, kroṣṭṛ used in the feminine is not a substitute, in the finished word it is used only as ī-final. Recorded; the English keeps 'kartrī and the like' unexpanded.
textual In Bhairava's answer (sk.p72.intro.x1) the print (NSP p. 665, scan page-0675) reads 'ādeśatvākrāntāḥ pañcaiva', with no negation, and ours has the same in OCR form ('ādeśalākrāntāḥ paścaiva'). The argument needs 'not overtaken' (an-ākrāntāḥ), as the print's next sentence shows; the commentary note above supplies the negation in brackets. In that next sentence ours reads 'kroṣṭṛśabdasyādeśalākrāntalam' (the OCR drops nā, which reverses the sense); the print reads 'kroṣṭṛśabdasyādeśatvānākrāntatvam', and the commentary note follows the print.
translator Bhaṭṭoji's 'the group of five beginning with svasṛ' is the svasrādi list of na ṣaṭsvasrādibhyaḥ (svasṛ, tisṛ, catasṛ, nanāndṛ, duhitṛ, yātṛ, mātṛ) less tisṛ and catasṛ; that five has yātṛ, not potṛ (a masculine priest's title). The sūtra in the print reads potṛ, as ours does, and the English follows the print; Wikisource uttara-4/0125 reads yātṛ, which the kaumudī's argument presupposes (collation batch25, class V).
textual Our sūtra reads 'khasṛ' for the print's svasṛ (NSP p. 665, scan page-0675; collation batch25, class A); the English follows the print, and our own kaumudī has 'svasrādi'.
textual Ours 'ḍīvūniṣedhena' and 'kartrītyāder ḍyaupā' (OCR) = print ṅīb-niṣedhena and kartrītyāder ṅīpā (scan page-0675; collation batch25, classes C and A). The English follows the sense ṅīp in both places.
textual Commentary layers: no Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī. Bhairava on this sūtra is printed under sk.p72.intro.x1.

लि4 · Liṅ 11.1.4

अन्यूप्रत्ययान्तो धातुः ॥ लि४ ॥

anyūpratyayānto dhātuḥ

anyūpratyayānto dhātuḥ — A dhātu ending in the affix ani or ū [is feminine (strī, anuvṛtti from Liṅgānuśāsana 2)].

Rule. A dhātu ending in the affix ani or ū is feminine. The word meant is the root together with that affix, as in avaniḥ.

Example.

av + ani (uṇādi 259) → avaniḥ "earth" → feminine

cam + ū (uṇādi 81) → camūḥ "army" → feminine

Applies when / blocked by. Why does the sūtra say "affix"? Bhaṭṭoji's counter-example is dyūḥ, made with kvip, an affix that leaves nothing behind, after devayati. devayati is taken to be div with ṇic, the causative affix (not stated by Bhaṭṭoji or his commentators; it is inferred). Bhairava: the ū of dyūḥ is not an affix. It replaces the v of div (ūṭh, the substitute ū, SK 2561). So dyūḥ is not covered. Bhaṭṭoji: it takes the gender of what it qualifies (viśeṣyaliṅga).

Bhairava also explains the wording "a dhātu ending in an affix". These words come under SK 3169 (uṇādayo bahulam). Their derivation is worked out in another text, the list of uṇādi affixes.

Watch out. A final ū alone is not enough. It must be the affix ū: camūḥ is covered, dyūḥ is not.

Siddhānta-kaumudī

अनिप्रत्ययान्त ऊप्रत्ययान्तश्च धातुः स्त्रियां स्यात् । अवनिः । चमूः । प्रत्ययग्रहणं किम् । देवयतेः क्रिप् । द्यूः । विशेष्यलिङ्गः ।

A dhātu ending in the affix ani and one ending in the affix ū is [used] in the feminine (striyām): avaniḥ ("earth"), camūḥ ("army"). Why the word "affix" (pratyaya)? [Consider] kvip after devayati [div with ṇic]: dyūḥ [whose ū is not an affix but replaces the v]. [It, dyū,] takes the gender of what it qualifies (viśeṣyaliṅga).

translator notes

commentary Bhairava, printed under sk.p72.intro.x1: since the derivation of words gathered under uṇādayo bahulam (SK 3169) is established in another śāstra (the uṇādi-pāṭha), Bhaṭṭoji speaks of a dhātu ending in an affix. avaniḥ takes ani by arti-sṛ-dhṛ-dhamy-amy-aśy-avi-tṛbhyo 'niḥ (uṇādi 259; our uṇādi 259 lacks ami; the print, scan page-0675, has it, where our Bhairava OCR reads 'artisṛṣṭadhanyamyakṣyavitṛbhyo 'niḥ'); camūḥ takes ū by kṛṣi-cami-tani-dhani-sarji-kharjibhya ūḥ (uṇādi 81).
commentary Bhairava, sk.p72.intro.x1, on dyūḥ: here the ū replaces the v (ūṭh) by cchvoḥ śūḍ anunāsike ca (SK 2561). Followed: the bracket explaining why dyūḥ falls outside the rule is Bhairava's point, not Bhaṭṭoji's words.
translator '[div with ṇic]' is the translator's identification of devayati (the causative of div); neither Bhaṭṭoji nor Bhairava states it. '[It, dyū,]' supplies the subject of Bhaṭṭoji's 'viśeṣyaliṅgaḥ', which is predicated of dyūḥ itself.
textual Ours 'krip' (OCR) = print kvip (NSP p. 665, scan page-0675; collation batch25, class A); the English follows the print.
textual Commentary layers: no Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī. Bhairava on this sūtra is printed under sk.p72.intro.x1.

लि5 · Liṅ 11.1.5

अशनिभर-पयरणयः पुंसि च ॥ लि५ ॥

aśanibhara-payaraṇayaḥ puṃsi ca

aśani-bharaṇy-araṇayaḥ puṃsi ca — aśani, bharaṇi and araṇi are also masculine [as well as feminine].

Rule. aśani "thunderbolt", bharaṇi and araṇi are also masculine, as well as feminine.

Example.

aśani → feminine by LA 4 (an ani-final word) → by this rule also masculine

→ iyam aśaniḥ (f.) or ayam aśaniḥ (m.)

Applies when / blocked by. Bhairava: this is an apavāda to the preceding rule. Under LA 4 these ani-final words would be feminine only. The ca keeps the feminine and adds the masculine.

Siddhānta-kaumudī

इयमयं वा अशनिः ।

iyam aśaniḥ or ayam aśaniḥ ["this (feminine) thunderbolt" or "this (masculine) thunderbolt"].

Bhairava Miśra

NSP p. 675

—अशनिभर—। पूर्व-सूत्रापवादोऽयम्

translator notes

commentary Bhairava, sk.110005.x1: this is an exception (apavāda) to the preceding sūtra (Liṅgānuśāsana 4, under which these ani-final words would be feminine only). Followed: 'ca' read as keeping the feminine, so 'also masculine'.
textual Ours 'aśanibhara-payaraṇayaḥ' = print aśanibharaṇy-araṇayaḥ, broken across a line with a hyphen (NSP p. 665, scan page-0675; collation batch25, class A); the English follows the print.
textual Commentary layers: no Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī.

लि6 · Liṅ 11.1.6

मिन्यन्तः ॥ लि६ ॥

minyantaḥ

minyantaḥ — [A dhātu (carried forward (anuvṛtti) from Liṅgānuśāsana 4)] ending in [the affix] mi or ni [is feminine].

Rule. A dhātu ending in the affix mi or ni is feminine. The word "dhātu" comes from Bhaṭṭoji's gloss. That it is carried forward from LA 4 is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example.

bhū + mi → bhūmiḥ "earth" → feminine

glā + ni → glāniḥ "exhaustion" → feminine

Applies when / blocked by. Bhairava gives the uṇādi rules. bhūmiḥ takes its affix by bhuvaḥ kit (uṇādi 485), with mi carried from niyo miḥ (uṇādi 483). glāniḥ takes ni by uṇādi 491.

Watch out. The next two sūtras take some mi- and ni-final words out of this rule: agniḥ is masculine only, śroṇiḥ both.

Siddhānta-kaumudī

मिप्रत्ययान्तो निप्रत्ययान्तश्च धातुः स्त्रियां स्यात् । भूमिः । ग्लानिः ।

A dhātu ending in the affix mi and one ending in the affix ni is [used] in the feminine (striyām): bhūmiḥ ("earth"), glāniḥ ("exhaustion").

Bhairava Miśra

NSP p. 675

—मिन्यन्तः । भूमिः । ‘नियो मिः’ इत्यतो मिरित्यनुवर्त्य विहितो ‘भुवः कित्’ इति निः । ग्लानिः । ‘वहिश्रिश्रुयुद्रुग्लाहात्वरिभ्यो नित्’ इति निः । वह्न्यादिशब्दानां निप्रत्ययान्तत्वेन स्त्रीत्वे प्राप्ते आह—वहिवृष्णि—। वृष्णिः । ‘सृवृषिभ्यां कित्’ इति निः । अग्निः । ‘अङ्गेर्नलोपश्च’ इति निः

translator notes

commentary Bhairava, sk.110006.x1: bhūmiḥ takes the affix prescribed by bhuvaḥ kit (uṇādi 485), mi being carried forward from niyo miḥ (uṇādi 483); glāniḥ takes ni by vahi-śri-śru-yu-dru-glā-hā-tvaribhyo nit (uṇādi 491). Followed in reading mi and ni as uṇādi affixes after a dhātu. (After bhuvaḥ kit the print too says 'iti niḥ', though the affix there is mi.)
textual Bhairava's comment on Liṅgānuśāsana 7 (vahni, vṛṣṇi, agni) runs on in this unit's x1 block. Commentary layers: no Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī. Collation batch25: clean.
translator '[A dhātu]' in sutra_en is supplied from Bhaṭṭoji's gloss ('…dhātuḥ striyāṃ syāt'). That it is carried forward (anuvṛtti) from Liṅgānuśāsana 4 (anyūpratyayānto dhātuḥ) is the translator's identification; no commentator states it.

लि7 · Liṅ 11.1.7

वह्निवृष्ण्यग्नयः पुंसि ॥ लि७ ॥

vahnivṛṣṇyagnayaḥ puṃsi

vahni-vṛṣṇy-agnayaḥ puṃsi — vahni, vṛṣṇi and agni are masculine.

Rule. vahni, vṛṣṇi and agni are masculine.

Example.

vṛṣ + ni (uṇādi 489) → vṛṣṇiḥ → ni-final, so feminine by LA 6 → by this rule masculine

aṅg + ni (uṇādi 490, aṅger nalopaś ca, "and the n is lost") → agniḥ → masculine

Applies when / blocked by. Bhaṭṭoji: "an apavāda to the preceding rule". Bhairava names it: these words end in the affix ni, so LA 6 would make them feminine. This sūtra is stated to prevent that.

Watch out. There is no ca here. So the three words are masculine only, not feminine as well.

Siddhānta-kaumudī

पूर्वस्यापवादः ।

An exception (apavāda) to the preceding [rule].

translator notes

commentary Bhairava, printed under sk.110006.x1: vahni and the rest would be feminine as ending in the affix ni (Liṅgānuśāsana 6), so this sūtra is stated; vṛṣṇiḥ takes ni by sṛ-vṛṣibhyāṃ kit (uṇādi 489), agniḥ by aṅger nalopaś ca (uṇādi 490). Followed: 'the preceding [rule]' is minyantaḥ (Liṅgānuśāsana 6).
textual No Bhairava block of its own: the comment on this sūtra is printed under sk.110006.x1. No Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī. Collation batch25: clean.

लि8 · Liṅ 11.1.8

श्रोणियोन्यूर्मयः पुंसि च ॥ लि८ ॥

śroṇiyonyūrmayaḥ puṃsi ca

śroṇi-yony-ūrmayaḥ puṃsi ca — śroṇi, yoni and ūrmi are also masculine [as well as feminine].

Rule. śroṇi "hip", yoni and ūrmi are also masculine, as well as feminine.

Example.

śroṇi → iyaṃ śroṇiḥ (f.) or ayaṃ śroṇiḥ (m.)

Applies when / blocked by. Bhairava derives śroṇi and yoni with ni (uṇādi 491), and ūrmi with mi (uṇādi 484). So LA 6 would make them feminine only. That this rule therefore widens them to the masculine is not stated by Bhaṭṭoji or his commentators; it is inferred. The ca and Bhaṭṭoji's "iyam … ayaṃ vā" keep the feminine, as in LA 5.

Siddhānta-kaumudī

इयमयं वा श्रोणिः ।

iyaṃ śroṇiḥ or ayaṃ śroṇiḥ ["this (feminine) hip" or "this (masculine) hip"].

Bhairava Miśra

NSP p. 675

—श्रोणियोन्यू—। श्रोणिः । योनिः । ‘वहि-श्रि—’ इतीनिः । ऊर्मिः । ‘अर्तेरुच्च’ इति निः

translator notes

commentary Bhairava, sk.110008.x1: śroṇiḥ and yoniḥ take ni by vahi-śri-[śru-yu-dru-glā-hā-tvaribhyo nit] (uṇādi 491); ūrmiḥ by 'arter uc ca'. Recorded.
translator Bhairava's derivations show that śroṇi, yoni and ūrmi are ni/mi-final words, which Liṅgānuśāsana 6 would make feminine only; that this sūtra is therefore an exception widening them to the masculine is the translator's inference, not Bhairava's statement.
translator 'also masculine [as well as feminine]': the bracket rests on 'ca' and on Bhaṭṭoji's example 'iyaṃ … ayaṃ vā', as in Liṅgānuśāsana 5.
translator Bhairava's 'arter uc ca' for ūrmi corresponds to our uṇādi 484 (arter ūc ca, after niyo miḥ, uṇādi 483), and he again closes with 'iti niḥ' where the affix is mi; the identification of the uṇādi number is the translator's.
textual Commentary layers: no Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī. Collation batch25: clean (Wikisource reads śreṇiḥ in the example; print = ours, śroṇiḥ).

लि9 · Liṅ 11.1.9

किञ्चन्तः ॥ लि९ ॥

kiñcantaḥ

ktinnantaḥ — [A word] ending in [the affix] ktin [is feminine (strī, anuvṛtti from Liṅgānuśāsana 2)].

Rule. A word ending in the affix ktin is feminine. This is the affix of SK 3272 (striyāṃ ktin), which makes action nouns.

Example.

kṛ + ktin → kṛtiḥ "action" → feminine

Applies when / blocked by. Bhaṭṭoji says only: "Clear. kṛtiḥ and so on." Bhairava has no comment on this sūtra.

Siddhānta-kaumudī

स्पष्टम् । कृतिरित्यादि ।

Clear (spaṣṭam). kṛtiḥ ("action") and so on.

translator notes

textual Ours 'kiñcantaḥ' (OCR) = print ktinnantaḥ (NSP p. 665, scan page-0675; collation batch25, class A); the English follows the print.
textual No commentary on this sūtra: Bhairava passes from Liṅgānuśāsana 8 (sk.110008.x1) to 10 (sk.110010.x1) without a word on it (scan page-0675 checked). No Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī.

लि10 · Liṅ 11.1.10

ईकारान्तश्च ॥ लि१० ॥

īkārāntaśca

īkārāntaś ca — And [a word] ending in [the affix] ī [is feminine (strī, anuvṛtti from Liṅgānuśāsana 2)].

Rule. A word ending in the affix ī is feminine.

Example.

lakṣ + muṭ + ī (uṇādi 440, with ī carried from uṇādi 438) → lakṣmīḥ → feminine

Applies when / blocked by. Bhairava: the ī here is the affix only. This follows from its neighbours (sāhacarya): the sūtras before and after it name affixes. He adds more words with the affix ī: avīḥ "a woman in her courses", tarīḥ "a boat", starī "smoke" and tantrīḥ "the string of a vīṇā".

An objector asks about the ī-final words made by yāpoḥ kid dve ca (uṇādi 439), yayī and papī. Would they be feminine too? Bhairava answers no. Two later masculine rules of this chapter, yopadhaḥ and popadhaḥ, block this one because they come later (paratva). Those rules still have their own work: the first in words like yūpa, the second in words like samaya. So yayī and papī may be masculine.

Watch out. A final long ī is not enough. The ī must be the affix.

Siddhānta-kaumudī

ईप्रत्ययान्तः स्त्री स्यात् । लक्ष्मीः ।

[A word] ending in the affix ī is feminine: lakṣmīḥ.

Bhairava Miśra

NSP p. 675

—ईकारान्तश्च । अत्र ईकारः प्रत्यय एव पूर्वोत्तरसाहचर्यात् ॥—ल-क्ष्मीरिति । अत्र ‘लक्षेर्मुट् च’ इति सूत्रे ‘अवितृस्तृतन्त्रिभ्य ईः’ इत्यत ईरित्यस्यानुवृत्त्या । तेनेकारः प्रत्ययः । एवमव्यादि-धातुभ्य ईकारप्रत्ययेऽपि स्त्रीत्वम् । तद्यथा अवीर्नारी रजस्वला, तरीर्नौस्तरी धूमः, तन्त्रीर्वीणादेर्गुणः । नच ‘यापोः किद्द्वे च’ इति सूत्रविहितेकारान्तस्यापि स्त्रीत्वापत्तिरिति वाच्यम् । पुंस्त्वाधिकारोक्तेन ‘योपधः’ ‘पोपधः’ इत्याभ्यां परत्वाद्बाधात् । यूप इत्यादौ प्रथमस्य समय इत्यादौ द्वितीयस्य चारितार्थ्यात् । एवं च पपी ययीशब्दस्य पुंस्त्वेऽपि न क्षतिः

translator notes

commentary Bhairava, sk.110010.x1: the ī here is an affix only, by association (sāhacarya) with the preceding and following sūtras. Followed: '[the affix] ī' in sutra_en, as in Bhaṭṭoji's gloss.
commentary Bhairava, sk.110010.x1: in lakṣmīḥ the ī is an affix because in lakṣer muṭ ca (uṇādi 440) ī is carried forward (anuvṛtti) from avitṛ-stṛ-tantribhya īḥ (uṇādi 438); likewise words with the ī affix after av and the rest are feminine: avīḥ (a woman in her courses), tarīḥ (a boat), starī (smoke), tantrīḥ (the string of a vīṇā). Objection: then the ī-final words made by yāpoḥ kid dve ca (uṇādi 439) would be feminine too. Answer: the masculine rules 'yopadhaḥ' and 'popadhaḥ' block this by being later (paratva), and they are not purposeless: one has scope in yūpa and the like, the other in samaya and the like ('yūpa ityādau prathamasya samaya ityādau dvitīyasya cāritārthyāt'); so yayī and papī may be masculine. Recorded.
textual In the Bhairava note above, the examples avīḥ, tarīḥ, starī and tantrīḥ and the rules lakṣer muṭ ca, avitṛ-stṛ-tantribhya īḥ and yāpoḥ kid dve ca follow the print (NSP p. 665, scan page-0675: 'avīr nārī rajasvalā, tarīr nauḥ, starī dhūmaḥ, tantrīr vīṇāder guṇaḥ'); our sk.110010.x1 OCR is garbled ('avīnārī rajasvalā, tarīnārī dhūmaḥ, tantrīr vāṇāder guṇaḥ', 'lakṣmer mud ca', 'avitṛstṛtaccibhya', 'yāpoḥ kiñce ca').
textual Wikisource uttara-4/0125 adds 'ībantaś ca striyāṃ syāt, devī, kurucarī ityādi' after lakṣmīḥ; the print (NSP pp. 665–666, scans page-0675/0676) and ours lack it, and the English follows the print (collation batch25, class V).
textual No Bālamanoramā in our source or in Wikisource (mūla only); no Subodhinī.

लि11 · Liṅ 11.1.11

ऊङ्गवन्तश्च ॥ लि११ ॥

ūṅgavantaśca

ūṅ-āb-antaś ca — And [a word] ending in ūṅ or āp [is feminine (strī, anuvṛtti from Liṅgānuśāsana 2)].

Rule. A word ending in ūṅ or āp is feminine.

Example.

kurūḥ "a Kuru woman" → ends in ūṅ (SK 521) → feminine

vidyā "knowledge" → ends in āp → feminine

Applies when / blocked by. Bhairava: ūṅ is the affix of SK 521 (ūṅ utaḥ). The name āp covers ṭāp, ḍāp and cāp (SK 454, 461, 528).

Siddhānta-kaumudī

कुरूः । विद्या ।

kurūḥ ["a Kuru woman"]; vidyā ("knowledge").

Bhairava Miśra

NSP p. 676

—ऊङाबन्तश्च । ‘ऊङुतः’ इत्यूङ् । आब्ग्रहणेन टाप्डाप्चापां ग्रहणम्

translator notes

commentary Bhairava, sk.110011.x1: ūṅ is the affix of ūṅ utaḥ (SK 521); by 'āp' are taken ṭāp, ḍāp and cāp. Followed: āp is rendered as the cover term, and kurūḥ is read as the ūṅ-final example, vidyā as the āp-final one.
textual Ours 'ūṅgavantaś ca' (OCR) = print ūṅābantaś ca (NSP p. 666, scan page-0676; collation batch25, class A); the English follows the print.
textual No Bālamanoramā in our source or in Wikisource uttara-4/0125 (mūla only); no Subodhinī.

लि12 · Liṅ 11.1.12

य्वन्तमेकाक्षरम् ॥ लि१२ ॥

yvantamekākṣaram

yvantam ekākṣaram — A monosyllabic (ekākṣara) [word] ending in yū (ī or ū) [is feminine (strī): adhikāra from Liṅgānuśāsana 2].

Rule. A monosyllable ending in long ī or ū is feminine. The sūtra writes yv-; this is taken as yū, long ī and ū, as in SK 266 (not stated by Bhaṭṭoji; it is inferred, and his examples bear it out).

Example.

śrīḥ → one syllable, ī-final → feminine

bhūḥ "earth" → one syllable, ū-final → feminine

Applies when / blocked by. Why "monosyllable"? Bhaṭṭoji's counter-example is pṛthuśrīḥ. It ends in ī but has more than one syllable, so this rule does not cover it.

Watch out. Bhairava says the ī here is an affix, by association with the ū. Bhaṭṭoji's gloss does not say so, and his examples do not decide it. Scholars discuss this.

Siddhānta-kaumudī

श्रीः । भूः । एकाक्षरं किम् । पृथुश्रीः ।

śrīḥ, bhūḥ. Why "monosyllabic"? [Consider] pṛthuśrīḥ [which ends in ī but, not being monosyllabic, is not covered].

Bhairava Miśra

NSP p. 676

—य्वन्तमेकाक्षरम् । ईकारोऽत्र प्रत्ययः ऊकारसाहचर्यात्

translator notes

commentary Bhairava Miśra: 'īkāro 'tra pratyayaḥ ūkārasāhacaryāt' (the ī here is an affix, by association with the ū; NSP p. 666, scan page-0676 confirms the wording). Not followed: see the translator note.
translator The English keeps the sūtra's yv-anta neutral as 'ending in ī or ū' and does not add Bhairava's 'the ī is an affix', because Bhaṭṭoji's gloss does not say so and his examples (śrīḥ, bhūḥ) do not decide the point.
translator The translator takes yv- as yū, i.e. long ī and ū (as in yū stryākhyau nadī, SK 266), which the examples śrīḥ and bhūḥ bear out; the kaumudī itself does not gloss it. The bracket after pṛthuśrīḥ supplies what the counter-example shows; the kaumudī gives the bare form.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0125 gives only the kaumudī mūla here (it reads the sūtra as 'ṭvantam', an OCR slip). No Subodhinī in p72. Ours = print (collation batch25: clean).

लि13 · Liṅ 11.1.13

विंशत्यादिरा नवतेः ॥ लि१३ ॥

viṃśatyādirā navateḥ

viṃśatyādir ā navateḥ — [The numerals] beginning with viṃśati, up to navati, [are feminine (strī): adhikāra from Liṅgānuśāsana 2].

Rule. The numerals from viṃśati "twenty" up to navati "ninety" are feminine.

Example.

iyaṃ viṃśatiḥ "this twenty" → feminine

Likewise triṃśat, catvāriṃśat, pañcāśat, ṣaṣṭiḥ, saptatiḥ, aśītiḥ, navatiḥ.

Applies when / blocked by. Bhairava: "viṃśati and the rest" are the words of SK 1725, the list paṅkti, viṃśati, triṃśat, catvāriṃśat, pañcāśat, ṣaṣṭi, saptati, aśīti, navati, śata.

Siddhānta-kaumudī

इयं विंशतिः ॥ त्रिंशत् । चत्वारिंशत् । पञ्चाशत् । षष्टिः । सप्ततिः । अशीतिः । नवतिः ।

iyaṃ viṃśatiḥ ("this [group of] twenty"). triṃśat, catvāriṃśat, pañcāśat, ṣaṣṭiḥ, saptatiḥ, aśītiḥ, navatiḥ.

Bhairava Miśra

NSP p. 676

—विंशत्यादिरानवतेरिति । विंशत्यादयः ‘पङ्क्तिविंशति’—इति सूत्रनिर्दिष्टाः

translator notes

commentary Bhairava Miśra (lemma 'viśatyādir ānavater iti', OCR for viṃśatyādir): viṃśati and the rest are those named in the sūtra 'paṅktiviṃśati…' (paṅktiviṃśatitriṃśaccatvāriṃśatpañcāśatṣaṣṭisaptatyaśītinavatiśatam, SK 1725). Followed in taking 'viṃśatyādi' as the decade-numerals the kaumudī lists.
textual Ours = print (NSP p. 666, scan page-0676; collation batch25: clean), including the double daṇḍa after viṃśatiḥ. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125 gives only the mūla. No Subodhinī in p72.

लि14 · Liṅ 11.1.14

दुन्दुभिरक्षेषु ॥ लि१४ ॥

dundubhirakṣeṣu

dundubhir akṣeṣu — dundubhi, with reference to dice (akṣeṣu), [is feminine (strī): adhikāra from Liṅgānuśāsana 2].

Rule. dundubhi is feminine when it refers to dice.

Example.

iyaṃ dundubhiḥ → of dice → feminine

ayaṃ dundubhiḥ → a kind of drum, or an asura → masculine

Applies when / blocked by. Why "with reference to dice"? Bhaṭṭoji: in the other senses, a musical instrument or an asura, the word is masculine. Bhairava explains the seventh case akṣeṣu: it is the dundubhi used when dice are to be denoted.

Watch out. The masculine outside this sense is stated in LA 16.

Siddhānta-kaumudī

इयं दुन्दुभिः । अक्षेषु किम् । अयं दुन्दुभिर्वाद्यविशेषोऽसुरो वेत्यर्थः ।

iyaṃ dundubhiḥ [feminine, of dice]. Why "with reference to dice"? ayaṃ dundubhiḥ [masculine]: the meaning is a particular musical instrument (vādyaviśeṣa) or an asura.

Bhairava Miśra

NSP p. 676

—दुन्दुभिरक्षेषु । अक्षेषु बोधनीयेषु यः प्रयुज्यत इत्यर्थः

translator notes

commentary Bhairava Miśra (lemma 'dundumir akṣeṣu', OCR for dundubhir): 'akṣeṣu bodhanīyeṣu yaḥ prayujyate ity arthaḥ' — the seventh-case word (saptamyanta) akṣeṣu means 'the dundubhi that is used when dice are to be denoted'. Followed ('with reference to dice').
translator The bracketed '[feminine, of dice]' and '[masculine]' make explicit what the pronouns iyam and ayam signal; the masculine of dundubhi outside this sense is stated by Liṅgānuśāsana 16 (sk110016).
textual Ours = print (NSP p. 666, scan page-0676; collation batch25: clean). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125 gives only the mūla. No Subodhinī in p72.

लि15 · Liṅ 11.1.15

नाभिरक्षत्रिये ॥ लि१५ ॥

nābhirakṣatriye

nābhir akṣatriye — nābhi, when it does not denote a kṣatriya, [is feminine (strī): adhikāra from Liṅgānuśāsana 2].

Rule. nābhi is feminine when it does not mean a kṣatriya.

Example.

iyaṃ nābhiḥ "this navel" → feminine

Applies when / blocked by. Bhairava: the example is in the sense of a part of the body.

Watch out. Meaning a kṣatriya, nābhi is masculine (LA 16).

Siddhānta-kaumudī

इयं नाभिः ।

iyaṃ nābhiḥ ("this navel").

Bhairava Miśra

NSP p. 676

—नाभिरक्षत्रिये । क्षत्रियभिन्ने यो नाभिशब्दः प्रयुज्यते स स्त्रियां स्यात् । इयं नाभिरिति । पुरुषावयवे इदम्

translator notes

commentary Bhairava Miśra: the word nābhi used in a sense other than kṣatriya is feminine; the example 'iyaṃ nābhiḥ' is in the sense of a part of a man's body (puruṣāvayave idam). Followed in glossing the example as 'navel'.
textual Ours = print (NSP p. 666, scan page-0676; collation batch25: clean). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125 gives only the mūla. No Subodhinī in p72.

लि16 · Liṅ 11.1.16

उभावप्यन्यत्र पुंसि ॥ लि१६ ॥

ubhāvapyanyatra puṃsi

ubhāv apy anyatra puṃsi — Both [dundubhi and nābhi] are masculine (puṃs) elsewhere [than in the senses stated in Liṅgānuśāsana 14 and 15].

Rule. dundubhi and nābhi are both masculine outside the senses stated in LA 14 and LA 15.

Example.

nābhiḥ → a kṣatriya → masculine

Applies when / blocked by. Bhairava: the sūtra is only for clarity. The words "with reference to dice" and "not a kṣatriya" in the two preceding sūtras already imply the masculine elsewhere.

Bhaṭṭoji then raises an objection. Bhāravi writes samullasatpaṅkajapatrakomalair upāhitaśrīṇy upanīvi nābhibhiḥ. Here the navel-word nābhibhiḥ, feminine by LA 15, is qualified by komalaiḥ "soft", which is not a feminine form. His first answer: komalaiḥ is a neuter in the general sense, with no particular gender meant (sāmānye napuṃsakam), as in dṛḍhabhaktiḥ.

His second answer begins "in fact" (vastutas tu). The masculine is also correct here. The Bhāṣya says gender is not to be taught, because it rests on usage. So the Medinī makes nābhi masculine for a chief king, the nave of a wheel and a kṣatriya, of both genders for a body-part of a living being, and feminine for musk. Rabhasa says much the same. "In the same way it is to be understood elsewhere."

Watch out. The rules of this chapter state the usual gender. Bhaṭṭoji himself shows that usage and the lexicons can widen it.

Siddhānta-kaumudī

दुन्दुभिर्नाभिश्चोक्तविपयादन्यत्र पुंसि स्तः । नाभिः क्षत्रियः । कथं तर्हि समुल्लसत्पङ्कजपत्रकोमलैरुपाहितश्रीण्युपनीविनाभिभिरिति भारविः । उच्यते । दृढभक्तिरित्यादाविव कोमलैरिति सामान्ये नपुंसकं बोध्यम् । वस्तुतस्तु लिङ्गमशिष्यं लोका- अयत्वाल्लिङ्गखेति भाष्यात्पुंस्वमपीह साधु । अत एव नाभिर्मुख्यनृपे चक्रमध्यक्षत्रिययोः पुमान् । द्वयोः प्राणि-प्रतीके स्यात् स्त्रियां कस्तूरिकामद इति मेदिनी । रभसो-प्याह । मुख्यरादक्षत्रिये नाभिः पुंसि प्राण्यङ्गके द्वयोः । चक्रमध्ये प्रधाने च स्त्रियां कस्तूरिकामद इति । एवमेवं-विधेऽन्यत्रापि वोध्यम् ।

dundubhi and nābhi are masculine outside the domain stated [in Liṅgānuśāsana 14 and 15]. nābhiḥ [masculine]: a kṣatriya.

Objection: How then does Bhāravi write "samullasatpaṅkajapatrakomalair upāhitaśrīṇy upanīvi nābhibhiḥ" ("[the parts] near the skirt-knot, given splendour by navels soft as the leaves of opening lotuses")? Response: as in dṛḍhabhaktiḥ and the like, komalaiḥ ("soft") is to be understood as a neuter in the general sense (sāmānye napuṃsakam).

In fact, however, the masculine too is correct here, on the strength of the Bhāṣya's statement "gender is not to be taught (aśiṣya), because gender rests on common usage (lokāśraya)". That is why the Medinī says: "nābhi is masculine for a chief king, and for the nave of a wheel and a kṣatriya; of both [genders] for a body-part (pratīka) of a living being; feminine for musk (kastūrikāmada)." Rabhasa too says: "nābhi is masculine for a chief king and a kṣatriya; of both [genders] for a limb of a living being; for the middle of a wheel and for 'principal' (pradhāna); and feminine for musk."

In the same way it is to be understood elsewhere in cases of this kind.

Bhairava Miśra

NSP p. 676

—उभावन्यत्र पुंसि । इदं स्पष्टार्थम् । पूर्वसूत्रयोः ‘अक्षेष्वक्षत्रिये’ इत्यभिधानेन सिद्धेः । कथं तर्हि —इति अत्र यत्कोमलैरिति तदनुपपन्नम् । स्त्रीलिङ्गनाभिशब्दार्थविशेषणत्वात् ॥—सामान्य इति । लिङ्गविशेषाविवक्षया नपुंसकं कोमलैरिति प्रसाध्य तस्य नाभिशब्दार्थविशेषणत्वं स्वीकार्यम् । विशेषप्रतिपादकस्य यथा पुंस्त्वं तथास्यापि भविष्यतीत्याशयेन समाधानान्तरमाह—वस्तुतस्त्विति । ‘चक्रमध्यक्षत्रिययोः’ इत्यत्र चक्रमध्यं च क्षत्रियश्चेति द्वन्द्वः । अत एव ‘प्राण्यङ्गके द्वयोः’ इति संगच्छते

translator notes

commentary Bhairava Miśra (lemma 'ubhāv anyatra puṃsi', without api): this sūtra is only for clarity (spaṣṭārtham), since [the masculine elsewhere] already follows from the wording 'akṣeṣu' and 'akṣatriye' of the two preceding sūtras. Recorded; the English of the sūtra is unaffected.
commentary Bhairava Miśra on 'kathaṃ tarhi' and 'sāmānye': komalaiḥ is problematic because it qualifies the meaning of the feminine word nābhi; the answer establishes komalaiḥ as neuter by not intending a particular gender (liṅgaviśeṣāvivakṣayā), and its qualifying nābhi's meaning is then to be accepted. Followed in framing the passage as objection and response.
commentary Bhairava Miśra on 'vastutas tu': a second answer, given with the thought that nābhi here may be masculine just as the qualifying word is; and 'cakramadhyakṣatriyayoḥ' in the Medinī is a dvandva (cakramadhyaṃ ca kṣatriyaś ca), which is why 'prāṇyaṅgake dvayoḥ' fits. Followed ('for the nave of a wheel and a kṣatriya').
translator The point of the objection: nābhibhiḥ (a body-part, feminine by Liṅgānuśāsana 15) is qualified by komalaiḥ, a third-case plural (tṛtīyānta) that is not a feminine form. In the Rabhasa verse the attachment of 'cakramadhye pradhāne ca' is open: it may go with 'dvayoḥ' before it or with 'striyām' after it; the English keeps the verse order. The Bhāravi line is quoted unnumbered as in the source.
textual The English follows the print (NSP p. 666, scan page-0676) where ours has OCR slips, all in collation batch25: 'viṣayād' (ours vipayād, p for ṣ, class C), 'lokāśrayatvāl liṅgasya' (ours lokā- ayatvāl liṅgakheti, class A), 'puṃstvam' (ours puṃsvam, A), 'mukhyarāṭkṣatriye' (ours mukhyarādakṣatriye, A), final 'bodhyam' (ours vodhyam, C); 'prāṇi-pratīke', 'rabhaso-'py āha', 'evam evaṃ-vidhe' are line-break hyphens. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125 gives only the mūla. No Subodhinī in p72.

लि17 · Liṅ 11.1.17

तलन्तः ॥ लि१७ ॥

talantaḥ

talantaḥ — [A word] ending in the suffix tal [is feminine (strī): adhikāra from Liṅgānuśāsana 2].

Rule. A word ending in the taddhita affix tal (tā) is feminine.

Example.

śuklasya bhāvaḥ → śuklatā "the state of being white"

brāhmaṇasya karma → brāhmaṇatā "the function of a brāhmaṇa"

grāmasya samūhaḥ → grāmatā "a collection of villages"

deva eva → devatā "a deity" (the thing itself)

Applies when / blocked by. Bhairava limits the rule to the tal of SK 1781 (tasya bhāvas tvatalau), "the state of being that". Bhaṭṭoji's examples go wider: they include tal for a function, a collection and the thing itself. Scholars discuss this.

Siddhānta-kaumudī

अयं स्त्रियां स्यात् । शुक्लस्य भावः शुक्लता । ब्राह्मणस्य कर्म ब्राह्मणता । ग्रामस्य समूहो ग्रामता । देव एव देवता ।

This is feminine. śuklasya bhāvaḥ śuklatā ("the state of being white"); brāhmaṇasya karma brāhmaṇatā ("the function of a brāhmaṇa"); grāmasya samūho grāmatā ("a collection of villages"); deva eva devatā ("a deva itself: devatā").

Bhairava Miśra

NSP p. 676

—तलन्तः । ‘तस्य भावस्त्वतिलौ’ इति सूत्रविहिततल्प्रत्ययान्तः स्त्रियां स्यात् ॥— भूमिविद्युद् इति । अत्राभिधानशब्दो भूम्यादिशब्दे शक्यतावच्छेदकधर्मावच्छिन्नशक्तपरत्वेन प्रमेयशब्दव्यावृत्तिः । एवमन्यत्रापि बोध्यम्

translator notes

commentary Bhairava Miśra: a word ending in the suffix tal enjoined by the sūtra 'tasya bhāvas tvatalau' (SK 1781) is feminine. Recorded; the English keeps 'tal' unrestricted, since Bhaṭṭoji's examples include tal in the senses 'function', 'collection' and 'the thing itself' as well as 'state'.
textual Ours = print (NSP p. 666, scan page-0676; collation batch25: clean). sk.110017.x1 also carries, after the comment on this sūtra, Bhairava's comment on Liṅgānuśāsana 18 (lemma 'bhūmividyud iti'); it is used under sk110018. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125 gives only the mūla. No Subodhinī in p72.

लि18 · Liṅ 11.1.18

भूमिविद्युत्सरिल्लतावनिताभिधानानि ॥ लि१८ ॥

bhūmividyutsarillatāvanitābhidhānāni

bhūmividyutsarillatāvanitābhidhānāni — Words naming (abhidhāna) earth, lightning, river, creeper and woman [are feminine (strī): adhikāra from Liṅgānuśāsana 2].

Rule. Every word naming earth, lightning, river, creeper or woman is feminine.

Example.

earth: bhūmiḥ, bhūḥ

lightning: vidyut, saudāmanī

river: sarit, nimnagā

creeper: latā, vallī

woman: vanitā, yoṣit

Applies when / blocked by. Bhairava defines "naming" (abhidhāna). The word must denote the thing through the very property that marks it, such as being earth. A word like prameya "object of knowledge" can refer to the earth, but does not name it in this way. So it is not covered. "Likewise elsewhere": Bhairava reads abhidhāna the same way in LA 43.

Watch out. The rule is about meaning, not form. Any word that names one of these five takes the feminine, whatever its ending, unless a later sūtra says otherwise (as LA 19 does for yādas).

Siddhānta-kaumudī

भू-मिभूः । विद्युत्सौदामनी । सरिन्निन्नगा । लता वल्ली । वनिता योषित् ।

bhūmiḥ, bhūḥ [earth]; vidyut, saudāmanī [lightning]; sarit, nimnagā [river]; latā, vallī [creeper]; vanitā, yoṣit [woman].

translator notes

commentary Bhairava Miśra, printed under sk.110017.x1 (lemma 'bhūmividyud iti'): the word abhidhāna here means a word that denotes [its referent] as delimited by the property that delimits the denotation of the word bhūmi etc. (śakyatāvacchedaka, e.g. being earth); this excludes words such as prameya ('object of knowledge') that can merely refer to the earth; likewise elsewhere. Followed in rendering abhidhāna as 'words naming'.
textual The English follows the print (NSP p. 666, scan page-0676; collation batch25): 'bhūmir bhūḥ' where ours has 'bhū-mibhūḥ' (repha missing, line-break hyphen; class A) and 'sarin nimnagā' where ours has 'sarinninnagā' (class A). Ours = print 'saudāmanī' (Wikisource saudāminī, class V). This unit has no x-block of its own: its Bhairava comment is filed under sk.110017.x1. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125 gives only the mūla. No Subodhinī in p72.

लि19 · Liṅ 11.1.19

यादो नपुंसकम् ॥ लि१९ ॥

yādo napuṃsakam

yādo napuṃsakam — [The word] yādas is neuter (napuṃsaka).

Rule. yādas is neuter.

Example.

yādas → a word for river → feminine by LA 18 → by this rule neuter

Applies when / blocked by. Bhaṭṭoji: yādas, even though it denotes a river, is neuter. Bhairava: this is an apavāda to the preceding rule.

Siddhānta-kaumudī

यादः-शब्दः सरिद्वाचकोऽपि क्लीबं स्यात् ।

The word yādas, even though it denotes a river [and so would be feminine by Liṅgānuśāsana 18], is neuter (klība).

Bhairava Miśra

NSP p. 676

—यादो नपुंसकम् । पूर्वस्यापवादः

translator notes

commentary Bhairava Miśra: 'pūrvasyāpavādaḥ' — an exception (apavāda) to the preceding sūtra (Liṅgānuśāsana 18, river-words feminine). Followed in the bracket.
textual Ours = print (NSP p. 666, scan page-0676; collation batch25: clean); 'yādaḥ-śabdaḥ' carries a line-break hyphen. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125 gives only the mūla. No Subodhinī in p72.

लि20 · Liṅ 11.1.20

भाःस्रुक्-स्रग्दिगुणिगुपानहः ॥ लि२० ॥

bhāḥsruk-sragdiguṇigupānahaḥ

bhāḥsruksragdiguṣṇigupānahaḥ — bhās, sruc, sraj, diś, uṣṇih and upānah [are feminine (strī): adhikāra from Liṅgānuśāsana 2].

Rule. bhās "light", sruc, sraj, diś, uṣṇih and upānah are feminine.

Example.

bhās → iyaṃ bhāḥ "this light" → feminine, "and so on" for the rest

Applies when / blocked by. The sūtra is a dvandva of the words in their word-final forms: bhāḥ, sruk, srag, dig, uṣṇig. The last member, upānahaḥ, carries the plural ending of the whole compound. Bhaṭṭoji says only: "These are feminine." Bhairava has no comment.

Watch out. Read the stems behind the forms: sruk is sruc, srag is sraj, dig is diś, uṣṇig is uṣṇih.

Siddhānta-kaumudī

एते स्त्रियां स्युः । इयं भा इत्यादि ।

These are feminine: iyaṃ bhāḥ ("this light"), and so on.

translator notes

translator The sūtra names the prior members of the dvandva in their pada-final forms (bhāḥ, sruk, srag, dig, uṣṇig), and the last member as upānahaḥ, with the dvandva's first-case plural ending (prathamā bahuvacana); sutra_en gives the stems.
textual Sūtra: the English follows the print 'bhāḥsruk-sragdiguṣṇigupānahaḥ' (NSP p. 666, scan page-0676); ours lacks the ṣ of uṣṇig ('diguṇig', collation batch25, class A); 'sruk-srag' is a line-break hyphen. Kaumudī: ours = print ('iyaṃ bhā ityādi', bhāḥ with its visarga dropped in sandhi). No Bhairava comment on this sūtra (the print passes from yādo napuṃsakam to sthūṇorṇe; scan checked). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0125–0126 gives only the mūla. No Subodhinī in p72.

लि21 · Liṅ 11.1.21

स्थूणोर्णे नपुंसके च ॥ लि२१ ॥

sthūṇorṇe napuṃsake ca

sthūṇorṇe napuṃsake ca — sthūṇā and ūrṇā are also (ca) neuter (napuṃsaka) [as well as feminine (strī), drawn in by ca].

Rule. sthūṇā and ūrṇā are neuter as well as feminine.

Example.

sthūṇā (f.) or sthūṇam (n.)

ūrṇā (f.) or ūrṇam (n.)

Applies when / blocked by. Bhaṭṭoji explains the words. sthūṇā is a wooden post with two "ears" (dvikarṇikā). ūrṇā is the hair of sheep and the like. Bhairava: the sūtra is placed here so that its ca may draw in "feminine" (anukarṣaṇa). So ca keeps the feminine and adds the neuter.

Watch out. A word drawn in by ca usually does not run on into the next sūtra. Yet strī continues into LA 23 and beyond. See LA 23.

Siddhānta-kaumudī

एते स्त्रियां क्लीवे च स्तः । स्थूणा । स्थूणम् । ऊर्णा । ऊर्णम् । तत्र स्थूणा काष्ठमयी द्विकर्णिका । ऊर्णा तु मेषादिलोम ।

These are feminine and also neuter (klība): sthūṇā, sthūṇam; ūrṇā, ūrṇam. Of these, sthūṇā is a wooden [post] with two "ears" (dvikarṇikā); ūrṇā is the hair of sheep and the like (meṣādiloma).

Bhairava Miśra

NSP p. 676

—स्थूणोर्णे नपुंसके च । चकारेण स्त्रियामित्यस्यानुकर्षणार्थमस्यात्र लेखः ॥—प्रावृडिति । स्त्रीशब्दस्य पूर्वत्र चानुकृष्टत्वेऽपि ‘स्वरितेनाधिकारः’ इत्यस्याधिकः कार इति व्याख्यानस्यापि प्रसिद्धत्वादत्र संबन्धः

translator notes

commentary Bhairava Miśra: 'cakāreṇa striyām ity asyānukarṣaṇārtham asyātra lekhaḥ' — the sūtra is placed here so that its ca may draw in (anukarṣaṇa) 'striyām'. Followed in sutra_en ('as well as feminine, drawn in by ca').
textual Ours = print (NSP p. 666, scan page-0676; collation batch25: clean). sk.110021.x1 also carries Bhairava's comment on Liṅgānuśāsana 23 (lemma 'prāvṛḍ iti', OCR 'prāvṛddhiti'), which belongs to sk110023. No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0126 gives only the mūla. No Subodhinī in p72.

लि22 · Liṅ 11.1.22

गृहशाशाभ्यां क्लीवे ॥ लि२२ ॥

gṛhaśāśābhyāṃ klīve

gṛhaśaśābhyāṃ klīve — After gṛha and śaśa [respectively, sthūṇā and ūrṇā (from Liṅgānuśāsana 21)] are neuter (klība).

Rule. After gṛha "house" and śaśa "hare" respectively, sthūṇā and ūrṇā are neuter.

Example.

gṛha + sthūṇā → gṛhasthūṇam "house-post" → neuter

śaśa + ūrṇā → śaśorṇam "a hare's hair" → neuter (Amara: śaśorṇaṃ śaśalomani)

Applies when / blocked by. Bhaṭṭoji says the rule is "for restriction" (niyama), and no commentator explains it. It is taken to mean: in these two compounds the words are neuter only, not feminine as well (not stated by Bhaṭṭoji or his commentators; it is inferred). LA 21 alone would allow both genders, and Amara's śaśorṇam fits the restriction. The other possible restriction, that the neuter of LA 21 holds only in these compounds, does not fit. Bhaṭṭoji gives the bare neuters sthūṇam and ūrṇam under LA 21.

Watch out. "Respectively" (yathāsaṃkhyam) pairs gṛha with sthūṇā and śaśa with ūrṇā. There is no gṛhorṇam here.

Siddhānta-kaumudī

नियमार्थमिदम् । गृहशाशाभ्यां पूर्वे स्थूणोर्णे यथासंख्यं नपुंसके स्तः । गृहस्थूणम् । शशोर्णं शशलोमनीत्यमरः ।

This [rule] is for restriction (niyama). sthūṇā and ūrṇā, preceded by gṛha and śaśa respectively (yathāsaṃkhyam), are neuter: gṛhasthūṇam ("house-post"); "śaśorṇam [is used] for the hair of a hare (śaśaloman)", says Amara.

translator notes

translator The kaumudī says only 'niyamārtham idam', and no commentator explains it. The translator takes the restriction to be that after gṛha and śaśa, sthūṇā and ūrṇā are neuter only, not also feminine (as Liṅgānuśāsana 21, with the compound taking the gender of its last member, would otherwise allow); Amara's 'śaśorṇaṃ śaśalomani' fits this. The other conceivable restriction, that the neuter of Liṅgānuśāsana 21 holds only in these compounds, conflicts with Bhaṭṭoji's bare neuter examples sthūṇam and ūrṇam under Liṅgānuśāsana 21. The block itself stays neutral ('for restriction').
textual Sūtra: ours reads 'gṛhaśāśābhyāṃ' (long ā in the first śa); the print reads 'gṛhaśaśābhyāṃ' (NSP p. 666, scan page-0676), as does Wikisource uttara-4/0126 and the kaumudī's own 'gṛhaśaśa-'; the English follows the print. Kaumudī: ours 'gṛhaśāśābhyāṃ pūrve', print 'gṛhaśaśa-pūrve' (collation batch25, class A, which quotes ours as 'gṛhaśaśābhyāṃ pūrve'; ours in fact also has the long ā); the English follows the print.
textual No Bhairava comment on this sūtra (the print passes from sthūṇorṇe to prāvṛḍ; scan checked). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0126 gives only the mūla. No Subodhinī in p72.

लि23 · Liṅ 11.1.23

प्रावृद्धिपुट्टद्विविधः ॥ लि२३ ॥

prāvṛddhipuṭṭadvividhaḥ

prāvṛṭvipruṭruṭviṭtviṣaḥ — prāvṛṭ, vipruṭ, ruṭ, viṭ and tviṣ [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti) here even though Liṅgānuśāsana 21 drew it in with ca (Bhairava)].

Rule. prāvṛṭ, vipruṭ, ruṭ, viṭ and tviṣ are feminine.

Example.

Bhaṭṭoji: "These are feminine." He gives no forms.

Applies when / blocked by. Why is "feminine" still in force? LA 21 drew strī in with ca. Bhairava: it still connects here, because SK 46 (svaritenādhikāraḥ) is also explained as adhikaḥ kāraḥ, "a stronger operation". So a heading can run on with extra force. Bhairava's "although" assumes the usual rule that a word drawn in by ca does not continue (not stated by Bhaṭṭoji or his commentators; it is inferred).

Watch out. The sūtra gives word-final forms, and tviṣ with the plural ending of the compound. prāvṛṭ, vipruṭ and ruṭ most likely stand for the ṣ-final stems prāvṛṣ, vipruṣ and ruṣ. viṭ could be viś or viṣ. Bhaṭṭoji gives no glosses, so the forms are kept as the sūtra gives them.

Siddhānta-kaumudī

एते स्त्रियां स्युः ।

These are feminine.

translator notes

commentary Bhairava, printed under sk.110021.x1 (lemma 'prāvṛḍ iti'; our OCR 'prāvṛddhiti'): although the word strī was drawn into the preceding sūtra by ca (anukṛṣṭa) [Liṅgānuśāsana 21, sthūṇorṇe napuṃsake ca], it still connects here, because the explanation of 'svaritenādhikāraḥ' (SK 46) as adhikaḥ kāraḥ ('a stronger operation') is also well known. Followed: the feminine is carried forward in sutra_en.
translator Bhairava's 'although' assumes the usual maxim that a word drawn in by ca does not continue into the next rule (cānukṛṣṭaṃ nottaratra). Bhairava does not quote the maxim; this is the translator's reading of his concessive.
translator The sūtra cites the prior members of the dvandva in their pada-final forms, and tviṣ as tviṣaḥ, with the dvandva's first-case plural ending. prāvṛṭ, vipruṭ and ruṭ presumably stand for the ṣ-final stems prāvṛṣ, vipruṣ and ruṣ. viṭ could be either viś or viṣ. Bhaṭṭoji gives no glosses, so the English keeps the sūtra's forms.
textual Ours reads 'prāvṛddhipuṭṭadvividhaḥ', an OCR garble. The print (NSP p. 666, scan page-0676) reads prāvṛṭvipruṭruṭvi-ṭtviṣaḥ, with ṭ plus virāma throughout, and the English follows the print (collation batch25, class A). Wikisource uttara-4/0126 adds tṛṭ (prāvṛṭ[vi]pruṭruṭtṛṭ[vi]ṭtviṣaḥ), a witness variant (V).
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla here. Bhairava has no lemma on this sūtra apart from 'prāvṛḍ iti', which is filed under sk.110021.x1.

लि24 · Liṅ 11.1.24

दर्विविदिवेदिस्तिशान्यश्रिवेशिकृष्योषधिकट्यकुलयः ॥ लि२४ ॥

darvividivedistiśānyaśriveśikṛṣyoṣadhikaṭyakulayaḥ

darvividivedikhaniśānyaśriveśikṛṣyoṣadhikaṭyaṅgulayaḥ — darvi, vidi, vedi, khani, śāni, aśri, veśi, kṛṣi, oṣadhi, kaṭi and aṅguli [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. darvi, vidi, vedi, khani, śāni, aśri, veśi, kṛṣi, oṣadhi, kaṭi and aṅguli are feminine. Optionally they take ṅīp.

Example.

darvi → darviḥ (f.)

darvi + ṅīp → darvī (f.)

Applies when / blocked by. Bhairava: darvi ends in the uṇādi affix vin (vṛdṛbhyāṃ vin, uṇādi 493). The option of ṅīp comes from a gaṇasūtra, a rule that stands inside a word-list (here the bahvādi list of SK 503): sarvato 'ktinnarthād ity eke, "after any stem not meaning what ktin means, according to some". So darvī and darviḥ are both correct.

Watch out. The affix of the bahvādi list is ṅīṣ. Yet Bhaṭṭoji, Bhairava and the 1915 print all write ṅīp here.

Siddhānta-kaumudī

एते स्त्रियां स्युः । पक्षे ङीप् । दर्वी । दर्विरित्यादि ।

These are feminine. In the alternative [they take] ṅīp: darvī, [or] darviḥ, and so on.

Bhairava Miśra

NSP p. 676

—दर्विविदि । दर्विशब्दो ‘वृदृभ्यां विन्’ इति विन्नन्तः, ‘सर्वतोऽक्तिन्नर्थादित्येके’ इति विकल्पेन ङीप् दर्वी इति

translator notes

commentary Bhairava, sk.110024.x1 (lemma 'darvividi'): the word darvi ends in vin, by the uṇādi rule 'vṛdṛbhyāṃ vin' (uṇādi 493; print, NSP p. 666, scan page-0676; our OCR 'vṛddhyāṃ'). By 'sarvato 'ktinnarthād ity eke' it optionally takes ṅīp, giving darvī. Followed: 'in the alternative' is read as the option that this gaṇasūtra provides, and the i-stem form is the other alternative.
translator 'sarvato 'ktinnarthād ity eke' is a gaṇasūtra in the bahvādi list (bahvādibhyaś ca, SK 503), whose affix is ṅīṣ. Bhaṭṭoji and Bhairava both write ṅīp, and the print agrees (NSP p. 666, scan page-0676). The English keeps ṅīp.
textual Ours reads 'vedistiśāny' and 'kaṭyakulayaḥ'. The print (NSP p. 666, scan page-0676) reads vedikha-niśāny… and kaṭyaṅgulayaḥ, and the English follows the print (collation batch25, class A ×2). Wikisource uttara-4/0126 reads 'śānty' (śānti) where the print has śāny (śāni), a witness variant not in the collation.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि25 · Liṅ 11.1.25

तिथिनाडिरुचिवीचिनालिधूलिकिकिकेलिच्छविराज्यादयः ॥ लि२५ ॥

tithināḍirucivīcinālidhūlikikikelicchavirājyādayaḥ

tithināḍirucivīcinālidhūlikikikelicchavirātryādayaḥ — tithi, nāḍi, ruci, vīci, nāli, dhūli, kiki, keli, chavi, rātri and the like [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. tithi "lunar day", nāḍi, ruci, vīci, nāli, dhūli, kiki, keli, chavi, rātri and the like are feminine.

Example.

iyaṃ tithiḥ "this lunar day" → feminine, "and so on"

Applies when / blocked by. Bhaṭṭoji: "These are as before." Bhairava: "as before" means feminine.

But Bhaṭṭoji at once shows tithi used as a masculine too. Amara says tithayo dvayoḥ, "tithi is in both genders". Bhāravi writes tasya bhuvi bahutithās tithayaḥ, "on his earth the lunar days were many". As a feminine it would be bahutithyaḥ. Śrīharṣa writes nikhilān niśi paurṇimātithīn, with the masculine adjective nikhilān.

Watch out. Under LA 34, Bhairava points back to this masculine tithi.

Siddhānta-kaumudī

एते प्राग्वत् । इयं तिथिरित्यादि । अमरस्वाह । तिथयो द्वयोरिति । तथा च भारविः । तस्य भुवि बहुतिथास्तिथय इति । स्त्रीत्वे हि बहुतिथ्य इति स्यात् । श्रीहर्षश्च । निखिलान्निशि पौर्णिमातिथीनिति ।

These are [feminine] as before: iyaṃ tithiḥ ('this lunar day'), and so on. But Amara says: 'tithayo dvayoḥ' (tithi is in both [the masculine and the feminine]). Thus Bhāravi: 'tasya bhuvi bahutithās tithayaḥ' ('on his earth the lunar days were many'). For in the feminine it would be bahutithyaḥ. And Śrīharṣa: 'nikhilān niśi paurṇimātithīn' ('all the full-moon tithis by night'), [with the masculine nikhilān].

Bhairava Miśra

NSP p. 676

—तिथिनाडि—॥—एते प्राग्वदिति । स्त्रियां स्युरित्यर्थः ॥—पुंस्येवेति । देवासुरात्मेत्यनेन पुंस्त्वबोधकेन परत्वाद्बाधादिति भावः ॥—भाष्यप्रयोगादिति । तेन भाष्ये ‘णा’—इति सूत्रनिर्दिष्टानां बहुत्वं प्रायिकमिति विकल्पेनान्यत्र बहुत्वाभावेऽपि न क्षतिः ॥—क्वचिद्व्यभिचारमिति । तेन तिथिशब्दस्य पूर्वत्र यथा पुंस्त्वं प्रदर्शितं तथान्येषामन्यलिङ्गत्वेऽपि साधुत्वमिति सूचयति ॥ इति लिङ्गानुशासने स्त्र्यधिकारः ॥ भावार्थ एवेति । भावे यो घञ् तदन्तस्य पुंस्त्वमित्युक्तम् । एतल्लाभप्रकारमाह—नपुंसकेत्यादि ॥—भयलिङ्गेत्यादि । पूर्वस्यापवादोऽयम्

translator notes

commentary Bhairava, sk.110025.x1 (lemma 'ete prāgvad iti'): 'as before' means 'they are feminine'. Followed in the bracket '[feminine]'.
translator The bracket '[with the masculine nikhilān]' only makes explicit why Bhaṭṭoji cites Śrīharṣa: the masculine adjective shows tithi used in the masculine, as Bhāravi's bahutithāḥ does.
textual Ours reads 'rājyādayaḥ'. The print (NSP p. 666, scan page-0676) reads rātryādayaḥ (rātri), and the English follows the print (collation batch25, class A). Wikisource uttara-4/0126 has kekī for kiki and adds nīvi; the print agrees with ours (class V).
textual Ours reads 'amarasvāha'. The print (NSP p. 666, scan page-0676) reads amara-s tv āha, and the English follows the print ('But Amara says') (collation batch25, class A).
textual Filing: sk.110025.x1 holds more than Bhairava on this sūtra. It runs on with 'puṃsy eveti' and 'bhāṣyaprayogād iti' (on Liṅgānuśāsana 29, now sk110029), 'kvacid vyabhicāram iti' (on Liṅgānuśāsana 34, now sk110034), the colophon 'iti liṅgānuśāsane stryadhikāraḥ', 'bhāvārtha eveti' (on sk110036) and 'bhayaliṅgetyādi' (on Liṅgānuśāsana 38). No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि26 · Liṅ 11.1.26

शष्कुलिराजिकुट्यशनिवर्तिभृकुटित्रुटिवलिपङ्कयः ॥ लि२६ ॥

śaṣkulirājikuṭyaśanivartibhṛkuṭitruṭivalipaṅkayaḥ

śaṣkulirājikuṭyaśanivartibhṛkuṭitruṭivalipaṅktayaḥ — śaṣkuli, rāji, kuṭi, aśani, varti, bhṛkuṭi, truṭi, vali and paṅkti [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. śaṣkuli, rāji, kuṭi, aśani, varti, bhṛkuṭi, truṭi, vali and paṅkti are feminine.

Example.

iyaṃ śaṣkuliḥ → feminine

Applies when / blocked by. Bhaṭṭoji: "These too are feminine." Bhairava has no comment.

Watch out. aśani was already listed in LA 5, where the masculine is allowed as well. Neither Bhaṭṭoji nor Bhairava comments on the repetition.

Siddhānta-kaumudī

एतेऽपि स्त्रियां स्युः । इयं शष्कुलिः ।

These too are feminine: iyaṃ śaṣkuliḥ ('this [is] a śaṣkuli').

translator notes

translator aśani is also listed in Liṅgānuśāsana 5 (aśanibharaṇyaraṇayaḥ puṃsi ca), where the masculine is allowed as well. Neither Bhaṭṭoji nor Bhairava comments on the repetition.
textual Ours reads 'paṅkayaḥ'. The sense requires paṅktayaḥ (paṅkti), and the English follows that. The stacked conjunct in the print (NSP p. 666, scan page-0676) cannot be resolved at this resolution (collation batch25, class C). Ours has 'bhṛkuṭi'. The print may read bhrūkuṭi, but that cannot be told from the ṛ-hook (class C), so the English keeps bhṛkuṭi.
textual There is no Bhairava on this sūtra: the print (scan page-0676) passes from 'tithināḍi' straight to the lemmas on Liṅgānuśāsana 29. There is no Bālamanoramā either: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि27 · Liṅ 11.1.27

प्रतिपदापद्विपत्सम्पच्छरत्संसत्परिषदुपसंवित्स्नुत्पुन्मुत्समिधः ॥ लि२७ ॥

pratipadāpadvipatsampaccharatsaṃsatpariṣadupasaṃvitsnutpunmutsamidhaḥ

pratipadāpadvipatsampaccharatsaṃsatpariṣaduṣaḥsaṃvitkṣutpunmutsamidhaḥ — pratipad, āpad, vipad, sampad, śarad, saṃsad, pariṣad, uṣas, saṃvid, kṣudh, pun, mud and samidh [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. pratipad, āpad, vipad, sampad, śarad, saṃsad, pariṣad, uṣas "dawn", saṃvid, kṣudh, pun, mud and samidh are feminine.

Example.

iyaṃ pratipat "this first day of the fortnight" → feminine, "and so on"

uṣā ucchantī "Dawn, shining forth" → feminine

uṣāḥ → the deity of the early morning → feminine

Applies when / blocked by. The sūtra cites the words in their word-final forms: vipat, śarat, kṣut, mut. Reading kṣut as kṣudh and mut as mud is not stated by Bhaṭṭoji or his commentators; it is inferred. The stem behind pun cannot be identified with confidence, so the sūtra's form is kept. Bhairava has no comment.

Siddhānta-kaumudī

इयं प्रतिपदित्यादि । उपाउच्छन्ती । उपाः प्रातरधिष्ठात्री देवता ।

iyaṃ pratipat ('this first day of the lunar fortnight'), and so on. uṣā ucchantī ('Dawn, shining forth'). uṣāḥ: the [female] deity presiding over the early morning.

translator notes

translator The sūtra cites the words in pada-final forms (vipat, śarat, saṃsat, pariṣat, saṃvit, kṣut, pun, mut), and sutra_en gives the stems, as for the others: kṣut is taken as kṣudh ('hunger') and mut as mud ('joy'), the standard feminine stems; Bhaṭṭoji gives no gloss, so these identifications are the translator's. 'pun' looks like a d-final stem with d → n before m, but the stem cannot be identified with confidence, so the English keeps the sūtra's form.
textual Ours reads 'pariṣadupasaṃvitsnut'. The print (NSP p. 666, scan page-0676) reads pariṣaduṣaḥ-saṃvitkṣut, with a clear visarga and kṣu, and the English follows the print (collation batch25, class A). Wikisource uttara-4/0126 reads 'pariṣaduṣa savitkṣut'.
textual Ours reads 'upāucchantī' and 'upāḥ'. The sense and Wikisource give uṣā ucchantī and uṣāḥ, and the English follows them. In the print, ṣ cannot be told from p (collation batch25, class C).
textual There is no Bhairava on this sūtra (print, scan page-0676) and no Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि28 · Liṅ 11.1.28

आशीर्धूःपूर्गीर्द्वारः ॥ लि२८ ॥

āśīrdhūḥpūrgīrdvāraḥ

āśīrdhūḥpūrgīrdvāraḥ — āśis, dhur, pur, gir and dvār [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. āśis "blessing", dhur, pur, gir and dvār are feminine.

Example.

āśis → iyam āśīḥ "this blessing" → feminine, "and so on"

Applies when / blocked by. Bhairava has no comment on this sūtra.

Siddhānta-kaumudī

इयमाशीरित्यादि ।

iyam āśīḥ ('this blessing'), and so on.

translator notes

textual The OCR ran Liṅgānuśāsana 29 into this unit; the source now gives it its own unit (sk110029), as checked by the owner against his printed copy (2026-10-05).
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि29 · Liṅ 11.1.29

अप्सुमनस्समासिकताकर्षाणां बहुत्वं च ॥ लि२९ ॥

apsumanassamāsikatākarṣāṇāṃ bahutvaṃ ca

apsumanassamāsikatākarṣāṇāṃ bahutvaṃ ca — '[Feminine gender] and plurality too for ap, sumanas, samā, sikatā and karṣā.'

Rule. ap "water", sumanas, samā, sikatā "sand" and karṣā are feminine and plural.

Example.

ap → āpa imāḥ "these waters" → feminine, plural

striyaḥ sumanasaḥ puṣpam → sumanasaḥ, feminine plural, is "flower"

sumanā mālatī jātiḥ → sumanā is the jasmine

Applies when / blocked by. Meaning the gods, sumanas is masculine only: suparvāṇaḥ sumanasaḥ "the gods". Bhairava: here the masculine rule LA 43 (words for "god") overrides this one, because it comes later (paratva).

Bhaṭṭoji: the plural holds only for the most part (prāyika). He gives three pieces of evidence. Under SK 178 the Bhāṣya has ekā ca sikatā tailadāne 'samarthā, "a single grain of sand cannot yield oil". On SK 1813 the Bhāṣya has samāyāṃ samāyām, singular. Haradatta, on SK 2376, says the same of the dual aghrāsātāṃ sumanasau. Bhairava: so there is no fault where the plural is missing.

Watch out. The 1915 print reads karṣā. Another edition reads varṣā "the rains", the word one expects. Scholars discuss this.

Siddhānta-kaumudī

अबादीनां पञ्चानां स्त्रीत्वं स्याद्बहुत्वं च । आप इमाः । स्त्रियः सुमनसः पुष्पम् । सुमना मालती जातिः । देववाची तु पुंस्येव । सुपर्वाणः सुमनसः । बहुत्वं प्रायिकम् । एका च सिकता तैलदाने असमर्थेति अर्थवत्सूत्रे भाष्यप्रयोगात् । 'समांसमां विजायते-१८१३' इत्यत्र समायां समायामिति भाष्याच्च । 'विभाषाघ्राधेट्-२३७६' इति सूत्रे अघ्रासातां सुमनसाविति वृत्तिव्याख्यायां हरदत्तोऽप्येवम् ।

The five, ap and the rest, are feminine and also plural. āpa imāḥ ('these waters'). 'striyaḥ sumanasaḥ puṣpam' (sumanasaḥ, feminine, is 'flower'). 'sumanā mālatī jātiḥ' (sumanā is the mālatī, the jāti [jasmine]). But [sumanas] denoting the gods is only masculine: suparvāṇaḥ sumanasaḥ ('the gods').

The plurality holds only for the most part (prāyika). The evidence is the Bhāṣya's usage under the arthavat sūtra [arthavad adhātur apratyayaḥ prātipadikam (SK 178)]: 'ekā ca sikatā tailadāne 'samarthā' ('and a single grain of sand is incapable of yielding oil'). There is also the Bhāṣya's 'samāyāṃ samāyām' on 'samāṃsamāṃ vijāyate' (SK 1813). Haradatta, too, says the same in his explanation of the vṛtti's 'aghrāsātāṃ sumanasau' [with sumanas in the dual] under the sūtra 'vibhāṣā ghrādheṭ…' (SK 2376).

translator notes

commentary Bhairava, printed under sk.110025.x1 (lemma 'puṃsy eveti'): the idea is that [the feminine of Liṅgānuśāsana 29] is set aside by the later rule 'devāsurātma…' (Liṅgānuśāsana 43), which teaches the masculine, because that rule is later (paratvāt). The print reads 'paratvād bādhād iti bhāvaḥ' (scan page-0676), where our OCR has 'mavartti dvīpād'. Recorded; the English of 'only masculine' needs no change.
commentary Bhairava, printed under sk.110025.x1 (lemma 'bhāṣyaprayogād iti'): hence, given the Bhāṣya, the plurality of the words the sūtra names is prāyika, and there is no fault where plurality is optionally absent elsewhere. The Bhāṣya reference is printed as a truncated 'ṇā—' (scan page-0676) and cannot be identified. Followed in rendering bahutvaṃ prāyikam as 'holds only for the most part'.
translator Bhaṭṭoji does not name the source of 'striyaḥ sumanasaḥ puṣpam', 'sumanā mālatī jātiḥ' and 'suparvāṇaḥ sumanasaḥ', and the English supplies none. All three are lines of the Amarakośa: the first two from the vanauṣadhi-varga, the third from the svarga-varga (the translator's identification).
textual Liṅgānuśāsana 29 is a separate sūtra with its own vṛtti in the print (NSP p. 666, scan page-0676). The OCR folded it, with its number '29', into sk.110028.k1 (collation batch25, class M); the source now gives it its own unit, as checked by the owner against his printed copy (2026-10-05).
textual The print = ours 'karṣāṇām' (scan page-0676). Wikisource uttara-4/0126 reads 'varṣāṇām' (varṣāḥ, the rains, a feminine plural), which is the expected word (class V). The English keeps karṣā.
textual The OCR read 'avādīnām' and 'vahutvam'; the source now has the print's abādīnām (ap-ādi; b and v are unclear in the print, class C) and bahutvam, owner-checked against his printed copy (2026-10-05). The English follows abādīnām.
textual The OCR read 'vibhāṣāghrādheda-2376'. The source now has the print's ghrādheṭ, with ṭ plus virāma (sūtra vibhāṣā ghrādheṭśācchāsaḥ; collation batch25, class A), owner-checked against his printed copy (2026-10-05); the English follows it.
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि30 · Liṅ 11.1.30

स्रक्त्वक्ज्योग्वाग्यवागूनौस्फिजः ॥ लि३० ॥

sraktvakjyogvāgyavāgūnausphijaḥ

sraktvakjyogvāgyavāgūnausphijaḥ — srak, tvak, jyok, vāk, yavāgū, nau and sphij [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. sraj "garland", tvac, jyok, vāc, yavāgū, nau and sphij are feminine.

Example.

sraj → iyaṃ srak "this garland" → feminine

Likewise tvak, jyok, vāk, yavāgūḥ, nauḥ, sphik.

Applies when / blocked by. srak, tvak, vāk and sphik are the word-final forms of sraj, tvac, vāc and sphij. Bhaṭṭoji does not gloss jyok. Bhairava has no comment.

Watch out. sraj is listed twice, here and in LA 20. Both lists make it feminine.

Siddhānta-kaumudī

इयं स्रक्त्वक्ज्योक् वाक् यवागूः नौः स्फिक् ।

iyaṃ srak ('this garland'); [likewise] tvak, jyok, vāk, yavāgūḥ, nauḥ, sphik.

translator notes

translator srak, tvak, vāk and sphik are the pada forms of sraj, tvac, vāc and sphij. jyok is kept as the sūtra and the vṛtti give it; Bhaṭṭoji does not gloss it.
textual Ours runs 'srak tvak jyok' together as 'sraktvakjyok'. The print separates the words (NSP p. 666, scan page-0676); this is word separation only (collation batch26: clean). There is no Bhairava on this sūtra (print, scan page-0676) and no Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि31 · Liṅ 11.1.31

वृटिसीमासं वध्याः ॥ लि३१ ॥

vṛṭisīmāsaṃ vadhyāḥ

tṛṭisīmāsaṃbadhyāḥ — tṛṭi, sīmā and saṃbadhyā [are feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. tṛṭi, sīmā and saṃbadhyā are feminine.

Example.

iyaṃ tṛṭiḥ → feminine

sīmā, saṃbadhyā

Applies when / blocked by. Bhaṭṭoji writes sīmā saṃbadhyā with no word between. It may simply list the last two items. Or it may gloss one by the other: "sīmā, that is, saṃbadhyā". Bhaṭṭoji does not decide, and no commentator speaks to it, so the point is left open.

Siddhānta-kaumudī

इयं वृद्धिः । सीमा संबध्या ।

iyaṃ tṛṭiḥ ('this tṛṭi'). sīmā, saṃbadhyā.

translator notes

translator 'sīmā saṃbadhyā' can be read two ways. It may simply list the sūtra's two remaining items, or it may gloss one by the other ('sīmā, i.e. saṃbadhyā'). Bhaṭṭoji does not decide, and no commentator speaks to it, so the English keeps the bare juxtaposition.
textual Ours reads 'vṛṭisīmāsaṃ vadhyāḥ'. The print (NSP pp. 666–667, scans page-0676/0677) reads tṛṭisīmāsaṃ-vadhyāḥ, and the English follows tṛṭi (collation batch26, class A). Our space is where the print breaks the line. Wikisource uttara-4/0126 has tṛṭisīmāsambadhyāḥ. The print's b/v cannot be distinguished; the English writes saṃbadhyā, as in our kaumudī and Wikisource.
textual Ours reads 'iyaṃ vṛddhiḥ'. The print (NSP p. 667, scan page-0677) reads iyaṃ tṛṭiḥ, the word the sūtra lists, and so does Wikisource. The English follows the print (collation batch26, class A).
textual There is no Bhairava on this sūtra (print, scans page-0676/0677) and no Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि32 · Liṅ 11.1.32

चुल्लिवेणिखार्यश्च ॥ लि३२ ॥

culliveṇikhāryaśca

culliveṇikhāryaś ca — culli, veṇi and khāri [are] also [feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti)].

Rule. culli, veṇi and khāri are also feminine.

Example.

culli, veṇi, khāri → feminine

Applies when / blocked by. Bhaṭṭoji says only "Clear." Bhairava has no comment on this sūtra.

Watch out. khārī as a word for a measure comes up again in LA 105. Bhairava's remark on khārī belongs there, not here.

Siddhānta-kaumudī

स्पष्टम् ।

Clear.

translator notes

textual There is no Bhairava on this sūtra (print, scan page-0677) and no Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.
translator The Bhairava lemma 'khārīmānike', formerly at the tail of sk.110041.x1, is not on this sūtra: it is Bhairava on Liṅgānuśāsana 105 (khārīmānike striyām, sk110105), printed at NSP p. 668 (scan page-0678), and was re-filed 2026-10-05 to sk.110102.x1.

लि33 · Liṅ 11.1.33

ताराधाराज्योत्स्नादयश्च ॥ लि३३ ॥

tārādhārājyotsnādayaśca

tārādhārājyotsnādayaś ca — tārā, dhārā, jyotsnā and the like [are] also [feminine (striyām): the adhikāra of Liṅgānuśāsana 2 (strī), carried forward (anuvṛtti); it ends with this sūtra (Bhairava)].

Rule. tārā, dhārā, jyotsnā and the like are also feminine.

Example.

tārā, dhārā, jyotsnā → feminine

Applies when / blocked by. Bhairava: this is the last sūtra governed by the heading strī (LA 2). The next sūtra names the feminine itself, striyām.

Watch out. After LA 34 the text closes the section: iti stryadhikāraḥ, "here ends the section on the feminine". A new heading follows: puṃliṅgādhikāraḥ, "the section on the masculine".

translator notes

commentary Bhairava, sk.p72.intro.x1: both 'liṅgam' and 'strī' are adhikāra sūtras, but 'liṅgam' runs to the end of the śāstra, while the second, 'strī', runs only as far as 'tārādhārā…'. Followed in sutra_en: the feminine adhikāra ends with this sūtra.
textual The OCR ran Liṅgānuśāsana 34 into this unit; the source now gives it its own unit (sk110034), as checked by the owner against his printed copy (2026-10-05). Liṅgānuśāsana 33 has no vṛtti of its own in the print (NSP p. 667, scan page-0677).
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि34 · Liṅ 11.1.34

शलाका स्त्रियां नित्यम् ॥ लि३४ ॥

śalākā striyāṃ nityam

śalākā striyāṃ nityam — śalākā is always feminine.

Rule. śalākā is always feminine.

Example.

śalākā → feminine, in every use

Applies when / blocked by. Bhaṭṭoji: the word "always" (nitya) indicates (jñāpayati) that the other words sometimes deviate from the feminine. Bhairava: so the others are correct in another gender too, as the masculine tithi showed under LA 25.

Watch out. This is a general statement about the rules of this chapter; a second comes under LA 51. Only śalākā is fixed; the gender of the other listed words is the usual one, not the only one. Some editions do not count this sūtra separately, so their numbers from here on run one lower than the 1915 print's.

Siddhānta-kaumudī

नित्यग्रहणमन्येषां क्वचिद्व्यभिचारं ज्ञापयति । इति स्त्र्यधिकारः ॥

The word 'always' (nitya) indicates (jñāpayati) that the other [words] sometimes deviate [from the feminine].

Here ends the section governed by 'feminine' (stryadhikāra).

translator notes

commentary Bhairava, printed under sk.110025.x1 (lemma 'kvacid vyabhicāram iti'; the OCR has 'kvacidyābhicāram'): by this [Bhaṭṭoji] suggests that the others are correct in another gender too, just as the masculine of tithi was shown above [Liṅgānuśāsana 25]. The same block then carries the colophon 'iti liṅgānuśāsane stryadhikāraḥ'. Followed: vyabhicāra is rendered as 'deviate [from the feminine]'.
textual The OCR ran this sūtra (numbered '34' in the print), its vṛtti and the colophon into sk110033 (with the heading puṃliṅgādhikāraḥ, now above sk110035) (NSP p. 667, scan page-0677; collation batch26, class M); the source now gives them their own unit, as checked by the owner against his printed copy (2026-10-05). Wikisource uttara-4/0126 does not number śalākā striyāṃ nityam separately, so its numbers from here on run one lower than the print's.
textual The OCR read 'iti ruyadhikāraḥ'; the source now has the print's iti stryadhikāraḥ (NSP p. 667, scan page-0677; collation batch26, class A), owner-checked against his printed copy (2026-10-05), and the English follows it. In the print, a horizontal line (printer's rule) follows, and then 'puṃliṅgādhikāraḥ' stands as a centred section heading before Liṅgānuśāsana 35 (sk110035). The source now carries that heading above Liṅgānuśāsana 35 (placed above this sūtra by the owner (2026-10-05)).
textual No Bālamanoramā: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

पुंलिङ्गाधिकारः ।

puṃliṅgādhikāraḥ .

The section on the masculine (puṃliṅgādhikāra).

लि35 · Liṅ 11.1.35

पुमान् ॥ लि३५ ॥

pumān

pumān — Masculine.

Rule. pumān "masculine" is a heading. Every sūtra after it assigns the masculine unless it names another gender. It runs up to the heading of the neuter section (LA 118).

Example. Bhaṭṭoji: "This is a heading (adhikāra)."

Applies when / blocked by. In the 1915 print a centred heading stands above this sūtra: puṃliṅgādhikāraḥ, "the section on the masculine". Bhairava has no comment on this sūtra.

Siddhānta-kaumudī

अधिकारोऽयम् ।

This is an adhikāra (a heading that governs the following sūtras).

translator notes

textual The print (NSP p. 667, scan page-0677) numbers this sūtra 35, under the centred heading 'puṃliṅgādhikāraḥ'. The OCR ran that heading into the gloss before; the source now carries it above this sūtra (placed above this sūtra by the owner (2026-10-05)). Wikisource uttara-4/0126 numbers it 34 because it does not count śalākā striyāṃ nityam separately.
textual There is no Bhairava on this sūtra: in the print (scan page-0677) the commentary passes from the strī-adhikāra colophon straight to 'bhāvārtha eveti' (on sk110036). There is no Bālamanoramā either: our balamanorama layer is empty, and Wikisource uttara-4/0126 gives only the mūla.

लि36 · Liṅ 11.1.36

घञवन्तः ॥ लि३६ ॥

ghañavantaḥ

ghañabantaḥ — [A word] ending in ghañ or in ap [is masculine (puṃsi): adhikāra from Liṅgānuśāsana 35, pumān].

Rule. A word ending in ghañ or ap is masculine. Bhaṭṭoji: this holds only in the sense of the action itself (bhāva).

Example.

pac + ghañ → pākaḥ "cooking" → masculine

tyāgaḥ "giving up" (ghañ) → masculine

kṛ + ap (SK 3232, ṝdor ap) → karaḥ → masculine

garaḥ (ap) → masculine

Applies when / blocked by. Why only in the bhāva sense? Bhaṭṭoji argues by elimination (pariśeṣa). A bhāva qualified by the neuter is expressed by kta and lyuṭ (SK 3090, SK 3290). A bhāva qualified by the feminine is expressed by ktin and the rest (SK 3272). These block ghañ and ap in those genders. So the masculine is what remains for ghañ and ap in the bhāva sense. Bhairava: this is "the way the result is obtained".

In the sense of the object (karman) and the other kārakas (the roles a noun plays in an action), a word in ghañ and the rest takes the gender of the word it qualifies (viśeṣyaliṅga). Bhaṭṭoji cites the Bhāṣya: saṃbandham anuvartiṣyate, "the connected [word] will be carried forward". Here saṃbandham, a ghañ word, stands in the neuter, because it does not express the bhāva.

Watch out. In Bhaṭṭoji's argument the reading strītvāviśiṣṭe is doubtful; it is taken as strītvaviśiṣṭe "qualified by the feminine", parallel to napuṃsakatvaviśiṣṭe.

Siddhānta-kaumudī

पाकः । त्यागः । करः । गरः । भावार्थं एवेदम् । नपुंसकत्वविशिष्टे भावे कल्युद्ध्यां स्त्रीत्वाविशिष्टे तु किन्नादिभिर्वाधेन परिशेषात् । कर्मादौ तु घञाद्यन्तमपि विशेष्यलिङ्गम् । तथा च भाष्यम् । संवन्धमनुवर्तिष्यत इति ।

pākaḥ ('cooking'), tyāgaḥ ('giving up'), karaḥ, garaḥ. This [rule] holds only in the sense of the action itself (bhāva). For a bhāva qualified by neuter gender [is expressed] by kta and lyuṭ, and one qualified by feminine gender by ktin and the rest, which block [ghañ and ap there]; [so the masculine is what remains for ghañ and ap in the bhāva sense,] by elimination (pariśeṣa). But in [the sense of] the object (karman) and the like, even what ends in ghañ and the rest takes the gender of the qualified word (viśeṣyaliṅga). And so the Bhāṣya: saṃbandham anuvartiṣyate ['the connected (saṃbandham) will be carried forward'].

translator notes

commentary Bhairava, printed at the end of sk.110025.x1 ('bhāvārtha eveti'): what is stated is that a word ending in a ghañ added in the bhāva sense is masculine, and with 'napuṃsaka…' Bhaṭṭoji gives the way this result is obtained. Followed: the 'napuṃsakatva…' sentence is rendered as the argument by elimination that yields the masculine, and the bracketed supplement states that result.
textual Ours reads 'ghañavantaḥ'; the print's b/v cannot be read (NSP p. 667, scan page-0677; collation batch26, class C). The sense ghañ + ap requires ghañabantaḥ (Wikisource 'ghañjabantaḥ'); the English follows that.
textual OCR slips in ours against the print (NSP p. 667, scan page-0677; collation batch26): 'bhāvārthaṃ' = bhāvārtha (C); 'kalyuddhyāṃ' = ktalyuḍbhyāṃ (kta + lyuṭ; A); 'kinnādibhir' = ktinnādibhir (A); 'vādhena', 'saṃvandham' = bādhena, saṃbandham (b/v unreadable, C). The English follows the print reading.
textual Ours and the print both read 'strītvāviśiṣṭe' (collation class V); Wikisource has strītvaviśiṣṭe, parallel to napuṃsakatvaviśiṣṭe, which the sense requires. The English renders 'qualified by feminine gender'. Candidate for the Print Check.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0126 (printed p. 768) carries only the kaumudī mūla here. The 1915 print's commentary on the Liṅgānuśāsana is Bhairava Miśra's; there is no Subodhinī.
translator The Bhāṣya phrase is cited for its gender: saṃbandham, a ghañ derivative, stands in the neuter because it does not express the bhāva. The kaumudī does not locate the quotation; no reference is given.

लि37 · Liṅ 11.1.37

घाजन्तश्च ॥ लि३७ ॥

ghājantaśca

ghājantaś ca — And [a word] ending in gha or in ac [is masculine (puṃsi): adhikāra from Liṅgānuśāsana 35, pumān].

Rule. A word ending in gha or ac is also masculine.

Example.

vistaraḥ "extent", gocaraḥ "range" → masculine

cayaḥ "heap", jayaḥ "victory" (ac) → masculine

Applies when / blocked by. The ac of cayaḥ and jayaḥ is the affix of SK 3231 (erac). Bhaṭṭoji gives the four examples bare, "and so on", without naming the affix of each. Bhairava has no comment on this sūtra.

Siddhānta-kaumudī

विस्तरः । गोचरः । चयः । जयइत्यादि ।

vistaraḥ ('extent'), gocaraḥ ('range'), cayaḥ ('heap'), jayaḥ ('victory'), and so on.

translator notes

textual No commentary on this sūtra: Bhairava's footnote on NSP p. 667 (scan page-0677) passes from 'bhāvārtha eveti' (Liṅgānuśāsana 36) straight to 'bhayaliṅgetyādi' (38); our BM layer is empty and Wikisource uttara-4/0126 carries only the kaumudī mūla. Ours 'jayaityādi' is the print's jaya | ityādi across a line-break (collation: clean).

लि38 · Liṅ 11.1.38

भयलिङ्गभगपदानि नपुंसके ॥ लि३८ ॥

bhayaliṅgabhagapadāni napuṃsake

bhayaliṅgabhagapadāni napuṃsake — bhaya, liṅga, bhaga and pada are in the neuter.

Rule. bhaya, liṅga, bhaga and pada are neuter.

Example.

bhayam "fear", liṅgam "mark", bhagam "fortune", padam "step" → neuter

Applies when / blocked by. Bhairava: this is an apavāda to the preceding rule. He does not name it. It is presumably LA 36–37, the masculine of ghañ, ap, gha and ac words.

Watch out. Bhaṭṭoji does not call it an exception himself. He only lists the four neuter forms.

Siddhānta-kaumudī

एतानि नपुंसके स्युः । भयम् । लिङ्गम् । भगम् । पदम् ।

These are neuter: bhayam ('fear'), liṅgam ('mark'), bhagam ('fortune'), padam ('step').

translator notes

commentary Bhairava, printed at the end of sk.110025.x1 ('bhayaliṅgetyādi'): this is an exception (apavāda) to the preceding [rule]. Recorded; the kaumudī does not say so, and the English adds nothing.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0126 carries only the kaumudī mūla here.
translator Bhairava's 'the preceding' is presumably Liṅgānuśāsana 36–37 (ghañ/ap and gha/ac derivatives masculine); he does not name the rule.

लि39 · Liṅ 11.1.39

नङ्गन्तः ॥ लि३९ ॥

naṅgantaḥ

naṅantaḥ — [A word] ending in naṅ [is masculine (puṃsi): adhikāra from Liṅgānuśāsana 35, pumān].

Rule. A word ending in the affix naṅ is masculine.

Example.

yaj + naṅ → yajñaḥ "sacrifice" → masculine

yat + naṅ → yatnaḥ "effort" → masculine

Applies when / blocked by. naṅ is the affix of SK 3268 (yajayācayatavicchapraccharakṣo naṅ). Bhaṭṭoji does not cite the rule. Bhairava has no comment.

Siddhānta-kaumudī

नद्ध्यायान्तः पुंसि स्यात् । यज्ञः । यत्नः ।

[A word] ending in the suffix naṅ is masculine: yajñaḥ ('sacrifice'), yatnaḥ ('effort').

translator notes

textual Ours reads 'naṅgantaḥ'; the print has naṅantaḥ, with no g under the ṅ (NSP p. 667, scan page-0677; collation batch26, class A; Wikisource 'naḍantaḥ'). The English follows the print.
textual Ours 'naddhyāyāntaḥ' is OCR garble; the print reads naṅpratyayāntaḥ (scan page-0677; collation batch26, class A; Wikisource the same). The English follows the print.
textual No commentary: Bhairava's footnote on scan page-0677 has nothing on this sūtra, our BM layer is empty, and Wikisource uttara-4/0126 carries only the kaumudī mūla.
translator naṅ is the suffix of yajayācayatavicchapracharakṣo naṅ (SK 3268); the kaumudī does not cite the rule.

लि40 · Liṅ 11.1.40

याञ्जा स्त्रियाम् ॥ लि४० ॥

yāñjā striyām

yācñā striyām — yācñā ('begging') is in the feminine.

Rule. yācñā "begging" is feminine.

Example.

yāc + naṅ → yācña, naṅ-final, so masculine by LA 39 → by this rule feminine → yācñā

Applies when / blocked by. Bhaṭṭoji: "an apavāda to the preceding rule". The preceding rule is LA 39. yācñā is formed with naṅ from yāc, and would otherwise be masculine (not stated by Bhaṭṭoji or his commentators; it is inferred). Bhairava has no comment.

Siddhānta-kaumudī

पूर्वस्यापवादः ।

An exception (apavāda) to the preceding [rule].

translator notes

textual Ours reads 'yāñjā'; the print clearly has yācñā (NSP p. 667, scan page-0677; collation batch26, class A; Wikisource garbled 'yācyā'). The English follows the print.
textual No commentary: Bhairava's footnote on scan page-0677 has nothing on this sūtra, our BM layer is empty, and Wikisource uttara-4/0126 carries only the kaumudī mūla.
translator 'The preceding' is Liṅgānuśāsana 39: yācñā is formed with naṅ (from yāc) and would otherwise be masculine. The identification is the translator's.

लि41 · Liṅ 11.1.41

क्यन्तो घुः ॥ लि४१ ॥

kyanto ghuḥ

kyanto ghuḥ — [A word made from] a ghu [root] that ends in [the suffix] ki [is masculine (puṃsi): adhikāra from Liṅgānuśāsana 35, pumān].

Rule. A word made from a ghu root (dā or dhā) with the affix ki is masculine.

Example.

ā + dhā + ki → ādhiḥ "anxiety" → masculine

nidhiḥ "treasure", udadhiḥ "ocean" → masculine

Applies when / blocked by. Bhairava: kyantaḥ means a ghu root after which the affix ki stands. A word made with it is masculine. Bhaṭṭoji does not name the rule that gives the ki; it is the ki taught after ghu roots in chapter 69.

Why "ending in ki"? Bhaṭṭoji's counter-example is dānam "giving". It is from dā, a ghu root, but has no ki. Why "ghu"? His counter-example is jajñir bījam "the begetter of the seed". jajñi is jan with ki (SK 3151), but jan is not a ghu root. Bhaṭṭoji gives the two counter-examples bare; these two explanations are not stated by Bhaṭṭoji or his commentators; they are inferred.

Watch out. Both conditions must hold: a ghu root and the affix ki.

Siddhānta-kaumudī

किप्रत्ययान्तो घुः पुंसि स्यात् । आधिः । निधिः । उदधिः । क्यन्तः किम् । दानम् । घुः किम् । जज्ञिर्वाजम् ।

A ghu ending in the suffix ki is masculine: ādhiḥ ('anxiety'), nidhiḥ ('treasure'), udadhiḥ ('ocean'). Why 'ending in ki'? dānam ['giving', with no ki]. Why 'ghu'? jajñir bījam ['the begetter of the seed': jajñi has ki, but is not from a ghu root].

Bhairava Miśra

NSP p. 677

—क्यन्तो घुः । किप्रत्ययोऽन्तः परो यस्मात्तादृशो घुसंज्ञको धातुस्तद्घटितः पुमानित्यर्थः ॥

translator notes

commentary Bhairava, sk.110041.x1 ('kyanto ghuḥ', OCR 'kyanto śuḥ'): kyantaḥ means a dhātu with the saṃjñā ghu after which the suffix ki stands as the end; a word made with it is masculine. Followed in sutra_en ('[A word made from] a ghu root that ends in ki').
textual Ours reads 'jajñir vājam'; the print has ī, jajñir bījam (b/v unreadable; NSP p. 667, scan page-0677; collation batch26, class A). The English follows the print.
textual sk.110041.x1 now holds only Bhairava on this sūtra, ending 'tadghaṭitaḥ pumān ity arthaḥ' (scan page-0677). It used to be a conflation, re-filed 2026-10-05: the head of Bhairava on Liṅgānuśāsana 43 ('devāsurā— atra … abhidhānaśabdaḥ') was dropped as a duplicate of the complete copy now in sk.110043.x1, and the tail 'dināhanī …, khārīmānike …, bahutvaṃ ceti' (NSP p. 668, scan page-0678, on Liṅgānuśāsana 102 and after) went to sk.110102.x1.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0126 carries only the kaumudī mūla here.
translator ghu is the saṃjñā of the roots dā and dhā (dādhā ghv adāp, SK 2373). dānam is from dā but formed without ki; jajñi is jan + ki by ādṛgamahanajanaḥ kikinau liṭ ca (SK 3151, where jajñiḥ is among the examples), so it has ki but is not from a ghu root. The kaumudī states neither point; the brackets after dānam and jajñir bījam are the translator's.

लि42 · Liṅ 11.1.42

इपुधिः स्त्री च ॥ लि४२ ॥

ipudhiḥ strī ca

iṣudhiḥ strī ca — iṣudhi ('quiver') is feminine, and [masculine (puṃsi): adhikāra from Liṅgānuśāsana 35, pumān, drawn in by ca].

Rule. iṣudhi "quiver" is feminine, and by ca also masculine.

Example.

iṣudhi → from dhā with ki, so masculine by LA 41 → by this rule feminine and masculine

Applies when / blocked by. Bhaṭṭoji: "The word iṣudhi is used in the feminine and in the masculine. An apavāda to the preceding rule." The preceding rule is LA 41, which would make iṣudhi masculine only (not stated by Bhaṭṭoji or his commentators; it is inferred). Bhairava has no comment.

Watch out. Here ca adds the masculine, the gender in force, to the feminine the sūtra names.

Siddhānta-kaumudī

इपुधिशब्दः स्त्रियां पुंसि च । पूर्वस्यापवादः ।

The word iṣudhi is [used] in the feminine and in the masculine. An exception (apavāda) to the preceding [rule].

translator notes

textual Ours reads 'ipudhiḥ' in the sūtra and 'ipudhiśabdaḥ' in the kaumudī; the print has iṣudhi (the bold type of the sūtra clearly shows ṣ; NSP p. 667, scan page-0677; collation batch26, classes A and C; Wikisource iṣudhiḥ). The English follows the print.
textual No commentary: Bhairava's footnote on scan page-0677 passes from 'kyanto ghuḥ' to 'devāsurā—', our BM layer is empty, and Wikisource uttara-4/0126 carries only the kaumudī mūla.
translator 'The preceding' is Liṅgānuśāsana 41: iṣudhi is from dhā (a ghu root) with ki, and would otherwise be masculine only. The identification is the translator's.

लि43 · Liṅ 11.1.43

देवासुरात्मस्वर्गगिरिसमुद्रनखकेशदन्तस्तनभुजकण्ठखड्गशरपङ्काभिधानानि ॥ लि४३ ॥

devāsurātmasvargagirisamudranakhakeśadantastanabhujakaṇṭhakhaḍgaśarapaṅkābhidhānāni

devāsurātmasvargagirisamudranakhakeśadantastanabhujakaṇṭhakhaḍgaśarapaṅkābhidhānāni — Words denoting (abhidhāna) god, asura, self, heaven, mountain, ocean, nail, hair, tooth, breast, arm, throat, sword, arrow and mud [are masculine (puṃsi): adhikāra from Liṅgānuśāsana 35, pumān].

Rule. Every word denoting a god, an asura, the self, heaven, a mountain, the ocean, a nail, hair, a tooth, a breast, an arm, the throat, a sword, an arrow or mud is masculine.

Example. For each, the thing and a word denoting it, both masculine:

god: devāḥ, surāḥ

asura: asurāḥ, daityāḥ

self: ātmā, kṣetrajñaḥ

heaven: svargaḥ, nākaḥ

mountain: giriḥ, parvataḥ

ocean: samudraḥ, abdhiḥ

nail: nakhaḥ, kararuhaḥ

hair: keśaḥ, śiroruhaḥ

tooth: dantaḥ, daśanaḥ

breast: stanaḥ, kucaḥ

arm: bhujaḥ, doḥ

throat: kaṇṭhaḥ, galaḥ

sword: khaḍgaḥ, karavālaḥ

arrow: śaraḥ, mārgaṇaḥ

mud: paṅkaḥ, kardamaḥ

Applies when / blocked by. Bhairava analyses the compound. The fifteen words from deva to paṅka form a dvandva. That dvandva is then compounded with abhidhāna as a ṣaṣṭhī-tatpuruṣa. abhidhāna is a lyuṭ word in the instrument sense: "that by which something is denoted", the denoting word. So the sūtra means the words that denote whatever has the property that deva and the rest denote, as explained under LA 18. The neuter abhidhānāni refers to the word-forms themselves.

Watch out. The class decides, not the form. Any word for "ocean" is masculine, whatever its ending. The next four sūtras are exceptions to this one (Bhaṭṭoji, under LA 47).

Siddhānta-kaumudī

एतानि पुंसि स्युः । देवाः सुराः । असुरा दैत्याः । आत्मा क्षेत्रज्ञः । स्वर्गो नाकः । गिरिः पर्वतः । समुद्रोऽविधः । नखः कररुहः । केशः शिरोरुहः । दन्तो दशनः । सनः कुचः । भुजो दोः । कण्ठो गलः । खड्गः करवालः । शरो मार्गणः । पङ्ककर्दम इत्यादि ।

These are masculine. [For each, a word denoting it:] devāḥ ('gods'): surāḥ; asurāḥ: daityāḥ; ātmā ('the self'): kṣetrajñaḥ; svargaḥ ('heaven'): nākaḥ; giriḥ ('mountain'): parvataḥ; samudraḥ ('ocean'): abdhiḥ; nakhaḥ ('nail'): kararuhaḥ; keśaḥ ('hair'): śiroruhaḥ; dantaḥ ('tooth'): daśanaḥ; stanaḥ ('breast'): kucaḥ; bhujaḥ ('arm'): doḥ; kaṇṭhaḥ ('throat'): galaḥ; khaḍgaḥ ('sword'): karavālaḥ; śaraḥ ('arrow'): mārgaṇaḥ; paṅkaḥ ('mud'): kardamaḥ; and so on.

Bhairava Miśra

NSP p. 677

—देवासुरा—। अत्र पङ्कशब्दान्तद्वन्द्वं कृत्वा तस्य षष्ठीसमासोऽभिधानशब्देन कर्तव्यः, अभिधानशब्दः करणल्युडन्तो वाचकशब्दपरः, तेन देवादिशब्दवाच्यतावच्छेदकेत्यादि पूर्ववद्बोध्यम् । शब्दस्वरूपापेक्षया च नपुंसकत्वम् ॥—त्रिविष्टप—॥—स्वर्गाभिधानत्वात्पुंस्त्वे प्राप्तेऽस्यारम्भ इति । अत एवाहामरसिंहः ‘क्लीवे त्रिविष्टपम्’ इति ॥—द्यौः स्त्रियाम् । अस्य स्वर्गाभिधानत्वात्पुंस्त्वस्य पूर्वेण प्राप्तेऽस्यारम्भः ॥—इषुबाहू । भुजपर्यायवाचकोऽयम् ॥—बाणकाण्डौ—। शराभिधानोऽयम् ॥—नान्त इति । नान्तप्रत्ययान्त इत्यर्थः ॥—अभ्रं नपुंसकमिति । मेघाभिधानविषये पूर्वस्यापवाद इत्यर्थः ॥—लिङ्गशेषविधिरिति । लिङ्गस्य शेषोऽवशेषस्तस्य विधिः व्यापी काण्ड-त्रयस्य विधिव्यापी काण्डत्रयस्य व्यापको यदि विशेषशास्त्रेण बाधितो न स्यादित्यर्थः ॥—नपुंसके चेति । चात्पुंसि ॥—वसु चार्थवाचि । अर्थवाचि वसुशब्दो नपुंसके च द्रष्टव्यः ॥—रुत्वन्तः । उकारो नकारेत्संज्ञकः । मेरुः । सेतुरित्यत्र सितनिगमिमसिसच्यविधाञ्क्रुशिभ्यस्तुन् इति तुन् । सूर्यवाचकः प्रथमः ॥—दारुकसेरु—। जवादित्वादुप्रत्ययान्ता एते । कंसं चाप्राणिनि । कंसमिति शब्दस्य निर्देशात् ‘नपुंसके च’ इत्यस्य संबन्धः । अप्राणिनि वाच्ये कंसंशब्द इत्यर्थः ॥—

translator notes

commentary Bhairava (sk.110043.x1, 'devāsurā—'; re-filed 2026-10-05 from the editorial note sk.p72.intro.n1, NSP p. 667 footnote): the dvandva ending in paṅka is formed first and then compounded with abhidhāna as a ṣaṣṭhī-tatpuruṣa; abhidhāna, a lyuṭ in the karaṇa sense, means the denoting word (vācakaśabda), so what is meant is the words that denote whatever is delimited by the property that deva and the rest denote (as explained earlier); the neuter abhidhānāni refers to the word-forms. Followed: 'Words denoting …' in sutra_en, and the kaumudī's pairs read as item and denoting word.
textual OCR slips in ours against the print (NSP p. 667, scan page-0677; collation batch26, class A): 'samudro 'vidhaḥ' = samudro 'bdhiḥ; 'sanaḥ' = stanaḥ; 'paṅkakardama' = paṅkaḥ kardama. The English follows the print. Ours has khaḍga (sūtra and kaumudī) where the print's ligature looks like khaṅga (class C); the standard khaḍga is kept.
textual Bhairava OCR (commentary, not mūla): an OCR of this passage read 'ṣaṣṭhīsamīpasiddhim evāntargataḥ' and repeated 'śabdasvarūpāpekṣayā ca napuṃsakatvam'; the scan (page-0677) has 'ṣaṣṭhīsamāso 'bhidhānaśabdena kartavyaḥ, abhidhānaśabdaḥ' and the napuṃsakatvam clause once, and so does sk.110043.x1 as re-filed 2026-10-05.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0126 carries only the kaumudī mūla here.
translator The bracketed lead-in and the colon layout are the translator's: each pair gives the item named in the sūtra and then a word denoting it, both masculine.

लि44 · Liṅ 11.1.44

त्रिविष्टपत्रिभुवने नपुंसके ॥ लि४४ ॥

triviṣṭapatribhuvane napuṃsake

triviṣṭapatribhuvane napuṃsake — triviṣṭapa and tribhuvana are in the neuter.

Rule. triviṣṭapa and tribhuvana are neuter.

Example.

tṛtīyaṃ viṣṭapam "the third world" → triviṣṭapam → a word for heaven → masculine by LA 43 → by this rule neuter

Applies when / blocked by. Bhaṭṭoji: "Clear. triviṣṭapam is the third viṣṭapa. Since, as a word denoting heaven, it would be masculine, this rule is begun." Bhairava repeats the reason. He adds that this is why Amara says klībe triviṣṭapam, "triviṣṭapa in the neuter".

Watch out. tribhuvana is not itself a word for heaven. Bhaṭṭoji gives the reason for triviṣṭapa alone.

Siddhānta-kaumudī

स्पष्टम् । तृतीयं विष्टपं त्रिविष्टपम् । स्वर्गाभिधानतया पुंस्त्वे प्राप्ते अयमारम्भः ।

Clear (spaṣṭam). triviṣṭapam is 'the third viṣṭapa (world)'. Since [triviṣṭapa], as a word denoting heaven, would be masculine [by Liṅgānuśāsana 43], this [rule] is begun.

translator notes

commentary Bhairava, sk.p72.intro editorial_notes n1 ('triviṣṭapa—', 'svargābhidhānatvāt puṃstve prāpte 'syārambha iti'): repeats the reason and adds that this is why Amarasiṃha says 'klībe triviṣṭapam' (triviṣṭapa in the neuter). Recorded; the Amara citation is not in the English.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0126 carries only the kaumudī mūla here.
translator The bracketed '[by Liṅgānuśāsana 43]' rests on the kaumudī under Liṅgānuśāsana 47, which calls the four sūtras from triviṣṭapa on an exception to devāsura… (43).

लि45 · Liṅ 11.1.45

द्यौः स्त्रियाम् ॥ लि४५ ॥

dyauḥ striyām

dyauḥ striyām — dyauḥ ('heaven') is in the feminine.

Rule. dyauḥ "heaven" is feminine.

Example.

dyauḥ → a word for heaven → masculine by LA 43 → by this rule feminine

Applies when / blocked by. Bhaṭṭoji: the sūtra mentions dyo and div at once, by tantra, one utterance serving for two. The form dyauḥ is the nominative singular of both stems, so the one word covers both (not stated by Bhaṭṭoji or his commentators; it is inferred). Bhairava: as a word for heaven it would be masculine by LA 43; hence this rule.

Siddhānta-kaumudī

द्योदिवोस्तन्त्रोपादानमिदम् ।

This mentions dyo and div at once, by tantra (a single utterance serving for both).

translator notes

commentary Bhairava, sk.p72.intro editorial_notes n1 ('dyauḥ striyām'): since this word denotes heaven, masculine gender would come by the preceding [Liṅgānuśāsana 43]; hence this rule. Recorded; the kaumudī says this only collectively under Liṅgānuśāsana 47, and the English adds nothing here.
textual Ours reads 'dyodivostantropādānam'; the print has dyodivos tantreṇopādānam (NSP p. 667, scan page-0677; collation batch26, class A; Wikisource the same). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0126–0127 carries only the kaumudī mūla here.
translator The form dyauḥ is the first-case singular (prathamā ekavacana) of both stems, dyo and div, so the one word covers both; this explanation of the kaumudī's remark is the translator's.

लि46 · Liṅ 11.1.46

इषुवाहू स्त्रियां च ॥ लि४६ ॥

iṣuvāhū striyāṃ ca

iṣubāhū striyāṃ ca — iṣu ('arrow') and bāhu ('arm') are in the feminine, and [in the masculine (puṃsi): adhikāra from Liṅgānuśāsana 35, pumān, drawn in by ca].

Rule. iṣu "arrow" and bāhu "arm" are feminine, and by ca also masculine.

Example.

iṣu → a word for arrow → masculine by LA 43 → by this rule feminine and masculine

bāhu → a word for arm → masculine by LA 43 → by this rule feminine and masculine

Applies when / blocked by. Bhaṭṭoji: "By ca, [also] in the masculine." Bhairava: bāhu is a synonym of bhuja "arm". Under LA 47 Bhaṭṭoji counts this sūtra among the exceptions to LA 43.

Siddhānta-kaumudī

चापुंसि ।

By 'ca': [also] in the masculine.

translator notes

commentary Bhairava, sk.p72.intro editorial_notes n1 ('iṣubāhū', OCR 'draṣṭuvāhū'): this is a word synonymous with bhuja ('arm'). Followed for the gloss of bāhu.
textual Ours reads 'iṣuvāhū'; the print's b/v cannot be read (NSP p. 667, scan page-0677; collation batch26, class C). It should be bāhū (Wikisource iṣubāhū; Bhairava's gloss); the English follows that.
textual Ours reads 'cāpuṃsi'; the print has cāt puṃsi (scan page-0677; collation batch26, class A; Wikisource the same). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 carries only the kaumudī mūla here.
translator The kaumudī under Liṅgānuśāsana 47 counts this sūtra among the four that are exceptions to devāsura… (43): iṣu falls under 'arrow' (śara) and bāhu under 'arm' (bhuja).

लि47 · Liṅ 11.1.47

वाणकाण्डौ नपुंसके च ॥ लि४७ ॥

vāṇakāṇḍau napuṃsake ca

bāṇakāṇḍau napuṃsake ca — bāṇa and kāṇḍa ['arrow'] are also (ca) neuter (napuṃsaka).

Rule. bāṇa and kāṇḍa, words for "arrow", are neuter, and by ca also masculine.

Example.

bāṇa → a word for arrow → masculine by LA 43 → by this rule neuter and masculine

kāṇḍa → likewise neuter and masculine

Applies when / blocked by. Bhaṭṭoji: "By ca, masculine. The four sūtras beginning with triviṣṭapa are an apavāda to devāsura…" Those are LA 44–47, and the general rule is LA 43. Bhairava: the pair are words for "arrow" (śara).

Watch out. Each of the four sūtras names a word that falls in a class of LA 43: triviṣṭapa and dyauḥ under heaven, bāhu under arm, iṣu, bāṇa and kāṇḍa under arrow. tribhuvana is the one word that does not.

Siddhānta-kaumudī

चापुंसि त्रिविष्टपेत्यादिचतुःसूत्री देवासुरेत्यस्यापवादः ।

By 'ca', [they are] masculine (puṃs) [as well]. The group of four sūtras beginning with triviṣṭapa (Liṅgānuśāsana 44–47) is an apavāda to devāsura… (Liṅgānuśāsana 43).

translator notes

textual Ours reads 'vāṇakāṇḍau'; in the print (NSP p. 667, scan page-0677) b and v cannot be told apart (collation batch26, class C). The word for 'arrow' is bāṇa (Wikisource uttara-4/0127 'bāṇakāṇḍau'; Bhairava glosses the pair as words for śara). The English follows bāṇa.
textual Ours reads 'cāpuṃsi'; the print has 'cāt puṃsi' followed by a daṇḍa (NSP p. 667, scan page-0677; collation batch26, class A). The English follows the print.
commentary Bhairava (in sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1; not in this unit's layer): 'bāṇakāṇḍau — śarābhidhāno 'yam': the pair are words for 'arrow' (śara). Followed in the gloss 'arrow' and the reading bāṇa.
translator The four sūtras are Liṅgānuśāsana 44 (triviṣṭapa, tribhuvana: neuter), 45 (dyauḥ: feminine), 46 (iṣu, bāhu: feminine too) and 47 (this one). Each names at least one word that falls under a category of Liṅgānuśāsana 43 (triviṣṭapa and dyauḥ under svarga, bāhu under bhuja, iṣu, bāṇa and kāṇḍa under śara), which would otherwise make it masculine only; tribhuvana is not such a word, and the kaumudī gives the svarga reason for triviṣṭapa alone.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla. Our unit has no bhairava x-block. The Bhairava on Liṅgānuśāsana 43–58 is in sk.110043.x1 (re-filed 2026-10-05 from the editorial note sk.p72.intro.n1, p. 677).

लि48 · Liṅ 11.1.48

नान्तः ॥ लि४८ ॥

nāntaḥ

nāntaḥ — [A word] ending in n [i.e. in an affix that ends in n (Bhairava)] [is masculine (puṃs): adhikāra pumān, Liṅgānuśāsana 35].

Rule. A word ending in n is masculine. Bhairava: ending in an affix that ends in n.

Example.

rājā "king" → masculine

takṣā "carpenter" → masculine

Applies when / blocked by. Bhaṭṭoji: there is no over-extension of this rule to carman, varman and the like. The neuter rule man dvyacko 'kartari (LA 148) will be stated in the section on the neuter. It makes a two-vowelled word in man, not in the agent sense, neuter. Bhaṭṭoji's remark fits Bhairava's gloss: carman and varman come into question only because they end in the n-final affix man.

Watch out. A later, more specific rule (LA 148) takes carman and varman out of this one.

Siddhānta-kaumudī

अयं पुंसि । राजा । तक्षा । न च चर्मवर्मादिप्वतिव्याप्तिः मन्त्रश्चक्रोऽकर्तरीति नपुंसकप्रकरणे वक्ष्यमाणत्वात् ।

This is masculine (puṃs): rājā ['king'], takṣā ['carpenter']. And there is no over-extension (ativyāpti) [of this rule] to carman, varman and the like, because 'man dvyackaḥ akartari' ([a word ending in] man [and] having two vowels (dvyac) [is neuter], but not in the agent sense; Liṅgānuśāsana 148) is going to be stated in the section on the neuter (napuṃsaka).

translator notes

textual Ours reads 'carmavarmādipvativyāptiḥ'; in the print (NSP p. 667, scan page-0677) ṣ and p cannot be told apart, but the sense needs the seventh-case form °ādiṣv ativyāptiḥ (collation batch26, class C; Wikisource °ādiṣvativyāpti). The English follows °ādiṣu.
textual Ours reads 'mantraścakro 'kartarīti', an OCR garble. The print has 'mandvyacko 'kartarīti' (NSP p. 667, scan page-0677; collation batch26, class A), quoting the neuter rule that our sk110148 carries (its sūtra is garbled the same way there). The English follows the print.
commentary Bhairava (in sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1; not in this unit's layer): 'nānta iti — nāntapratyayānta ity arthaḥ', i.e. ending in an affix that ends in n. Followed in the bracket in sutra_en. The kaumudī's own remark fits it: carman and varman come into question only because they end in the n-final affix man(in).
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla. The Bhairava on Liṅgānuśāsana 43–58 is in sk.110043.x1 (re-filed 2026-10-05 from the editorial note sk.p72.intro.n1, p. 677).

लि49 · Liṅ 11.1.49

क्रतुपुरुषकपोलगुल्फमेघाभिधानानि ॥ लि४९ ॥

kratupuruṣakapolagulphameghābhidhānāni

kratupuruṣakapolagulphameghābhidhānāni — Words denoting (abhidhāna) sacrifice (kratu), man (puruṣa), cheek (kapola), ankle (gulpha) and cloud (megha) [are masculine (puṃs): adhikāra pumān, Liṅgānuśāsana 35].

Rule. Every word denoting a sacrifice, a man, the cheek, the ankle or a cloud is masculine.

Example. For each, the thing and a word denoting it, both masculine:

sacrifice: kratuḥ, adhvaraḥ

man: puruṣaḥ, naraḥ

cheek: kapolaḥ, gaṇḍaḥ

ankle: gulphaḥ, prapadaḥ

cloud: meghaḥ, nīradaḥ

Applies when / blocked by. The compound has the same shape as LA 43, a dvandva compounded with abhidhāna. Reading it in the same way, "words denoting …", is not stated by Bhaṭṭoji or his commentators; it is inferred. Bhairava has no comment on this sūtra.

Watch out. Each pair shows that "denoting" takes in every word for the thing. So adhvara, nara, gaṇḍa, prapada and nīrada are masculine too, not only the five words named.

Siddhānta-kaumudī

क्रतुरध्वरः । पुरुषो नरः । कपोलो गण्डः । गुल्फः प्रपदः । मेघो नीरदः ।

kratuḥ, adhvaraḥ ['sacrifice']. puruṣaḥ, naraḥ ['man']. kapolaḥ, gaṇḍaḥ ['cheek']. gulphaḥ, prapadaḥ ['ankle']. meghaḥ, nīradaḥ ['cloud'].

translator notes

translator Bhairava has no lemma on this sūtra. On devāsura… (Liṅgānuśāsana 43; sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1) he says the listed words form a dvandva, which is then compounded with abhidhāna in a ṣaṣṭhī-tatpuruṣa; abhidhāna is a form in lyuṭ in the instrument sense (karaṇa) and means 'the word that expresses'; the neuter refers to the word-form itself. Applying that analysis here, where the compound has the same shape, is the translator's step; on it the English renders °abhidhānāni as 'words denoting …'.
translator Each pair gives the word named in the sūtra and then a synonym. This shows that 'abhidhāna' takes in every word for the thing, so adhvara, nara, gaṇḍa, prapada and nīrada are masculine too. The kaumudī does not spell this out.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla. Print = ours (NSP p. 667, scan page-0677; collation batch26: clean).

लि50 · Liṅ 11.1.50

अम्रं नपुंसकम् ॥ लि५० ॥

amraṃ napuṃsakam

abhraṃ napuṃsakam — abhra ['cloud'] is neuter (napuṃsaka).

Rule. abhra "cloud" is neuter.

Example.

abhra → a word for cloud → masculine by LA 49 → by this rule neuter → abhram

Applies when / blocked by. Bhaṭṭoji: "an apavāda to the preceding rule". Bhairava: in the domain of words for cloud, this is an apavāda to the preceding sūtra, LA 49.

Siddhānta-kaumudī

पूर्वस्यापवादः ।

[This is] an apavāda to the preceding [sūtra, Liṅgānuśāsana 49, under which abhra, as a word for cloud, would be masculine].

translator notes

textual Ours reads 'amraṃ napuṃsakam'; the print has 'abhraṃ napuṃsakam' (NSP p. 667, scan page-0677; collation batch26, class A; Wikisource abhra). Bhairava's gloss on this sūtra speaks of words for cloud, which confirms abhra. The English follows the print.
commentary Bhairava (in sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1; the lemma was OCR'd 'agraṃ', the scan reads 'abhraṃ napuṃsakam iti'): 'meghābhidhānaviṣaye pūrvasyāpavāda ity arthaḥ'. This is an apavāda to the preceding sūtra in the domain of words for cloud. Followed in the bracketed expansion.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla.

लि51 · Liṅ 11.1.51

उकारान्तः ॥ लि५१ ॥

ukārāntaḥ

ukārāntaḥ — [A word] ending in u [is masculine (puṃs): adhikāra pumān, Liṅgānuśāsana 35].

Rule. A word ending in u is masculine.

Example.

prabhuḥ "lord" → masculine

ikṣuḥ "sugar-cane" → masculine

Applies when / blocked by. Bhaṭṭoji now quotes the lexicons against the rule. The Medinī: hanu is feminine in the senses of a haṭṭavilāsinī, the beginning of a dance, and disease; for a part of the cheek it is of both genders. Amara: kareṇu is feminine for a she-elephant, not for an elephant.

So the domain of this sūtra is only the u-final words that such specific statements do not touch. Bhaṭṭoji quotes a verse: liṅgaśeṣavidhir vyāpī viśeṣair yady abādhitaḥ. "The rule for the remaining gender is pervasive, if it is not overridden by specific rules." "So too elsewhere."

Bhairava explains the verse. liṅgaśeṣavidhi is the rule for the remainder of gender. It pervades the three kāṇḍas (books), if no specific rule overrides it.

Watch out. This is the general method of the whole chapter. A general rule of gender gives way to a specific statement, whether another sūtra or a lexicon.

Siddhānta-kaumudī

अयं पुंसि स्यात् । प्रभुः । इक्षुः । हनुर्हटविलासिन्यां नृत्यारंभे गदे स्त्रियाम् । द्वयोः कपोलावयव इति मेदिनी । करेणुरिभ्यां स्त्री नेभे इत्यमरः । एवंजातीयकविशेषवचनानाक्रान्तस्तु प्रकृतसूत्रस्य विषयः । उक्तं च । लिङ्गशेषविधिर्व्यापी विशेषैर्यद्यद्याधित इति । एवमन्यत्रापि ।

This is to be masculine (puṃs): prabhuḥ ['lord'], ikṣuḥ ['sugar-cane']. 'hanu is feminine in the senses haṭṭavilāsinī, the beginning of a dance (nṛtyārambha) and disease (gada); in the sense of a part of the cheek (kapolāvayava), in both [genders]' — so the Medinī. 'kareṇu is feminine in the sense of a she-elephant (ibhī), not in the sense of an elephant (ibha)' — so Amara. The domain of the present sūtra, however, is [a word ending in u] that is not covered by specific statements of this kind. And it has been said: 'The rule for the residual gender (liṅgaśeṣa) is pervasive, if it is not overridden by specific [rules].' So too elsewhere.

translator notes

textual Ours reads 'hanur haṭavilāsinyāṃ'; the print has the ṭṭ ligature, 'haṭṭavilāsinyāṃ' (NSP p. 667, scan page-0677; collation batch26, class A; Wikisource haṭṭa°). The English follows the print.
textual Ours reads 'viśeṣair yadyadyādhita iti', with a doubled syllable. The print has 'viśeṣair yady abādhita iti' (NSP p. 667, scan page-0677; collation batch26, class A), and Bhairava paraphrases it as 'yadi viśeṣaśāstreṇa bādhito na syāt'. The English follows the print.
commentary Bhairava (in sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1; not in this unit's layer): 'liṅgaśeṣavidhiḥ' means the rule (vidhi) for the remainder (avaśeṣa) of gender. It is 'vyāpī', pervading the three kāṇḍas, 'yadi viśeṣaśāstreṇa bādhito na syāt', if it is not overridden by a specific rule. Followed in 'rule for the residual gender' and 'specific [rules]'.
translator The kaumudī introduces the verse with 'uktaṃ ca' and names no source. Bhairava's 'the three kāṇḍas' points to a lexicon in three books: the line is, on the translator's identification, from the Amarakośa (third kāṇḍa, liṅgādisaṃgraha-varga), whose three kāṇḍas the rule pervades. The English leaves it unattributed, as Bhaṭṭoji does. In the Medinī citation, 'dvayoḥ' (in two [genders]) is the lexicons' usual shorthand for masculine and feminine (Amara's own convention, 'mithune tu dvayor iti', in his preface verses). That is an inference, so the English says only 'in both [genders]'.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla. The Bhairava on Liṅgānuśāsana 43–58 is in sk.110043.x1 (re-filed 2026-10-05 from the editorial note sk.p72.intro.n1, p. 677).

लि52 · Liṅ 11.1.52

धेनुरज्जुकुहूसरयुतनुरेणुप्रियङ्गवः स्त्रियाम् ॥ लि५२ ॥

dhenurajjukuhūsarayutanureṇupriyaṅgavaḥ striyām

dhenurajjukuhūsarayutanureṇupriyaṅgavaḥ striyām — dhenu, rajju, kuhū, sarayu, tanu, reṇu and priyaṅgu are feminine (strī).

Rule. dhenu, rajju, kuhū, sarayu, tanu, reṇu and priyaṅgu are feminine.

Example.

dhenu → u-final → masculine by LA 51 → by this rule feminine

Applies when / blocked by. The u-final words of the list are exceptions to LA 51. kuhū ends in long ū, but is listed with them. Bhaṭṭoji gives the bare sūtra, with no comment. Bhairava has none either.

translator notes

textual The print, like ours, has the bare sūtra with no kaumudī (NSP p. 667, scan page-0677; collation batch26: no rows). Bhairava has no lemma on it: in sk.110043.x1 (re-filed 2026-10-05 from sk.p72.intro.n1) his comment passes from 'liṅgaśeṣavidhiḥ' (Liṅgānuśāsana 51) to 'napuṃsake ca' and 'vasu cārthavāci' (55). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla.

लि53 · Liṅ 11.1.53

समासे रज्जुः पुंसि च ॥ लि५३ ॥

samāse rajjuḥ puṃsi ca

samāse rajjuḥ puṃsi ca — In a compound (samāsa), rajju is also (ca) masculine (puṃs).

Rule. In a compound, rajju is also masculine, as well as feminine.

Example.

karkaṭarajju, instrumental singular, as a feminine → karkaṭarajjvā

karkaṭarajju, instrumental singular, as a masculine → ṭā becomes nā (SK 244, āṅo nā 'striyām) → karkaṭarajjunā

Applies when / blocked by. The ca adds the masculine to the feminine that LA 52 gives rajju. So inside a compound the word is both feminine and masculine, as Bhaṭṭoji's two forms show. Bhaṭṭoji gives the two forms bare; naming the gender of each is not stated by Bhaṭṭoji or his commentators; it is inferred. Bhairava has no comment.

Watch out. SK 244 gives nā only outside the feminine. That is why karkaṭarajjunā must be the masculine form.

Siddhānta-kaumudī

कर्कटरज्ज्वा । कर्कटरज्जुना ।

karkaṭarajjvā, karkaṭarajjunā [the third-case (tṛtīyānta) singular of karkaṭarajju, as feminine and as masculine].

translator notes

translator 'ca' adds masculine to the feminine that Liṅgānuśāsana 52 gives rajju. Inside a compound the word is therefore both feminine and masculine, as the two forms show. The bracket naming each form's gender is the translator's. The kaumudī gives the two forms bare.
textual Bhairava has no lemma on this sūtra (sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla. Print = ours (NSP p. 667, scan page-0677; collation batch26: clean).

लि54 · Liṅ 11.1.54

श्मश्रुजानुवसुस्वाद्वश्रुजतुत्रपुतालूनि नपुंसके ॥ लि५४ ॥

śmaśrujānuvasusvādvaśrujatutraputālūni napuṃsake

śmaśrujānuvasusvādvaśrujatutraputālūni napuṃsake — śmaśru, jānu, vasu, svādu, aśru, jatu, trapu and tālu are neuter (napuṃsaka).

Rule. śmaśru, jānu, vasu, svādu, aśru, jatu, trapu and tālu are neuter.

Example.

śmaśru → u-final → masculine by LA 51 → by this rule neuter

Applies when / blocked by. These are u-final words, so LA 51 would make them masculine. Bhaṭṭoji gives the bare sūtra, with no comment, and Bhairava has none.

Watch out. The sūtra has no ca, so it does not keep the masculine. The next sūtra, LA 55, limits the neuter of vasu to the sense "wealth".

translator notes

textual The print, like ours, has the bare sūtra with no kaumudī (NSP p. 667, scan page-0677; collation batch26: clean). Bhairava has no lemma on it (sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1). The stray lemma 'napuṃsake ceti — cāt puṃsi', printed between his comments on Liṅgānuśāsana 51 and 55, cannot be on this sūtra, which has no ca in the print ('tālūni napuṃsake', scan page-0677); it is most likely displaced from Liṅgānuśāsana 56, whose kaumudī also says 'cāt puṃsi'. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla.
translator The next sūtra (Liṅgānuśāsana 55, vasu ca arthavāci) and its kaumudī limit the neuter vasu to the sense 'wealth'.

लि55 · Liṅ 11.1.55

वसुचार्यवाचि ॥ लि५५ ॥

vasucāryavāci

vasu cārthavāci — And vasu, when it denotes wealth (artha), [is neuter (napuṃsaka), carried forward (anuvṛtti) from Liṅgānuśāsana 54].

Rule. vasu is neuter only when it denotes wealth (artha). The sūtra names no gender. The neuter is carried forward from LA 54, where vasu stands in the neuter list. Carrying a word of an earlier sūtra into a later one is anuvṛtti. Bhairava Miśra's commentary says the same: "the word vasu that denotes wealth is to be understood in the neuter".

Example.

vasu "wealth" → neuter by LA 54, kept by LA 55 → idaṃ vasu.

vasu "ray", "fire", "lord of wealth" → LA 55 does not apply → vasuḥ.

Applies when / blocked by. Bhaṭṭoji asks: why "when it denotes wealth"? He answers with an unattributed half-verse: "vasuḥ in the senses ray, fire and lord of wealth". The half-verse names no gender. That vasuḥ is then masculine, by ukārāntaḥ (LA 51), is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. LA 55 adds no new word. It limits LA 54: outside the sense "wealth", the neuter of LA 54 does not reach vasu.

Siddhānta-kaumudī

अर्थवाचीति किम् । वसुमयूखाग्निधनाधिपेषु ।

Why 'when it denotes wealth'? [Because:] 'vasu [is masculine] in the senses ray (mayūkha), fire (agni) and lord of wealth (dhanādhipa).'

translator notes

textual Ours reads 'vasucāryavāci'; the print has 'vasucārthavāci' (NSP p. 667, scan page-0677; collation batch26, class A). The kaumudī's own 'arthavācīti kim' and Bhairava's lemma 'vasu cārthavāci' confirm it. The English follows the print.
textual Ours reads 'vasumayūkhāgnidhanādhipeṣu'; the print has 'vasur mayūkhāgnidhanādhipeṣu', with the repha (NSP p. 667, scan page-0677; collation batch26, class A; Wikisource the same). The English follows the print.
commentary Bhairava (in sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1; not in this unit's layer): 'arthavāci vasuśabdo napuṃsake ca draṣṭavyaḥ', the word vasu that denotes wealth is to be understood in the neuter (napuṃsake ca draṣṭavyaḥ, the ca repeating the sūtra's). He takes napuṃsake as the gender the sūtra supplies. Followed in the bracketed anuvṛtti in sutra_en.
translator The counter-example is a metrical quotation that the kaumudī does not attribute. It names no gender. The masculine is the translator's reading of the lexicon-style form 'vasuḥ' and of the puṃliṅga section, where ukārāntaḥ (Liṅgānuśāsana 51) makes u-final words masculine. Hence the brackets.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla.

लि56 · Liṅ 11.1.56

महुमधुसीधुशीधुसानुकमण्डलूनि नपुंसके च ॥ लि५६ ॥

mahumadhusīdhuśīdhusānukamaṇḍalūni napuṃsake ca

madgumadhusīdhuśīdhusānukamaṇḍalūni napuṃsake ca — madgu, madhu, sīdhu, śīdhu, sānu and kamaṇḍalu are also (ca) neuter (napuṃsaka).

Rule. madgu, madhu, sīdhu, śīdhu, sānu and kamaṇḍalu are neuter, and also masculine. Bhaṭṭoji: cāt puṃsi, "by ca, in the masculine". All six end in u, so ukārāntaḥ (LA 51) already makes them masculine. This rule adds the neuter beside it.

Example.

madgu (ends in u) → masculine by LA 51 → ayaṃ madguḥ

→ neuter added by LA 56 → idaṃ madgu.

Applies when / blocked by. Bhairava Miśra has a comment "napuṃsake ca — by ca, in the masculine". It is printed out of order, between his remarks on LA 51 and LA 55. It most likely belongs to this rule, and it agrees with Bhaṭṭoji.

Watch out. The 1915 print reads idaṃ madguḥ, with a visarga, for the neuter example. The neuter form has no visarga: idaṃ madgu, like saktu under LA 59.

Siddhānta-kaumudī

चापुंसि । अयं महुः । इदं महुः ।

By 'ca', [they are] masculine (puṃs) [as well]: ayaṃ madguḥ, idaṃ madgu ['this madgu', masculine and neuter].

translator notes

textual Ours reads 'mahumadhu…'; the print has the dg ligature, 'madgumadhu…' (NSP p. 667, scan page-0677; collation batch26, class A; Wikisource 'madumadhu…' also points to d). The English follows the print.
textual Two slips in ours, both against the print (NSP p. 667, scan page-0677; collation batch26, class A). Ours has 'cāpuṃsi' for 'cāt puṃsi', and 'mahuḥ … mahuḥ' for 'madguḥ … madgu'. The print, like ours, has the neuter example with visarga, 'idaṃ madguḥ' (scan page-0677, clear) — a print slip, since the neuter needs madgu (compare the print's correct 'saktuḥ. saktu' at Liṅgānuśāsana 59). The English reads the neuter madgu, with Wikisource uttara-4/0127 ('ida madu', i.e. idaṃ madgu without visarga); otherwise it follows the print.
commentary Bhairava (sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1) has a lemma 'napuṃsake ceti — cāt puṃsi', which agrees with the kaumudī. It stands between his comments on Liṅgānuśāsana 51 and 55, so it is out of order. In this stretch only Liṅgānuśāsana 47 and 56 end in 'napuṃsake ca', and his comment on 47 is already given ('śarābhidhāno 'yam'). That makes 56 the likelier owner. Recorded. It changes nothing in the English.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla.

लि57 · Liṅ 11.1.57

रुत्वन्तः ॥ लि५७ ॥

rutvantaḥ

rutvantaḥ — [A word] ending in ru or tu [is masculine (puṃs): adhikāra pumān, Liṅgānuśāsana 35].

Rule. A word ending in ru or tu is masculine. The sūtra names no gender. The masculine comes from the heading pumān (LA 35). Bhaṭṭoji confirms it under the next rule, which he calls "an exception to the masculine of rutvantaḥ".

Example.

meru → ends in ru → masculine by LA 57 → meruḥ.

setu → ends in tu → masculine by LA 57 → setuḥ.

Applies when / blocked by. Bhairava Miśra reads the tu of the sūtra as the affix tun. Its n is a marker (it), a sound written in an affix but not heard. In setuḥ, he says, the affix is tun, taught by the uṇādi rule sitanigami…bhyas tun (uṇādi 69). The uṇādi affixes are the affixes of a separate list, the uṇādi list.

Watch out. The rule speaks of the end of the word. rutvantaḥ is "having ru or tu at its end", so a ru or tu inside a word does not count.

Siddhānta-kaumudī

मेरुः । सेतुः ।

meruḥ, setuḥ.

translator notes

commentary Bhairava (in sk.110043.x1, re-filed 2026-10-05 from sk.p72.intro.n1; the lemma was OCR'd 'stvantaḥ', the scan reads 'rutvantaḥ'): 'ukāro nakāretsaṃjñakaḥ', i.e. the u has n as its it-letter, so 'tu' stands for the suffix tun. He then says that in setuḥ the suffix is tun by the uṇādi sūtra sitanigamimasisacyavidhāñkruśibhyas tun, and adds 'sūryavācakaḥ prathamaḥ', 'the first denotes the sun', whose reference is unclear. Recorded. The English keeps the sūtra's plain 'ending in ru or tu'.
translator The masculine is the puṃliṅga adhikāra (Liṅgānuśāsana 35). The kaumudī on the next sūtra, Liṅgānuśāsana 58, confirms it: 'rutvanta iti puṃstvasyāpavādaḥ'.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla. Print = ours (NSP p. 667, scan page-0677; collation batch26: clean).

लि58 · Liṅ 11.1.58

दारुकसेरुजतुवस्तुमस्तूनि नपुंसके ॥ लि५८ ॥

dārukaserujatuvastumastūni napuṃsake

dārukaserujatuvastumastūni napuṃsake — dāru, kaseru, jatu, vastu and mastu are neuter.

Rule. dāru, kaseru, jatu, vastu and mastu are neuter only. Bhaṭṭoji: "this is an exception (apavāda) to the masculine taught by rutvantaḥ." An apavāda is a specific rule that sets a general rule aside within its own narrower range.

Example.

dāru → ends in ru → LA 57 would make it masculine

→ LA 58, the exception, wins → neuter: idaṃ dāru "this wood".

Applies when / blocked by. dāru and kaseru end in ru. jatu, vastu and mastu end in tu. That is why all five fall under LA 57, and why they need this rule. Bhairava Miśra adds that these words end in the affix u, because they belong to the group beginning with java.

Watch out. There is no ca in this sūtra. So the five words are neuter only, not neuter and masculine.

Siddhānta-kaumudī

रुत्वन्त इति पुंस्त्वस्यापवादः । इदं दारु ।

This is an apavāda to the masculine gender [taught] by rutvantaḥ (Liṅgānuśāsana 57). idaṃ dāru ["this wood", neuter].

translator notes

translator rutvantaḥ (Liṅgānuśāsana 57) makes words ending in ru and tu masculine; of the five words listed here dāru and kaseru end in ru, jatu, vastu and mastu in tu, which is why this rule is its apavāda.
textual Print = ours (NSP p. 667, scan page-0677; collation batch26: clean). No Subodhinī (not in this section) and no Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127 prints only the mūla.
textual Bhairava Miśra on this sūtra is in our source in sk.110043.x1 (re-filed 2026-10-05 from sk.p72.intro.n1; the NSP p. 667 footnote band, scan page-0677): pratīka 'dārukaseru—', then 'javāditvād u-pratyayāntā ete' — these words end in the affix u because they belong to the java-ādi group. Our OCR reads the last words 'javāditvād vapratyayāntā ete'; the scan, enlarged, has javāditvād u-pratyayāntā (commentary OCR, not mūla). It does not affect the English.

लि59 · Liṅ 11.1.59

सकुर्नपुंसके च ॥ लि५९ ॥

sakurnapuṃsake ca

saktur napuṃsake ca — saktu [groats] is also neuter.

Rule. saktu "groats" is neuter too. It ends in tu, so LA 57 makes it masculine. The ca keeps that masculine: Bhaṭṭoji says cāt puṃsi. So saktu has both genders.

Example.

saktu → ends in tu → masculine by LA 57 → saktuḥ

→ neuter added by LA 59 → saktu.

Watch out. Compare LA 58 and LA 59. Both set out from LA 57. LA 58 has no ca and replaces the masculine. LA 59 has ca and adds the neuter to it.

Siddhānta-kaumudī

चापुंसि । सकुः । सकु ।

By the word ca, [it is] also masculine. saktuḥ [masculine]; saktu [neuter].

translator notes

translator 'Also neuter' because saktu, ending in tu, is already masculine by rutvantaḥ (Liṅgānuśāsana 57); the ca keeps that masculine, which is what the kaumudī's 'cāt puṃsi' says.
textual Ours reads the sūtra 'sakur napuṃsake ca' and the kaumudī 'cāpuṃsi. sakuḥ. saku.' The print (NSP p. 667, scan page-0677) reads saktur … cāt puṃsi. saktuḥ. saktu. (collation batch27, class A); the English follows the print. Wikisource uttara-4/0127 also has saktu and cāt puṃsi.
textual No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary on pp. 667–668 passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि60 · Liṅ 11.1.60

प्राग्रश्मेरकारान्तः ॥ लि६० ॥

prāgraśmerakārāntaḥ

prāg raśmer akārāntaḥ — Before raśmi [i.e. before Liṅgānuśāsana 100, raśmidivasābhidhānāni; the heading runs through Liṅgānuśāsana 99], [the words taught are those] ending in short a (akārānta) [and are masculine (adhikāra 'pumān', Liṅgānuśāsana 35)].

Rule. This is a heading. Up to the rule on raśmi, the words taught end in short a (akārānta). Bhaṭṭoji: "He will state raśmir divasābhidhānam; before that, 'akārāntaḥ' is placed as a heading." The rule he means is LA 100, raśmidivasābhidhānāni. The heading assigns no gender itself. The masculine still comes from pumān (LA 35).

Example.

kopadhaḥ (LA 61) alone: "having k as penultimate"

→ read with the heading of LA 60 and pumān of LA 35

→ "a word ending in short a with k as penultimate is masculine" → stabakaḥ.

Applies when / blocked by. prāk "before" excludes the rule it names. So the heading covers LA 61–99 and stops short of LA 100. Bhaṭṭoji spells out the full rule himself under LA 61, 64 and 67 ("…opadho 'kārāntaḥ puṃsi syāt"). Under LA 74 and 77 he says adantaḥ puṃsi, "a word ending in a is masculine". Elsewhere he gives only examples, and the full rule is understood from these two headings.

Watch out. The heading is "ending in short a", not "ending in ā".

Siddhānta-kaumudī

रश्मिर्दिवसाभिधानमिति वक्ष्यति प्रागोतस्मादकारान्त इत्यधिक्रियते ।

He will state "raśmir divasābhidhānam" [Liṅgānuśāsana 100: words denoting a ray or a day are masculine]; before that, "ending in short a" (akārāntaḥ) is placed as a heading (adhikāra).

translator notes

translator The adhikāra 'akārāntaḥ' is what Bhaṭṭoji supplies in the following upadha-rules (kopadhaḥ, ṭopadhaḥ, ṇopadhaḥ…: 'kopadho 'kārāntaḥ puṃsi syāt', etc.), and the English of those units brackets it as carried forward from Liṅgānuśāsana 60. The masculine itself comes from the heading pumān (Liṅgānuśāsana 35, 'adhikāro 'yam').
translator The kaumudī cites the coming rule in the singular, 'raśmir divasābhidhānam'; the rule itself (Liṅgānuśāsana 100, sk110100) reads raśmidivasābhidhānāni. The English gives the citation as the kaumudī has it.
textual Ours reads 'prāgotasmād'; the grammar needs prāg etasmād (prāk + etasmāt), and Wikisource uttara-4/0127 has 'prāk etasmāt'. The English follows prāg etasmād. Collation batch27 (class B) thought the scan reads prāgo° like ours; at preview resolution the scan (NSP p. 667, scan page-0677, last line of the right column) looked to the first translator more like prāge°, while the fidelity auditor, at 6×, read a vertical stroke with a top mātrā, i.e. prāgo° as ours (supporting the collation row). The preview cannot settle it; a check of the printed copy is wanted.
textual No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary on pp. 667–668 passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि61 · Liṅ 11.1.61

कोपधः ॥ लि६१ ॥

kopadhaḥ

kopadhaḥ — [A word ending in short a (akārānta; adhikāra carried forward from Liṅgānuśāsana 60)] that has k as its penultimate (kopadha) [is masculine (adhikāra 'pumān', Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is k is masculine. Bhaṭṭoji: kopadho 'kārāntaḥ puṃsi syāt, "an a-final word with penultimate k is masculine."

Example.

stabaka → last sound a, penultimate k → masculine by LA 61 → stabakaḥ "cluster".

kalka → last sound a, penultimate k → masculine → kalkaḥ "paste".

Applies when / blocked by. The rule works only inside the two headings: pumān (LA 35) gives the gender, akārāntaḥ (LA 60) gives the final a. LA 62 and LA 63 make exceptions to it.

Watch out. kopadha is "having k as upadhā". The k must stand directly before the final a. In kalka the l comes earlier and does not count.

Siddhānta-kaumudī

कोपधोऽकारान्तः पुंसि स्यात् । स्तबकः । कल्कः

A word ending in short a (akārānta) whose penultimate is k is masculine: stabakaḥ ["cluster"], kalkaḥ ["paste"].

translator notes

textual Print = ours (NSP pp. 667–668, scans page-0677/0678; collation batch27: clean); the print, like ours, has no daṇḍa after kalkaḥ before the number 62. No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि62 · Liṅ 11.1.62

चिबुकशालूकप्रातिपदिकांशुकोल्मुकानि नपुंसके ॥ लि६२ ॥

cibukaśālūkaprātipadikāṃśukolmukāni napuṃsake

cibukaśālūkaprātipadikāṃśukolmukāni napuṃsake — cibuka, śālūka, prātipadika, aṃśuka and ulmuka are neuter.

Rule. cibuka, śālūka, prātipadika, aṃśuka and ulmuka are neuter only. Bhaṭṭoji: "an exception to the preceding sūtra" (pūrvasūtrāpavādaḥ), that is, to kopadhaḥ (LA 61).

Example.

cibuka → ends in a, penultimate k → LA 61 would make it masculine

→ LA 62, the exception, wins → neuter only.

Bhaṭṭoji gives no example form. In the compound, °aṃśukolmukāni is aṃśuka + ulmuka.

Applies when / blocked by. All five words have k before the final a. That is why they fall under LA 61 and need this rule.

Watch out. There is no ca here. Do not give these five words the masculine as well.

Siddhānta-kaumudī

प्रसूत्रापवादः ।

This is an apavāda to the preceding sūtra [kopadhaḥ, Liṅgānuśāsana 61].

translator notes

translator All five words end in short a with k as penultimate, so kopadhaḥ (Liṅgānuśāsana 61) would make them masculine; hence 'apavāda to the preceding sūtra'. In the compound, °aṃśukolmukāni = aṃśuka + ulmuka.
textual Ours reads 'prasūtrāpavādaḥ'; the print (NSP p. 668, scan page-0678) reads pūrvasūtrāpavādaḥ, as does Wikisource uttara-4/0127 (collation batch27, class A). The English follows the print.
textual In the sūtra the scan looks like 'civuka' (b/v not separable in this type; collation batch27, class C); ours has the standard cibuka, which the English keeps.
textual No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि63 · Liṅ 11.1.63

कण्ठकानीकसरकमोदकचषकमस्तकपुस्तकतडाकनिष्कशुष्कवर्चस्कपिनाकभाण्डकपिण्डककटकशण्डकपिटकतालकफलकपुलाकानि नपुंसके च ॥ लि६३ ॥

kaṇṭhakānīkasarakamodakacaṣakamastakapustakataḍākaniṣkaśuṣkavarcaskapinākabhāṇḍakapiṇḍakakaṭakaśaṇḍakapiṭakatālakaphalakapulākāni napuṃsake ca

kaṇṭakānīkasarakamodakacaṣakamastakapustakataḍākaniṣkaśuṣkavarcaskapinākabhāṇḍakapiṇḍakakaṭakaśaṇḍakapiṭakatālakaphalakapulākāni napuṃsake ca — kaṇṭaka, anīka, saraka, modaka, caṣaka, mastaka, pustaka, taḍāka, niṣka, śuṣka, varcaska, pināka, bhāṇḍaka, piṇḍaka, kaṭaka, śaṇḍaka, piṭaka, tālaka, phalaka and pulāka are also neuter.

Rule. Twenty words are neuter, and also masculine: kaṇṭaka, anīka, saraka, modaka, caṣaka, mastaka, pustaka, taḍāka, niṣka, śuṣka, varcaska, pināka, bhāṇḍaka, piṇḍaka, kaṭaka, śaṇḍaka, piṭaka, tālaka, phalaka and pulāka. Bhaṭṭoji: cāt puṃsi, "by ca, in the masculine".

Example.

kaṇṭaka → ends in a, penultimate k → masculine by LA 61 → ayaṃ kaṇṭakaḥ "this thorn"

→ neuter added by LA 63 → idaṃ kaṇṭakam, "and so on".

Applies when / blocked by. All twenty words have k before the final a, so LA 61 already makes them masculine. The ca keeps that masculine. LA 62, with no ca, makes its words neuter only.

Watch out. The 1915 print reads kaṇṭhaka in the sūtra line, but its own gloss has kaṇṭaka twice. The word is kaṇṭaka "thorn".

Siddhānta-kaumudī

चापुंसि । अयं कण्ठकः । इदं कण्ठकमित्यादि ।

By the word ca, [they are] also masculine: ayaṃ kaṇṭakaḥ ["this thorn", masculine], idaṃ kaṇṭakam [neuter], and so on.

translator notes

translator 'Also neuter': these words end in short a with k as penultimate and so are already masculine by kopadhaḥ (Liṅgānuśāsana 61); the ca keeps the masculine ('cāt puṃsi'), unlike the preceding Liṅgānuśāsana 62, which makes its words neuter only.
textual Ours reads the kaumudī 'cāpuṃsi. ayaṃ kaṇṭhakaḥ. idaṃ kaṇṭhakam ityādi'. The print (NSP p. 668, scan page-0678) reads cāt puṃsi and has kaṇṭaka twice (collation batch27, class A); the English follows the print.
textual The sūtra's first member reads kaṇṭhaka in ours and in the print's sūtra line alike (scan page-0678; collation batch27, class V), but the print's own kaumudī and Wikisource uttara-4/0127 have kaṇṭaka ('thorn'), the expected word. The English reads kaṇṭaka in sutra_en too; the print's sūtra kaṇṭhaka looks like a print slip.
textual No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि64 · Liṅ 11.1.64

टोपधः ॥ लि६४ ॥

ṭopadhaḥ

ṭopadhaḥ — [A word ending in short a (akārānta; adhikāra carried forward from Liṅgānuśāsana 60)] that has ṭ as its penultimate (ṭopadha) [is masculine (adhikāra 'pumān', Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is ṭ is masculine. Bhaṭṭoji: ṭopadho 'kārāntaḥ puṃsi syāt.

Example.

ghaṭa → last sound a, penultimate ṭ → masculine by LA 64 → ghaṭaḥ "pot".

paṭa → last sound a, penultimate ṭ → masculine → paṭaḥ "cloth".

Applies when / blocked by. As with LA 61, the gender comes from pumān (LA 35) and the final a from LA 60. LA 65 and LA 66 make exceptions.

Siddhānta-kaumudī

टोपधोऽकारान्तः पुंसि स्यात् । घटः । पटः ।

A word ending in short a (akārānta) whose penultimate is ṭ is masculine: ghaṭaḥ ["pot"], paṭaḥ ["cloth"].

translator notes

textual Print = ours (NSP p. 668, scan page-0678; collation batch27: clean). No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि65 · Liṅ 11.1.65

किरीटमुकुटललाटवटवीटशूङ्गाटकराटलोष्टानि नपुंसके ॥ लि६५ ॥

kirīṭamukuṭalalāṭavaṭavīṭaśūṅgāṭakarāṭaloṣṭāni napuṃsake

kirīṭamukuṭalalāṭavaṭavīṭaśṛṅgāṭakarāṭaloṣṭāni napuṃsake — kirīṭa, mukuṭa, lalāṭa, vaṭa, vīṭa, śṛṅgāṭa, karāṭa and loṣṭa are neuter.

Rule. kirīṭa, mukuṭa, lalāṭa, vaṭa, vīṭa, śṛṅgāṭa, karāṭa and loṣṭa are neuter only.

Example.

kirīṭa → ends in a, penultimate ṭ → LA 64 would make it masculine

→ LA 65 → neuter only: kirīṭam "diadem", "and so on".

Applies when / blocked by. All eight words have ṭ before the final a, so they would be masculine by ṭopadhaḥ (LA 64). Bhaṭṭoji does not call the rule an exception here. That it sets LA 64 aside is not stated by Bhaṭṭoji or his commentators; it is inferred from the pattern of LA 62 and LA 68.

Watch out. The member śṛṅgāṭakarāṭa is read as śṛṅgāṭa + karāṭa.

Siddhānta-kaumudī

किरीटमित्यादि ।

kirīṭam ["diadem"] and so on.

translator notes

textual The OCR ran Liṅgānuśāsana 66 into this unit; the source now gives it its own unit (sk110066), as checked by the owner against his printed copy (2026-10-05).
translator Both lists are words ending in short a with ṭ as penultimate, otherwise masculine by ṭopadhaḥ (Liṅgānuśāsana 64): 65 makes its words neuter only, 66 neuter as well ('cāt puṃsi'). In 65 the member śṛṅgāṭakarāṭa is read as śṛṅgāṭa + karāṭa (the print's spacing does not decide; Wikisource uttara-4/0127 likewise runs them together).
textual Ours reads in the sutra field 'śūṅgāṭa'; the print (NSP p. 668, scan page-0678) reads śṛṅgāṭa (collation batch27, class A). The English follows the print.
textual No Subodhinī (not in this section), no Bhairava Miśra on these sūtras (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि66 · Liṅ 11.1.66

कुटकूटकपटकवाटकर्पटनटनिकटकीटकटानि नपुंसके च ॥ लि६६ ॥

kuṭakūṭakapaṭakavāṭakarpaṭanaṭanikaṭakīṭakaṭāni napuṃsake ca

kuṭakūṭakapaṭakavāṭakarpaṭanaṭanikaṭakīṭakaṭāni napuṃsake ca — kuṭa, kūṭa, kapaṭa, kavāṭa, karpaṭa, naṭa, nikaṭa, kīṭa and kaṭa are also neuter.

Rule. kuṭa, kūṭa, kapaṭa, kavāṭa, karpaṭa, naṭa, nikaṭa, kīṭa and kaṭa are neuter, and also masculine. Bhaṭṭoji: cāt puṃsi.

Example.

kuṭa → ends in a, penultimate ṭ → masculine by LA 64 → kuṭaḥ

→ neuter added by LA 66 → kuṭam, "and so on".

Applies when / blocked by. These are ṭ-penultimate words like those of LA 65. LA 65 makes its words neuter only. LA 66, with ca, keeps the masculine and adds the neuter.

Watch out. kaṭa here (LA 66) and kaṭaka in LA 63 are different words. kaṭaka has k as its penultimate and falls under LA 61.

Siddhānta-kaumudī

चात्पुंसि । कुटः । कुटमित्यादि ।

By the word ca, [they are] also masculine: kuṭaḥ [masculine], kuṭam [neuter], and so on.

translator notes

textual The OCR ran this sūtra into the sutra field of sk110065, with its gloss as that unit's kaumudī (print, NSP p. 668, scan page-0678: 65 sūtra, gloss, '66', sūtra, gloss; collation batch27, class M); the source now gives it its own unit, as checked by the owner against his printed copy (2026-10-05).
translator Both lists (Liṅgānuśāsana 65 and 66) are words ending in short a with ṭ as penultimate, otherwise masculine by ṭopadhaḥ (Liṅgānuśāsana 64): 65 makes its words neuter only, 66 neuter as well ('cāt puṃsi').
textual The OCR read 'kapaiṭa' in the sūtra and 'cāpuṃsi. kuṭakuṭam ityādi' in the gloss; the source now has the print's karpaṭa and 'cāt puṃsi. kuṭaḥ. kuṭam ityādi' (NSP p. 668, scan page-0678; collation batch27, class A), owner-checked against his printed copy (2026-10-05). The English follows the print.
textual No Subodhinī (not in this section), no Bhairava Miśra on these sūtras (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि67 · Liṅ 11.1.67

णोपधः ॥ लि६७ ॥

ṇopadhaḥ

ṇopadhaḥ — [A word ending in short a (akārānta; adhikāra carried forward from Liṅgānuśāsana 60)] that has ṇ as its penultimate (ṇopadha) [is masculine (adhikāra 'pumān', Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is ṇ is masculine. Bhaṭṭoji: ṇopadho 'kārāntaḥ puṃsi syāt.

Example.

guṇa → last sound a, penultimate ṇ → masculine by LA 67 → guṇaḥ.

Likewise gaṇaḥ, and pāṣāṇaḥ "stone".

Applies when / blocked by. The gender comes from pumān (LA 35), the final a from LA 60. LA 68 and LA 69 make exceptions.

Siddhānta-kaumudī

णोपधोऽकारान्तः पुंसि स्यात् । गुणः । गणः । पाषाणः ।

A word ending in short a (akārānta) whose penultimate is ṇ is masculine: guṇaḥ, gaṇaḥ, pāṣāṇaḥ ["stone"].

translator notes

textual Print = ours (NSP p. 668, scan page-0678; collation batch27: clean). No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि68 · Liṅ 11.1.68

ऋणलवणपर्णतोरणरणोष्णानि नपुंसके ॥ लि६८ ॥

ṛṇalavaṇaparṇatoraṇaraṇoṣṇāni napuṃsake

ṛṇalavaṇaparṇatoraṇaraṇoṣṇāni napuṃsake — ṛṇa, lavaṇa, parṇa, toraṇa, raṇa and uṣṇa are neuter.

Rule. ṛṇa, lavaṇa, parṇa, toraṇa, raṇa and uṣṇa are neuter only. Bhaṭṭoji: "an exception to the preceding sūtra", that is, to ṇopadhaḥ (LA 67).

Example.

lavaṇa → ends in a, penultimate ṇ → LA 67 would make it masculine

→ LA 68, the exception, wins → neuter only.

Bhaṭṭoji gives no example form. In the compound, raṇoṣṇāni is raṇa + uṣṇa.

Watch out. In parṇa and uṣṇa the ṇ stands in a cluster. It is still the sound just before the final a, so LA 67 reaches these words.

Siddhānta-kaumudī

पूर्वसूत्रापवादः ।

This is an apavāda to the preceding sūtra [ṇopadhaḥ, Liṅgānuśāsana 67].

translator notes

translator All six words end in short a with ṇ as penultimate and would be masculine by ṇopadhaḥ (Liṅgānuśāsana 67); hence 'apavāda to the preceding sūtra'. In the compound, raṇoṣṇāni = raṇa + uṣṇa.
textual Print = ours (NSP p. 668, scan page-0678; collation batch27: clean). No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि69 · Liṅ 11.1.69

कार्षापणस्वर्णसुवर्णव्रणचरणवृषणविषाणचूर्णतृणानि नपुंसके च ॥ लि६९ ॥

kārṣāpaṇasvarṇasuvarṇavraṇacaraṇavṛṣaṇaviṣāṇacūrṇatṛṇāni napuṃsake ca

kārṣāpaṇasvarṇasuvarṇavraṇacaraṇavṛṣaṇaviṣāṇacūrṇatṛṇāni napuṃsake ca — kārṣāpaṇa, svarṇa, suvarṇa, vraṇa, caraṇa, vṛṣaṇa, viṣāṇa, cūrṇa and tṛṇa are also neuter.

Rule. kārṣāpaṇa, svarṇa, suvarṇa, vraṇa, caraṇa, vṛṣaṇa, viṣāṇa, cūrṇa and tṛṇa are neuter, and also masculine. Bhaṭṭoji: cāt puṃsi.

Example.

caraṇa → ends in a, penultimate ṇ → masculine by LA 67

→ neuter added by LA 69 → both genders.

Bhaṭṭoji gives no example forms here.

Applies when / blocked by. The ca keeps the masculine of LA 67, unlike LA 68, which makes its words neuter only.

Watch out. vraṇa is masculine and neuter here. LA 107 later makes vraṇa masculine only, after nāḍī.

Siddhānta-kaumudī

चात्पुंसि ।

By the word ca, [they are] also masculine.

translator notes

translator These words end in short a with ṇ as penultimate and so are already masculine by ṇopadhaḥ (Liṅgānuśāsana 67); the ca keeps the masculine ('cāt puṃsi'), unlike the preceding Liṅgānuśāsana 68, which makes its words neuter only. The kaumudī gives no examples here.
textual Print = ours (NSP p. 668, scan page-0678; collation batch27: clean). No Subodhinī (not in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0127 prints only the mūla).

लि70 · Liṅ 11.1.70

थोपधः ॥ लि७० ॥

thopadhaḥ

thopadhaḥ — [An a-final word (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is th [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is th is masculine. Bhaṭṭoji's gloss is one word, the example rathaḥ.

Example.

ratha → last sound a, penultimate th → masculine by LA 70 → rathaḥ.

Applies when / blocked by. The sūtra names neither the final a nor the gender. Both come from the two headings the text itself declares: pumān (LA 35) and prāg raśmer akārāntaḥ (LA 60). Bhaṭṭoji spells the full form out at the parallel rules LA 61 and LA 64. LA 71 and LA 73 make exceptions to this rule.

Watch out. th is one sound, the aspirated t. In ratha it stands directly before the final a.

Siddhānta-kaumudī

रथः ।

rathaḥ.

translator notes

textual The OCR ran Liṅgānuśāsana 71 into this unit; the source now gives it its own unit (sk110071), as checked by the owner against his printed copy (2026-10-05).
textual No commentary on Liṅgānuśāsana 70–71: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on them, and Wikisource uttara-4/0127 prints only the mūla.
translator The bracketed 'a-final' and 'masculine' in sutra_en come from the two adhikāras the text itself declares: 'pumān — adhikāro 'yam' (Liṅgānuśāsana 35) and 'prāg raśmer akārāntaḥ … adhikriyate' (Liṅgānuśāsana 60); the kaumudī spells them out at the parallel kopadhaḥ and ṭopadhaḥ (Liṅgānuśāsana 61, 64).

लि71 · Liṅ 11.1.71

काष्ठपृष्ठसिक्थोक्थानि नपुंसके ॥ लि७१ ॥

kāṣṭhapṛṣṭhasikthokthāni napuṃsake

kāṣṭhapṛṣṭhasikthokthāni napuṃsake — kāṣṭha, pṛṣṭha, siktha and uktha are neuter.

Rule. kāṣṭha, pṛṣṭha, siktha and uktha are neuter only.

Example.

kāṣṭha → listed after thopadhaḥ (LA 70) as a neuter word

→ LA 71 → neuter only: idaṃ kāṣṭham "this wood", "and so on".

Applies when / blocked by. The list follows thopadhaḥ (LA 70), just as the neuter-only lists follow the other masculine rules. Bhaṭṭoji does not use the word "exception" here. There is no ca, so these words are not masculine as well.

Watch out. LA 71 follows straight after LA 70 and its single example. Do not read idaṃ kāṣṭham as part of LA 70: it is the gloss on LA 71.

Siddhānta-kaumudī

इदं काष्ठमित्यादि ।

idaṃ kāṣṭham ('this wood', neuter), and so on.

translator notes

textual The OCR ran this sūtra into the sutra field of sk110070, with its vṛtti as that unit's kaumudī; the print has '70. thopadhaḥ. rathaḥ. 71. kāṣṭha…napuṃsake. idaṃ kāṣṭham ityādi' (NSP p. 668, scan page-0678; collation batch27, M). The source now gives it its own unit, as checked by the owner against his printed copy (2026-10-05).
textual No commentary on Liṅgānuśāsana 70–71: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on them, and Wikisource uttara-4/0127 prints only the mūla.

लि72 · Liṅ 11.1.72

काष्ठा दिगर्था स्त्रियाम् ॥ लि७२ ॥

kāṣṭhā digarthā striyām

kāṣṭhā digarthā striyām — kāṣṭhā, when it means 'direction' (dik), is feminine.

Rule. kāṣṭhā, when it means "direction" (dik), is feminine.

Example.

kāṣṭhā "direction" → feminine by LA 72 → imāḥ kāṣṭhāḥ "these directions".

Applies when / blocked by. This is the long-ā word beside the neuter kāṣṭha "wood" of LA 71. The two are different words in form and in sense. Bhaṭṭoji's example is plural, with the feminine plural pronoun imāḥ.

Watch out. Do not confuse idaṃ kāṣṭham "this wood" (neuter, LA 71) with imāḥ kāṣṭhāḥ "these directions" (feminine, LA 72).

Siddhānta-kaumudī

इमाः काष्ठाः ।

imāḥ kāṣṭhāḥ ('these directions', feminine plural).

translator notes

textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि73 · Liṅ 11.1.73

तीर्थप्रोथयूथगाथानि नपुंसके च ॥ लि७३ ॥

tīrthaprothayūthagāthāni napuṃsake ca

tīrthaprothayūthagāthāni napuṃsake ca — tīrtha, protha, yūtha and gātha are neuter, and [by 'ca', also masculine].

Rule. tīrtha, protha, yūtha and gātha are neuter, and also masculine. Bhaṭṭoji: cāt puṃsi, "by ca, in the masculine".

Example.

tīrtha → ends in a, penultimate th → masculine by LA 70 → ayaṃ tīrthaḥ

→ neuter added by LA 73 → idaṃ tīrtham.

Applies when / blocked by. The ca keeps the masculine of LA 70. LA 71, without ca, makes its words neuter only.

Siddhānta-kaumudī

चात्पुंसि । अयं तीर्थः । इदं तीर्थम् ।

By 'ca' ('and'), [they are] also masculine (puṃsi): ayaṃ tīrthaḥ (masculine), idaṃ tīrtham (neuter).

translator notes

textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि74 · Liṅ 11.1.74

नोपधः ॥ लि७४ ॥

nopadhaḥ

nopadhaḥ — [An a-final word (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is n [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is n is masculine. Bhaṭṭoji: adantaḥ puṃsi, "a word ending in a is masculine". adanta "ending in a" means the same as akārānta.

Example.

ina → last sound a, penultimate n → masculine by LA 74 → inaḥ.

phena → last sound a, penultimate n → masculine → phenaḥ.

Applies when / blocked by. Bhaṭṭoji's two words adantaḥ puṃsi supply both headings at once: akārāntaḥ (LA 60) and pumān (LA 35). LA 75 and LA 76 make exceptions.

Watch out. The n here is the dental n. The retroflex ṇ had its own rule, LA 67.

Siddhānta-kaumudī

अदन्तः पुंसि । इनः । फेनः ।

A word ending in a (adanta) [whose penultimate is n] is masculine (puṃsi): inaḥ, phenaḥ.

translator notes

textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.
translator The kaumudī's 'adantaḥ puṃsi' itself supplies the two adhikāras, 'akārāntaḥ' (Liṅgānuśāsana 60) and 'pumān' (Liṅgānuśāsana 35); adanta here = akārānta.

लि75 · Liṅ 11.1.75

जघनाजिनतुहिनकाननवनवृजिनविपिनवेतनशासनसोपानमिथुनश्मशानरत्ननिम्नचिह्नानि नपुंसके ॥ लि७५ ॥

jaghanājinatuhinakānanavanavṛjinavipinavetanaśāsanasopānamithunaśmaśānaratnanimnacihnāni napuṃsake

jaghanājinatuhinakānanavanavṛjinavipinavetanaśāsanasopānamithunaśmaśānaratnanimnacihnāni napuṃsake — jaghana, ajina, tuhina, kānana, vana, vṛjina, vipina, vetana, śāsana, sopāna, mithuna, śmaśāna, ratna, nimna and cihna are neuter.

Rule. Fifteen words are neuter only: jaghana, ajina, tuhina, kānana, vana, vṛjina, vipina, vetana, śāsana, sopāna, mithuna, śmaśāna, ratna, nimna and cihna. Bhaṭṭoji: "an exception to the preceding", that is, to nopadhaḥ (LA 74).

Example.

vana → ends in a, penultimate n → LA 74 would make it masculine

→ LA 75, the exception, wins → neuter only.

Bhaṭṭoji gives no example form.

Applies when / blocked by. All fifteen words have n before the final a. In ratna, nimna and cihna the n closes a cluster, but it is still the penultimate sound.

Watch out. No ca: these words are not masculine as well.

Siddhānta-kaumudī

पूर्वस्यापवादः

This is an exception (apavāda) to the preceding [rule, nopadhaḥ (Liṅgānuśāsana 74)].

translator notes

textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि76 · Liṅ 11.1.76

मानयानाभिधाननलिनपुलिनोद्यानशयना- सनस्थानचन्दनालानसमानभवनवसनसंभावनविभावनविमानानि नपुंसके च ॥ लि७६ ॥

mānayānābhidhānanalinapulinodyānaśayanā- sanasthānacandanālānasamānabhavanavasanasaṃbhāvanavibhāvanavimānāni napuṃsake ca

mānayānābhidhānanalinapulinodyānaśayanāsanasthānacandanālānasamānabhavanavasanasaṃbhāvanavibhāvanavimānāni napuṃsake ca — māna, yāna, abhidhāna, nalina, pulina, udyāna, śayana, āsana, sthāna, candana, ālāna, samāna, bhavana, vasana, saṃbhāvana, vibhāvana and vimāna are neuter, and [by 'ca', also masculine].

Rule. Seventeen words are neuter, and also masculine: māna, yāna, abhidhāna, nalina, pulina, udyāna, śayana, āsana, sthāna, candana, ālāna, samāna, bhavana, vasana, saṃbhāvana, vibhāvana and vimāna. Bhaṭṭoji: cāt puṃsi.

Example.

māna → ends in a, penultimate n → masculine by LA 74 → ayaṃ mānaḥ

→ neuter added by LA 76 → idaṃ mānam.

Applies when / blocked by. The ca keeps the masculine of LA 74. LA 75, without ca, makes its words neuter only.

Watch out. śayanāsana is two words, śayana and āsana.

Siddhānta-kaumudī

चात्पुंसि । अयं मानः । इदं मानम् ।

By 'ca' ('and'), [they are] also masculine (puṃsi): ayaṃ mānaḥ (masculine), idaṃ mānam (neuter).

translator notes

textual Our sūtra reads 'śayanā- sanasthāna', carrying over the print's line-break hyphen (NSP p. 668, scan page-0678: 'śayanā-' at the end of col. 1 block 3, 'sanasthāna' at the start of block 4); read śayanāsana (collation batch27, A). The print and ours have samāna; Wikisource uttara-4/0127 reads sammāna.
textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि77 · Liṅ 11.1.77

पोपधः ॥ लि७७ ॥

popadhaḥ

popadhaḥ — [An a-final word (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is p [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is p is masculine. Bhaṭṭoji: adantaḥ puṃsi.

Example.

yūpa → last sound a, penultimate p → masculine by LA 77 → yūpaḥ.

dīpa → last sound a, penultimate p → masculine → dīpaḥ.

Applies when / blocked by. The two headings LA 60 and LA 35 supply the final a and the gender, as at LA 74. LA 78 and LA 79 make exceptions.

Siddhānta-kaumudī

अदन्तः पुंसि । यूपः । दीपः ।

A word ending in a (adanta) [whose penultimate is p] is masculine (puṃsi): yūpaḥ, dīpaḥ.

translator notes

textual The print gives only yūpaḥ and dīpaḥ, as ours (NSP p. 668, scan page-0678); Wikisource uttara-4/0127 adds a garbled third word after dīpaḥ (apparently sarpaḥ), not in the print.
textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.
translator The kaumudī's 'adantaḥ puṃsi' itself supplies the two adhikāras, 'akārāntaḥ' (Liṅgānuśāsana 60) and 'pumān' (Liṅgānuśāsana 35); adanta here = akārānta.

लि78 · Liṅ 11.1.78

पापरूपोडुपतल्पशिल्पपुष्पशष्पसमीपान्तरीपाणि नपुंसके ॥ लि७८ ॥

pāparūpoḍupatalpaśilpapuṣpaśaṣpasamīpāntarīpāṇi napuṃsake

pāparūpoḍupatalpaśilpapuṣpaśaṣpasamīpāntarīpāṇi napuṃsake — pāpa, rūpa, uḍupa, talpa, śilpa, puṣpa, śaṣpa, samīpa and antarīpa are neuter.

Rule. pāpa, rūpa, uḍupa, talpa, śilpa, puṣpa, śaṣpa, samīpa and antarīpa are neuter only.

Example.

pāpa → ends in a, penultimate p → LA 77 would make it masculine

→ LA 78 → neuter only: idaṃ pāpam "this sin", "and so on".

Applies when / blocked by. All nine words have p before the final a. Bhaṭṭoji does not call the rule an exception here. That it sets LA 77 aside is not stated by Bhaṭṭoji or his commentators; it is inferred from the pattern.

Watch out. No ca: pāpam is neuter only.

Siddhānta-kaumudī

इदं पापमित्यादि ।

idaṃ pāpam ('this sin', neuter), and so on.

translator notes

textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि79 · Liṅ 11.1.79

शूर्पकुतपकुणपद्वीपविटपानि नपुंसके च ॥ लि७९ ॥

śūrpakutapakuṇapadvīpaviṭapāni napuṃsake ca

śūrpakutapakuṇapadvīpaviṭapāni napuṃsake ca — śūrpa, kutapa, kuṇapa, dvīpa and viṭapa are neuter, and [by 'ca', also masculine].

Rule. śūrpa, kutapa, kuṇapa, dvīpa and viṭapa are neuter, and also masculine.

Example.

śūrpa → ends in a, penultimate p → masculine by LA 77 → ayaṃ śūrpaḥ

→ neuter added by LA 79 → idaṃ śūrpam, "and so on".

Applies when / blocked by. Here Bhaṭṭoji does not repeat cāt puṃsi. His paired examples, one masculine and one neuter, show the same force of ca as at LA 73 and LA 76.

Watch out. A sūtra marked napuṃsake ca keeps the masculine even when Bhaṭṭoji does not say cāt puṃsi. Read the examples.

Siddhānta-kaumudī

अयं शूर्पः । इदं शूर्पमित्यादि ।

ayaṃ śūrpaḥ (masculine), idaṃ śūrpam (neuter), and so on.

translator notes

translator The kaumudī does not repeat 'cāt puṃsi' here, but its paired masculine and neuter examples show the same construal of 'ca' as at Liṅgānuśāsana 73 and 76; sutra_en brackets it accordingly.
textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि80 · Liṅ 11.1.80

भोपधः ॥ लि८० ॥

bhopadhaḥ

bhopadhaḥ — [An a-final word (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is bh [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is bh is masculine.

Example.

stambha → last sound a, penultimate bh → masculine by LA 80 → stambhaḥ.

kumbha → last sound a, penultimate bh → masculine → kumbhaḥ.

Applies when / blocked by. Bhaṭṭoji gives only the examples. The final a and the gender come from LA 60 and LA 35; he spells them out as adantaḥ puṃsi at the parallel LA 74 and LA 77. LA 81 and LA 82 make exceptions.

Siddhānta-kaumudī

स्तम्भः । कुम्भः ।

stambhaḥ, kumbhaḥ [masculine].

translator notes

translator The bracketed 'a-final' and 'masculine' in sutra_en come from the adhikāras the text itself declares at Liṅgānuśāsana 35 (pumān) and 60 (akārāntaḥ); the kaumudī spells them out as 'adantaḥ puṃsi' at the parallel nopadhaḥ and popadhaḥ (Liṅgānuśāsana 74, 77).
textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि81 · Liṅ 11.1.81

तलभं नपुंसकम् ॥ लि८१ ॥

talabhaṃ napuṃsakam

talabhaṃ napuṃsakam — talabha is neuter.

Rule. talabha is neuter. Bhaṭṭoji: "an exception to the preceding", that is, to bhopadhaḥ (LA 80).

Example.

talabha → ends in a, penultimate bh → LA 80 would make it masculine

→ LA 81, the exception, wins → neuter: talabham, the form the sūtra itself uses.

Watch out. The sūtra cites the word already in the neuter, talabhaṃ napuṃsakam. There is no ca, so it is neuter only.

Siddhānta-kaumudī

पूर्वस्यापवादः ।

This is an exception (apavāda) to the preceding [rule, bhopadhaḥ (Liṅgānuśāsana 80)].

translator notes

textual No commentary on this sūtra: our source has no Subodhinī, Bālamanoramā or Bhairava Miśra block here or in the neighbouring units sk110069–sk110082; Bhairava's footnotes on NSP pp. 667–668 (scans page-0677, page-0678) pass from Liṅgānuśāsana 58 (dārukaseru) to 99 (kaṃsaṃ cāprāṇini) without a comment on it, and Wikisource uttara-4/0127 prints only the mūla.

लि82 · Liṅ 11.1.82

जृम्भं नपुंसके च ॥ लि८२ ॥

jṛmbhaṃ napuṃsake ca

jṛmbhaṃ napuṃsake ca — jṛmbha is neuter, and (ca) [also masculine].

Rule. jṛmbha is neuter, and also masculine.

Example.

jṛmbha → ends in a, penultimate bh → masculine by LA 80 → jṛmbhaḥ

→ neuter added by LA 82 → jṛmbham.

Applies when / blocked by. Bhaṭṭoji gives only the two forms, jṛmbham and jṛmbhaḥ. He does not say cāt puṃsi here, as he does at LA 85 and LA 92. The masculine is read from the paired examples.

Watch out. Compare LA 81 and LA 82. Both cite one bh-penultimate word. LA 81 has no ca and is neuter only; LA 82 has ca and keeps the masculine.

Siddhānta-kaumudī

जृम्भम् । जृम्भः ।

jṛmbham [neuter]; jṛmbhaḥ [masculine].

translator notes

translator The bracketed 'also masculine' is the force of ca, inferred from the paired examples: jṛmbha ends in short a with bh as its penultimate, so Liṅgānuśāsana 80 bhopadhaḥ (under the akārānta heading of Liṅgānuśāsana 60 and the pumān heading of Liṅgānuśāsana 35) makes it masculine, and this sūtra adds the neuter. Bhaṭṭoji states 'cāt puṃsi' on the parallel sūtras (e.g. Liṅgānuśāsana 85, 92) but not here.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0127–0128 prints only the mūla. Print = ours (NSP p. 668, scan page-0678; collation batch27: clean).

लि83 · Liṅ 11.1.83

मोपधः ॥ लि८३ ॥

mopadhaḥ

mopadhaḥ — [A word ending in short a (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is m [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is m is masculine.

Example.

soma → last sound a, penultimate m → masculine by LA 83 → somaḥ.

bhīma → last sound a, penultimate m → masculine → bhīmaḥ.

Applies when / blocked by. Bhaṭṭoji gives only the examples. The final a comes from the heading of LA 60, which runs up to the raśmi rule (LA 100). The gender comes from pumān (LA 35). LA 84 and LA 85 make exceptions.

Siddhānta-kaumudī

सोमः । भीमः ।

somaḥ; bhīmaḥ [masculine].

translator notes

translator The bracketed 'ending in short a … is masculine' is the standing heading, not words of this sūtra: Bhaṭṭoji says at Liṅgānuśāsana 60 (sk110060) that akārāntaḥ is the governing heading (adhikāra) up to the raśmi sūtra (Liṅgānuśāsana 100), and at Liṅgānuśāsana 35 (sk110035) that pumān is a heading; he spells the full rule out at Liṅgānuśāsana 61, 64, 67 ('…opadho 'kārāntaḥ puṃsi syāt') and 74, 77 ('adantaḥ puṃsi'). Here he gives only examples.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla. Print = ours (NSP p. 668, scan page-0678; collation batch27: clean).

लि84 · Liṅ 11.1.84

रुक्मसिध्मयुध्मेध्मगुल्माध्यात्मकुङ्कुमानि नपुंसके ॥ लि८४ ॥

rukmasidhmayudhmedhmagulmādhyātmakuṅkumāni napuṃsake

rukmasidhmayudhmedhmagulmādhyātmakuṅkumāni napuṃsake — rukma, sidhma, yudhma, idhma, gulma, adhyātma and kuṅkuma are neuter.

Rule. rukma, sidhma, yudhma, idhma, gulma, adhyātma and kuṅkuma are neuter only.

Example.

rukma → ends in a, penultimate m → LA 83 would make it masculine

→ LA 84 → neuter only: idaṃ rukmam "this gold", "and so on".

Applies when / blocked by. All seven words have m before the final a. Bhaṭṭoji does not call this rule an exception, as he does at LA 81. That it sets LA 83 aside is not stated by Bhaṭṭoji or his commentators; it is inferred from the pattern.

Watch out. In idhma the sūtra's compound joins yudhma + idhma as yudhmedhma. Split it before you apply the rule.

Siddhānta-kaumudī

इदं रुक्ममित्यादि ।

idaṃ rukmam ['this gold', with the neuter idam], and so on.

translator notes

translator All seven words end in short a with m as their penultimate, so Liṅgānuśāsana 83 mopadhaḥ would make them masculine; this sūtra assigns them to the neuter. The kaumudī does not call it an exception (apavāda) here, as it does at Liṅgānuśāsana 81; translator inference.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla (reading yugma for yudhma). Print = ours, yudhma (NSP p. 668, scan page-0678; collation batch27: clean).

लि85 · Liṅ 11.1.85

संग्रामदाडिमकुसुमाश्रमक्षेमक्षौमहोमोहामानि नपुंसके च ॥ लि८५ ॥

saṃgrāmadāḍimakusumāśramakṣemakṣaumahomohāmāni napuṃsake ca

saṃgrāmadāḍimakusumāśramakṣemakṣaumahomoddāmāni napuṃsake ca — saṃgrāma, dāḍima, kusuma, āśrama, kṣema, kṣauma, homa and uddāma are neuter, and [by ca] also masculine.

Rule. saṃgrāma, dāḍima, kusuma, āśrama, kṣema, kṣauma, homa and uddāma are neuter, and also masculine. Bhaṭṭoji: cāt puṃsi.

Example.

saṃgrāma → ends in a, penultimate m → masculine by LA 83 → ayaṃ saṃgrāmaḥ "this battle"

→ neuter added by LA 85 → idaṃ saṃgrāmam.

Applies when / blocked by. The ca keeps the masculine of LA 83. LA 84, without ca, makes its words neuter only.

Watch out. The compound ends in homoddāmāni, that is, homa + uddāma.

Siddhānta-kaumudī

चात्पुंसि । अयं संग्रामः । इदं संग्रामम् ।

By ca, [they are] also masculine (puṃs): ayaṃ saṃgrāmaḥ ['this battle', masculine, with ayam]; idaṃ saṃgrāmam [neuter, with idam].

translator notes

textual The sūtra's last member: ours reads homohāmāni; the print has homoddāmāni (homa + uddāma), and Wikisource uttara-4/0128 has °moddāmāni too (NSP p. 668, scan page-0678; collation batch27, class A). The English follows the print.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla.

लि86 · Liṅ 11.1.86

योपधः ॥ लि८६ ॥

yopadhaḥ

yopadhaḥ — [A word ending in short a (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is y [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is y is masculine.

Example.

samaya → last sound a, penultimate y → masculine by LA 86 → samayaḥ.

haya → last sound a, penultimate y → masculine → hayaḥ.

Applies when / blocked by. Bhaṭṭoji gives only the examples. The final a and the gender come from the headings of LA 60 and LA 35. LA 87 and LA 88 make exceptions.

Siddhānta-kaumudī

समयः । हयः ।

samayaḥ; hayaḥ [masculine].

translator notes

translator The bracketed 'ending in short a … is masculine' is the standing heading, not words of this sūtra: Bhaṭṭoji says at Liṅgānuśāsana 60 (sk110060) that akārāntaḥ is the governing heading (adhikāra) up to the raśmi sūtra (Liṅgānuśāsana 100), and at Liṅgānuśāsana 35 (sk110035) that pumān is a heading; he spells the full rule out at Liṅgānuśāsana 61, 64, 67 and 74, 77. Here he gives only examples.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla. Print = ours (NSP p. 668, scan page-0678; collation batch27: clean).

लि87 · Liṅ 11.1.87

किसलयहृदयेन्द्रियोत्तरीयाणि नपुंसके ॥ लि८७ ॥

kisalayahṛdayendriyottarīyāṇi napuṃsake

kisalayahṛdayendriyottarīyāṇi napuṃsake — kisalaya, hṛdaya, indriya and uttarīya are neuter.

Rule. kisalaya, hṛdaya, indriya and uttarīya are neuter only. Bhaṭṭoji says only spaṣṭam, "the sūtra is clear".

Example.

hṛdaya → ends in a, penultimate y → LA 86 would make it masculine

→ LA 87 → neuter only.

Bhaṭṭoji gives no example form.

Applies when / blocked by. All four words have y before the final a.

Siddhānta-kaumudī

स्पष्टम् ।

[The sūtra is] clear.

translator notes

textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla. Print = ours (NSP p. 668, scan page-0678; collation batch27: clean).

लि88 · Liṅ 11.1.88

गोमयकषायमलयान्वयाव्ययानि नपुंसके च ॥ लि८८ ॥

gomayakaṣāyamalayānvayāvyayāni napuṃsake ca

gomayakaṣāyamalayānvayāvyayāni napuṃsake ca — gomaya, kaṣāya, malaya, anvaya and avyaya are neuter, and (ca) [also masculine].

Rule. gomaya, kaṣāya, malaya, anvaya and avyaya are neuter, and also masculine.

Example.

gomaya → ends in a, penultimate y → masculine by LA 86 → gomayaḥ

→ neuter added by LA 88 → gomayam.

Applies when / blocked by. Bhaṭṭoji does not say cāt puṃsi here. His paired examples show the masculine beside the neuter, as at LA 79 and LA 82.

Siddhānta-kaumudī

गोमयः । गोमयम् ।

gomayaḥ [masculine]; gomayam [neuter].

translator notes

translator The bracketed 'also masculine' is the force of ca, inferred from the paired examples: these words end in short a with y as their penultimate, so Liṅgānuśāsana 86 yopadhaḥ (under the headings of Liṅgānuśāsana 60 and 35) makes them masculine, and this sūtra adds the neuter. Bhaṭṭoji states 'cāt puṃsi' on the parallel sūtras (e.g. Liṅgānuśāsana 85, 92) but not here.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla. Print = ours (NSP p. 668, scan page-0678; collation batch27: clean).

लि89 · Liṅ 11.1.89

रोपधः ॥ लि८९ ॥

ropadhaḥ

ropadhaḥ — [A word ending in short a (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is r [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is r is masculine.

Example.

kṣura → last sound a, penultimate r → masculine by LA 89 → kṣuraḥ "razor".

aṅkura → last sound a, penultimate r → masculine → aṅkuraḥ "sprout".

Applies when / blocked by. Bhaṭṭoji gives only the examples. The final a and the gender come from the headings of LA 60 and LA 35. LA 90–92 make exceptions.

Siddhānta-kaumudī

शुरः । अङ्कुरः ।

kṣuraḥ ['razor']; aṅkuraḥ ['sprout'] [masculine].

translator notes

textual The OCR ran Liṅgānuśāsana 90 into this unit; the source now gives it its own unit (sk110090), as checked by the owner against his printed copy (2026-10-05).
textual First example: ours reads śuraḥ; the print has kṣuraḥ, as does Wikisource uttara-4/0128 (NSP p. 668, scan page-0678; collation batch28, class A). The English follows the print.
translator The bracketed heading in sutra_en is supplied as at Liṅgānuśāsana 83 and 86 (Bhaṭṭoji's statements at Liṅgānuśāsana 60 and 35); here he gives only examples.
textual No Subodhinī or Bhairava commentary on Liṅgānuśāsana 89 or 90: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla.

लि90 · Liṅ 11.1.90

द्वाराग्रस्फारतक्रवक्रवप्रक्षिप्रक्षुद्रनारतीरदूरकृच्छ्ररन्ध्राश्रश्वभ्रभीरगभीरक्रूरविचित्रकेयूरकेदारोदराजस्रशरीरकन्दरमन्दारपञ्जराजरजठराजिरवैरचामरपुष्करगह्वरकुहरकुटीरकुलीरचत्वरकाश्मीरनीराम्बरशिशिरतन्त्रयन्त्रक्षत्रक्षेत्रमित्रकलत्रचित्रमूत्रसूत्रवक्त्रनेत्रगोत्राङ्गुलित्रभलत्रशस्त्रशास्त्रवस्त्रपत्रपात्रच्छत्राणि नपुंसके ॥ लि९० ॥

dvārāgrasphāratakravakravaprakṣiprakṣudranāratīradūrakṛcchrarandhrāśraśvabhrabhīragabhīrakrūravicitrakeyūrakedārodarājasraśarīrakandaramandārapañjarājarajaṭharājiravairacāmarapuṣkaragahvarakuharakuṭīrakulīracatvarakāśmīranīrāmbaraśiśiratantrayantrakṣatrakṣetramitrakalatracitramūtrasūtravaktranetragotrāṅgulitrabhalatraśastraśāstravastrapatrapātracchatrāṇi napuṃsake — dvāra, agra, sphāra, takra, vakra, vapra, kṣipra, kṣudra, nāra, tīra, dūra, kṛcchra, randhra, aśra, śvabhra, bhīra, gabhīra, krūra, vicitra, keyūra, kedāra, udara, ajasra, śarīra, kandara, mandāra, pañjara, ajara, jaṭhara, ajira, vaira, cāmara, puṣkara, gahvara, kuhara, kuṭīra, kulīra, catvara, kāśmīra, nīra, ambara, śiśira, tantra, yantra, kṣatra, kṣetra, mitra, kalatra, citra, mūtra, sūtra, vaktra, netra, gotra, aṅgulitra, bhalatra, śastra, śāstra, vastra, patra, pātra and chatra are neuter.

Rule. Sixty-two words with r before the final a are neuter only. They are: dvāra, agra, sphāra, takra, vakra, vapra, kṣipra, kṣudra, nāra, tīra, dūra, kṛcchra, randhra, aśra, śvabhra, bhīra, gabhīra, krūra, vicitra, keyūra, kedāra, udara, ajasra, śarīra, kandara, mandāra, pañjara, ajara, jaṭhara, ajira, vaira, cāmara, puṣkara, gahvara, kuhara, kuṭīra, kulīra, catvara, kāśmīra, nīra, ambara, śiśira, tantra, yantra, kṣatra, kṣetra, mitra, kalatra, citra, mūtra, sūtra, vaktra, netra, gotra, aṅgulitra, bhalatra, śastra, śāstra, vastra, patra, pātra and chatra.

Example.

dvāra → ends in a, penultimate r → LA 89 would make it masculine

→ LA 90 → neuter only: idaṃ dvāram "this door", "and so on".

Applies when / blocked by. The words in -tra, such as tantra and śāstra, count here because r is the sound just before the final a. No ca: these words are not masculine as well.

Watch out. mandāra and śiśira stand in this list, neuter only, and again in LA 92, neuter and masculine. The text does not reconcile the two.

Siddhānta-kaumudī

इदं द्वारमित्यादि ।

idaṃ dvāram ['this door', with the neuter idam], and so on.

translator notes

textual The OCR ran this sūtra (the dvāra list) and its gloss idaṃ dvāram ityādi into the kaumudī of sk110089, after the Liṅgānuśāsana 89 examples, as the print runs them on (NSP p. 668, scan page-0678; collation batch28, class M); the source now gives them their own unit, as checked by the owner against his printed copy (2026-10-05).
textual Where the OCR departed from the print (NSP p. 668, scan page-0678; collation batch28): it read °kṣipraśnadra° for print °kṣiprakṣudra° (A); °śvabhramīragabhīra° for print °śvabhrabhīragabhīra° (A); °gabhīrakūra° for print °gabhīrakrūra° (V: Wikisource has kūra like the OCR, the print clearly krū); °puṣkaragaṅgākuhara° for print °puṣkaragahvarakuhara° (A). The source now has the print's reading in each case, owner-checked against his printed copy (2026-10-05), and the English follows it.
textual Liṅgānuśāsana 90 list, where ours agrees with the print against Wikisource uttara-4/0128: print and ours °yantrakṣatrakṣetra° and °sūtravaktranetra°; Wikisource °yantranakṣatrakṣetra° and vakra° (collation batch28, class V). The English follows the print: kṣatra, vaktra.
textual The OCR ended the sūtra with '…chatrāṇi na puṃsake', with a space: the print breaks the line after na (na / puṃsake, scan page-0678), and the OCR kept the break as a word-space. The source now has the single word napuṃsake, as in every parallel sūtra, owner-checked against his printed copy (2026-10-05); not in the collation report.
translator mandāra and śiśira stand both in this list (neuter) and in the list of Liṅgānuśāsana 92 (neuter and masculine); so in the print and in Wikisource. Recorded without resolution.
textual No Subodhinī or Bhairava commentary on Liṅgānuśāsana 89 or 90: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla.

लि91 · Liṅ 11.1.91

शुक्रमदेवतायाम् ॥ लि९१ ॥

śukramadevatāyām

śukram adevatāyām — śukra [is neuter] when it does not denote a deity.

Rule. śukra is neuter when it does not denote a deity.

Example.

śukra "semen", not a deity → LA 91 → neuter: idaṃ śukraṃ retaḥ "this śukra, that is, semen".

Applies when / blocked by. The sūtra names no gender. The neuter shows in its form, śukram, and in the example with idam. It may also be napuṃsake carried forward from LA 90. Bhaṭṭoji does not say which. When śukra does denote a deity, the regent Śukra, the word would stay masculine by ropadhaḥ (LA 89). That last step is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The condition adevatāyām "not a deity" is a condition of sense, not of form. The same word śukra is neuter in one sense; in the other, LA 91 does not apply.

Siddhānta-kaumudī

इदं शुक्रं रेतः ।

idaṃ śukraṃ retaḥ — 'this śukra', [that is,] semen (retas) [neuter, with idam].

translator notes

translator The sūtra names no gender. The neuter is shown by the form śukram and by the example with idam; it may also be read as napuṃsake carried forward (anuvṛtti) from Liṅgānuśāsana 90. The kaumudī does not say which, and the English brackets the gender without deciding. Where śukra does denote a deity (the regent Śukra), the word, ending in short a with r as penultimate, would stay masculine under Liṅgānuśāsana 89 ropadhaḥ; translator inference, not stated by the kaumudī.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla. Print = ours (NSP p. 668, scan page-0678; collation batch28: clean).

लि92 · Liṅ 11.1.92

चक्रवज्रान्धकारसारावारपारक्षीरतोमरशृङ्गारभृङ्गारमन्दारोशीरतिमिरशिशिराणि नपुंसके च ॥ लि९२ ॥

cakravajrāndhakārasārāvārapārakṣīratomaraśṛṅgārabhṛṅgāramandārośīratimiraśiśirāṇi napuṃsake ca

cakravajrāndhakārasārāvārapārakṣīratomaraśṛṅgārabhṛṅgāramandārośīratimiraśiśirāṇi napuṃsake ca — cakra, vajra, andhakāra, sāra, avāra, pāra, kṣīra, tomara, śṛṅgāra, bhṛṅgāra, mandāra, uśīra, timira and śiśira are neuter, and [by ca] also masculine.

Rule. Fourteen words are neuter, and also masculine: cakra, vajra, andhakāra, sāra, avāra, pāra, kṣīra, tomara, śṛṅgāra, bhṛṅgāra, mandāra, uśīra, timira and śiśira. Bhaṭṭoji: cāt puṃsi.

Example.

cakra → ends in a, penultimate r → masculine by LA 89 → cakraḥ

→ neuter added by LA 92 → cakram, "and so on".

Applies when / blocked by. The ca keeps the masculine of LA 89. LA 90, without ca, makes its words neuter only.

Watch out. mandāra and śiśira are in this list and in LA 90 too. The text leaves the double listing unresolved.

Siddhānta-kaumudī

चात्पुंसि । चक्रः । चक्रमित्यादि ।

By ca, [they are] also masculine (puṃs): cakraḥ [masculine]; cakram [neuter], and so on.

translator notes

translator mandāra and śiśira also stand in the list of Liṅgānuśāsana 90 (neuter only); so in the print and in Wikisource. Recorded without resolution.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla. Print = ours (NSP p. 668, scan page-0678; collation batch28: clean).

लि93 · Liṅ 11.1.93

षोषधः ॥ लि९३ ॥

ṣoṣadhaḥ

ṣopadhaḥ — [A word ending in short a (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is ṣ [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is ṣ is masculine.

Example.

vṛṣa → last sound a, penultimate ṣ → masculine by LA 93 → vṛṣaḥ.

vṛkṣa → last sound a, penultimate ṣ (the ṣ of the cluster kṣ) → masculine → vṛkṣaḥ.

Applies when / blocked by. Bhaṭṭoji gives only the examples. The final a and the gender come from the headings of LA 60 and LA 35. LA 94 and LA 95 make exceptions.

Watch out. In vṛkṣa the letter kṣ is two sounds, k + ṣ. Only the ṣ stands just before the final a, so the word is ṣ-penultimate.

Siddhānta-kaumudī

वृषः । वृक्षः ।

vṛṣaḥ; vṛkṣaḥ [masculine].

translator notes

textual Sūtra: ours reads ṣoṣadhaḥ; the print has ṣopadhaḥ (the second consonant is plainly p; cf. ropadhaḥ, sopadhaḥ), as does Wikisource uttara-4/0128 (NSP p. 668, scan page-0678; collation batch28, class A). The English follows the print.
translator The bracketed heading in sutra_en is supplied as at Liṅgānuśāsana 83 and 86: Bhaṭṭoji's statements at Liṅgānuśāsana 60 (akārāntaḥ is the heading up to Liṅgānuśāsana 100) and 35 (pumān is a heading). Here he gives only examples. In vṛkṣa the penultimate is the ṣ of the cluster kṣ.
textual No Subodhinī or Bhairava commentary on this sūtra: none in this unit or its neighbours, and the print's commentary band on p. 668 begins at Liṅgānuśāsana 102. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0128 prints only the mūla.

लि94 · Liṅ 11.1.94

शिरीषर्जीषाम्बरीषपीयूषपुरीषकिल्विषकल्माषाणि नपुंसके ॥ लि९४ ॥

śirīṣarjīṣāmbarīṣapīyūṣapurīṣakilviṣakalmāṣāṇi napuṃsake

śirīṣarjīṣāmbarīṣapīyūṣapurīṣakilbiṣakalmāṣāṇi napuṃsake — śirīṣa, ṛjīṣa, ambarīṣa, pīyūṣa, purīṣa, kilbiṣa and kalmāṣa are neuter.

Rule. śirīṣa, ṛjīṣa, ambarīṣa, pīyūṣa, purīṣa, kilbiṣa and kalmāṣa are neuter only.

Example.

purīṣa → ends in a, penultimate ṣ → LA 93 would make it masculine

→ LA 94 → neuter only.

There is no gloss and no example: Bhaṭṭoji passes straight on to LA 95.

Applies when / blocked by. All seven words have ṣ before the final a. That the rule sets LA 93 aside is not stated by Bhaṭṭoji or his commentators; it is inferred from the pattern. There is no ca, so the words are neuter only.

Watch out. The opening member śirīṣarjīṣa is śirīṣa + ṛjīṣa: a + ṛ have become ar.

translator notes

translator These are a-stems with ṣ as penultimate, which ṣopadhaḥ (Liṅgānuśāsana 93) makes masculine; the rule is its apavāda and, having no ca, leaves them neuter only (contrast Liṅgānuśāsana 95, 'napuṃsake ca').
textual Ours reads 'kilviṣa'; in the print (NSP p. 668, scan page-0678) b and v cannot be told apart at this point; the word is kilbiṣa, as Wikisource uttara-4/0128 has (collation batch28, class C). The English gives kilbiṣa.
textual Ours = print for the opening 'śirīṣarjīṣa-' (śirīṣa + ṛjīṣa; scan page-0678 checked). Wikisource uttara-4/0128 reads 'śirīṣaśīrṣa-' (śīrṣa for ṛjīṣa), a witness variant not in the collation. The English follows ours and the print.
textual No kaumudī: the print, like ours, passes straight from this sūtra to Liṅgānuśāsana 95 (NSP p. 668, scan page-0678). No Subodhinī (none in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99, NSP pp. 667–668), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि95 · Liṅ 11.1.95

यूषकरीषमिषविषवर्षाणि नपुंसके च ॥ लि९५ ॥

yūṣakarīṣamiṣaviṣavarṣāṇi napuṃsake ca

yūṣakarīṣamiṣaviṣavarṣāṇi napuṃsake ca — yūṣa, karīṣa, miṣa, viṣa and varṣa are neuter, and [by ca] also masculine.

Rule. yūṣa, karīṣa, miṣa, viṣa and varṣa are neuter, and also masculine. Bhaṭṭoji: cāt puṃsi, "by ca, in the masculine".

Example.

yūṣa → ends in a, penultimate ṣ → masculine by LA 93 → ayaṃ yūṣaḥ "this soup"

→ neuter added by LA 95 → idaṃ yūṣam, "and so on".

Applies when / blocked by. The ca keeps the masculine of LA 93. LA 94, without ca, makes its words neuter only.

Watch out. The 1915 print appears to read idaṃ yūpam in the second example, a misprint. The word is yūṣa, as in the masculine example just before it.

Siddhānta-kaumudī

चात्पुंसि । अयं यूषः । इदं यूषमित्यादि ।

By the word ca, [they are] also masculine. ayaṃ yūṣaḥ ["this soup", masculine]; idaṃ yūṣam [neuter], and so on.

translator notes

translator The bracketed 'by ca' is the kaumudī's own 'cāt puṃsi'. These a-stems with penultimate ṣ are already masculine by ṣopadhaḥ (Liṅgānuśāsana 93); the ca keeps that masculine beside the neuter.
textual Ours = print 'karīṣamiṣa' (NSP p. 668, scan page-0678; collation batch28, V). Wikisource uttara-4/0128 reads 'karīṣāmiṣa' (karīṣa + āmiṣa). The English follows ours and the print (miṣa).
textual In the second example the print seems to read 'idaṃ yūpam ityādi' (open p, unlike the ṣ of 'yūṣaḥ' just before it; NSP p. 668, scan page-0678, preview resolution), evidently a misprint; ours and Wikisource uttara-4/0128 have yūṣam, which the English follows. Not in the collation.
textual No Subodhinī (none in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99, NSP pp. 667–668), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि96 · Liṅ 11.1.96

सोपधः ॥ लि९६ ॥

sopadhaḥ

sopadhaḥ — [A word ending in short a (akārānta; adhikāra from Liṅgānuśāsana 60)] whose penultimate (upadhā) is s [is masculine (puṃs; adhikāra from Liṅgānuśāsana 35)].

Rule. A word ending in short a whose penultimate is s is masculine.

Example.

vatsa → last sound a, penultimate s → masculine by LA 96 → vatsaḥ "calf".

Likewise vāyasaḥ "crow" and mahānasaḥ "kitchen".

Applies when / blocked by. Bhaṭṭoji gives only the examples. The final a and the gender come from the headings prāg raśmer akārāntaḥ (LA 60) and pumān (LA 35). He spells out the same pattern at kopadhaḥ (LA 61). LA 97–99 make exceptions.

Watch out. s (dental) and ṣ (retroflex) are different sounds with different rules: LA 96 and LA 93.

Siddhānta-kaumudī

वत्सः । वायसः । महानसः ।

vatsaḥ ["calf"], vāyasaḥ ["crow"], mahānasaḥ ["kitchen"].

translator notes

translator The bracketed conditions come from the two headings Bhaṭṭoji declares as adhikāras: pumān (Liṅgānuśāsana 35, 'adhikāro 'yam') and prāg raśmer akārāntaḥ (Liṅgānuśāsana 60, 'akārānta ity adhikriyate' up to raśmidivasābhidhānāni, Liṅgānuśāsana 100). The kaumudī spells out the same pattern at kopadhaḥ (Liṅgānuśāsana 61: 'kopadho 'kārāntaḥ puṃsi syāt'); here it gives examples only.
textual Print = ours (NSP p. 668, scan page-0678; collation batch28: clean). No Subodhinī (none in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि97 · Liṅ 11.1.97

पनसविसवुससाहसानि नपुंसके ॥ लि९७ ॥

panasavisavusasāhasāni napuṃsake

panasabisabusasāhasāni napuṃsake — panasa, bisa, busa and sāhasa are neuter.

Rule. panasa, bisa, busa and sāhasa are neuter only.

Example.

panasa → ends in a, penultimate s → LA 96 would make it masculine

→ LA 97 → neuter only.

There is no gloss and no example; LA 98 follows at once.

Applies when / blocked by. All four words have s before the final a. There is no ca, so the four words are neuter only.

translator notes

textual The OCR ran Liṅgānuśāsana 98 into this unit; the source now gives it its own unit (sk110098), as checked by the owner against his printed copy (2026-10-05). The print has no kaumudī on 97 (NSP p. 668, scan page-0678).
textual Ours reads 'visavusa'; in the print b and v cannot be told apart here (NSP p. 668, scan page-0678); the words are bisa and busa, as Wikisource uttara-4/0128 has (collation batch28, class C). The English gives bisa, busa.
translator Both lists are a-stems with penultimate s, masculine by sopadhaḥ (Liṅgānuśāsana 96). Liṅgānuśāsana 97 (no ca) makes its words neuter only; in 98 the ca keeps the masculine as well, as the kaumudī's paired examples show (camasam, camasaḥ).
textual No Subodhinī (none in this section), no Bhairava Miśra on these sūtras (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99, NSP pp. 667–668), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि98 · Liṅ 11.1.98

चमसांसरसनिर्यासोपवासकार्पासवासमासकासकांसमांसानि नपुंसके च ॥ लि९८ ॥

camasāṃsarasaniryāsopavāsakārpāsavāsamāsakāsakāṃsamāṃsāni napuṃsake ca

camasāṃsarasaniryāsopavāsakārpāsavāsamāsakāsakāṃsamāṃsāni napuṃsake ca — camasa, aṃsa, rasa, niryāsa, upavāsa, kārpāsa, vāsa, māsa, kāsa, kāṃsa and māṃsa are also neuter.

Rule. camasa, aṃsa, rasa, niryāsa, upavāsa, kārpāsa, vāsa, māsa, kāsa, kāṃsa and māṃsa are neuter, and also masculine.

Example.

camasa → ends in a, penultimate s → masculine by LA 96 → ayaṃ camasaḥ

→ neuter added by LA 98 → idaṃ camasam, "and so on".

Applies when / blocked by. Bhaṭṭoji does not say cāt puṃsi here. His paired examples, neuter and masculine, show that the ca keeps the masculine. LA 97, without ca, makes its words neuter only.

Watch out. kāṃsa in this list and kaṃsa in LA 99 are different words. kaṃsa has a short first vowel and a rule of its own.

Siddhānta-kaumudī

इदं चमसम् । अयं चमस इत्यादि ।

idaṃ camasam [neuter]; ayaṃ camasaḥ [masculine], and so on.

translator notes

textual The OCR ran this sūtra into the sutra field of sk110097, with its kaumudī as that unit's only block (collation batch28, class M); the print has the same text, numbered 97 and 98 (NSP p. 668, scan page-0678). The source now gives it its own unit, as checked by the owner against his printed copy (2026-10-05).
translator Both lists are a-stems with penultimate s, masculine by sopadhaḥ (Liṅgānuśāsana 96). Liṅgānuśāsana 97 (no ca) makes its words neuter only; in 98 the ca keeps the masculine as well, as the kaumudī's paired examples show (camasam, camasaḥ).
textual No Subodhinī (none in this section), no Bhairava Miśra on these sūtras (the print's footnote commentary passes from Liṅgānuśāsana 58 to 99, NSP pp. 667–668), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि99 · Liṅ 11.1.99

कंसं चाप्राणिनि ॥ लि९९ ॥

kaṃsaṃ cāprāṇini

kaṃsaṃ cāprāṇini — kaṃsa too [is neuter as well as masculine ('napuṃsake ca' carried forward (anuvṛtti) from Liṅgānuśāsana 98)] when it does not denote a living being.

Rule. kaṃsa too is neuter, and also masculine, when it does not denote a living being. Bhairava Miśra explains why: the word is cited in the neuter form kaṃsam. So napuṃsake ca "neuter too" is carried forward from LA 98.

Example.

kaṃsa "drinking vessel" → not a living being → LA 99 → masculine and neuter.

Bhaṭṭoji glosses with a half-line: kaṃso 'strī pānabhājanam, "kaṃsa, a drinking vessel, is not feminine". "Not feminine" here means masculine and neuter.

kaṃsa "a living being" → LA 99 does not apply → Kaṃsa, "the name of a certain king".

Applies when / blocked by. For the king, Bhaṭṭoji gives no gender. That the name is then masculine, by sopadhaḥ (LA 96), is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. This is the last rule under the heading "ending in short a". The next rule, LA 100, is the limit that LA 60 named.

Siddhānta-kaumudī

कंसोऽस्त्री पानभाजनम् । प्राणिनि तु कंसो नाम कश्चिद्राजा ।

kaṃsa, [meaning] a drinking vessel, is not feminine [that is, it is masculine and also neuter ('napuṃsake ca' carried forward (anuvṛtti) from Liṅgānuśāsana 98)]. But [when it denotes] a living being, Kaṃsa is the name of a certain king [and is masculine].

translator notes

commentary Bhairava (filed in our source at the end of sk.110043.x1, the Bhairava on Liṅgānuśāsana 43–58 re-filed 2026-10-05 from sk.p72.intro.n1; NSP p. 667 foot, scan page-0677): because the word is cited in the form kaṃsam, 'napuṃsake ca' (from Liṅgānuśāsana 98) is connected with this rule; the sense is 'the word kaṃsa, when a non-living thing is to be denoted'. Followed: the anuvṛtti is bracketed in sutra_en and the block.
translator 'kaṃso 'strī pānabhājanam' is printed in quotation marks in Wikisource uttara-4/0128, i.e. as a citation (it reads like a lexicon half-line); the kaumudī names no source, and none is assigned here. 'astrī' (not feminine) is how such lexica state 'masculine and neuter', which agrees with the anuvṛtti. The closing '[and is masculine]' is the translator's: for a living being only sopadhaḥ (Liṅgānuśāsana 96) applies.
textual Print = ours (NSP p. 668, scan page-0678; not listed in collation batch28). No Subodhinī (none in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि100 · Liṅ 11.1.100

रश्मिदिवसाभिधानानि ॥ लि१०० ॥

raśmidivasābhidhānāni

raśmidivasābhidhānāni — Words naming a ray (raśmi) or a day (divasa) [are masculine (adhikāra from Liṅgānuśāsana 35)].

Rule. Words naming a ray (raśmi) or a day (divasa) are masculine. Bhaṭṭoji: etāni puṃsi syuḥ, "these are to be masculine".

Example.

raśmi "ray" → a word naming a ray → masculine by LA 100 → raśmiḥ; likewise mayūkhaḥ.

divasa "day" → a word naming a day → masculine by LA 100 → divasaḥ; likewise ghasraḥ.

Applies when / blocked by. This is the rule that LA 60 named as the limit of its heading. So the condition "ending in short a" no longer holds here. raśmi is an i-stem, and the rule covers it.

Watch out. The rule works by meaning, not by form. Any word that names a ray or a day falls under it, unless an exception follows. LA 101 and LA 102 are such exceptions.

Siddhānta-kaumudī

एतानि पुंसि स्युः । रश्मिमंयूषः । दिवसो धत्तः ।

These are to be masculine. raśmiḥ, mayūkhaḥ ["ray"]; divasaḥ, ghasraḥ ["day"].

translator notes

textual Ours reads 'raśmimaṃyūṣaḥ' and 'divaso dhattaḥ'. The print reads raśmir mayūkhaḥ and divaso ghasraḥ (NSP p. 668, scan page-0678; collation batch28, class A; Wikisource uttara-4/0128 agrees with the print). The English follows the print.
translator This is the rule named as the limit of the akārānta heading: at Liṅgānuśāsana 60 Bhaṭṭoji says 'raśmir divasābhidhānam iti vakṣyati, prāg etasmād akārānta ity adhikriyate'. The 'a-stem' condition therefore stops here, and the rule covers words such as raśmi as well as divasa. 'raśmir mayūkhaḥ' is taken as two examples for rays, parallel to 'divaso ghasraḥ' for days.
textual No Subodhinī (none in this section), no Bhairava Miśra on this sūtra (the print's footnote commentary passes from kaṃsaṃ cāprāṇini, Liṅgānuśāsana 99, at the foot of p. 667 to dināhanī, 102, at the foot of p. 668), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि101 · Liṅ 11.1.101

दीधितिः स्त्रियाम् ॥ लि१०१ ॥

dīdhitiḥ striyām

dīdhitiḥ striyām — dīdhiti ["ray"] is feminine.

Rule. dīdhiti "ray" is feminine. Bhaṭṭoji: "an exception to the preceding", that is, to LA 100.

Example.

dīdhiti → a word naming a ray → LA 100 would make it masculine

→ LA 101, the exception, wins → feminine: dīdhitiḥ, the form the sūtra itself uses.

Watch out. There is no ca here. dīdhiti is feminine only, although raśmi and mayūkha, its synonyms, are masculine.

Siddhānta-kaumudī

पूर्वस्यापवादः ।

[This is] an apavāda of the preceding [rule, raśmidivasābhidhānāni (Liṅgānuśāsana 100)].

translator notes

translator dīdhiti is a word for 'ray', which Liṅgānuśāsana 100 would make masculine; hence 'the preceding' is that rule.
textual Print = ours (NSP p. 668, scan page-0678; collation batch28: clean). No Subodhinī (none in this section), no Bhairava Miśra on this sūtra, and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि102 · Liṅ 11.1.102

दिनाहनी नपुंसके ॥ लि१०२ ॥

dināhanī napuṃsake

dināhanī napuṃsake — dina and ahan ["day"] are neuter.

Rule. dina and ahan "day" are neuter. Bhaṭṭoji: "this too is an exception", that is, to LA 100. Bhairava Miśra: "these two are names for the day".

Example.

dina → a word naming a day → LA 100 would make it masculine

→ LA 102, the exception, wins → neuter.

ahan → the same → neuter.

Applies when / blocked by. Bhairava Miśra's remark is the reason the rule is an exception. Because dina and ahan name the day, they fall under LA 100 first.

Watch out. divasa and ghasra "day" are masculine (LA 100), but dina and ahan "day" are neuter. Synonyms need not share a gender.

Siddhānta-kaumudī

अयमप्यपवादः

This too is an apavāda [of raśmidivasābhidhānāni (Liṅgānuśāsana 100), since both words name the day].

Bhairava Miśra

NSP p. 677

दिनाहनी—। दिवसाभिधानाविमौ ॥—खारीमानिके—। मानाभिधानत्वात्पुंस्त्वे प्राप्तेऽस्यारम्भः ॥—बहुत्वं—चेति । चकारः पुंस्त्वस्य समुच्चायकः

translator notes

commentary Bhairava (sk.110102.x1, re-filed 2026-10-05 from sk.110041.x1; NSP p. 668 foot, scan page-0678): on 'dināhanī' — 'these two are names for the day (divasābhidhāna)'. Followed: the rule set aside is Liṅgānuśāsana 100, as bracketed.
textual Print = ours, including 'ayam apy apavādaḥ' without a closing daṇḍa (NSP p. 668, scan page-0678; collation batch28: clean). No Subodhinī (none in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि103 · Liṅ 11.1.103

मानाभिधानि ॥ लि१०३ ॥

mānābhidhāni

mānābhidhāni — Words naming a measure (māna) [are masculine (adhikāra from Liṅgānuśāsana 35)].

Rule. Words naming a measure (māna) are masculine. Bhaṭṭoji: etāni puṃsi syuḥ, "these are to be masculine".

Example.

kuḍava → the name of a measure → masculine by LA 103 → kuḍavaḥ.

prastha → the name of a measure → masculine → prasthaḥ.

Applies when / blocked by. As with LA 100, the rule works by meaning. LA 104 and LA 105 make exceptions to it.

Siddhānta-kaumudī

एतानि पुंसि स्युः । कुडवः प्रस्थः ।

These are to be masculine: kuḍavaḥ, prasthaḥ [names of measures].

translator notes

textual Ours = print 'mānābhidhāni' (NSP p. 668, scan page-0678; collation batch28, V). Wikisource uttara-4/0128 reads 'mānābhidhānāni', the form of raśmidivasābhidhānāni (Liṅgānuśāsana 100). The English gives the sense both readings share.
textual No Subodhinī (none in this section), no Bhairava Miśra on this sūtra, and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि104 · Liṅ 11.1.104

द्रोणाढकौ नपुंसके च ॥ लि१०४ ॥

droṇāḍhakau napuṃsake ca

droṇāḍhakau napuṃsake ca — droṇa and āḍhaka are also neuter.

Rule. droṇa and āḍhaka are neuter too. As names of measures they are masculine by LA 103. The ca keeps that masculine and adds the neuter.

Example.

droṇa → the name of a measure → masculine by LA 103 → ayaṃ droṇaḥ

→ neuter added by LA 104 → idaṃ droṇam.

Applies when / blocked by. Bhaṭṭoji gives the neuter first and the masculine second: idaṃ droṇam ayaṃ droṇaḥ. He gives no forms for āḍhaka.

Siddhānta-kaumudī

इदं द्रोणम् अयं द्रोणः ।

idaṃ droṇam [neuter]; ayaṃ droṇaḥ [masculine].

translator notes

translator As names of measures, droṇa and āḍhaka are masculine by mānābhidhāni (Liṅgānuśāsana 103); the ca keeps that, hence the paired neuter and masculine examples.
textual Print = ours, including 'idaṃ droṇam ayaṃ droṇaḥ' with no daṇḍa between (NSP p. 668, scan page-0678; collation batch28: clean). No Subodhinī (none in this section), no Bhairava Miśra on this sūtra, and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि105 · Liṅ 11.1.105

स्वारीमानिके स्त्रियाम् ॥ लि१०५ ॥

svārīmānike striyām

khārīmānike striyām — khārī and mānikā are feminine.

Rule. khārī and mānikā are feminine. Bhairava Miśra: because they name measures, the masculine would apply (by LA 103); this rule is begun against that.

Example.

khārī → the name of a measure → LA 103 would make it masculine

→ LA 105 → feminine: iyaṃ khārī.

mānikā → the same → feminine: iyaṃ mānikā.

Applies when / blocked by. There is no ca, so the two words are feminine only. Bhaṭṭoji gives only the examples; the reason is Bhairava Miśra's.

Siddhānta-kaumudī

इयं स्वारी । इयं मानिका ।

iyaṃ khārī; iyaṃ mānikā [both feminine].

translator notes

commentary Bhairava (filed in sk.110102.x1, re-filed 2026-10-05 from the tail of sk.110041.x1; NSP p. 668 foot, scan page-0678): on 'khārīmānike' — 'because they name measures, masculine would apply [by mānābhidhāni, Liṅgānuśāsana 103]; this rule is begun [against that]'. Recorded; the kaumudī gives only the examples. Bhairava's pratīka also reads khārī.
textual Ours reads 'svārīmānike' in the sūtra and 'iyaṃ svārī' in the kaumudī. The print reads khārī in both places, as does Bhairava's pratīka (NSP p. 668, scan page-0678; collation batch28, class A; Wikisource uttara-4/0128 khārī). The English follows the print.
textual No Subodhinī (none in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla).

लि106 · Liṅ 11.1.106

दाराक्षतलाजासूनां वहुत्वं च ॥ लि१०६ ॥

dārākṣatalājāsūnāṃ vahutvaṃ ca

dārākṣatalājāsūnāṃ bahutvaṃ ca — dāra, akṣata, lāja and asu have plurality (bahutva), and [by ca, masculine gender (puṃstva) as well — the adhikāra of Liṅgānuśāsana 35].

Rule. dāra, akṣata, lāja and asu take plural number (bahutva). The ca adds the masculine. Bhairava Miśra: ca "gathers in" (samuccāyaka) the masculine beside the plural.

Example.

dāra "wife" → plural by LA 106, masculine by its ca → ime dārāḥ.

The pronoun ime "these" is plural, because the word is always plural.

Applies when / blocked by. Bhaṭṭoji exemplifies only dāra. He gives no forms for akṣata, lāja or asu.

Watch out. dārāḥ means one wife, yet it is masculine and plural. The rule fixes the number as well as the gender.

Siddhānta-kaumudī

इमे दाराः ।

ime dārāḥ ('[this] wife' — ime is plural, 'these', since the word is always plural; masculine plural).

translator notes

commentary Bhairava Miśra (filed in sk.110102.x1, re-filed 2026-10-05 from sk.110041.x1; lemma 'bahutvaṃ—ceti'): the particle ca gathers in (samuccāyaka) masculine gender (puṃstva) beside the plurality. Followed in sutra_en.
textual Ours reads 'vahutvaṃ' in the sutra field; in the print (NSP p. 668, scan page-0678) b and v cannot be told apart, and the word is bahutvam (collation batch28, class C; Wikisource uttara-4/0128, its no. 104, bahutvaṃ). The English follows bahutvam.
textual No Subodhinī (not in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128 prints only the mūla here). Bhairava Miśra's comment on this sūtra is filed in our source in sk.110102.x1 (re-filed 2026-10-05 from the tail of sk.110041.x1).
translator Only dārāḥ is exemplified; the text gives no forms for akṣata, lāja or asu.

लि107 · Liṅ 11.1.107

नाड्यपजनोपपदानि व्रणाङ्गपदानि ॥ लि१०७ ॥

nāḍyapajanopapadāni vraṇāṅgapadāni

nāḍyapajanopapadāni vraṇāṅgapadāni — vraṇa, aṅga and pada, having nāḍī, apa and jana as their prior member (upapada), [are masculine (puṃs), the adhikāra of Liṅgānuśāsana 35].

Rule. vraṇa, aṅga and pada are masculine when their prior member is nāḍī, apa and jana respectively (yathāsaṃkhyam). yathāsaṃkhyam "in order" pairs the first with the first, the second with the second, and so on.

Example.

nāḍī + vraṇa → masculine by LA 107 → ayaṃ nāḍīvraṇaḥ "this sinus-ulcer".

apa + aṅga → masculine → apāṅgaḥ "the outer corner of the eye".

jana + pada → masculine → janapadaḥ "a country".

Applies when / blocked by. Bhaṭṭoji: although vraṇa and the others are of both genders, the sūtra is "for excluding the neuter". Bhairava Miśra says where that neuter would come from. It is the neuter rule mukhanayana… (LA 137), because these words denote an opening (vivara). This rule sets that aside.

Watch out. upapada in this sūtra means the prior member (pūrvapada) of the compound. Bhairava Miśra says it is not the technical upapada of tatropapadaṃ saptamīstham (SK 781, A 3.1.92).

Siddhānta-kaumudī

यथासंख्यं नाड्याद्युपपदानि व्रणादीनि पुंसि स्युः ॥ अयं नाडीव्रणः । अपाङ्गः । जनपदः । व्रणादीनामुभयलिङ्गत्वेऽपि क्लीबत्वनिवृत्त्यर्थं सूत्रम् ।

Respectively (yathāsaṃkhyam), vraṇa and the others, having nāḍī and the others as prior member (upapada), are masculine: ayaṃ nāḍīvraṇaḥ ('this sinus-ulcer'), apāṅgaḥ ('the outer corner of the eye'), janapadaḥ ('a country'). Although vraṇa and the others are of both genders, the sūtra is for excluding the neuter (klībatva).

Bhairava Miśra

NSP p. 678

—नाड्यपजनोपपदानि व्रणाङ्गपदानि । अत्रोपपदशब्दः पूर्वपदपरो नतु ‘तत्रोपपदम्—’ इति तत्संज्ञकपरः ॥ तास्यात्प्राप्यमावान् ॥—क्लीबत्वनिवृत्त्यर्थमिति । नपुंसकाधिकारे ‘मुखनयन्’ इत्यादि— वक्ष्यमाणसूत्रेण विवराभिधानत्वेन क्लीवत्वं प्राप्तं तन्निवृत्त्यर्थमित्यर्थः ॥—अमरस्त्विति । एवं च तन्मतेऽर्धर्चादिष्वयं द्रष्टव्यः । इति पुंलिङ्गाधिकारः ॥ भावे ल्युडन्तः । इदं च सूत्रं यद्यपि ‘नपुंसके भावे क्तः’ ‘ल्युट् च’ इत्यनेन गतार्थं तथापि स्पष्टार्थमुपात्तम् । एवमन्तग्रहणं चेति बोध्यम् ॥—इध्मप्रव्रश्चन इति । अत्र करणे ल्युट् ॥—निष्ठा च । अत्र निष्ठापदं क्तस्य बोधकम् । इदमपि सूत्रं ‘नपुंसके भावे क्तः’ इत्यनेन गतार्थम् । प्रत्ययग्रहणे तदन्तस्य ग्रहणम् ॥—त्वष्यञौ तद्धितौ । भावे इत्यनुवर्तते । यद्यपि ‘तस्य भावः—’ इति सूत्रे भावशब्दः प्रकृतिजन्यबोधीयप्रकारताश्रयधर्मपरः । ‘भावे ल्युडन्तः’ इत्यत्र तु भावशब्दो भावनाबोधक इति भेदस्तथापीह भावशब्दः शब्दाधिकारेणान्यार्थको द्रष्टव्यः

translator notes

commentary Bhairava Miśra (sk.110107.x1): upapada here means the prior member of the compound (pūrvapada), not a word bearing the technical name upapada of 'tatropapadam' (SK 781), [since that is not obtained here — the reason clause is partly hidden under the scan's watermark]. Followed ('prior member (upapada)').
commentary Bhairava Miśra on 'klībatvanivṛttyartham': the neuter would otherwise come from the sūtra to be stated in the neuter section, 'mukhanayana…' (Liṅgānuśāsana 137), because these words denote an opening (vivara); the sūtra is to set that aside. Recorded; the English is literal.
textual Our sk.110107.x1 is badly OCR'd at the start: 'tattulyaṃ kāyāḥ, tāsyāt prāpyamāvān, hyaivatvanivṛttyartham' stand for the print's 'tatsaṃjñakaparaḥ, tasyā[?]prāpyamāṇatvāt, klībatvanivṛttyartham' (NSP p. 668 foot, scan page-0678; the middle words lie under the digitizer's watermark). The block also carries Bhairava on Liṅgānuśāsana 111 ('amaras tv iti'), the colophon 'iti puṃliṅgādhikāraḥ', and Bhairava on Liṅgānuśāsana 119–121 (bhāve lyuḍantaḥ, niṣṭhā ca, tvaṣyañau taddhitau), now units sk110119–sk110121 (supplied from the print), where these comments are recorded.
textual Mūla clean against the print (collation batch28). No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128, its no. 105, prints only the mūla).

लि108 · Liṅ 11.1.108

मरुद्गरुत्तरदत्त्विजाः ॥ लि१०८ ॥

marudgaruttaradattvijāḥ

marudgaruttaradṛtvijāḥ — marut, garut, tarad and ṛtvij [are masculine (puṃs), the adhikāra of Liṅgānuśāsana 35].

Rule. marut, garut, tarad and ṛtvij are masculine. Bhaṭṭoji names no gender here. The masculine is the heading pumān (LA 35), which the neighbouring rules state as ete puṃsi.

Example.

marut → listed in LA 108 → masculine → ayaṃ marut "this wind".

Applies when / blocked by. Bhaṭṭoji gives no example for garut, tarad or ṛtvij.

Watch out. Is the third stem tarat or tarad? In the compound it stands before the ṛ of ṛtvij. If the stem ends in t, like marut and garut, the d is only the sandhi of jhalāṃ jaśo 'nte (SK 84, A 8.2.39). The text does not decide.

Siddhānta-kaumudī

अयं मरुत् ।

ayaṃ marut ('this wind'; masculine).

translator notes

textual Ours reads the sūtra 'marudgaruttaradattvijāḥ'; the print (NSP p. 668, scan page-0678) has tarad + ṛtvij, 'taradṛtvijāḥ' (collation batch28, class A; Wikisource uttara-4/0128, its no. 106, '-taradṛtvijaḥ' without the ā). The English follows the print.
textual No Subodhinī, no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla) and no Bhairava Miśra on this sūtra (his comment passes from Liṅgānuśāsana 107 to 111).
translator The kaumudī names no gender here; masculine is supplied from the adhikāra 'pumān' (Liṅgānuśāsana 35), which the neighbouring sūtras state as 'ete puṃsi'.
translator 'tarad' is the shape the third member has in the sūtra's compound, before the ṛ of ṛtvij. If its stem ends in t, as marut and garut keep theirs, the d is only the sandhi of jhalāṃ jaśo 'nte (SK 84) and the stem is tarat. The text does not decide between tarat and tarad, and Bhaṭṭoji gives no example of it; the English keeps the form as written.

लि109 · Liṅ 11.1.109

ऋशिराशिदतिग्रन्थिकिमिध्वनिबलिकौलिमौलिरविकविकपिमुनयः ॥ लि१०९ ॥

ṛśirāśidatigranthikimidhvanibalikaulimauliravikavikapimunayaḥ

ṛṣirāśidṛtigranthikrimidhvanibalikaulimauliravikavikapimunayaḥ — ṛṣi, rāśi, dṛti, granthi, krimi, dhvani, bali, kauli, mauli, ravi, kavi, kapi and muni [are masculine (puṃs)].

Rule. Thirteen i-stems are masculine: ṛṣi, rāśi, dṛti, granthi, krimi, dhvani, bali, kauli, mauli, ravi, kavi, kapi and muni. Bhaṭṭoji: ete puṃsi syuḥ, "these are to be masculine".

Example.

ṛṣi → listed in LA 109 → masculine → ayam ṛṣiḥ "this seer".

Applies when / blocked by. Bhaṭṭoji gives only the one example.

Watch out. The 1915 print may read ṛśi for the first member; the word taught is ṛṣi, as Bhaṭṭoji's example ayam ṛṣiḥ shows.

Siddhānta-kaumudī

एते पुंसि स्युः । अयमृषिः ।

These are masculine: ayam ṛṣiḥ ('this seer').

translator notes

textual Ours reads the sūtra 'ṛśirāśidatigranthikimidhvani-'; the print (NSP p. 668, scan page-0678) clearly has dṛti and krimi (collation batch28, class A). For the first member the print's glyph after ṛ looks like the śi of rāśi, so the print itself may read ṛśi (class C); Wikisource uttara-4/0128 (its no. 107) has ṛṣi, and Bhaṭṭoji's example, in ours and in the print, is ayam ṛṣiḥ. The English follows ṛṣi, dṛti, krimi.
textual No Subodhinī, no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla) and no Bhairava Miśra on this sūtra.

लि110 · Liṅ 11.1.110

ध्वजगजमुञ्जपुञ्जाः ॥ लि११० ॥

dhvajagajamuñjapuñjāḥ

dhvajagajamuñjapuñjāḥ — dhvaja, gaja, muñja and puñja [are masculine (puṃs)].

Rule. dhvaja, gaja, muñja and puñja are masculine. Bhaṭṭoji says only ete puṃsi, "these are masculine".

Example.

gaja → listed in LA 110 → masculine.

Bhaṭṭoji gives no example form.

Applies when / blocked by. The sūtra names no gender. The masculine is the heading pumān (LA 35), which Bhaṭṭoji repeats in his two words ete puṃsi.

Watch out. This is the last rule of Part II, but not of the masculine section. It runs on to LA 117.

Siddhānta-kaumudī

एते पुंसि

These are masculine.

translator notes

textual Mūla clean against the print (NSP p. 668, scan page-0678; collation batch28). No Subodhinī, no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128, its no. 108, prints only the mūla) and no Bhairava Miśra on this sūtra.

लि111 · Liṅ 11.1.111

हस्तकुन्तान्तवातवातदूतधूर्तसूतचूतमुहूर्ताः ॥ लि१११ ॥

hastakuntāntavātavātadūtadhūrtasūtacūtamuhūrtāḥ

hastakuntāntavrātavātadūtadhūrtasūtacūtamuhūrtāḥ — hasta, kunta, anta, vrāta, vāta, dūta, dhūrta, sūta, cūta and muhūrta [are masculine (puṃs)].

Rule. Ten words are masculine: hasta, kunta, anta, vrāta, vāta, dūta, dhūrta, sūta, cūta and muhūrta. Bhaṭṭoji glosses: "these are masculine" (ete puṃsi).

Example. hasta → ayaṃ hastaḥ (masculine). The same holds for each word of the list: dūtaḥ, muhūrtaḥ.

Applies when / blocked by. Bhaṭṭoji adds a dissent from the lexicon of Amara. Amara says muhūrto 'striyām, "muhūrta is not feminine". That leaves muhūrta masculine or neuter. Bhairava Miśra explains the consequence. On Amara's view muhūrta belongs to the ardharcādi group, the words that are masculine as well as neuter by ardharcāḥ puṃsi ca (SK 816).

Watch out. The rule itself gives muhūrta only the masculine. The neuter rests on Amara, whom Bhaṭṭoji quotes without deciding against him.

Siddhānta-kaumudī

एते उंसि । अमरस्तु मुहूर्तोऽस्त्रियामित्याह ।

These are masculine. Amara, however, says "muhūrto 'striyām" ('muhūrta is not feminine' [that is, masculine or neuter]).

translator notes

commentary Bhairava Miśra (printed under sk.110107.x1, lemma 'amaras tv iti'): and so, on Amara's view, this word is to be regarded as one of the ardharcādi (the class of 'ardharcāḥ puṃsi ca', SK 816), [masculine and neuter]. Followed in the bracketed gloss.
textual Ours reads 'antavātavāta-' in the sūtra and 'ete uṃsi' in k1; the print (NSP p. 669, scan page-0679) has 'antavrātavāta-' and 'ete puṃsi' (collation batch28, class A; Wikisource uttara-4/0128, its no. 109, agrees). The English follows the print.
textual No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla). Bhairava's comment on this unit is filed in our source inside sk.110107.x1.

लि112 · Liṅ 11.1.112

षण्डमण्डकरण्डभरण्डवरण्डतुण्डगण्डमुण्डपाषण्डशिखण्डाः ॥ लि११२ ॥

ṣaṇḍamaṇḍakaraṇḍabharaṇḍavaraṇḍatuṇḍagaṇḍamuṇḍapāṣaṇḍaśikhaṇḍāḥ

ṣaṇḍamaṇḍakaraṇḍabharaṇḍavaraṇḍatuṇḍagaṇḍamuṇḍapāṣaṇḍaśikhaṇḍāḥ — ṣaṇḍa, maṇḍa, karaṇḍa, bharaṇḍa, varaṇḍa, tuṇḍa, gaṇḍa, muṇḍa, pāṣaṇḍa and śikhaṇḍa [are masculine (puṃs), the adhikāra of Liṅgānuśāsana 35].

Rule. Ten words in -ṇḍa are masculine: ṣaṇḍa, maṇḍa, karaṇḍa, bharaṇḍa, varaṇḍa, tuṇḍa, gaṇḍa, muṇḍa, pāṣaṇḍa and śikhaṇḍa.

Example. ṣaṇḍa → ayaṃ ṣaṇḍaḥ (masculine, shown by ayam).

Applies when / blocked by. Bhaṭṭoji names no gender here. The masculine comes from the heading pumān (LA 35).

Watch out. The example is printed as ayaṃ paṇḍaḥ, with an open p. The list itself clearly has ṣaṇḍa. The example is read here as ṣaṇḍaḥ, the first word of the list; the printed p looks like a misprint.

Siddhānta-kaumudī

अयं पण्डः ।

ayaṃ ṣaṇḍaḥ (masculine).

translator notes

textual Ours and the print (NSP p. 669, scan page-0679) both read the example 'ayaṃ paṇḍaḥ', with an open p unlike the clear ṣ of the sūtra's ṣaṇḍa; Wikisource uttara-4/0128 (its no. 110) reads 'ayaṃ ṣaṇḍaḥ' (collation batch28, class V). The English gives ṣaṇḍaḥ, the first member of the list; the print looks like a misprint.
textual No Subodhinī, no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla) and no Bhairava Miśra on this sūtra.
translator The kaumudī names no gender here; masculine is supplied from the adhikāra 'pumān' (Liṅgānuśāsana 35).

लि113 · Liṅ 11.1.113

वंशांशपुरोडाशाः ॥ लि११३ ॥

vaṃśāṃśapuroḍāśāḥ

vaṃśāṃśapuroḍāśāḥ — vaṃśa, aṃśa and puroḍāśa [are masculine (puṃs), the adhikāra of Liṅgānuśāsana 35].

Rule. vaṃśa "bamboo", aṃśa and puroḍāśa are masculine.

Example. vaṃśa → ayaṃ vaṃśaḥ "this bamboo" (masculine).

Bhaṭṭoji then derives puroḍāśa. It means "what is offered in front" (puro dāśyate):

puras + dāś + ghañ (in the object sense, karman)

→ the d of dāś is replaced by ḍ (by nipātana)

→ puroḍāśaḥ.

He quotes the poet Māgha for its use: puroḍāśabhujām iṣṭam, "dear to the eaters of the puroḍāśa".

Applies when / blocked by. The ḍ has no rule of its own. It is a nipātana: a finished form stated in a sūtra, whose irregular step is simply accepted. Bhaṭṭoji gives two possible sources. Either two Aṣṭādhyāyī sūtras already cite the word with ḍ: pauroḍāśapuroḍāśāt ṣṭhan (SK 1449) and vrīheḥ puroḍāśe (SK 1528). Or this very sūtra cites it so.

Watch out. The regular form would keep d. Do not look for a sound rule that turns d into ḍ here; the form is given ready-made.

Siddhānta-kaumudī

अयं वंशः । पुरो दाश्यते पुरोडाशः । कर्मणि धन् । भवव्याख्यानयोः प्रकरणे ‘पौरोडाशपुरोडाशास्त्रन्-१४४९’ इति विकारप्रकरणे ‘ब्रीहेः पुरोडाशे १५२८’ इति च निपातनात्प्रकृतसूत्र एव निपातनाद्वा दस्य उत्वम् । पुरोडाशभुजामिष्टमिति माघः ।

ayaṃ vaṃśaḥ ('this bamboo'; masculine).

puro dāśyate ('it is offered in front') — puroḍāśaḥ: [the affix] ghañ in the sense of the object (karman). The substitution of ḍ for d (ḍatva) is by nipātana — from 'pauroḍāśapuroḍāśāt ṣṭhan' (SK 1449) in the section on [the senses] 'existing there' (bhava) and 'explanation' (vyākhyāna), and from 'vrīheḥ puroḍāśe' (SK 1528) in the section on modification (vikāra); or else by nipātana in this very sūtra. "puroḍāśabhujām iṣṭam" ('dear to the eaters of the puroḍāśa') — so Māgha.

translator notes

textual Ours reads 'karmaṇi dhan', 'pauroḍāśapuroḍāśāstran-1449', 'brīheḥ puroḍāśe' and 'dasya utvam'; the print (NSP p. 669, scan page-0679) has 'karmaṇi ghañ', 'pauroḍāśapuroḍāśāt ṣṭhan', '(b/v)rīheḥ' (the sūtra is vrīheḥ puroḍāśe) and 'dasya ḍatvam' (collation batch28, classes A and C; Wikisource uttara-4/0128, its no. 111, agrees). The English follows the print. 'bhavavyākhyānayoḥ' is the print's reading too, against Wikisource 'bhāva-' (class V).
textual No Subodhinī, no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla) and no Bhairava Miśra on this sūtra.
translator dāśyate is the passive of dāś 'to give'. The point: the regular form would keep d (purodāśa); the ḍ is justified as a nipātana, either because two Aṣṭādhyāyī sūtras (A 4.3.70, A 4.3.148) already cite the word with ḍ, or because this liṅgānuśāsana sūtra itself cites it so. The Māgha verse-quarter (pāda) is given unlocated, as in the source.

लि114 · Liṅ 11.1.114

हृदकन्दकुन्दवुद्धुदशब्दाः ॥ लि११४ ॥

hṛdakandakundavuddhudaśabdāḥ

hradakandakundabudbudaśabdāḥ — the words hrada, kanda, kunda and budbuda [are masculine (puṃs), the adhikāra of Liṅgānuśāsana 35].

Rule. The words hrada "lake", kanda, kunda and budbuda "bubble" are masculine. The last member of the sūtra, śabdāḥ, means "the words".

Example. hrada → ayaṃ hradaḥ "this lake" (masculine).

Applies when / blocked by. Bhaṭṭoji names no gender. The masculine comes from the heading pumān (LA 35).

Watch out. In the 1915 print parts of hrada and budbuda cannot be read with certainty. The words are read by their evident sense, "lake" and "bubble".

Siddhānta-kaumudī

अयं हृदः ।

ayaṃ hradaḥ ('this lake'; masculine).

translator notes

textual The OCR ran Liṅgānuśāsana 115 into this unit; the source now gives it its own unit (sk110115), as checked by the owner against his printed copy (2026-10-05).
textual In LA 114 ours has 'hṛda' and 'vuddhuda'; the print's ha-conjunct (hra or hṛ) and its b/v and stacked conjunct cannot be read with certainty (class C); the words are hrada ('lake') and budbuda ('bubble'). The English follows the evident words.
textual No Subodhinī, no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla) and no Bhairava Miśra on Liṅgānuśāsana 114 or 115.
translator Masculine is supplied from the adhikāra 'pumān' (Liṅgānuśāsana 35); the kaumudī names no gender here.

लि115 · Liṅ 11.1.115

अर्घपथिमथ्यृभुक्षिस्तम्बनितम्बपूगाः ॥ लि११५ ॥

arghapathimathyṛbhukṣistambanitambapūgāḥ

arghapathimathyṛbhukṣistambanitambapūgāḥ — argha, pathi[n], mathi[n], ṛbhukṣi[n], stamba, nitamba and pūga [are masculine].

Rule. Seven words are masculine: argha "price", pathin, mathin, ṛbhukṣin, stamba, nitamba and pūga.

Example. argha → ayam arghaḥ "this price" (masculine).

Applies when / blocked by. Again the masculine comes from the heading pumān (LA 35).

Watch out. In the sūtra the members pathi-, mathi- and ṛbhukṣi- stand for the n-stems pathin, mathin and ṛbhukṣin. The list shows them without the final n. Do not take them for i-stems.

Siddhānta-kaumudī

अयमर्घः ।

ayam arghaḥ ('this price').

translator notes

textual The OCR ran this sūtra and its example into sk.110114.k1 (print, NSP p. 669, scan page-0679: 114, gloss, 115, sūtra, gloss; collation batch28, class M), and read '-stasvanitasvapūrāḥ'; the source now gives it its own unit with the print's '-stambanitambapūgāḥ' (collation class A; Wikisource uttara-4/0128, its no. 113, agrees), checked by the owner against his printed copy (2026-10-05).
textual No Subodhinī, no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla) and no Bhairava Miśra on Liṅgānuśāsana 114 or 115.
translator In LA 115 the members pathi-, mathi-, ṛbhukṣi- stand for the n-stems pathin, mathin, ṛbhukṣin, as the bracketed [n] indicates. Masculine for both sūtras (114 and 115) is supplied from the adhikāra 'pumān' (Liṅgānuśāsana 35); the kaumudī names no gender here.

लि116 · Liṅ 11.1.116

पल्लवपल्वलकफरेफकटाहनि- वर्यूहमठमणितरङ्गतुरङ्गगन्धमृदङ्गसङ्गसमुद्रपुङ्खाः ॥ लि११६ ॥

pallavapalvalakapharephakaṭāhani- varyūhamaṭhamaṇitaraṅgaturaṅgagandhamṛdaṅgasaṅgasamudrapuṅkhāḥ

pallavapalvalakapharephakaṭāhanirvyūhamaṭhamaṇitaraṅgaturaṅgagandhamṛdaṅgasaṅgasamudrapuṅkhāḥ — pallava, palvala, kapha, repha, kaṭāha, nirvyūha, maṭha, maṇi, taraṅga, turaṅga, gandha, mṛdaṅga, saṅga, samudra and puṅkha [are masculine (puṃs), the adhikāra of Liṅgānuśāsana 35].

Rule. Fifteen words are masculine: pallava "sprout", palvala, kapha, repha, kaṭāha, nirvyūha, maṭha, maṇi, taraṅga, turaṅga, gandha, mṛdaṅga, saṅga, samudra and puṅkha.

Example. pallava → ayaṃ pallavaḥ "this sprout", and so on (ityādi) for the rest.

Applies when / blocked by. The masculine comes from the heading pumān (LA 35).

Watch out. maṇi ends in i, not a. The list is not limited to a-stems.

Siddhānta-kaumudī

अयं पल्लव इत्यादि ।

ayaṃ pallavaḥ ('this sprout') and so on.

translator notes

textual The OCR ran Liṅgānuśāsana 117 into this unit; the source now gives it its own unit (sk110117), as checked by the owner against his printed copy (2026-10-05).
textual Ours reads 'kaṭāhani- varyūha-' in the sutra field; the print has 'kaṭāhanirvyūha-' (reph over vyū at the next line's start; collation class A). The English follows the print; 'turaṅgagandha-' is the print's reading too (Wikisource adds skandha; class V).
textual No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128–0129 prints only the mūla). Bhairava Miśra has no comment on Liṅgānuśāsana 116–118.

लि117 · Liṅ 11.1.117

सारथ्यतिथिकुक्षिवस्तिपाण्यञ्जलयः ॥ लि११७ ॥

sārathyatithikukṣivastipāṇyañjalayaḥ

sārathyatithikukṣivastipāṇyañjalayaḥ — sārathi, atithi, kukṣi, vasti, pāṇi and añjali [are masculine].

Rule. Six i-stems are masculine: sārathi "charioteer", atithi, kukṣi, vasti, pāṇi and añjali. Bhaṭṭoji glosses: "these are masculine" (ete puṃsi).

Example. sārathi → ayaṃ sārathiḥ "this charioteer" (masculine).

Applies when / blocked by. This is the last sūtra under the heading pumān. Bhaṭṭoji closes the section here: iti puṃliṅgādhikāraḥ, "thus ends the section on the masculine".

Watch out. From the next sūtra on, a word that a sūtra lists without naming a gender is neuter, not masculine.

Siddhānta-kaumudī

एते पुंसि । अयं सारथिः । इति पुंलिङ्गाधिकारः ॥

These are masculine: ayaṃ sārathiḥ ('this charioteer'). Thus [ends] the section on the masculine (puṃliṅgādhikāra).

translator notes

textual The OCR ran this sūtra into the sutra field of sk110116, with its gloss as that unit's kaumudī (print, NSP p. 669, scan page-0679; collation batch28, class M), and read 'sāradhya-'; the source now gives it its own unit with the print's 'sārathya-' (collation class A), checked by the owner against his printed copy (2026-10-05).
textual The OCR dropped, after 'iti puṃliṅgādhikāraḥ', the heading napuṃsakādhikāraḥ and all of Liṅgānuśāsana 118–121, and carried the tail -gryam of sāmagryam into sk110116 as 'ayam' (print, NSP p. 669 col. 1, scan page-0679; collation batch28, classes A/M). The source now restores the heading at the end of this block, gives Liṅgānuśāsana 118–121 their own units (sk110118–sk110121) and moves the tail to sk110121, from the print as confirmed by the owner against his copy (2026-10-05).
textual No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0128–0129 prints only the mūla). Bhairava Miśra has no comment on Liṅgānuśāsana 116–118.

नपुंसकाधिकारः ।

napuṃsakādhikāraḥ .

The section on the neuter (napuṃsakādhikāra).

लि118 · Liṅ 11.1.118

नपुंसकम् ॥ लि११८ ॥

napuṃsakam

napuṃsakam — 'Neuter (napuṃsaka)': [this is a heading rule (adhikāra), governing Liṅgānuśāsana 119–169].

A centred heading, napuṃsakādhikāraḥ, "the section on the neuter", stands above this sūtra.

Rule. "Neuter." Bhaṭṭoji says: adhikāro 'yam, "this is a heading". An adhikāra (heading) is a sūtra whose word is read into each of the sūtras that follow it.

Example. The heading has no example of its own. Its effect shows in the next sūtra: has + lyuṭ → hasanam is neuter because LA 119 is read with "neuter".

Applies when / blocked by. The heading runs to LA 169, where Bhaṭṭoji writes iti napuṃsakādhikāraḥ. Inside it, a sūtra that names no gender assigns the neuter.

Watch out. Learn the pattern of exceptions now; it repeats through the section.

puṃsi, "in the masculine", or striyām, "in the feminine", replaces the neuter.
puṃsi ca, "in the masculine too", or striyāṃ ca, "in the feminine too", keeps the neuter and adds the other gender.
eva, "only", means that gender and no other.

Siddhānta-kaumudī

अधिकारोऽयम् ।

This is a heading rule (adhikāra).

translator notes

textual The centred heading napuṃsakādhikāraḥ that precedes this sūtra in the print is carried as this unit's section heading (by the owner (2026-10-05)). The sūtra and gloss are absent from the OCR; they are supplied from the NSP 1915 print (p. 669 col. 1, scan page-0679), confirmed by the owner against his copy (2026-10-05). No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129 prints only the mūla).
textual Bhairava Miśra has no comment on this sūtra.
translator The neuter section runs to 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169.

लि119 · Liṅ 11.1.119

भावे ल्युडन्तः ॥ लि११९ ॥

bhāve lyuḍantaḥ

bhāve lyuḍantaḥ — A word ending in lyuṭ in the sense of the bare action (bhāva) [is neuter, the adhikāra of Liṅgānuśāsana 118].

Rule. A word ending in the kṛt affix lyuṭ is neuter when the affix stands for the bare action (bhāva). lyuṭ is the action-noun affix of chapter 69, which leaves ana in the finished word.

Example. has + lyuṭ (bhāva) → has + ana → hasanam "laughing" (neuter).

Applies when / blocked by. Bhaṭṭoji asks why the sūtra says "in the sense of bhāva". His answer is two forms where lyuṭ stands for something else. They are masculine:

pacano 'gniḥ "fire, the cooker".

idhmapravraścanaḥ kuṭhāraḥ "the axe, the cutter of firewood". Bhairava Miśra says that here lyuṭ stands for the instrument (karaṇa).

Bhairava adds that the rule teaches nothing new. The neuter of these action nouns is already secured by napuṃsake bhāve ktaḥ (SK 3090) and lyuṭ ca (SK 3290). The rule is stated for clarity.

Watch out. The same affix gives a neuter noun in one sense and a masculine noun in another. Ask what the word names: the action itself, or a thing that takes part in it.

Siddhānta-kaumudī

हसनम् । भावे किम् । पचनोऽग्निः । इध्मप्रव्रश्चनः कुठारः ।

hasanam ('laughing'). Why 'in the sense of bhāva'? [Otherwise the word is not neuter:] pacano 'gniḥ ('fire, the cooker'), idhmapravraścanaḥ kuṭhāraḥ ('the axe, the firewood-cutter').

translator notes

commentary Bhairava Miśra (printed under sk.110107.x1) on 'bhāve lyuḍantaḥ': though this sūtra is already accomplished by 'napuṃsake bhāve ktaḥ' (SK 3090) and 'lyuṭ ca' (SK 3290), it is stated for clarity; the word anta [in -lyuḍantaḥ] likewise. On 'idhmapravraścana iti': here lyuṭ is in the sense of the instrument (karaṇa). Recorded; it supports reading the two forms as counter-examples outside bhāva.
textual The sūtra and gloss are absent from the OCR; they are supplied from the NSP 1915 print (p. 669 col. 1, scan page-0679), confirmed by the owner against his copy (2026-10-05). No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129 prints only the mūla).
translator The glosses 'laughing', 'the cooker', 'the firewood-cutter' are the translator's.

लि120 · Liṅ 11.1.120

निष्ठा च ॥ लि१२० ॥

niṣṭhā ca

niṣṭhā ca — A word ending in a niṣṭhā [affix] too [in the sense of bhāva is neuter].

Rule. A word ending in a niṣṭhā affix, in the sense of bhāva, is also neuter. Bhaṭṭoji's gloss names the sense: bhāva.

Example. hasitam "laughing" (neuter).

gītam "singing" (neuter).

Both end in the niṣṭhā affix kta and name the bare action.

Applies when / blocked by. Bhairava Miśra explains the terms. niṣṭhā here means the affix kta. And the word ending in the affix is meant, by the maxim pratyayagrahaṇe tadantagrahaṇam: "when an affix is named, what ends in it is named". He too calls the rule already secured by napuṃsake bhāve ktaḥ (SK 3090).

Watch out. The rule is limited to bhāva. The meanings "laughing" and "singing" for hasitam and gītam are not stated by Bhaṭṭoji or his commentators; they are inferred.

Siddhānta-kaumudī

भावे या निष्ठा तदन्तं क्लीबं स्यात् । हसितम् । गीतम् ।

A word ending in a niṣṭhā [affix] that is in the sense of bhāva is neuter: hasitam ('laughing'), gītam ('singing').

translator notes

commentary Bhairava Miśra (printed under sk.110107.x1) on 'niṣṭhā ca': niṣṭhā here denotes kta; this sūtra too is accomplished by 'napuṃsake bhāve ktaḥ'; by 'pratyayagrahaṇe tadantagrahaṇam' the word ending in the affix is meant. Followed ('a word ending in a niṣṭhā [affix]').
textual The sūtra and gloss are absent from the OCR; they are supplied from the NSP 1915 print (p. 669 col. 1, scan page-0679), confirmed by the owner against his copy (2026-10-05). No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129 prints only the mūla).
translator The glosses of hasitam, gītam as action nouns are the translator's.

लि121 · Liṅ 11.1.121

त्वष्यञौ तद्धितौ ॥ लि१२१ ॥

tvaṣyañau taddhitau

tvaṣyañau taddhitau — [Words ending in] the taddhita affixes tva and ṣyañ [in the sense of bhāva, carried forward (anuvṛtti) from Liṅgānuśāsana 119, are neuter].

Rule. Words ending in the taddhita affixes tva and ṣyañ are neuter. The phrase "in the sense of bhāva" is carried forward from LA 119.

Example.

śukla + tva → śuklatvam "whiteness" (neuter).

śukla + ṣyañ → the markers ṣ and ñ go → śukla + ya → the first vowel takes vṛddhi (ādivṛddhi), u → au → the final a of the stem is dropped before the affix → śauklyam "whiteness" (neuter).

Because ṣyañ is marked with ṣ (ṣit), its words may also be feminine:

cāturya + ṅīṣ → the final a of the stem is dropped before the affix → the y of the affix is lost → cāturī "cleverness", beside cāturyam.

In the same way sāmagryam / sāmagrī "completeness" and aucityam / aucitī "propriety".

Applies when / blocked by. The feminine ī is the affix ṅīṣ, which comes by ṣidgaurādibhyaś ca (SK 498). The y is lost by halas taddhitasya (SK 472). Bhaṭṭoji gives the forms; the two rule numbers, and the dropping of the stem's final a, are not stated by Bhaṭṭoji or his commentators; they are inferred.

Bhairava Miśra comments on the carried-over word bhāve. In LA 119 it meant the action. Here it is carried as a word only, so it takes the sense it has in tasya bhāvas tvatalau (SK 1781): the property of a thing, such as whiteness.

Watch out. The vṛddhi of śauklyam is the ordinary vṛddhi before a ñ-marked taddhita (SK 1075). It is not part of the gender rule.

Siddhānta-kaumudī

शुक्लत्वम् । शौक्ल्यम् । ष्यञः षित्त्वसामर्थ्यात्पक्षे स्त्रीत्वम् । चातुर्यम् । चातुरी । सामग्र्यम् । सामग्री । औचित्यम् । औचिती ।

śuklatvam, śauklyam ('whiteness'). By force of ṣyañ having ṣ as its it-letter (ṣittva), [the word is] optionally feminine: cāturyam, cāturī ('cleverness'); sāmagryam, sāmagrī ('completeness'); aucityam, aucitī ('propriety').

translator notes

commentary Bhairava Miśra (printed under sk.110107.x1) on 'tvaṣyañau taddhitau': 'bhāve' is carried forward (anuvartate). Although in 'tasya bhāvaḥ' (SK 1781) bhāva means the property that is the qualifier in the cognition produced by the base, while in 'bhāve lyuḍantaḥ' it denotes the action (bhāvanā), nevertheless here the word bhāva, being carried forward as a word only (śabdādhikāra, not as a meaning), is to be understood in the other sense, i.e. the property of 'tasya bhāvaḥ' (SK 1781), not the action (bhāvanā). Followed for the bracketed anuvṛtti; the distinction of senses is recorded only.
textual The sūtra and gloss are absent from the OCR; they are supplied from the NSP 1915 print (p. 669 col. 1, scan page-0679), confirmed by the owner against his copy (2026-10-05). No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129 prints only the mūla). The owner's copy reads ṣittva- (double t).
translator The optional feminine of a ṣyañ-word is by ṅīṣ under 'ṣidgaurādibhyaś ca' (SK 498), with loss of the affix's y by 'halas taddhitasya' (SK 472): cāturī, sāmagrī, aucitī.

लि122 · Liṅ 11.1.122

कर्मणि च ब्राह्मणादिगुणवचनेभ्यः ॥ लि१२२ ॥

karmaṇi ca brāhmaṇādiguṇavacanebhyaḥ

karmaṇi ca brāhmaṇādiguṇavacanebhyaḥ — [Words ending in the taddhita affixes tva and ṣyañ ('tvaṣyañau taddhitau', carried forward (anuvṛtti) from Liṅgānuśāsana 121)] after brāhmaṇa and the rest and after words denoting a quality (guṇavacana), in the sense of 'action' (karman), and [by ca, in the sense of bhāva], [are neuter (napuṃsaka), the adhikāra of Liṅgānuśāsana 118].

Rule. After brāhmaṇa and the rest, and after quality-words (guṇavacana), words in tva and ṣyañ are neuter when they mean the activity (karman) proper to someone. By ca they are also neuter in the sense of bhāva.

Example. brāhmaṇasya karma "the activity proper to a brāhmaṇa"

→ brāhmaṇa + ṣyañ → brāhmaṇyam (neuter).

Applies when / blocked by. Bhairava Miśra reads the sūtra so: "by ca, in bhāva too; tvaṣyañau and the rest are carried forward" from LA 121. The neuter comes from the heading (LA 118); Bhaṭṭoji names no gender here.

The wording follows the taddhita rule guṇavacanabrāhmaṇādibhyaḥ karmaṇi ca (SK 1788). That rule gives ṣyañ for brāhmaṇyam.

Watch out. Here karman does not mean the grammatical object. It means the action proper to someone, as Bhaṭṭoji's paraphrase brāhmaṇasya karma shows.

Siddhānta-kaumudī

ब्राह्मणस्य कर्म ब्राह्मण्यम् ।

brāhmaṇasya karma brāhmaṇyam ('the action [proper to] a brāhmaṇa'; neuter).

Bhairava Miśra

NSP p. 679

—कर्मणि च—चाद्भावे । त्वष्यञावित्याद्यनुवर्तते

translator notes

commentary Bhairava Miśra (sk.110122.x1, lemma 'karmaṇi ca'): by ca, also in the sense of bhāva; 'tvaṣyañau' and the rest [of Liṅgānuśāsana 121] are carried forward (anuvartate). Followed in sutra_en.
textual Mūla clean against the print (NSP p. 669 col. 2, scan page-0679; collation batch28). The adhikāra 'napuṃsakam' (Liṅgānuśāsana 118) and Liṅgānuśāsana 119–121, on which this sūtra depends, were dropped by the OCR and are now supplied from the print as units sk110118–sk110121. No Subodhinī and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129, its no. 120, prints only the mūla).
translator The sūtra's wording follows 'guṇavacanabrāhmaṇādibhyaḥ karmaṇi ca' (SK 1788), which gives ṣyañ for brāhmaṇya; the neuter is supplied from the adhikāra, as the kaumudī names no gender here.

लि123 · Liṅ 11.1.123

यद्यढग्यगञ्जबुञ्ज्याश्च भावकर्मणि ॥ लि१२३ ॥

yadyaḍhagyagañjabuñjyāśca bhāvakarmaṇi

yadyaḍhagyagañaṇvuñchāś ca bhāvakarmaṇi — And [words ending in the taddhita affixes] yat, ya, ḍhak, yak, añ, aṇ, vuñ and cha in the sense of bhāva or karman [are neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. Words ending in the taddhita affixes yat, ya, ḍhak, yak, añ, aṇ, vuñ and cha, in the sense of bhāva or karman, are neuter. Bhaṭṭoji says it outright: "words ending in these are neuter" (klībāni). klība is another word for neuter.

Example. Bhaṭṭoji quotes, for each affix, the taddhita rule that introduces it, with one word:

yat: stenād yan nalopaś ca (SK 1790) → steyam "theft".
ya: sakhyur yaḥ (SK 1791) → sakhyam "friendship".
ḍhak: kapijñātyor ḍhak (SK 1792) → kāpeyam.
yak: patyantapurohitādibhyo yak (SK 1793) → ādhipatyam "lordship".
añ: prāṇabhṛjjātivayovacanodgātrādibhyo 'ñ (SK 1794) → auṣṭram.
aṇ: hāyanāntayuvādibhyo 'ṇ (SK 1795) → dvaihāyanam.
vuñ: dvandvamanojñādibhyo vuñ (SK 1798) → pitāputrakam.
cha: hotrābhyaś chaḥ (SK 1800) → acchāvākīyam.

Every one of these words is neuter.

Applies when / blocked by. Bhaṭṭoji then adds a ninth item with no linking word: avyayībhāvaḥ (SK 659). That is the rule avyayībhāvaś ca, which makes an avyayībhāva compound neuter: adhistri.

Bhairava Miśra says these rules were already explained in the taddhita section. They are gathered here so that the neuter taught from this point on is understood clearly.

Watch out. The rule at SK 1798 reads dvandvamanojñādibhyaś ca; the affix vuñ is carried into it from SK 1797. Bhaṭṭoji quotes it with vuñ spelled out. The split of yadya into yat + ya follows the examples steyam and sakhyam.

Siddhānta-kaumudī

एतदन्तानि क्लीवानि ॥ ‘स्तेनाद्यन्नलोपश्च १७९०’ । स्तेयम् । ‘सत्युर्यः १७९१’ । सत्यम् । ‘कपिज्ञात्योर्ढक् १७९२’ । कापेयम् । ‘पत्यन्तपुरोहितादिभ्यो यक् १७९३’ । आधिपत्यम् । ‘प्राणभृजातिवयोवचनोद्गात्रादिभ्योऽञ् १७९४’ । औष्टम् । ‘हायनान्तयुवादिभ्योऽण् १७९५’ । द्वैहायनम् । ‘द्वन्द्वमनोज्ञादिभ्यो बुञ्ज् १७९८’ । पितापुत्रकम् । ‘होत्राभ्यश्छः १८००’ । अच्छावाकीयम् । ‘अव्ययीभावः ६५९’ । अधिस्त्रि ।

[Words] ending in these are neuter (klība). 'stenād yan nalopaś ca' (SK 1790): steyam ('theft'). 'sakhyur yaḥ' (SK 1791): sakhyam ('friendship'). 'kapijñātyor ḍhak' (SK 1792): kāpeyam. 'patyantapurohitādibhyo yak' (SK 1793): ādhipatyam ('lordship'). 'prāṇabhṛjjātivayovacanodgātrādibhyo 'ñ' (SK 1794): auṣṭram. 'hāyanāntayuvādibhyo 'ṇ' (SK 1795): dvaihāyanam. 'dvandvamanojñādibhyo vuñ' (SK 1798): pitāputrakam. 'hotrābhyaś chaḥ' (SK 1800): acchāvākīyam. 'avyayībhāvaḥ' (SK 659): adhistri.

Bhairava Miśra

alignment inferredNSP p. 679

—स्तेनाद्यन्नलोपश्चेति । यद्यपीदं सूत्रं प्राग्व्याख्यातमेव तथापीतः प्रभृति कथित-नपुंसकत्वस्पष्टप्रतिपत्त्यर्थमिहोपादानमिति बोध्यम्

translator notes

commentary Bhairava, sk110123.x1 ('stenād yan nalopaś ceti'): although this sūtra was explained earlier [in the taddhita section], it is included here so that the neuter gender stated from this point on may be understood clearly. Followed: the quoted rules are rendered as recitations of the taddhita sūtras that introduce each affix, each with its SK number, and each example as a neuter formation.
textual Our sūtra reads 'yadyaḍhagyagañjabuñjyāś ca' (OCR). The print reads 'yadyaḍhagyagañaṇvuñchāś ca bhāvakarmaṇi' (NSP p. 669, scan page-0679; collation batch28, A), and the English follows the print: yat, ya, ḍhak, yak, añ, aṇ, vuñ, cha, which are exactly the affixes of the eight examples.
textual Our kaumudī reads 'satyur yaḥ 1791 … satyam', 'auṣṭam' and 'dvandvamanojñādibhyo buñj 1798'. The print reads 'sakhyur yaḥ … sakhyam', 'auṣṭram' and '…vuñ' (NSP p. 669, scan page-0679; collation batch28, A). The English follows the print.
textual Our kaumudī reads 'prāṇabhṛjāti…'; the sūtra at SK 1794 reads prāṇabhṛjjāti…. In the scan (page-0679, col. 2) the letter after bhṛ is a wide conjunct that is most likely jjā (read so at 2× by audit J09), i.e. the print probably has prāṇabhṛjjāti and ours has dropped a j (OCR). The English gives prāṇabhṛjjāti (not in the collation report; class A if the print reading is confirmed, otherwise C).
translator 'dvandvamanojñādibhyo vuñ' is quoted with the affix spelt out; the sūtra at SK 1798 reads dvandvamanojñādibhyaś ca, with vuñ carried forward from yopadhād gurūpottamād vuñ (SK 1797). 'avyayībhāvaḥ' (SK 659) is the rule avyayībhāvaś ca (A 2.4.18), which makes an avyayībhāva neuter; the kaumudī adds it to the list without a linking word.
translator The bracketed 'neuter' comes from the heading 'napuṃsakam — adhikāro 'yam' (Liṅgānuśāsana 118). The print has it (NSP p. 669, scan page-0679), which the OCR dropped (collation batch28, M); the source now supplies it as sk110118 (owner-checked 2026-10-05). The split of 'yadya' into yat + ya follows the examples steyam (yat) and sakhyam (ya).
textual No Bālamanoramā in our source or in Wikisource (uttara-4/0129 prints the mūla only); no Subodhinī.

लि124 · Liṅ 11.1.124

द्वन्द्वैकत्वम् ॥ लि१२४ ॥

dvandvaikatvam

dvandvaikatvam — A dvandva [treated as] one (ekatva) [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A dvandva treated as one (ekatva) is neuter.

Example. pāṇī ca pādau ca "hands and feet" → the dvandva taken as one whole → pāṇipādam (neuter singular).

Applies when / blocked by. Bhairava Miśra names the dvandvas meant. They are those made singular by dvandvaś ca prāṇitūryasenāṅgānām (SK 906) and the rules after it. The neuter comes from the heading (LA 118).

Watch out. A dvandva that is not treated as one is not covered. Its gender is fixed by LA 130 below, which Bhairava Miśra extends to the dvandva.

Siddhānta-kaumudī

पाणिपादम् ।

pāṇipādam ('hands and feet').

Bhairava Miśra

NSP p. 679

—द्वन्द्वैकत्वमिति । ‘द्वन्द्वश्च प्राणितूर्य—’ इत्यादिना येषां द्वन्द्वाना-मेकवद्भावो भवति ते द्वन्द्वा नपुंसकत्वाभिधायका बोध्या इत्यर्थः ॥—अभाषायामिति । इदमपि सूत्रं ‘हेमन्त-शिशिरावहोरात्रे च छन्दसि’ इति सूत्रे छन्दसीत्युपादानेन गतार्थम् । हेमन्तशिशिरावित्यत्र तु निर्देशादेव पुंस्त्वप्रति-पादकता बोध्या ॥—स्त्रियां चेति । चेन नपुंसकमित्यनुकर्षः । ‘विभाषा सेना—’ इति विभाषापदोपादानेनेदमपि गतार्थम् ॥—परवदिति । ‘परवल्लिङ्गं—’ इति सूत्रोपात्त इत्यर्थः । परवदिति सूत्रस्य स्मारकमिह परवदिति, नत्विदम-पूर्वम् ॥ तत्पुरुष इति द्वन्द्वस्याप्युपलक्षणम्

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava, sk110124.x1 ('dvandvaikatvam iti'): the dvandvas that are treated as one (ekavadbhāva) by 'dvandvaś ca prāṇitūrya—' (SK 906) and the following rules are to be understood as denoting the neuter. Followed: '[treated as] one' in sutra_en.
textual Filing: after its first lemma, sk110124.x1 continues with Bhairava on Liṅgānuśāsana 125 ('abhāṣāyām iti'), 129 ('striyāṃ ceti') and 130 ('paravad iti'). The print sets these as one continuous run of footnotes (NSP p. 669, scan page-0679). They are recorded under sk110125, sk110129 and sk110130.
textual No Bālamanoramā in our source or in Wikisource (uttara-4/0129 prints the mūla only); no Subodhinī.

लि125 · Liṅ 11.1.125

अभापायां हेमन्तशिशिरावहोरात्रे च ॥ लि१२५ ॥

abhāpāyāṃ hemantaśiśirāvahorātre ca

abhāṣāyāṃ hemantaśiśirāv ahorātre ca — And outside ordinary speech (abhāṣāyām), [the dvandvas] hemantaśiśirau and ahorātre [are used in the gender their own wording shows].

Rule. Outside ordinary speech (abhāṣāyām), the dvandvas hemantaśiśirau and ahorātre are used in the gender their own wording shows. So hemantaśiśirau is masculine and ahorātre is neuter.

Example. Bhaṭṭoji says only spaṣṭam, "it is plain". The two words of the sūtra are its examples.

Applies when / blocked by. Bhairava Miśra says the masculine of hemantaśiśirau is conveyed by the very wording of the sūtra. He calls the rule gatārtha. The Aṣṭādhyāyī already has hemantaśiśirāv ahorātre ca cchandasi (SK 3399), and abhāṣāyām here matches chandasi, "in the Veda", there. At SK 3399 Bhaṭṭoji explains that in the Veda a dvandva takes the gender of its first member.

Watch out. In the print the letter after abhā- cannot be read as ṣ or p. Bhairava's own heading-word on the same page reads abhāṣāyām, and so it is read here.

Siddhānta-kaumudī

स्पष्टम् ।

[The sense is] plain.

translator notes

commentary Bhairava, printed under sk110124.x1 ('abhāṣāyām iti'): this sūtra too is already covered (gatārtha) by the word chandasi in the sūtra 'hemantaśiśirāv ahorātre ca chandasi' (SK 3399), so abhāṣāyām corresponds to chandasi there. In 'hemantaśiśirau' the masculine is conveyed by the very wording (nirdeśa). Followed in sutra_en ('the gender their own wording shows').
translator At SK 3399 Bhaṭṭoji explains the parallel rule: in the Veda the dvandva has the gender of its prior member (dvandvaḥ pūrvavalliṅgaḥ): hemantaśiśirau, ahorātre. The kaumudī here says only 'spaṣṭam'.
textual Our sūtra reads 'abhāpāyām'. In the print the letter at the line start is unreadable as ṣ or p (abhā-|?āyām, NSP p. 669, scan page-0679; collation batch29, C). Bhairava's lemma on the same page reads abhāṣāyām. The English reads abhāṣāyām.
textual No Bālamanoramā in our source or in Wikisource (uttara-4/0129 prints the mūla only); no Subodhinī.

लि126 · Liṅ 11.1.126

अनञ्कर्मधारयस्तत्पुरुषः ॥ लि१२६ ॥

anañkarmadhārayastatpuruṣaḥ

anañkarmadhārayas tatpuruṣaḥ — A tatpuruṣa that is neither a nañ-compound nor a karmadhāraya [is what the following rules of the neuter section (napuṃsaka; adhikāra from Liṅgānuśāsana 118) speak of].

Rule. "A tatpuruṣa that is neither a nañ-compound nor a karmadhāraya." Bhaṭṭoji says: adhikāro 'yam, "this is a heading". A nañ-compound is one whose first member is the negative na "not", as in apatha "pathless place".

Example. The heading has no example. Its effect shows in LA 127 and LA 128.

Applies when / blocked by. It matches the Aṣṭādhyāyī heading tatpuruṣo 'nañ karmadhārayaḥ (SK 822).

The text does not say how far the heading runs. Here it is read into LA 127–129. That extent is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. This heading sits inside the larger heading "neuter" (LA 118). The rules under it still assign the neuter, unless they name another gender.

Siddhānta-kaumudī

अधिकारोऽयम् ।

This is a heading (adhikāra).

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
translator This heading corresponds to tatpuruṣo 'nañ karmadhārayaḥ (SK 822, A 2.4.19), which is also an adhikāra. The text does not say how far the heading extends. The kaumudī on Liṅgānuśāsana 130 refers back to it ('anyas tatpuruṣaḥ').
textual No commentary: our source has no Bhairava, Subodhinī or Bālamanoramā block for Liṅgānuśāsana 126–128. Bhairava's run on NSP p. 669 (scan page-0679) passes from 'abhāṣāyām' (125) to 'striyāṃ ca' (129) without a lemma on these sūtras. Wikisource uttara-4/0129 prints the mūla only.

लि127 · Liṅ 11.1.127

अनल्पे छाया ॥ लि१२७ ॥

analpe chāyā

analpe chāyā — [A tatpuruṣa (adhikāra from Liṅgānuśāsana 126) ending in] chāyā ('shade'), when [what the prior member denotes] is not few (analpa), [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A tatpuruṣa (of the kind of LA 126) ending in chāyā "shade" is neuter when what the first member names is not few (analpa).

Example. śara + chāyā "the shade of [many] śara reeds"

→ śaracchāya- → neuter → śaracchāyam.

Applies when / blocked by. The rule parallels chāyā bāhulye (SK 825), where a tatpuruṣa in chāyā is neuter when the first member's referent is abundant: ikṣucchāyam. Reading analpe as "not few", in the first member, follows that parallel. No commentator says what analpe qualifies; this is inferred.

Watch out. śaracchāyam could also come from śarad + chāyā, "autumn shade"; the form would be the same. The reading "shade of reeds" is not stated by Bhaṭṭoji or his commentators; it is inferred from SK 825.

Siddhānta-kaumudī

शरच्छायम् ।

śaracchāyam ('the shade of [many] śara reeds').

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
translator This parallels chāyā bāhulye (SK 825, A 2.4.22): there a chāyā-final tatpuruṣa is neuter when what the prior member denotes is abundant (bāhulya), e.g. ikṣucchāyam. 'ending in' comes from the tatpuruṣa heading of Liṅgānuśāsana 126. The bracketed '[many]' in the gloss of the example is the translator's, after that parallel.
translator No commentator says what 'analpe' qualifies. Grammatically it could qualify the shade itself ('shade that is not slight'); the English takes it, after SK 825 ('pūrvapadārthabāhulye'), as qualifying what the prior member denotes ('not few'). The example śaracchāyam is also formally ambiguous: śara + chāyā ('the shade of śara reeds') or śarad + chāyā ('autumn shade'), since both give śaracchāya-. The reed reading, too, is the translator's, chosen after SK 825 (ikṣucchāyam).
textual No commentary: no Bhairava lemma on Liṅgānuśāsana 127 (NSP p. 669, scan page-0679), no Subodhinī, and no Bālamanoramā in our source or in Wikisource (uttara-4/0129, mūla only).

लि128 · Liṅ 11.1.128

राजामनुष्यपूर्वा सभा ॥ लि१२८ ॥

rājāmanuṣyapūrvā sabhā

rājāmanuṣyapūrvā sabhā — [A tatpuruṣa (adhikāra from Liṅgānuśāsana 126) ending in] sabhā ('assembly'), preceded by [a word for] a king (rājan) or by [a word for] a non-human (amanuṣya), [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A tatpuruṣa ending in sabhā "assembly" is neuter when its first member is a word for a king (rājan) or names a non-human (amanuṣya).

Example. ina + sabhā "the assembly of a lord" → neuter → inasabham. Bhaṭṭoji adds "and so on" (ityādi).

Applies when / blocked by. The rule parallels sabhā rājāmanuṣyapūrvā (SK 826). There Bhaṭṭoji limits rājan to its synonyms, such as ina and īśvara: inasabham, īśvarasabham.

Watch out. The word rājan itself does not count. So rājasabhā stays feminine (SK 826).

Siddhānta-kaumudī

इनसभमित्यादि ।

inasabham ('the assembly of a lord'), and so on.

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
translator This parallels sabhā rājāmanuṣyapūrvā (SK 826, A 2.4.23). There Bhaṭṭoji confines rājan to its synonyms (rājaparyāya): inasabham, īśvarasabham, but rājasabhā. Here he gives only inasabham, whose ina is such a synonym. Hence '[a word for] a king' in sutra_en.
textual No commentary: no Bhairava lemma on Liṅgānuśāsana 128 (NSP p. 669, scan page-0679), no Subodhinī, and no Bālamanoramā in our source or in Wikisource (uttara-4/0129, mūla only).

लि129 · Liṅ 11.1.129

सुरासेनाच्छायाशालानिशास्त्रियां च ॥ लि१२९ ॥

surāsenācchāyāśālāniśāstriyāṃ ca

surāsenācchāyāśālāniśā striyāṃ ca — [A tatpuruṣa (adhikāra from Liṅgānuśāsana 126) ending in] surā, senā, chāyā, śālā or niśā [is] feminine (strī) and [neuter (napuṃsaka), which ca draws in].

Rule. A tatpuruṣa ending in surā, senā, chāyā "shade", śālā or niśā is feminine, and by ca also neuter.

Example. Bhaṭṭoji gives no gloss and no example for this sūtra.

Applies when / blocked by. Bhairava Miśra says ca draws in napuṃsakam from the heading. He calls the rule gatārtha: the Aṣṭādhyāyī's vibhāṣā senāsurāchāyāśālāniśānām (SK 828) already gives the option.

Watch out. The print writes niśāstriyāṃ as one word. Divide it niśā striyāṃ: the last word of the list, then the gender.

translator notes

commentary Bhairava, printed under sk110124.x1 ('striyāṃ ceti'): 'napuṃsakam' is drawn in by ca (anukarṣa). This sūtra too is already covered (gatārtha), because the word vibhāṣā is included in 'vibhāṣā senā—' (SK 828). Followed: '[neuter], which ca draws in' in sutra_en.
textual There is no kaumudī on this sūtra in our source or in the print: the number 130 follows the sūtra directly (NSP p. 669, scan page-0679). Our sūtra field, like the print, writes 'niśāstriyāṃ' as one word; the division niśā striyāṃ is the translator's.
textual No Bālamanoramā in our source or in Wikisource (uttara-4/0129 prints the mūla only); no Subodhinī.

लि130 · Liṅ 11.1.130

परवत् ॥ लि१३० ॥

paravat

paravat — [Any other tatpuruṣa (Bhaṭṭoji's gloss) — and, on Bhairava, a dvandva too —] is like the following member (paravat) [in gender].

Rule. Any other tatpuruṣa takes the gender of its last member (paravat, "like the following"). Bhaṭṭoji glosses: anyas tatpuruṣaḥ paravalliṅgaḥ syāt.

Example. Bhaṭṭoji gives no word for the general rule. He quotes at once its exception, rātrāhnāhāḥ puṃsi (SK 814). Compounds ending in rātra, ahna and aha are masculine, whatever their last member would give. That rule makes sarvarātraḥ masculine (see LA 132).

Applies when / blocked by. Bhairava Miśra says the sūtra only recalls the Aṣṭādhyāyī's paravalliṅgaṃ dvandvatatpuruṣayoḥ (SK 812). It teaches nothing new. He adds that "tatpuruṣa" here stands by implication (upalakṣaṇa) for the dvandva too.

Bhaṭṭoji does not say what the tatpuruṣa is "other" than. It may be those named under LA 126–129; that is not stated by Bhaṭṭoji or his commentators.

Watch out. Do not limit this rule to the narrow tatpuruṣa of LA 126. On Bhairava's reading it recalls SK 812, which covers every tatpuruṣa and the dvandva.

Siddhānta-kaumudī

अन्यस्तत्पुरुषः परवल्लिङ्गः स्यात् । रात्राहाहाः पुंसि ।

Any other tatpuruṣa [— and also a dvandva, for which 'tatpuruṣa' stands by implication (upalakṣaṇa) —] takes the gender of its following member (paravalliṅga). 'rātrāhnāhāḥ puṃsi' (SK 814): [those ending in] rātra, ahna and aha are masculine.

translator notes

commentary Bhairava, printed under sk110124.x1 ('paravad iti'): the meaning is 'as taught by the sūtra paravalliṅgaṃ—' (SK 812). The 'paravat' here recalls (smāraka) that sūtra and is nothing new (apūrva). 'tatpuruṣa' [in the gloss] also stands, by implication (upalakṣaṇa), for the dvandva. Followed: the bracketed dvandva clause in k1.
textual Our kaumudī reads 'rātrāhāhāḥ puṃsi'; the print has the hn conjunct, 'rātrāhnāhāḥ puṃsi' (NSP p. 669, scan page-0679; collation batch29, A). This is the sūtra at SK 814 (A 2.4.29), and the English follows the print.
translator The quotation carries no SK number in the source; the number (SK 814) is supplied because the wording is exactly that sūtra. Bhaṭṭoji cites it, without comment, as the rule that takes rātra-, ahna- and aha-final compounds out of 'paravat'.
translator The bracket in the sūtra rests on Bhaṭṭoji's gloss 'anyas tatpuruṣaḥ' and on Bhairava's upalakṣaṇa remark. Bhaṭṭoji does not say what the tatpuruṣa is 'other' than; it may be the tatpuruṣas named in Liṅgānuśāsana 126–129 under the heading of Liṅgānuśāsana 126, but that identification is the translator's, and the English does not import that heading's exclusion of nañ-compounds and karmadhārayas: Bhairava reads 'paravat' as a reminder of SK 812, which covers every tatpuruṣa and the dvandva.
textual No Bālamanoramā in our source or in Wikisource (uttara-4/0129 prints the mūla only); no Subodhinī.

लि131 · Liṅ 11.1.131

अपथपुण्याहे नपुंसके ॥ लि१३१ ॥

apathapuṇyāhe napuṃsake

apathapuṇyāhe napuṃsake — apatha ('a pathless place') and puṇyāha ('an auspicious day') are neuter (napuṃsaka).

Rule. apatha "a pathless place" and puṇyāha "an auspicious day" are neuter. This sūtra names the neuter itself.

Example. Bhaṭṭoji gives no gloss and no example. The two words of the sūtra stand as its examples.

Applies when / blocked by. The Aṣṭādhyāyī has the parallels apathaṃ napuṃsakam (SK 815) and, under SK 821, the vārttika puṇyasudinābhyām ahnaḥ klībateṣṭā. A vārttika is a supplementary statement attached to a sūtra.

Watch out. Both words lie outside the heading of LA 126. apatha is a nañ-compound and puṇyāha is a karmadhāraya. puṇyāha also ends in aha, which SK 814 would make masculine. That may be why the sūtra names the neuter itself. This reason is not stated by Bhaṭṭoji or his commentators; it is inferred.

translator notes

textual There is no kaumudī on this sūtra in our source or in the print: the number 132 follows directly (NSP p. 669, scan page-0679). There is no commentary either: no Bhairava lemma on this page, no Subodhinī, and no Bālamanoramā in our source or in Wikisource (uttara-4/0129, mūla only).
translator The Aṣṭādhyāyī has the parallels apathaṃ napuṃsakam (SK 815, A 2.4.30) and, among the vārttikas under SK 821, puṇyasudinābhyām ahnaḥ klībateṣṭā. Both words are compounds that the heading of Liṅgānuśāsana 126 would not cover: apatha is a nañ-compound and puṇyāha a karmadhāraya. puṇyāha also ends in aha, which 'rātrāhnāhāḥ puṃsi' (quoted at Liṅgānuśāsana 130) would make masculine. This may be why the sūtra names them and states 'napuṃsake' itself.

लि132 · Liṅ 11.1.132

संख्यापूर्वा रात्रिः ॥ लि१३२ ॥

saṃkhyāpūrvā rātriḥ

saṃkhyāpūrvā rātriḥ — [A compound ending in] rātri ('night') and preceded by a numeral (saṃkhyā) [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A compound ending in rātri "night" and preceded by a numeral (saṃkhyā) is neuter.

Example. tri + rātri "a period of three nights" → neuter → trirātram.

Applies when / blocked by. Bhaṭṭoji asks why the rule says "preceded by a numeral". His answer: sarvarātraḥ "the whole night", which is masculine. He does not name the rule that makes it masculine. It would be rātrāhnāhāḥ puṃsi (SK 814), quoted at LA 130.

Bhairava Miśra calls the rule a restatement (anuvāda) of saṃkhyāpūrvaṃ rātraṃ klībam, which Bhaṭṭoji cites at SK 814.

Watch out. This rule is not under the heading of LA 126. trirātram is a dvigu, a numeral-first karmadhāraya, and that heading excludes karmadhārayas. This is not stated by Bhaṭṭoji or his commentators; it is inferred from the example itself.

Siddhānta-kaumudī

त्रिरात्रम् । संख्यापूर्वेति किम् । सर्वरात्रः ।

trirātram ('a period of three nights'). Why [does the rule say] 'preceded by a numeral'? [Otherwise:] sarvarātraḥ ('the whole night').

Bhairava Miśra

NSP p. 679

—संख्यापूर्वा रात्रिः । ‘संख्यापूर्वं रात्रं क्लीवम्’ इत्यस्यानुवादः

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava, sk110132.x1: this sūtra restates (anuvāda) 'saṃkhyāpūrvaṃ rātraṃ klībam', which Bhaṭṭoji cites at SK 814. Recorded; the English of the sūtra needs nothing from it.
translator The counter-example sarvarātraḥ has the masculine ending; the kaumudī does not name the rule. The rule would be rātrāhnāhāḥ puṃsi (SK 814), quoted at Liṅgānuśāsana 130.
translator The bracketed '[A compound ending in]' is the translator's. The tatpuruṣa heading of Liṅgānuśāsana 126 ('anañkarmadhārayas tatpuruṣaḥ') cannot be meant here: the rule's own example trirātram is a dvigu, i.e. a numeral-first karmadhāraya, and the counter-example sarvarātraḥ is a karmadhāraya too, so both lie outside that heading. Neither Bhaṭṭoji nor Bhairava states an anuvṛtti; Bhairava's 'saṃkhyāpūrvaṃ rātraṃ klībam', cited by Bhaṭṭoji at SK 814 for dvandvas and tatpuruṣas generally (dvirātram, trirātram, gaṇarātram), supports the wider bracket.
textual No Bālamanoramā in our source or in Wikisource (uttara-4/0129 prints the mūla only); no Subodhinī.

लि133 · Liṅ 11.1.133

द्विगुः स्त्रियां च ॥ लि१३३ ॥

dviguḥ striyāṃ ca

dviguḥ striyāṃ ca — A dvigu [is] feminine (strī) and [neuter (napuṃsaka), which ca connects].

Rule. A dvigu is feminine, and by ca also neuter. Bhaṭṭoji adds vyavasthayā: the two genders are distributed by fixed usage. Each dvigu takes one of them, not either at will.

Example. pañca + mūla "the five roots" → feminine → pañcamūlī.

tri + bhuvana "the three worlds" → neuter → tribhuvanam.

Applies when / blocked by. Bhairava Miśra says ca brings in the neuter. He calls the rule gatārtha, already covered by two vārttikas under SK 821. One says a dvigu whose last member ends in a is wanted in the feminine (akārāntottarapado dviguḥ striyām iṣṭaḥ). The other says "not one ending in pātra and the like" (pātrādyantasya na). That, he says, is why Bhaṭṭoji writes vyavasthayā.

Watch out. vyavasthayā does not mean "optionally". The vārttikas decide which dvigu is feminine and which neuter.

Siddhānta-kaumudī

व्यवस्थया । पञ्चमूली । त्रिभुवनम् ।

[The two genders are] distributed by fixed usage (vyavasthayā): pañcamūlī ('the five roots', feminine); tribhuvanam ('the three worlds', neuter).

Bhairava Miśra

NSP p. 679

—द्विगुः स्त्रियां चेति । चान्नपुंसकमिति संबध्यते । इदमपि ‘आकारान्तोत्तरपदो द्विगुः स्त्रियामिष्टः’, ‘पात्राद्यन्तस्य न’ इत्यनेन गतार्थम् । अतएवाह—व्यवस्थयेति

translator notes

commentary Bhairava, sk110133.x1 ('dviguḥ striyāṃ ceti'): 'napuṃsakam' is connected here by ca. This sūtra too is already covered (gatārtha) by the vārttikas '[a]kārāntottarapado dviguḥ striyām iṣṭaḥ' and 'pātrādyantasya na' (both under SK 821). That is why Bhaṭṭoji says 'vyavasthayā'. Followed: the bracketed '[neuter], which ca connects' in sutra_en, and 'fixed usage' for vyavasthayā (each dvigu takes the gender those vārttikas assign it, not either at will).
textual Commentary layer only: our sk110133.x1 reads 'cātrapuṃsakam'; the scan (page-0679) has 'cān napuṃsakam'. Bhairava's first quoted vārttika reads 'ākārāntottarapado' both in ours and in the print, but the vārttika under SK 821 reads 'akārāntottarapado', as an a-final second member (pañcamūlī, from mūla) requires.
textual Ours and the print read pañcamūlī; Wikisource uttara-4/0129 reads pañcaphalī (collation batch29, V).
textual No Bālamanoramā in our source or in Wikisource (uttara-4/0129 prints the mūla only); no Subodhinī.

लि134 · Liṅ 11.1.134

इसुसन्तः ॥ लि१३४ ॥

isusantaḥ

isusantaḥ — [A word] ending in is or us [— the affixes isi and usi of the uṇādi sūtras —] [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A word ending in is or us is neuter.

Example. haviḥ "oblation" (neuter); dhanuḥ "bow" (neuter).

Applies when / blocked by. Bhairava Miśra identifies the endings. They are the uṇādi affixes isi, of arciśucihusṛpichādichardibhya isiḥ (uṇādi 265), and usi, of janer usiḥ (uṇādi 272). The uṇādi affixes are the kṛt affixes of chapter 68. The neuter comes from the heading (LA 118).

Watch out. The two exceptions come next. arcis (LA 135) and chadis (LA 136) end in is but are not neuter only.

Siddhānta-kaumudī

हविः । धनुः ।

haviḥ ['oblation', neuter], dhanuḥ ['bow', neuter].

Bhairava Miśra

NSP p. 679

—इसुसन्तः । ‘अर्चिशुचिहुसृपिछादिछर्दिभ्य इसिः’, ‘जनेरुसिः’ एतयोरुपात्तौ एतौ

translator notes

commentary Bhairava Miśra (sk.110134.x1): the two [endings] named here are those taken up in arci-śuci-hu-sṛpi-chādi-chardibhya isiḥ (uṇādi 265) and janer usiḥ (uṇādi 272), i.e. is and us are the uṇādi affixes isi and usi. Followed in the bracket of sutra_en.
translator The bracketed 'is neuter' is the adhikāra Bhaṭṭoji declares at Liṅgānuśāsana 118 ('napuṃsakam — adhikāro 'yam', under the heading napuṃsakādhikāraḥ, NSP p. 669, scan page-0679). That sūtra and its heading, dropped by the OCR, are now supplied from the print (sk110118, with the heading above it); Bhairava's own wording at the next units ('isantatvena napuṃsakatve prāpte', sk.110136.x1) confirms that the neuter is what applies here.
textual Print = ours (NSP p. 669, scan page-0679; collation batch29: clean). No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0129 (its no. 132) prints only the mūla.

लि135 · Liṅ 11.1.135

अर्चिः स्त्रियां च ॥ लि१३५ ॥

arciḥ striyāṃ ca

arciḥ striyāṃ ca — arcis ['flame'] is feminine (strī) and [by 'ca', also neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. arcis "flame" is feminine, and by ca also neuter. Bhaṭṭoji: "even though it ends in is, arcis is feminine and neuter".

Example. iyam arciḥ (feminine, with iyam) or idam arciḥ (neuter, with idam), "this flame".

Applies when / blocked by. Without this rule arcis would be neuter only, by LA 134. It takes the affix isi by uṇādi 265, the first rule Bhairava cites at LA 134.

Watch out. ca here keeps the neuter of the heading and adds the feminine. Both genders are correct.

Siddhānta-kaumudī

इसन्तत्वेऽपि अर्चिः स्त्रियां नपुंसके च स्यात् । इयमिदं वा अर्चिः ।

Even though it ends in is [and so would be neuter only by isusantaḥ (Liṅgānuśāsana 134)], arciḥ is [used] in the feminine and in the neuter: iyam arciḥ (feminine) or idam arciḥ (neuter) ['this flame'].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
translator The bracket 'and so would be neuter only by isusantaḥ' spells out what 'isantatve 'pi' ('even though it ends in is') presupposes; arcis takes the affix isi by uṇādi 265. 'ca' is read as bringing in the neuter of the adhikāra, as the kaumudī's 'striyāṃ napuṃsake ca' states.
textual Print = ours (NSP p. 669, scan page-0679; collation batch29: clean). No commentary on this sūtra: our source has no Bhairava Miśra block here, and the print's footnote passes from isusantaḥ (Liṅgānuśāsana 134) straight to chadiḥ striyām eva (136) (scans page-0679 foot, page-0680 foot); no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129, its no. 133, prints only the mūla).

लि136 · Liṅ 11.1.136

छदिः स्त्रियामेव ॥ लि१३६ ॥

chadiḥ striyāmeva

chadiḥ striyām eva — chadis ['roof'] is feminine (strī) only.

Rule. chadis "roof" is feminine only (eva).

Example. Bhaṭṭoji derives it as "that by which something is covered" (chadyate 'nena):

chad (of the curādi class) + ṇic → chādi

→ chādi + isi (uṇādi 265, which names chādi)

→ the vowel is shortened by isman-tran-kviṣu ca (SK 2985) → chadis

→ iyaṃ chadiḥ "this roof" (feminine).

Bhaṭṭoji states only the affix and the shortening. That the ṇi of chādi is lost before is is not stated by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. Amara's lexicon has paṭalaṃ chadiḥ, "chadis is a roof (paṭala)". Some commentators on Amara make chadis neuter, because it stands beside the neuter paṭalam. Bhaṭṭoji says they are to be disregarded.

Watch out. Why eva? Bhairava Miśra notes that striyām alone would already replace the neuter of LA 134. eva is added against a wrong inference: that chadis, standing beside paṭalam in Amara, is also neuter. That is why Bhaṭṭoji goes on to dismiss those commentators.

Siddhānta-kaumudī

इयं छदिः । छद्यतेऽनेनेति छादेश्वरादिण्यन्तादर्चिंशुचीत्यादिना इस् । इस्मन्नित्यादिना ह्लस्वः । पटलं छदिरित्यमरः । तत्र पटलसाहचर्याच्छदिषः क्लीवतां वदन्तोऽमरव्याख्यातार उपेक्ष्याः ।

iyaṃ chadiḥ ['this roof', feminine]. chadyate 'nena, 'that by which [something] is covered': after chādi — [chad] of the curādi class, ending in ṇi — [the affix] is [comes] by arci-śuci-hu-sṛpi-chādi-chardibhya isiḥ (uṇādi 265), and [the vowel] is shortened by isman-tran-kviṣu ca (SK 2985): chādi → chadis. 'paṭalaṃ chadiḥ' ['chadis is a roof (paṭala)'], says Amara. On that [line], the commentators on Amara who declare chadis neuter (klība) on account of its association (sāhacarya) with paṭala are to be disregarded.

Bhairava Miśra

NSP p. 680

—छदिः स्त्रियामेवेति । यद्यपि छदिरित्यस्येसन्तत्वेन नपुंसकत्वे प्राप्ते विशेषोपादानेन स्त्रियामित्यनेनैव नित्यस्त्रीत्वलाभे सिद्धे एवकारो व्यर्थः, तथापि ‘पटलं छदिः’ इत्यमरग्रन्थदर्शनेन साहचर्यान्नपुंसकत्वमपीति भ्रान्तिः स्यात्तन्निवारणायैवकारः । अत एव वक्ष्यति—अमरव्याख्यातार इति ॥—अस्येति । ‘मुखनयन—’ इति सूत्रस्य ॥ सीरार्थौदनाः—। सीरशब्दो हलाभिधानः । अर्थशब्दस्तु धनशब्दस्य पर्यायः । ओदनशब्दोऽन्नवाची । भिस्सा-भिस्सटाशब्दौ तु दग्धान्नपराविति तयोः स्त्रीत्वेऽपि न क्षतिरिति

translator notes

commentary Bhairava Miśra (sk.110136.x1): since chadis ends in is, the neuter would apply [by isusantaḥ, Liṅgānuśāsana 134]; the specific mention 'striyām' alone already secures the feminine exclusively, so 'eva' seems redundant. It is added because, from Amara's text 'paṭalaṃ chadiḥ', one might wrongly infer by association that chadis is also neuter; 'eva' rules that out, which is why the kaumudī goes on to dismiss 'the commentators on Amara'. Followed: sutra_en renders 'eva' as 'only'.
translator Implicit steps (translator's): chad + ṇic → chādi; before is the ṇi is dropped and the ā shortened (SK 2985), giving chadis; the first-case singular chadiḥ ends in visarga. The kaumudī states only the affix is and the shortening; 'chādi → chadis' in the block condenses those two.
textual Our text reads 'chādeś varādiṇyantāt' and 'hlasvaḥ'; the print has 'chādeś curādiṇyantāt' and 'hrasvaḥ' (NSP p. 670, scan page-0680; collation batch29, A). The English follows the print. Ours = print in 'chadyate 'nena' (Wikisource uttara-4/0129 'chādyate'); kept.
textual No Bālamanoramā: our BM layer is empty and Wikisource uttara-4/0129 (its no. 134) prints only the mūla. sk.110136.x1 also carries Bhairava's notes on the next two sūtras ('asyeti' on Liṅgānuśāsana 137, 'sīrārthaudanāḥ' on 138).

लि137 · Liṅ 11.1.137

मुखनयनलोहवनमांसरुधिरकार्मुकविवरजलहलधनान्नाभिधानानि ॥ लि१३७ ॥

mukhanayanalohavanamāṃsarudhirakārmukavivarajalahaladhanānnābhidhānāni

mukhanayanalohavanamāṃsarudhirakārmukavivarajalahaladhanānnābhidhānāni — Words denoting mouth, eye, metal, forest, flesh, blood, bow, cavity, water, plough, wealth and food [are neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. Words that denote mouth, eye, metal, forest, flesh, blood, bow, cavity, water, plough, wealth and food are neuter. Bhaṭṭoji: klībe syuḥ, "they are neuter". The sūtra's last word, abhidhānāni, means "words for".

Example. Bhaṭṭoji gives two words for each class, all neuter:

mouth: mukham, ānanam
eye: nayanam, locanam
metal: loham, kālam
forest: vanam, gahanam
flesh: māṃsam, āmiṣam
blood: rudhiram, raktam
bow: kārmukam, śarāsanam
cavity: vivaram, bilam
water: jalam, vāri
plough: halam, lāṅgalam
wealth: dhanam, draviṇam
food: annam, aśanam

Applies when / blocked by. Bhaṭṭoji ends: "he states the exceptions (apavāda) to this in three sūtras" (trisūtryā). An apavāda is an exception that sets aside a general rule. Bhairava Miśra says "this" means this sūtra. The three are LA 138, 139 and 140. That identification is not stated by Bhaṭṭoji or his commentators; it is inferred, since each takes words of these classes.

Watch out. The rule goes by meaning, not by form. Any synonym of these words is covered, whatever its ending, such as vāri.

Siddhānta-kaumudī

एतेषामभिधायकानि क्लीवे स्युः । मुखमाननम् । नयनं लोचनम् । लोहं कालम् । वनं गहनम् । मांसमामिपम् । रुधिरं रक्तम् । कार्मुकं शरासनम् । विवरं विलम् । जलं वारि । हलं लाङ्गलम् । धनं द्रविणम् । अन्नमशनम् ॥ अस्यापवादानाह त्रिसृज्या ।

Words that denote these are neuter (klība): mukham, ānanam ['mouth']; nayanam, locanam ['eye']; loham, kālam ['iron']; vanam, gahanam ['forest']; māṃsam, āmiṣam ['flesh']; rudhiram, raktam ['blood']; kārmukam, śarāsanam ['bow']; vivaram, bilam ['cavity, hole']; jalam, vāri ['water']; halam, lāṅgalam ['plough']; dhanam, draviṇam ['wealth']; annam, aśanam ['food']. He states the exceptions (apavāda) to this [sūtra] in three sūtras [Liṅgānuśāsana 138–140].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra, printed under sk.110136.x1: 'asyeti' — 'of this' means of the sūtra mukhanayana— (Liṅgānuśāsana 137). Followed ('exceptions to this [sūtra]').
translator The bracket 'Liṅgānuśāsana 138–140' is the translator's identification of the 'three sūtras': 138 (sīra, artha, odana masculine), 139 (vakra, netra, araṇya, gāṇḍīva also masculine) and 140 (aṭavī feminine) each take words of the classes listed here; Bhairava ties 138 to plough, wealth and food and 140 to forest (sk.110136.x1, sk.110140.x1). 141 (lopadhaḥ) begins a new rule.
textual Our text has 'āmipam', 'vilam' and 'trisṛjyā'. The print reads 'trisūtryā' (clear) and is unreadable at ṣ/p in āmiṣam and b/v in bilam (NSP p. 670, scan page-0680; collation batch29, A and C); the English gives āmiṣam, bilam, trisūtryā (Wikisource uttara-4/0129, its no. 135, has all three so).
textual No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla). Bhairava has no note on the sūtra itself, only on 'asya' in the kaumudī.

लि138 · Liṅ 11.1.138

सीरार्थौदनाः पुंसि ॥ लि१३८ ॥

sīrārthaudanāḥ puṃsi

sīrārthaudanāḥ puṃsi — sīra ['plough'], artha ['wealth'] and odana ['boiled rice, food'] are masculine (puṃs).

Rule. sīra "plough", artha "wealth" and odana "boiled rice" are masculine.

Example. Bhaṭṭoji gives no gloss and no example. The three words of the sūtra stand as its examples.

Applies when / blocked by. Bhairava Miśra ties each word to a class of LA 137. sīra denotes the plough; artha is a synonym of dhana "wealth"; odana denotes food. So each would be neuter by LA 137, and this rule makes it masculine. It is the first of the three exceptions.

Watch out. Bhairava answers a doubt. bhissā and bhissaṭā are feminine, and they look like food-words. But they mean burnt food, so their feminine does not conflict with LA 137.

translator notes

commentary Bhairava Miśra, printed under sk.110136.x1 ('sīrārthaudanāḥ—'): the word sīra denotes the plough (halābhidhāna); artha is a synonym of dhana ('wealth'); odana denotes food (anna). The words bhissā and bhissaṭā, however, mean burnt food (dagdhānna), so their being feminine does no harm. The glosses are followed in sutra_en.
translator On Bhairava's glosses the rule takes one word each from the plough, wealth and food classes of Liṅgānuśāsana 137 and makes it masculine, so it is an exception to 137; his remark on bhissā and bhissaṭā answers the doubt that these feminine food-words would also contradict 137.
textual The sūtra stands without kaumudī in ours and in the print (NSP p. 670, scan page-0680: '138. sīrārthaudanāḥ puṃsi ||' followed directly by 139; collation batch29: clean), and in Wikisource uttara-4/0129 (its no. 136, mūla only). It is the first of the 'three sūtras' of exceptions announced at the end of Liṅgānuśāsana 137 (sk.110137.k1). No Bālamanoramā (our BM layer is empty).

लि139 · Liṅ 11.1.139

वक्रनेत्रारण्यगाण्डीवानि पुंसि च ॥ लि१३९ ॥

vakranetrāraṇyagāṇḍīvāni puṃsi ca

vakranetrāraṇyagāṇḍīvāni puṃsi ca — vakra, netra ['eye'], araṇya ['forest'] and gāṇḍīva ['bow'] are masculine (puṃs) as well [as neuter].

Rule. vakra, netra "eye", araṇya "forest" and gāṇḍīva "bow" are masculine as well as neuter.

Example. Bhaṭṭoji pairs each word:

vakraḥ (masculine) / vakram (neuter)

netraḥ / netram

araṇyaḥ / araṇyam

gāṇḍīvaḥ / gāṇḍīvam.

Applies when / blocked by. netra is an eye-word, araṇya a forest-word, and gāṇḍīva a bow-word. By LA 137 they would be neuter only. ca keeps that neuter and adds the masculine. This is the second exception.

Watch out. vakra "crooked" fits none of the classes of LA 137. vaktra "mouth" would fit, as the other three words fit. The 1915 print reads vakra; vaktra may be what is meant. This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Siddhānta-kaumudī

वक्रो वक्रम् । नेत्रो नेत्रम् । अरण्योऽरण्यम् । गाण्डीवो गाण्डीवम् ।

vakraḥ (masculine), vakram (neuter); netraḥ, netram; araṇyaḥ, araṇyam; gāṇḍīvaḥ, gāṇḍīvam.

translator notes

translator 'As well [as neuter]': 'ca' adds the masculine to the neuter that these words would take by Liṅgānuśāsana 137, as the kaumudī's paired forms show. This is the second of the three exceptions announced there (sk.110137.k1): netra is an 'eye' word, araṇya a 'forest' word, gāṇḍīva a 'bow' word.
translator vakra ('crooked') names none of the classes of Liṅgānuśāsana 137, whereas vaktra ('mouth') would match mukha as the other three words match nayana, vana and kārmuka; the form vaktra may be what the rule intends. Both the print and Wikisource read vakra, and the English keeps vakra without a gloss.
textual Print = ours, in sūtra and kaumudī: 'vakra-' and 'vakro vakram' are clear at preview resolution (NSP p. 670, scan page-0680; collation batch29: clean); Wikisource uttara-4/0129 (its no. 137) also reads vakra. No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0680), and no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि140 · Liṅ 11.1.140

अटवी स्त्रियाम् ॥ लि१४० ॥

aṭavī striyām

aṭavī striyām — aṭavī ['forest'] is feminine (strī).

Rule. aṭavī "forest" is feminine.

Example. Bhaṭṭoji gives no gloss and no example. The word of the sūtra stands as its example.

Applies when / blocked by. Bhairava Miśra says the word denotes the forest (vanābhidhāna). So LA 137 would make it neuter, and this rule makes it feminine instead. It is the third exception.

Watch out. striyām without ca replaces the neuter. aṭavī is feminine only, unlike araṇya, which keeps both genders (LA 139).

Bhairava Miśra

NSP p. 680

—अटवी स्त्रियाम् । अयं वनाभिधानः ॥—संख्येति । संख्यावाचीत्यर्थः

translator notes

commentary Bhairava Miśra (sk.110140.x1): 'this [word] denotes the forest (vanābhidhāna)'. Followed in the gloss of sutra_en.
translator On Bhairava's gloss, aṭavī is a 'forest' word that would be neuter by Liṅgānuśāsana 137; this is the third of the three exceptions announced there (sk.110137.k1).
textual The sūtra stands without kaumudī in ours and in the print (NSP p. 670, scan page-0680: '140. aṭavī striyām ||' followed directly by 141; collation batch29: clean), and in Wikisource uttara-4/0129 (its no. 138, mūla only). No Bālamanoramā (our BM layer is empty). The second item in sk.110140.x1, 'saṃkhyeti — saṃkhyāvācīty arthaḥ', is Bhairava on Liṅgānuśāsana 144 (śatādiḥ saṃkhyā), not on this sūtra.

लि141 · Liṅ 11.1.141

लोपधः ॥ लि१४१ ॥

lopadhaḥ

lopadhaḥ — [A word] whose penultimate (upadhā) is l [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A word whose penultimate (upadhā) is l is neuter.

Example. kula → penultimate l → kulam "family" (neuter).

kūlam "bank" and sthalam "dry ground" are neuter in the same way.

Applies when / blocked by. The neuter comes from the heading (LA 118). The next two sūtras take words out of this rule.

Watch out. The test is the sound just before the final vowel of the stem. In kūla and sthala, as in kula, that sound is l.

Siddhānta-kaumudī

कुलम् । कूलम् । स्थलम् ।

kulam ['family'], kūlam ['bank'], sthalam ['dry ground'].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
textual Print = ours (NSP p. 670, scan page-0680; collation batch29: clean). No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0680), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129, its no. 139, prints only the mūla).

लि142 · Liṅ 11.1.142

तूलोपलतालकुसूलतरलकम्बलदेवलवृषलाः पुंसि ॥ लि१४२ ॥

tūlopalatālakusūlataralakambaladevalavṛṣalāḥ puṃsi

tūlopalatālakusūlataralakambaladevalavṛṣalāḥ puṃsi — tūla, upala, tāla, kusūla, tarala, kambala, devala and vṛṣala are masculine (puṃs).

Rule. Eight words are masculine: tūla, upala, tāla, kusūla, tarala, kambala, devala and vṛṣala.

Example. tūla → ayaṃ tūlaḥ "this cotton" (masculine, with ayam).

Applies when / blocked by. Every word of the list has l as its penultimate. So LA 141 would make each neuter, and this rule makes it masculine instead. That it is an exception to LA 141 is not stated by Bhaṭṭoji or his commentators; it is inferred from the list.

Watch out. puṃsi without ca replaces the neuter. These eight are masculine only.

Siddhānta-kaumudī

अयं तूलः ।

ayaṃ tūlaḥ ['this cotton', masculine].

translator notes

translator Every word listed has l as its penultimate, so the rule is evidently an exception (apavāda) to lopadhaḥ (Liṅgānuśāsana 141); the text itself does not say so.
textual Print = ours (NSP p. 670, scan page-0680; collation batch29: clean; kambala, b/v unreadable, ignorable). No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0680), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0129, its no. 140, prints only the mūla).

लि143 · Liṅ 11.1.143

शीलमूलमङ्गलसालकमलतलमुसलकुण्डलपललमृणालवालनिगलपलालविडालखिलशूलाः पुंसि च ॥ लि१४३ ॥

śīlamūlamaṅgalasālakamalatalamusalakuṇḍalapalalamṛṇālavālanigalapalālaviḍālakhilaśūlāḥ puṃsi ca

śīlamūlamaṅgalasālakamalatalamusalakuṇḍalapalalamṛṇālavālanigalapalālaviḍālakhilaśūlāḥ puṃsi ca — śīla, mūla, maṅgala, sāla, kamala, tala, musala, kuṇḍala, palala, mṛṇāla, vāla, nigala, palāla, viḍāla, khila and śūla are masculine (puṃs) and [by 'ca', neuter].

Rule. Sixteen words are masculine, and by ca also neuter: śīla, mūla, maṅgala, sāla, kamala, tala, musala, kuṇḍala, palala, mṛṇāla, vāla, nigala, palāla, viḍāla, khila and śūla.

Example. Bhaṭṭoji: "by ca, also neuter".

śīla → śīlam (neuter) / śīlaḥ (masculine), and so on for the rest.

Applies when / blocked by. All sixteen have l as their penultimate. LA 141 would make them neuter only; this rule adds the masculine.

Watch out. Compare LA 142. puṃsi there replaces the neuter; puṃsi ca here keeps it.

Siddhānta-kaumudī

चात् क्लीवे । शीलं शील इत्यादि ।

By 'ca' ('and'), [they are] also neuter (klība): śīlam (neuter), śīlaḥ (masculine), and so on.

translator notes

translator All the words listed have l as their penultimate and would be neuter only by lopadhaḥ (Liṅgānuśāsana 141); this rule adds the masculine. 'śīla ityādi' in the kaumudī is śīlaḥ + ityādi with the visarga dropped in sandhi; rendered 'śīlaḥ, and so on'.
textual Print = ours (NSP p. 670, scan page-0680; collation batch29: V only). Wikisource uttara-4/0129 (its no. 141) differs twice: it adds bāla after vāla in the sūtra and reads 'idaṃ śīlam ityādi' in the kaumudī; the English follows ours = print. No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0680), and no Bālamanoramā (our BM layer is empty).

लि144 · Liṅ 11.1.144

शतादिः संख्या ॥ लि१४४ ॥

śatādiḥ saṃkhyā

śatādiḥ saṃkhyā — A word denoting number (saṃkhyā), from śata ['hundred'] onward, [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A word denoting a number, from śata "a hundred" onward, is neuter.

Example. śatam "a hundred" (neuter); sahasram "a thousand" (neuter).

Applies when / blocked by. Bhaṭṭoji tests both words of the sūtra.

Why "from śata onward"? Because of ekaḥ "one", dvau "two", bahavaḥ "many". These are number words that do not begin from śata, and they are masculine forms. bahu counts as a number word by bahugaṇavatuḍati saṃkhyā (SK 258).

Why "number"? Because of śataśṛṅgo nāma parvataḥ "the mountain named Śataśṛṅga". The word begins with śata but names a mountain, so it is masculine. Bhairava Miśra glosses saṃkhyā as "a word denoting number" (saṃkhyāvācin).

Watch out. A compound that begins with śata is not thereby a number word. The test is what the word denotes.

Siddhānta-kaumudī

शतम् । सहस्रम् । शतादिरिति किम् । एको द्वौ वहवः । संख्येति किम् । शतशृङ्गो नाम पर्वतः ।

śatam ['a hundred'], sahasram ['a thousand']. Why [does the rule say] 'from śata onward'? [Number words not beginning from śata are not neuter:] ekaḥ ['one'], dvau ['two'], bahavaḥ ['many']. Why [does it say] 'number'? śataśṛṅgo nāma parvataḥ, 'the mountain named Śataśṛṅga' [is masculine, though the word begins with śata].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra, printed under sk.110140.x1: 'saṃkhyeti' — the sense is 'a word denoting number' (saṃkhyāvācin). Followed in sutra_en and in the counter-example: śataśṛṅga begins with śata but does not denote a number.
translator The brackets '[Number words not beginning from śata are not neuter]' and '[is masculine …]' spell out what the bare counter-examples show (ekaḥ, dvau, bahavaḥ are masculine forms; bahu 'many' counts as a number word (saṃkhyā, by bahugaṇavatuḍati saṃkhyā, SK 258) but does not begin from śata; parvataḥ makes śataśṛṅgaḥ masculine).
textual Our text has 'vahavaḥ'; the print is unreadable at b/v (NSP p. 670, scan page-0680; collation batch29, C) and the word is bahavaḥ (so Wikisource uttara-4/0129, its no. 142). The English gives bahavaḥ. No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि145 · Liṅ 11.1.145

शतायुतप्रयुताः पुंसि च ॥ लि१४५ ॥

śatāyutaprayutāḥ puṃsi ca

śatāyutaprayutāḥ puṃsi ca — śata ['hundred'], ayuta ['ten thousand'] and prayuta ['million'] are masculine (puṃs) as well [as neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. śata "a hundred", ayuta "ten thousand" and prayuta "a million" are masculine as well as neuter.

Example. ayaṃ śataḥ (masculine, with ayam) / idaṃ śatam (neuter, with idam), and so on.

Applies when / blocked by. Bhairava Miśra calls this an exception (apavāda) to LA 144, which would make these number words neuter only.

Watch out. śata is named in both LA 144 and LA 145. LA 144 gives the neuter; LA 145 adds the masculine to it.

Siddhānta-kaumudī

अयं शतः । इदं शतमिलादि ।

ayaṃ śataḥ ['this hundred', with the masculine ayam]; idaṃ śatam [with the neuter idam], and so on.

Bhairava Miśra

NSP p. 680

—शतायुत—। अयं शतशब्दोऽनन्तवाची । ‘शतादिः—’ इति पूर्वसूत्रापवादोऽयम् ॥—लक्षाकोटी—। एतयोरपि संख्यावाचकत्वान्नपुंसकत्वे प्राप्ते इदम् ॥—क्लीवेऽपीति । एवं चायमर्धर्चादिषु द्रष्टव्यः

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra (sk.110145.x1, lemma 'śatāyuta—'): this [rule] is an exception (apavāda) to the preceding sūtra 'śatādiḥ [saṃkhyā]' (Liṅgānuśāsana 144), which would make these number words neuter only. Followed: 'ca' is rendered 'as well [as neuter]'. He also says 'this word śata denotes the endless (anantavācin)'. Recorded; the English does not build it in.
textual The OCR ran Liṅgānuśāsana 146 into this unit; the source now gives it its own unit (sk110146), as checked by the owner against his printed copy (2026-10-05). The print has a single daṇḍa after 'puṃsi ca'.
textual Ours reads 'idaṃ śatamilādi'; the print has śatam ityādi (scan page-0680; collation batch29, class A). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0129 (its nos. 143–144) prints only the mūla.

लि146 · Liṅ 11.1.146

लक्षा कोटिः स्त्रियाम् ॥ लि१४६ ॥

lakṣā koṭiḥ striyām

lakṣā koṭiḥ striyām — lakṣā ['a hundred thousand'] and koṭi ['ten million'] are feminine (strī).

Rule. lakṣā "a hundred thousand" and koṭi "ten million" are feminine.

Example. iyaṃ lakṣā; iyaṃ koṭiḥ (feminine, with iyam).

Bhaṭṭoji then quotes Amara: vā lakṣā, niyutaṃ ca tat, "lakṣā optionally; and that is also niyuta". So the word is also neuter: lakṣam.

Applies when / blocked by. Bhairava Miśra explains the need for the rule. Both words denote a number, so LA 144 would make them neuter. On Amara's view, he adds, lakṣa belongs to the ardharcādi group of ardharcāḥ puṃsi ca (SK 816).

Watch out. The sūtra gives only the feminine. The neuter lakṣam rests on Amara, as Bhaṭṭoji reports it.

Siddhānta-kaumudī

इयं लक्षा । इयं कोटिः ॥ वा लक्षा नियुतं च तदित्यमरात् ॥ क्लीबेऽपि लक्षम् ।

iyaṃ lakṣā; iyaṃ koṭiḥ [with the feminine iyam].

From Amara's [words] 'vā lakṣā, niyutaṃ ca tat' ['lakṣā optionally; and that is also niyuta'], [lakṣa is] also neuter (klība): lakṣam.

translator notes

commentary Bhairava Miśra (sk.110145.x1, lemma 'lakṣākoṭī—'): these two also denote number, so the neuter would apply [by Liṅgānuśāsana 144]; hence this rule. Followed in reading Liṅgānuśāsana 146 as a further exception.
commentary Bhairava Miśra (sk.110145.x1, lemma 'klībe 'pīti'): 'so this [word lakṣa] is to be regarded as belonging to the ardharcādi [group]', i.e. under ardharcāḥ puṃsi ca (SK 816). Recorded; the kaumudī itself names only the neuter beside the feminine.
textual The OCR ran this sūtra (numbered '146' in ours and in the print) into the sutra field of sk110145, with its kaumudī as that unit's block (NSP p. 670, scan page-0680; collation batch29, class M); the source now gives it its own unit, as checked by the owner against his printed copy (2026-10-05).
textual The OCR read 'tadilamarāt' and 'klīve'; the source now has the print's tad ity amarāt and klībe (scan page-0680; collation batch29, class A), owner-checked against his printed copy (2026-10-05). The English follows the print.
textual Bhairava OCR: our sk.110145.x1 reads 'evaṃ cāyam arthacādiṣu'; the print has ardharcādiṣu (NSP p. 670, scan page-0680, footnote band). The commentary note follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0129 (its nos. 143–144) prints only the mūla.

लि147 · Liṅ 11.1.147

शङ्कः पुंसि ॥ लि१४७ ॥

śaṅkaḥ puṃsi

śaṅkuḥ puṃsi — śaṅku [the name of a number] is masculine (puṃs).

Rule. śaṅku, the name of a number, is masculine.

Example. The sūtra's word is its example. Bhaṭṭoji's gloss turns at once to sahasra. He says sahasra is masculine "in some sense" (kvacit):

ayaṃ sahasraḥ (masculine) / idaṃ sahasram (neuter).

Applies when / blocked by. Bhairava Miśra says śaṅku denotes a particular number, so LA 144 would make it neuter; hence this rule.

On kvacit he says: in a particular meaning. In sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt, sahasra means "endless". He then raises a difficulty. If sahasra there is not a number, how is the final of pāda lost by saṃkhyāsupūrvasya (SK 879)? He concludes that it is better to call the form Vedic.

Watch out. The 1915 print's letter is unclear here; it may read śaṅkaḥ. The number name śaṅku is taken here, but śaṅkha would also fit Bhairava's gloss "a particular number".

Siddhānta-kaumudī

सहस्रः क्रचित् । अयं सहस्रः । इदं सहस्रम् ।

sahasra is [masculine] in some [sense]: ayaṃ sahasraḥ ['this thousand', with the masculine ayam]; idaṃ sahasram [with the neuter idam].

Bhairava Miśra

NSP p. 680

—शङ्कः पुंसि । अस्य शङ्कशब्दस्य संख्याविशेषवाचकत्वात् ‘शतादिः संख्या’ इति नपुंसकत्वे प्राप्तेऽस्यारम्भः ॥—सहस्रः क्वचिदिति । क्वचिदिति अर्थविशेष इत्यर्थः । ‘सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्’ इत्यत्रानन्तवाची । नचात्र सहस्रशब्दस्यानन्तपरत्वे संख्यापरत्वाभावेन सहस्रपादित्यत्र ‘संख्यासुपूर्वस्य’ इति पादशब्दान्त्यलोपो न स्यादिति वाच्यम् । नियतविषयपरिच्छेदकत्वरूपसंख्यात्वाभावेऽपि यथाकथंचित्संख्यायाः प्रतीतिरिति लोपः । वस्तुतश्छान्दसो लोप इति तूचितम् ॥—मन्द्व्यच्कः । अत्र मन्प्रत्ययः श्रूयमाणनकारान्तः ‘सर्वधातुभ्यो मनिन्’ इति विहितः ॥—चर्म । वर्मेति । चरादिधातोर्मनिन्प्रत्ययः । बाहुलकादिडभावः । अणिमादौ लिद् । दामेत्यत्रापि ‘सर्वधातुभ्यो मनिन्’ इत्यनेनैव मनिन्, परं त्वयं विशेषः । उणादिप्रत्ययान्तानां संज्ञाशब्दपरत्वेन यादृशी व्युत्पत्तिर्यत्रोचिता स कल्पनीयेति कर्तर्यपि प्रत्ययः संभवतीति ॥—ब्रह्मेति । ‘बृंहेर्नोच्च’ इति मन्तिन्प्रत्ययः

translator notes

commentary Bhairava Miśra (sk.110147.x1, lemma 'śaṅkaḥ puṃsi'): because this word denotes a particular number, the neuter would apply by 'śatādiḥ saṃkhyā' (Liṅgānuśāsana 144); hence this rule is begun. Followed in the bracket of sutra_en.
commentary Bhairava Miśra (sk.110147.x1, lemma 'sahasraḥ kvacid iti'; OCR 'kacid'): 'kvacit' means 'in a particular meaning (arthaviśeṣa)'; in 'sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt' it denotes the endless (ananta). Objection: if sahasra there means 'endless' it does not denote number, so in sahasrapāt the deletion of the final of pāda by 'saṃkhyāsupūrvasya' (SK 879) would not take place. Answer: even without number in the sense of something that delimits a fixed object, number is somehow understood, hence the deletion; in truth it is better to say the deletion is Vedic (chāndasa). Followed: 'kvacit' is rendered 'in some [sense]'.
textual Ours reads 'śaṅkaḥ'. In the print the stacked conjunct is unclear: it may or may not carry a u-sign under ṅka (NSP p. 670, scan page-0680; collation batch29, class C). Wikisource and the OCR of Bhairava's lemma also read 'śaṅkaḥ', but both are OCR. The English gives śaṅku, the number name; Bhairava's gloss 'denotes a particular number' fits either śaṅku or śaṅkha. Printed-copy check wanted.
textual Ours reads 'kracit'; the print has kvacit (scan page-0680; collation batch29, class A). The English follows the print.
textual Filing: sk.110147.x1 also carries Bhairava on Liṅgānuśāsana 148 (lemmas 'mandvyackaḥ', 'carma, varmeti') and on 149 (lemma 'brahmeti'). They are cited under sk110148 and sk110149. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0129 (its no. 145) prints only the mūla.

लि148 · Liṅ 11.1.148

मन्त्राच्छ्रकोऽकर्तरि ॥ लि१४८ ॥

mantrācchrako'kartari

mandvyacko 'kartari — [A word] ending in man and having two vowels (dvyac) [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)], [but] not in the sense of the agent (kartṛ).

Rule. A word ending in the affix man and having two vowels (dvyac) is neuter, but not when it names the agent (kartṛ).

Example. car + manin → carma "hide" (two vowels: neuter).

varma "armour" is neuter in the same way.

Applies when / blocked by. Bhaṭṭoji tests both conditions.

Why "two vowels"? Because of aṇimā "minuteness" and mahimā "greatness", which are masculine. They have three vowels: a-ṇi-mā, ma-hi-mā. Bhaṭṭoji does not count the vowels; the count is inferred.

Why "not the agent"? Because of dadāti iti dāmā "one who gives", which is masculine.

Bhairava Miśra says the affix is manin, from sarvadhātubhyo manin (uṇādi 584). After car and the rest it takes no augment iṭ (an inserted i), by bāhulaka, the "variously" of the uṇādi rules. dāman has the same manin. But uṇādi words are names (saṃjñā), so the derivation that suits the case is assumed, and the affix can stand for the agent.

Watch out. carman and varman have two vowels; aṇiman and mahiman have three.

Siddhānta-kaumudī

मन्त्रलयान्तो ब्राच्छः क्लीवः स्यान्न तु कर्तरि । वर्म । चर्म । ब्राच्छः । किम् । अणिमा । महिमा । अकर्तरि किम् । ददाति इति दामा ।

[A word] ending in the affix (pratyaya) man and having two vowels (dvyac) is neuter (klība), but not [when it denotes] the agent (kartṛ): varma ['armour'], carma ['hide'].

Why 'having two vowels'? aṇimā ['minuteness'], mahimā ['greatness'] [are masculine].

Why 'not in the sense of the agent'? dadāti iti dāmā ['one who gives', masculine].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra, printed under sk.110147.x1 (lemma 'mandvyackaḥ'): the affix man here is the one whose n is heard, prescribed by 'sarvadhātubhyo manin' (uṇādi 584). Recorded; the English keeps 'the affix man' as the text has it.
commentary Bhairava Miśra, printed under sk.110147.x1 (lemmas 'carma', 'varmeti'): manin is added to the roots car and so on, and iṭ is absent by bāhulaka (ours 'vāhulakād ilabhāvaḥ', print bāhulakād iḍabhāvaḥ); 'aṇimādau lid' (so ours and the print, scan page-0680; sense unclear). In dāman too manin comes by 'sarvadhātubhyo manin' itself, but with this difference: words ending in uṇādi affixes are names (saṃjñā), so whatever derivation (vyutpatti) suits a given case is to be assumed, and the affix can therefore also stand in the agent sense. Recorded.
translator Bhairava's 'aṇimādau lid' is not translated. It may mean that aṇiman, mahiman etc. carry a different affix (the taddhita imanic of pṛthvādibhya imanij vā, SK 1784), but that is the translator's guess.
translator aṇiman and mahiman have three vowels, which is why they fail the 'two vowels' condition; the kaumudī gives the counter-examples without saying so.
textual Ours reads the sūtra as 'mantrācchrako 'kartari'; the print has mandvyacko 'kartari (NSP p. 670, scan page-0680; collation batch29, class A). The English follows the print.
textual Ours reads 'mantralayānto brācchaḥ' and, later, 'brācchaḥ. kim'. The print has manpratyayānto dvyackaḥ and dvyackaḥ kim (scan page-0680; collation batch29, class A). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0129–0130 (its no. 146) prints only the mūla.

लि149 · Liṅ 11.1.149

ब्रह्मन् पुंसि च ॥ लि१४९ ॥

brahman puṃsi ca

brahman puṃsi ca — brahman is masculine (puṃs) as well [as neuter (napuṃsaka)].

Rule. brahman is masculine as well as neuter.

Example. ayaṃ brahmā (masculine, with ayam) / idaṃ brahma (neuter, with idam).

Applies when / blocked by. Bhairava Miśra derives brahman with manin by bṛṃher nocca (uṇādi 585). So it is a two-vowelled word in man, and LA 148 would make it neuter only. ca adds the masculine. The link to LA 148 is not stated by Bhaṭṭoji or his commentators; it is inferred from Bhairava's derivation.

Watch out. The two genders give two different first-case (nominative) forms: brahmā and brahma.

Siddhānta-kaumudī

अयं ब्रह्मा । इदं ब्रह्म ।

ayaṃ brahmā [masculine, with ayam]; idaṃ brahma [neuter, with idam].

translator notes

commentary Bhairava Miśra, printed under sk.110147.x1 (lemma 'brahmeti'): brahman takes the affix manin by 'bṛṃher nocca' (uṇādi 585; ours and the print read 'mantin-', scan page-0680; read manin). Recorded.
translator On Bhairava's derivation brahman is a two-vowelled word ending in man, so it would be neuter only by mandvyacko 'kartari (Liṅgānuśāsana 148); 'ca' adds the masculine. The text itself does not say so.
textual Print = ours (NSP p. 670, scan page-0680; collation batch29: clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 147) prints only the mūla.

लि150 · Liṅ 11.1.150

नामरोमणी नपुंसके ॥ लि१५० ॥

nāmaromaṇī napuṃsake

nāmaromaṇī napuṃsake — nāman ['name'] and roman ['body hair'] are neuter (napuṃsaka).

Rule. nāman "name" and roman "body hair" are neuter. This sūtra names the neuter itself.

Example. Bhaṭṭoji gives no example. The two words of the sūtra stand as its examples.

Applies when / blocked by. Bhaṭṭoji calls the sūtra an elaboration (prapañca) of mandvyackaḥ (LA 148). Both words have two vowels, end in man and do not name the agent. So LA 148 already makes them neuter; this sūtra spells out two of its cases. That reasoning is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. This rule is not an exception. It confirms the general rule for two common words.

Siddhānta-kaumudī

मन्त्रब्राच्छ इत्यस्यायं प्रपञ्चः ।

This [sūtra] is an elaboration (prapañca) of 'mandvyackaḥ' [Liṅgānuśāsana 148].

translator notes

translator 'Elaboration' (prapañca): nāman and roman are two-vowelled words ending in man and are not agent nouns, so Liṅgānuśāsana 148 already makes them neuter; the sūtra spells out two of its instances. The kaumudī does not argue this further.
textual Ours reads 'mantrabrāccha ity asyāyaṃ prapañcaḥ'; the print has mandvyacka ity asyāyaṃ prapañcaḥ, the sūtra-pratīka of Liṅgānuśāsana 148 (NSP p. 670, scan page-0680; collation batch29, class A). The English follows the print.
textual No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0680: Bhairava passes from 'brahmeti' to 'asanto dvyackaḥ'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 148) prints only the mūla.

लि151 · Liṅ 11.1.151

असन्तो ब्राच्छः ॥ लि१५१ ॥

asanto brācchaḥ

asanto dvyackaḥ — [A word] ending in as and having two vowels (dvyac) [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A word ending in as and having two vowels is neuter.

Example. yaśaḥ "fame", manaḥ "mind", tapaḥ "austerity" (all neuter).

Applies when / blocked by. Why "two vowels"? Because of candramāḥ "the moon", which is masculine.

Bhairava Miśra says as is the uṇādi affix asun, of sarvadhātubhyo 'sun (uṇādi 628), and of the rules that carry it forward. candramas has asun by candre mo ḍit (uṇādi 667). It counts as as-final because "when a kṛt is named, the stem with a prefix or kāraka word before it is named too" (kṛdgrahaṇe gatikārakapūrvasyāpi grahaṇam). A kāraka is a word for a participant in the action, such as the agent or the object. So only the vowel count keeps it out.

Watch out. candramas does end in as. Do not exclude it for its ending; it is excluded for its three vowels.

Siddhānta-kaumudī

यशः । मनः । तपः । ब्राच्छः किम् । चन्द्रमाः ।

yaśaḥ ['fame'], manaḥ ['mind'], tapaḥ ['austerity'].

Why 'having two vowels'? candramāḥ ['the moon', masculine].

Bhairava Miśra

NSP p. 680

—असन्तो द्व्यच्कः । ‘सर्व-धातुभ्योऽसुन्’ इति विहितोऽसुन् । तस्यासुनो येष्वनुवृत्तिस्तदन्ता अपि बोध्या । ‘चन्देर्मो डित्’ इति विहितासुन्प्रत्ययान्तश्चन्द्रमस् शब्दोऽप्यसुन्नन्तः । कृद्ग्रहणे गतिकारकपूर्वस्यापि ग्रहणात् । एवमप्सरःशब्दोऽपि

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra (sk.110151.x1, lemma 'asanto dvyackaḥ'): as is the affix asun prescribed by 'sarvadhātubhyo 'sun' (uṇādi 628); [words] ending in [asun as prescribed by] the sūtras into which that asun is carried forward (anuvṛtti) are to be understood too. Followed in reading 'as' as the uṇādi affix asun; the English keeps the sūtra's 'as'.
commentary Bhairava Miśra (sk.110151.x1): candramas, ending in the asun prescribed by 'candre mo ḍit' (uṇādi 667), is also asun-final, because 'when a kṛt is taken, [the stem] preceded by a gati or kāraka is taken too' (kṛdgrahaṇe gatikārakapūrvasyāpi grahaṇam); hence the counter-example. 'In the same way the word apsaras too', i.e. it is also asun-final (relevant to Liṅgānuśāsana 152, sk110152). Followed: candramāḥ is read as an as-final word excluded only by 'two vowels'.
textual Ours reads the sūtra as 'asanto brācchaḥ'; the print has asanto dvyackaḥ, as does Bhairava's lemma (NSP p. 670, scan page-0680; collation batch29, class A). The English follows the print.
textual Ours reads 'brācchaḥ kim'; the print has dvyackaḥ kim (scan page-0680; collation batch29, class A). The English follows the print.
textual No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 149) prints only the mūla.

लि152 · Liṅ 11.1.152

अप्सराः स्त्रि- याम् ॥ लि१५२ ॥

apsarāḥ stri- yām

apsarāḥ striyām — apsaras ['celestial nymph'] is feminine (strī).

Rule. apsaras "celestial nymph" is feminine.

Example. etā apsarasaḥ "these apsarases" (feminine plural, with etāḥ). Bhaṭṭoji adds that the word mostly (prāyeṇa) ends in a plural ending.

Applies when / blocked by. Bhairava Miśra says apsaras is asun-final, like candramas. It has three vowels, so LA 151 would not make it neuter. Neither Bhaṭṭoji nor Bhairava says what this rule sets aside.

Watch out. The plural is the usual use, not a rule. Bhaṭṭoji says "mostly".

Siddhānta-kaumudī

एता अप्सरसः । ग्रायेणायं बहुवचनान्तः ।

etā apsarasaḥ ['these apsarases', with the feminine plural etāḥ]. This [word] mostly (prāyeṇa) ends in a plural (bahuvacana) ending.

translator notes

commentary Bhairava Miśra, printed under sk.110151.x1 (last sentence, 'evam apsaraḥśabdo 'pi'): like candramas, the word apsaras is asun-final. Recorded.
translator apsaras has three vowels, so Liṅgānuśāsana 151 (asanto dvyackaḥ) would not make it neuter; Bhairava's remark there only classes it with candramas as asun-final. Neither text says what this rule sets aside.
textual Ours reads the sūtra 'apsarāḥ stri- yām', with a hyphen and space: the print's column breaks after 'stri-' (NSP p. 670, scan page-0680; collation batch29, class A). Read as striyām.
textual Ours reads 'grāyeṇāyaṃ'; the print has prāyeṇāyaṃ (scan page-0680; collation batch29, class A). The English follows the print.
textual No Bhairava note under this unit; his only remark on apsaras is the sentence at the end of sk.110151.x1. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 150) prints only the mūla.

लि153 · Liṅ 11.1.153

त्रान्तः ॥ लि१५३ ॥

trāntaḥ

trāntaḥ — [A word] ending in [the affix] tra [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A word ending in the affix tra is neuter.

Example. patram "leaf", chatram "parasol" (neuter).

Applies when / blocked by. Bhairava Miśra says the affix is ṣṭran, of sarvadhātubhyaḥ ṣṭran (uṇādi 598). The neuter comes from the heading (LA 118).

Watch out. Three exceptions follow: LA 154 (feminine only), LA 155 (masculine) and LA 156 (masculine as well).

Siddhānta-kaumudī

पत्रम् । छत्रम् ।

patram ['leaf'], chatram ['parasol'].

Bhairava Miśra

NSP p. 680

—त्रान्तः । त्रप्रत्ययान्तो नपुंसकः स्यात् । ‘सर्वधातुभ्यष्ट्रन्’ । इति त्रन्प्रत्ययो लकारानुबन्धक इति

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra (sk.110153.x1, lemma 'trāntaḥ'): a word ending in the affix tra is neuter; [the affix meant is] tran, prescribed by 'sarvadhātubhyaḥ ṣṭran' (uṇādi 598), which has ṣ as its anubandha (OCR 'sarvadhātubhyaśrūn'; 'lakārānubandhaka' is so in ours and apparently in the print, scan page-0680, where ṣ is expected). Followed: 'tra' is rendered as an affix in sutra_en.
textual Print = ours (NSP p. 670, scan page-0680; collation batch29: clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 151) prints only the mūla.

लि154 · Liṅ 11.1.154

यात्रामात्राभस्त्रादंष्ट्रावरत्राः स्त्रियामेव ॥ लि१५४ ॥

yātrāmātrābhastrādaṃṣṭrāvaratrāḥ striyāmeva

yātrāmātrābhastrādaṃṣṭrāvaratrāḥ striyām eva — yātrā ['journey'], mātrā ['measure'], bhastrā ['bellows'], daṃṣṭrā ['tusk'] and varatrā ['strap'] are feminine (strī) only.

Rule. yātrā "journey", mātrā "measure", bhastrā "bellows", daṃṣṭrā "tusk" and varatrā "strap" are feminine only.

Example. Bhaṭṭoji gives no gloss and no example. The five words of the sūtra are its examples.

Applies when / blocked by. Bhairava Miśra explains the need. The affix tran of huyāmāśrubhasibhyas tran (uṇādi 607) is also caught by the tra of LA 153, so the neuter would apply. Hence this rule.

Watch out. Compare eva here with eva at LA 136. There it ruled out a wrong inference. Here, Bhairava says, it only restates what the relation of exception and general rule already gives.

Bhairava Miśra

NSP p. 680

—यात्रा मात्रा—। ‘हुयाम—’ इति विहितस्त्रन्प्रत्ययोऽपिग्रहणेन गृह्यत इति नपुंसकत्वे प्राप्तेऽस्यारम्भः । एवकारो न्यायसिद्धबाध्यबाधकभावानुवादकः

translator notes

commentary Bhairava Miśra (sk.110154.x1, lemma 'yātrā mātrā—'): the affix tran prescribed by 'huyāma—' (huyāmāśrubhasibhyas tran, uṇādi 607) is also taken in by the mention [of tra in trāntaḥ, Liṅgānuśāsana 153], so the neuter would apply; hence this rule is begun. The word eva merely restates (anuvādaka) the relation of debarred and debarring rule (bādhya-bādhaka-bhāva) that is already established by the maxim (nyāya). Followed: 'eva' is rendered 'only', with no further force given to it.
textual The sūtra stands without kaumudī in ours and in the print (NSP p. 670, scan page-0680: '154. yātrāmātrābhastrādaṃṣṭrāvaratrāḥ striyām eva ||' followed directly by 155; collation batch30: clean). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 152) prints only the mūla.

लि155 · Liṅ 11.1.155

भृत्रामित्रछात्रपुत्रमन्त्रवृत्तमेढोष्ट्राः पुंसि ॥ लि१५५ ॥

bhṛtrāmitrachātraputramantravṛttameḍhoṣṭrāḥ puṃsi

bhṛtrāmitrachātraputramantravṛtrameḍhroṣṭrāḥ puṃsi — bhṛtra, amitra ['enemy'], chātra ['pupil'], putra ['son'], mantra, vṛtra, meḍhra and uṣṭra ['camel'] are masculine (puṃs).

Rule. Eight words are masculine: bhṛtra, amitra "enemy", chātra "pupil", putra "son", mantra, vṛtra, meḍhra and uṣṭra "camel".

Example. ayaṃ bhṛtraḥ (masculine, with ayam).

na mitram "not a friend" → amitraḥ "enemy" (masculine). Bhaṭṭoji quotes Māgha twice: tasya mitrāṇy amitrās te, "his friends are enemies"; and syātām amitrau mitre ca, "there would be two enemies and two friends".

Applies when / blocked by. Bhairava Miśra calls this an exception to LA 153, which would make these tra-final words neuter.

Bhaṭṭoji then answers the commentator Haradatta, in his note on dviṣo 'mitre (SK 3111). The answer turns on the udātta, the raised pitch accent.

Haradatta derived amitra from am with the uṇādi affix itrac (amer dviṣati cit, uṇādi 613). He found the attested medial accent, amítra (udātta on mi), questionable on that derivation. A nañ-compound, he said, would give the same difficulty. A further fault: paravalliṅgatā (SK 812) would make the compound neuter, like mitram.
Bhaṭṭoji: the gender fault comes from overlooking this very sūtra, which makes amitra masculine. The accent fault comes from forgetting naño jaramaramitramṛtāḥ (SK 3850).

Bhairava Miśra fills in the steps. On Haradatta's derivation the i after m is udātta, from the affix. But the affix is marked with c, which is why he calls it questionable. Bhairava also explains Haradatta's "the same" with a nañ-compound: na + mitra would also be end-accented. That a c-marked affix makes the word end-accented by citaḥ (SK 3710), and that SK 3850 makes the mi of mitra udātta after na, is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. Bhairava Miśra limits Bhaṭṭoji's accent answer. SK 3850 works only in a bahuvrīhi compound. It does not apply to the tatpuruṣa na mitraḥ. The 1915 print reads Haradatta's quotation as mitrasya vyathayet, without the a- that the argument needs; the passage is not identified.

Siddhānta-kaumudī

अयं भृत्रः । न मित्रममित्रः । तस्य मित्राण्यमित्रास्ते इति माघः । स्याताममित्रैः मित्रे चेति च । यत्तु द्विपोऽमित्र इति सूत्रे हरदत्तेनोक्तम् । अमेर्द्विपदित्यौणादिक इत्रच् । अमेरमित्रम् । मित्रस्य व्यथयेदित्यादौ मध्योदात्तस्तु चिन्त्यः । नञ्समासेऽप्येवम् । परवल्लिङ्गतापि स्यादिति तु तत्र दोपान्तरमिति तत्प्रकृतंसूत्रापर्यालोचनमूलकम् । स्वरदोपोज्ज्ञावनमपि नजो जरमरमित्रमृता इति पाष्ठसूत्रास्मरणमूलकमिति दिक् ।

ayaṃ bhṛtraḥ [with the masculine ayam].

Not a friend (na mitram) is amitraḥ ['enemy', masculine]. [Thus] Māgha: 'tasya mitrāṇy amitrās te' ['his friends are enemies'], and 'syātām amitrau mitre ca' ['there would be two enemies and two friends'].

As for what Haradatta said under the sūtra dviṣo 'mitre (SK 3111): '[By] amer dviṣati (uṇādi 613) the uṇādi affix itrac [is added]; from am [comes] amitra. In such [passages] as "mitrasya vyathayet", however, the medial udātta (madhyodātta) [amítra, udātta on the i after m] is questionable (cintya). Even with a nañ-compound (nañsamāsa) it is the same. That there would also be gender like that of the latter member (paravalliṅgatā), on the other hand, is a further defect there.' That [remark] arises from not having considered the present sūtra. His raising of a defect in the accent (svara), too, arises from not remembering the sūtra of the sixth [adhyāya], naño jaramaramitramṛtāḥ (SK 3850). This is [only] an indication (dik).

Bhairava Miśra

NSP p. 680

—भृत्रामित्र—। पूर्वस्यापवादः ॥—यत्त्विति । दोषान्तरमित्यन्ता तदुक्तिः । मध्योदात्तः मकारेकारस्य प्रत्ययाद्युदात्तत्वेन मध्योदात्त इति तद्भावः ॥—चिन्त्य इति । चित्त्वस्य सत्त्वात् । नन्वमित्रशब्दो नेत्रन्तः किंतु ‘अमिचिमि’ इति धातुविहितकान्तमित्रशब्देन नञः समासे सति सिद्ध इत्याह—नञ्समासेऽप्येवमिति । अन्तोदात्त इत्यर्थः ॥ परवल्लिङ्गतेति । एवं सति नपुंसकत्वं स्यात् । हरदत्तोक्तं दूषयति—तत्प्रकृतेत्यादिना ॥—नञो जरमरेति । यदि तु न मित्र अमित्र इति नञ्समासस्तदा न ‘नञो जरमरमित्र—’ इत्यस्य प्राप्तिस्तस्य बहुव्रीहिसमासे प्रवृत्तिरिति बोध्यम्

translator notes

commentary Bhairava Miśra (sk.110155.x1, lemma 'bhṛtrāmitra—'): this is an exception (apavāda) to the preceding [rule], i.e. trāntaḥ (Liṅgānuśāsana 153), which would make tra-final words neuter. Recorded.
commentary Bhairava Miśra (sk.110155.x1, lemma 'yat tv iti'): Haradatta's statement runs up to 'doṣāntaram'. Followed: the quotation marks close after 'a further defect there', and what follows is Bhaṭṭoji's reply.
commentary Bhairava Miśra (sk.110155.x1): 'madhyodātta' means that the i after m is udātta because the affix [itrac] has its initial udātta, so [the word] is medial-udātta. 'cintya' because [the affix] is cit. Objection: amitra does not end in itra, but is formed by a nañ-compound with mitra, which ends in the affix prescribed by 'amicimi—' (uṇādi 603); to this [Haradatta] says 'with a nañ-compound it is the same', meaning [it would be] end-udātta (antodātta). Followed in the bracket [amítra …]; 'it is the same' is left as terse as the text.
commentary Bhairava Miśra (sk.110155.x1, lemma 'paravalliṅgateti'): in that case [the compound] would be neuter [like mitram]. With 'tatprakṛta—' [Bhaṭṭoji] refutes what Haradatta said. Followed.
commentary Bhairava Miśra (sk.110155.x1, lemma 'naño jaramareti'): but if the nañ-compound is 'na mitraḥ amitraḥ' [a tatpuruṣa], then naño jaramaramitra— (SK 3850) does not apply, because that rule operates in the bahuvrīhi compound. Recorded: Bhairava thus limits Bhaṭṭoji's answer on the accent to the bahuvrīhi; the English of the kaumudī is unaffected.
translator Two identifications are the translator's own. A cit affix makes the word end-udātta by citaḥ (SK 3710), which is why Bhairava gives 'it is cit' as the reason for 'cintya'. And SK 3850 makes the first syllable of jara, mara, mitra and mṛta udātta after nañ in a bahuvrīhi, which gives amítra.
textual Ours and the print both read 'amer amitram. mitrasya vyathayed ityādau madhyodāttas tu cintyaḥ' (NSP p. 670, scan page-0680, col. 2; not in the collation report). Haradatta's remark on the medial udātta needs a form of amitra, but the quotation as printed, 'mitrasya vyathayet', does not contain one; an a- (amitrasya) may have been lost after 'amer amitram'. The English follows the transmitted text. The quotation is not identified. Printed-copy check wanted.
translator Bhaṭṭoji's point about gender is that the present sūtra makes amitra masculine, so the neuter that paravalliṅgaṃ dvandvatatpuruṣayoḥ (SK 812) would give a nañ-tatpuruṣa from neuter mitram does not arise. The SK number is the translator's identification; the kaumudī says only 'paravalliṅgatā'.
textual Ours reads the sūtra with '…mantravṛttameḍhoṣṭrāḥ'; the print has °vṛtrameḍhroṣṭrāḥ (NSP p. 670, scan page-0680; collation batch30, class A). The English follows the print.
textual Where ours departs from the print (NSP pp. 670–671, scans page-0680 and page-0681; collation batch30), the English follows the print. Ours 'amitraiḥ' is print amitrau (A). Ours 'svaradopojjñāvanam' is print svaradoṣodbhāvanam (A for udbhāvana). Ours 'najo' is print naño (A). Three more are class C, where the print is unreadable at ṣ/p: ours 'dvipo 'mitra' (read dviṣo 'mitre), 'amer dvipad' (read dviṣad) and 'dopāntaram' (read doṣāntaram); the same holds for 'pāṣṭha' (read ṣāṣṭha).
textual Ours and the print read 'tatprakṛtaṃsūtrāparyālocanamūlakam' with an anusvāra inside the compound; Wikisource uttara-4/0130 has tatprakṛtasūtrā° (collation batch30, class V). The English reads tat prakṛta-sūtra-aparyālocana-mūlakam.
textual Filing: sk.110155.x1 joins Bhairava's footnote from the foot of p. 670 (to '…antodātta ity arthaḥ') with its continuation on p. 671 ('paravalliṅgateti …'). No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 153) prints only the mūla.

लि156 · Liṅ 11.1.156

पत्रपात्रपवित्रसूत्रच्छत्राः पुंसि च ॥ लि१५६ ॥

patrapātrapavitrasūtracchatrāḥ puṃsi ca

patrapātrapavitrasūtracchatrāḥ puṃsi ca — patra ['leaf'], pātra ['vessel'], pavitra ['strainer'], sūtra ['thread'] and chatra ['parasol'] are masculine (puṃs) as well [as neuter (napuṃsaka)].

Rule. patra "leaf", pātra "vessel", pavitra "strainer", sūtra "thread" and chatra "parasol" are masculine as well as neuter.

Example. Bhaṭṭoji gives no gloss and no example. The five words of the sūtra are its examples.

Applies when / blocked by. All five end in tra, so LA 153 makes them neuter. ca keeps that neuter and adds the masculine. Neither Bhaṭṭoji nor Bhairava Miśra says so here; it is inferred.

Watch out. patram and chatram were LA 153's own examples of the neuter. They are not wrong: this rule only adds the masculine beside them.

translator notes

translator All five words end in tra and would be neuter by trāntaḥ (Liṅgānuśāsana 153); 'ca' keeps the neuter and adds the masculine. Neither the kaumudī nor any commentary says so here.
textual The sūtra stands without kaumudī in ours and in the print (NSP p. 671, scan page-0681: '156. patrapātrapavitrasūtracchatrāḥ puṃsi ca ||' followed directly by 157; collation batch30: clean).
textual No commentary: Bhairava Miśra's footnote on p. 671 (scan page-0681) passes from Liṅgānuśāsana 155 ('naño jaramareti') straight to 158 ('kusumābhidhāyitveti'), and no neighbour's x-block carries a lemma for this sūtra. No Bālamanoramā: our BM layer is empty, and Wikisource uttara-4/0130 (its no. 154) prints only the mūla.

लि157 · Liṅ 11.1.157

वलकुसुमशुल्यपत्तनरणाभिधानानि ॥ लि१५७ ॥

valakusumaśulyapattanaraṇābhidhānāni

balakusumaśulbapattanaraṇābhidhānāni — Words denoting strength (bala), flower (kusuma), copper (śulba), town (pattana) and battle (raṇa) [are neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. Words that denote strength (bala), flower (kusuma), copper (śulba), town (pattana) and battle (raṇa) are neuter.

Example. Bhaṭṭoji writes balaṃ vīryam. This can be read as a gloss, "bala in the sense of vīrya, strength". It can also be read as two neuter words for strength. Either way, balam is neuter.

Applies when / blocked by. The neuter comes from the heading (LA 118). The next three sūtras take some flower-words and battle-words out of this rule.

Siddhānta-kaumudī

वलं वीर्यम् ।

balam — vīryam ['strength'].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
translator 'balaṃ vīryam' can be read as a gloss (bala here in the sense of vīrya, 'strength') or as two neuter examples of words for strength; the English keeps both open. The rule is the general one that Liṅgānuśāsana 158 (padma etc., flower-names), 159 and 160 (āhava, saṃgrāma, āji, battle-words) restrict; see the Bhairava notes recorded there.
textual Our sūtra reads 'valakusumaśulyapattana-'; the print has 'śul(b/v)a' with a half l over b/v, not ly (NSP p. 671, scan page-0681; collation batch30, A). The English follows the print as śulba (Wikisource uttara-4/0130, its no. 155, śulba), the category 'copper' (Amara: tāmraṃ mlecchamukhaṃ śulbam). Ours and the print write vala in the sūtra and 'valaṃ vīryam' in the kaumudī (b/v not distinguishable in the type, collation: ignorable); the word is bala and is so rendered. Wikisource adds yuddha after śulba ('-śulbayuddhapattana-'), which neither the print nor ours has.
textual No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0681, which passes from Liṅgānuśāsana 155 straight to 158), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0130 prints only the mūla).

लि158 · Liṅ 11.1.158

पद्मकमलोत्पलानि पुंसि च ॥ लि१५८ ॥

padmakamalotpalāni puṃsi ca

padmakamalotpalāni puṃsi ca — padma, kamala and utpala ['lotus', 'water-lily'] are also masculine (puṃs) [as well as neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. padma, kamala and utpala, words for the lotus and water-lily, are masculine as well as neuter.

Example. padma → padmaḥ (masculine) / padmam (neuter).

Bhaṭṭoji: "padma and the rest have two genders even when they denote a flower." As flower-words they would be neuter only by LA 157.

Applies when / blocked by. Bhaṭṭoji cites Amara: vā puṃsi padmaṃ nalinam, "padma, nalina: optionally masculine". So he sets aside a statement of the Vṛtti, a running commentary on the sūtras, on the ardharcādi sūtra (SK 816). The Vṛtti says that in the sense jalaja, "water-born", padma is neuter only. Bhaṭṭoji takes that as "another view" (matāntara). Bhairava Miśra explains "another view": one on which jalaja there means some other water-born flower.

Watch out. Bhairava Miśra adds a second reading. If padma names one particular flower, and is not a "flower" word in the general sense, then this sūtra is a fresh rule (apūrva), not an exception to LA 157.

Siddhānta-kaumudī

पद्मादयः शब्दाः कुसुमाभिधायित्वेऽपि द्विलिङ्गाः स्युः । अमरोऽप्याह ॥ वा पुंसि पद्मं नलिनमिति । एवं चार्धर्चादिसूत्रे तु जलजे पद्मं नपुंसकमेवेति वृत्तिमन्थो मतान्तरेण नेयः ।

The words padma and the rest are of two genders even when they denote a flower [although as flower-names they would be neuter only by Liṅgānuśāsana 157]. Amara too says: 'vā puṃsi padmaṃ nalinam' ['padma, nalina — optionally in the masculine']. And so the statement of the Vṛtti on the ardharcādi sūtra (SK 816, A 2.4.31), 'but in the sense jalaja ("water-born", lotus), padma is neuter only', is to be taken as [stated] according to another view.

Bhairava Miśra

alignment inferredNSP p. 681

—कुसुमाभिधायित्वेति । वस्तुतः कुसुमाभिधायित्वेऽपीत्यर्थः । यदि तु कुसुमविशेषाभिधायकोऽयं नतु कुसुमशब्दशक्यतावच्छेदकावच्छिन्नशक्त इति विभाव्यते तदात्वपूर्वमेवोभयलिङ्गत्वाभिधानमिति । मतान्तरेण जलज-शब्दस्य जलजातकुसुमान्तराभिधायकत्वमित्यभिप्रायकमतान्तरेणेत्यर्थः

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra (sk.110158.x1), lemma 'kusumābhidhāyitve': means 'even when it in fact denotes a flower' — followed ('even when they denote a flower'; the bracketed link to Liṅgānuśāsana 157 makes explicit the neuter he implies). He adds: if instead one holds that this word denotes a particular flower and is not expressive [of 'flower'] under the property that limits what the word kusuma expresses, then the statement of two genders here is simply a fresh injunction (apūrva), [not an exception]. Recorded.
commentary Bhairava Miśra (sk.110158.x1), on 'matāntareṇa': 'by another view' means a view whose intent is that the word jalaja [in the Vṛtti's statement] denotes some other flower born in water. Recorded; the English keeps 'according to another view' without resolving it.
textual Our text reads 'vṛttimantho'; the print has 'vṛttigrantho' (NSP p. 671, scan page-0681; collation batch30, A). The English follows the print. Ours = print 'neyaḥ' (Wikisource uttara-4/0130, its no. 156, jñeyaḥ: witness variant).
textual Commentary OCR only (no mūla action): sk.110158.x1 'tadālapūrvam … ubhayalliṅgalābhidhānam' and 'jalajātakusumāntarābhidhāyakalam' = print tadā tv apūrvam … ubhayaliṅgatvābhidhānam and -abhidhāyakatvam (the print's tva resembles la; scan page-0681). No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि159 · Liṅ 11.1.159

आहवसंग्रामौ पुंसि ॥ लि१५९ ॥

āhavasaṃgrāmau puṃsi

āhavasaṃgrāmau puṃsi — āhava and saṃgrāma ['battle'] are masculine (puṃs) [although, as words denoting battle, they would be neuter by Liṅgānuśāsana 157].

Rule. āhava and saṃgrāma "battle" are masculine.

Example. Bhaṭṭoji gives no gloss and no example. The two words of the sūtra stand as its examples.

Applies when / blocked by. Bhairava Miśra says both words denote battle. So LA 157 would make them neuter, and this rule makes them masculine.

Watch out. puṃsi without ca: these two are masculine only, not masculine and neuter.

Bhairava Miśra

NSP p. 681

—आहवसंग्रामौ पुंसि । एतयोर्युद्धाभिधायकत्वान्नपुंसकत्वे प्राप्ते । एवमाजिशब्दोऽपि ॥—फलजातिरिति । फलोपादानाद्वृक्षपरस्यामलकीशब्दस्य स्त्रीत्वेऽपि न क्षतिः ॥—हरीतकीति । हरीतक्याः फलानि हरीतक्यः । ‘हरितक्यादिषु व्यक्तिः’ इति स्त्रीत्वाभिधानात् ॥—रथाङ्गा-दाविति । आदिना देवनाक्षपरिग्रहः ॥ इति नपुंसकाधिकारः ॥ स्त्रीपुंसयोः । अधिकारोऽयम् ॥—नपुंसकं चेति । चात्स्त्रीपुंसयोः ॥ इति स्त्रीपुंसाधिकारः ॥ शलाकावाचीति । सा च शलाका काष्ठादिनिर्मिता । तत्र मानमाह—तथाचेति । इति पुंनपुंसकाधिकारः ॥ अविशिष्टलिङ्गम् । तत्तल्लिङ्गवाचकताप्रयुक्तकार्यविशेषशून्यम् ॥—शिष्टा इति । पूर्वोक्तशब्दान्यतमत्वावच्छिन्न- प्रतियोगिताकभेदवन्तः ॥—परवदिति । विशेष्यवदित्यर्थः

translator notes

commentary Bhairava Miśra (sk.110159.x1): since these two denote battle, the neuter would apply [by raṇābhidhāna, Liṅgānuśāsana 157; this rule is stated against it]; so too the word āji (Liṅgānuśāsana 160). Followed in the bracket of sutra_en.
textual The sūtra stands without kaumudī in ours and in the print (NSP p. 671, scan page-0681: '159. āhavasaṃgrāmau puṃsi ||' followed directly by 160; collation batch30: clean). Wikisource uttara-4/0130 (its no. 157, mūla only) has 'āhavasaṅgamau' (witness noise). No Bālamanoramā (our BM layer is empty). Bhairava's lemma is OCR'd 'āhavasaṃprāmau' in sk.110159.x1 (print -saṃgrāmau).
textual sk.110159.x1 also carries Bhairava on Liṅgānuśāsana 160 ('evam ājiśabdo 'pi'), 161 ('phalajātir iti'), 162 ('harītakīti'), 169 ('rathāṅgādāv iti'), the colophon 'iti napuṃsakādhikāraḥ', the colophon 'iti strīpuṃsādhikāraḥ', LA 170 (strīpuṃsayoḥ), LA 173 ('napuṃsakaṃ ceti'), the colophon 'iti puṃnapuṃsakādhikāraḥ', LA 180 ('śalākāvācīti', 'tathā ceti'), LA 182 (aviśiṣṭaliṅgam) and LA 184 ('śiṣṭā iti', 'paravad iti'): the whole p. 671 footnote from 159 on.

लि160 · Liṅ 11.1.160

आजिः स्त्रियामेव ॥ लि१६० ॥

ājiḥ striyāmeva

ājiḥ striyām eva — āji ['battle'] is feminine (strī) only [although, as a word denoting battle, it would be neuter by Liṅgānuśāsana 157].

Rule. āji "battle" is feminine only.

Example. Bhaṭṭoji gives no gloss and no example. The word of the sūtra stands as its example.

Applies when / blocked by. After his note on LA 159, Bhairava Miśra adds: "so too the word āji". It is also a battle-word that LA 157 would make neuter.

Watch out. Battle-words thus fall three ways. In general they are neuter (LA 157); āhava and saṃgrāma are masculine (LA 159); āji is feminine only (LA 160).

translator notes

commentary Bhairava Miśra, printed under sk.110159.x1: after saying that āhava and saṃgrāma, as battle-words, would be neuter, he adds 'evam ājiśabdo 'pi', 'so too the word āji'. Followed in the bracket of sutra_en.
textual The sūtra stands without kaumudī in ours and in the print (NSP p. 671, scan page-0681: '160. ājiḥ striyām eva ||' followed directly by 161; collation batch30: clean), and in Wikisource uttara-4/0130 (its no. 158, mūla only). No Bālamanoramā (our BM layer is empty).

लि161 · Liṅ 11.1.161

फलजातिः ॥ लि१६१ ॥

phalajātiḥ

phalajātiḥ — [A word denoting] a species (jāti) of fruit [is neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. A word that denotes a species (jāti) of fruit is neuter.

Example. āmalakam "emblic myrobalan" (the fruit, neuter); āmram "mango" (the fruit, neuter).

Applies when / blocked by. Bhairava Miśra notes why "fruit" is specified. The word āmalakī, which names the tree, is feminine, and that does not conflict with this rule.

Siddhānta-kaumudī

फलजातिवाची शब्दो नपुंसकं स्यात् । आमलकम् । आज्ञम् ।

A word that denotes a species of fruit is neuter: āmalakam ['emblic myrobalan', the fruit], āmram ['mango', the fruit].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
commentary Bhairava Miśra, printed under sk.110159.x1 (lemma 'phalajātir iti'): because 'fruit' is specified, there is no conflict in the word āmalakī, which denotes the tree, being feminine. Followed in the glosses ('the fruit').
textual Our text reads 'ājñam'; the print has 'āmram' (NSP p. 671, scan page-0681; collation batch30, A). The English follows the print (Wikisource uttara-4/0130, its no. 159, āmram). No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि162 · Liṅ 11.1.162

वृक्षजातिः स्त्रियामेव ॥ लि१६२ ॥

vṛkṣajātiḥ striyāmeva

vṛkṣajātiḥ striyām eva — [A word denoting] a species (jāti) of tree is feminine (strī) only.

Rule. A word that denotes a species of tree is feminine only. Bhaṭṭoji limits it at once: kvacid evedam, "this holds only in some cases".

Example. harītakī "chebulic myrobalan" (feminine). Even its fruits are feminine: harītakyaḥ.

Applies when / blocked by. Bhairava Miśra explains harītakyaḥ, "the fruits of the harītakī". The vārttika harītakyādiṣu vyaktiḥ at SK 1300 keeps the gender of the base for harītakī and the like. So the fruit keeps the tree's feminine, against LA 161.

Watch out. "Only in some cases" matters. Not every tree-word is feminine, and not every one keeps the feminine for its fruit: āmalakam, the fruit, is neuter (LA 161).

Siddhānta-kaumudī

क्वचिदेवेदम् । हरीतकी ।

This [holds] only in some cases: harītakī ['chebulic myrobalan'; feminine even of its fruits: harītakyaḥ].

translator notes

commentary Bhairava Miśra, printed under sk.110159.x1 (lemma 'harītakīti'): harītakyaḥ = 'the fruits of the harītakī'; [feminine] because the feminine is stated by 'harītakyādiṣu vyaktiḥ' (vārttika at SK 1300: in harītakī etc. the gender of the base is kept after lup). Followed in the bracket: the tree-word keeps its feminine for the fruit, against phalajātiḥ (Liṅgānuśāsana 161).
translator 'kvacid evedam' ('this is only in some places') limits the sūtra: not every tree-species word is feminine, nor does every one keep the feminine for its fruit (cf. āmalaka, neuter as fruit, Liṅgānuśāsana 161).
textual Ours = print: 'vṛkṣajātiḥ striyām eva ||' with 'striyām eva' inside the sūtra (NSP p. 671, scan page-0681; collation batch30, V). Wikisource uttara-4/0130 (its no. 160) prints the sūtra as 'vṛkṣajātiḥ' and puts 'striyām eva' at the head of the gloss (witness variant). No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि163 · Liṅ 11.1.163

वियजगत्सकृतशकनपृषत्शक्त्यदुदश्वितः ॥ लि१६३ ॥

viyajagatsakṛtaśakanapṛṣatśaktyadudaśvitaḥ

viyajjagatsakṛtśakanpṛṣatśakṛdyadudaśvitaḥ — viyat ['sky'], jagat ['world'], sakṛt, śakan, pṛṣat ['drop'], śakṛt ['dung'], yat and udaśvit ['buttermilk mixed with water'] [are neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. These are neuter: viyat "sky", jagat "world", sakṛt, śakan, pṛṣat "drop", śakṛt "dung", yat and udaśvit "buttermilk mixed with water". Bhaṭṭoji: ete klībāḥ syuḥ, "these are neuter".

Example. The words of the sūtra are its examples.

Applies when / blocked by. śakan is the substitute of śakṛt by SK 228, and is listed on its own.

Watch out. The 1915 print reads yat among these nouns, which is odd in the list. yakṛt "liver" may be meant. The print's reading is kept here.

Siddhānta-kaumudī

एते क्लीवाः स्युः ।

These are neuter (klība).

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
textual Our sūtra reads 'viyajagatsakṛtaśakanapṛṣatśaktyadudaśvitaḥ'; the print has viyajjagat-, virāmas on sakṛt and śakan, and śakṛd-yad- for our śakty-ad- (NSP p. 671, scan page-0681; collation batch30, A). The English follows the print. Wikisource uttara-4/0130 (its no. 161) reads '-pṛṣacchakṛdyakṛdudaśvitaḥ', with yakṛt ('liver') as well.
translator The print's member 'yat' (śakṛd-yad-udaśvitaḥ) is odd in a list of neuter nouns; yakṛt, which Wikisource has, may be expected (a dropped kṛ after śakṛd). The English keeps the print's yat. śakan, the substitute of śakṛt (by padannomās-…, SK 228), is listed separately; sakṛt is left unglossed.
textual No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0681, which runs from 162 'harītakīti' to 169 'rathāṅgādāv iti'), and no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि164 · Liṅ 11.1.164

नवनीतावतानानृतामृतनिमित्तवित्तचित्तपित्तत्रतरजतवृत्तपलितानि ॥ लि१६४ ॥

navanītāvatānānṛtāmṛtanimittavittacittapittatratarajatavṛttapalitāni

navanītāvatānānṛtāmṛtanimittavittacittapittavratarajatavṛttapalitāni — navanīta ['fresh butter'], avatāna, anṛta ['untruth'], amṛta ['nectar'], nimitta ['cause'], vitta ['wealth'], citta ['mind'], pitta ['bile'], vrata ['vow'], rajata ['silver'], vṛtta ['conduct'] and palita ['grey hair'] [are neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. These are neuter: navanīta "fresh butter", avatāna, anṛta "untruth", amṛta "nectar", nimitta "cause", vitta "wealth", citta "mind", pitta "bile", vrata "vow", rajata "silver", vṛtta "conduct" and palita "grey hair".

Example. Bhaṭṭoji gives no gloss and no example. The words of the sūtra stand as its examples.

Applies when / blocked by. The neuter comes from the heading (LA 118).

Watch out. Bhaṭṭoji gives no gloss and Bhairava Miśra no comment. The list is simply to be learned.

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
textual Our sūtra reads '-pittatratarajata-'; the print has -pittavrata- (NSP p. 671, scan page-0681; collation batch30, A). The English follows the print. Ours = print '-navanītāvatānānṛta-' (navanīta, avatāna, anṛta); Wikisource uttara-4/0130 (its no. 162) has '-navanītāvatānṛta-' without the second nā (witness variant).
textual The sūtra stands without kaumudī in ours and in the print. No commentary: no Bhairava Miśra note in ours or in the print's footnote (scan page-0681), and no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि165 · Liṅ 11.1.165

श्राद्धकुलिशदैवपीठकुण्डाङ्गाङ्गदधिसकथ्यक्षयास्यारूपदाकाशकण्ववीजानि ॥ लि१६५ ॥

śrāddhakuliśadaivapīṭhakuṇḍāṅgāṅgadadhisakathyakṣayāsyārūpadākāśakaṇvavījāni

śrāddhakuliśadaivapīṭhakuṇḍāṅkāṅgadadhisakthyakṣyāsyāspadākāśakaṇvavījāni — śrāddha, kuliśa ['thunderbolt'], daiva ['fate'], pīṭha ['seat'], kuṇḍa ['pot'], aṅka ['mark, lap'], aṅga ['limb'], dadhi ['curds'], sakthi ['thigh'], akṣi ['eye'], āsya ['mouth'], āspada ['place'], ākāśa ['sky'], kaṇva and bīja ['seed'] [are neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. These are neuter: śrāddha, kuliśa "thunderbolt", daiva "fate", pīṭha "seat", kuṇḍa "pot", aṅka "mark, lap", aṅga "limb", dadhi "curds", sakthi "thigh", akṣi "eye", āsya "mouth", āspada "place", ākāśa "sky", kaṇva and bīja "seed". Bhaṭṭoji: etāni klībe syuḥ, "these are neuter".

Example. The words of the sūtra are its examples.

Watch out. daiva is listed here as neuter, but the very next sūtra makes it masculine as well.

Siddhānta-kaumudī

एतानि क्लीवे स्युः ।

These are in the neuter (klība).

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
textual Our sūtra reads '-kuṇḍāṅgāṅga-', '-sakathyakṣayāsyārūpadā-'; the print has -kuṇḍāṅkāṅga- (aṅka, aṅga), -sakthyakṣyāsyāspadā- (sakthi, akṣi, āsya, āspada) (NSP p. 671, scan page-0681; collation batch30, A). The English follows the print. Wikisource uttara-4/0130 (its no. 163) has one member '-kuṇḍāṅga-' and '-sakthyakṣyasthyāspada-' (asthi for āsya) and bīja; ours and the print read vīja (b/v not distinguishable in the type). The word is bīja, and the English gives bīja, as with bala (sk110157) and bimba (sk110168).
translator daiva, listed here as neuter, is made masculine as well by the next sūtra (daivaṃ puṃsi ca, Liṅgānuśāsana 166).
textual No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0681), and no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि166 · Liṅ 11.1.166

दैवं पुंसि च ॥ लि१६६ ॥

daivaṃ puṃsi ca

daivaṃ puṃsi ca — daiva ['fate'] is also masculine (puṃs) [as well as neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. daiva "fate" is masculine as well as neuter.

Example. daivam (neuter) / daivaḥ (masculine).

Applies when / blocked by. daiva was just listed among the neuters in LA 165. ca keeps that neuter and adds the masculine. Bhaṭṭoji does not cite LA 165; the link is inferred from the order.

Watch out. A list rule and its exception can stand side by side, as here.

Siddhānta-kaumudī

दैवम् । दैवः ।

daivam [neuter], daivaḥ [masculine].

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
translator daiva has just been listed among the neuters in Liṅgānuśāsana 165; 'ca' adds the masculine to that neuter, as the two forms in the kaumudī show. The text itself does not cite 165.
textual Print = ours (NSP p. 671, scan page-0681; collation batch30: clean). No commentary: no Bhairava Miśra note in ours or in the print's footnote (scan page-0681), and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0130, its no. 164, prints only the mūla).

लि167 · Liṅ 11.1.167

धान्याज्यसस्यरूप्यपण्यवण्यर्धधृप्यहव्यकव्यकाव्यसत्यापत्यसूल्यशिक्यकुड्यमद्यहर्म्यतूर्यसैन्यानि ॥ लि१६७ ॥

dhānyājyasasyarūpyapaṇyavaṇyardhadhṛpyahavyakavyakāvyasatyāpatyasūlyaśikyakuḍyamadyaharmyatūryasainyāni

dhānyājyasasyarūpyapaṇyavarṇyadhṛṣyahavyakavyakāvyasatyāpatyamūlyaśikyakuḍyamadyaharmyatūryasainyāni — dhānya ['grain'], ājya ['clarified butter'], sasya ['crop'], rūpya ['silver'], paṇya ['ware'], varṇya, dhṛṣya, havya ['oblation to the gods'], kavya ['oblation to the ancestors'], kāvya ['poem'], satya ['truth'], apatya ['offspring'], mūlya ['price'], śikya ['carrying-sling'], kuḍya ['wall'], madya ['liquor'], harmya ['mansion'], tūrya ['musical instrument'] and sainya ['army'] [are neuter (napuṃsaka; adhikāra from Liṅgānuśāsana 118)].

Rule. These are neuter: dhānya "grain", ājya "clarified butter", sasya "crop", rūpya "silver", paṇya "ware", varṇya, dhṛṣya, havya "oblation to the gods", kavya "oblation to the ancestors", kāvya "poem", satya "truth", apatya "offspring", mūlya "price", śikya "carrying-sling", kuḍya "wall", madya "liquor", harmya "mansion", tūrya "musical instrument" and sainya "army".

Example. idaṃ dhānyam "this grain" (neuter, with idam), and so on.

Applies when / blocked by. The neuter comes from the heading (LA 118).

Watch out. The 1915 print may read sūlya; mūlya "price" is the evident word and is taken here.

Siddhānta-kaumudī

इदं धान्यमित्यादि ।

idaṃ dhānyam ['this grain', neuter], and so on.

translator notes

translator The bracketed neuter (napuṃsaka) is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the print has (NSP p. 669, scan page-0679), which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05); the neuter section it heads closes with 'iti napuṃsakādhikāraḥ' after Liṅgānuśāsana 169. No commentator states the adhikāra for this sūtra; the identification is the translator's.
textual Our sūtra reads '-paṇyavaṇyardhadhṛpya-'; the print has -paṇyavarṇyadhṛ(ṣ/p)ya- (varṇya with the reph over ṇya, no extra dh; ṣ/p unreadable) (NSP p. 671, scan page-0681; collation batch30, A and C). The English reads varṇya, dhṛṣya (Wikisource uttara-4/0130, its no. 165, varṇyadhṛṣya).
textual Our sūtra reads '-satyāpatyasūlya-'; at scan resolution the print's glyph looks like s too, so the print may itself read sūlya (collation batch30, B). The word is mūlya ('price'; Wikisource mūlya), and the English gives mūlya. Printed-copy check wanted.
textual No commentary: no Bhairava Miśra note on this sūtra in ours or in the print's footnote (scan page-0681), and no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla).

लि168 · Liṅ 11.1.168

द्वन्द्ववर्हदुःखवडिशपिच्छविश्वकुटुम्बकवचवरशरवृन्दारकाणि ॥ लि१६८ ॥

dvandvavarhaduḥkhavaḍiśapicchaviśvakuṭumbakavacavaraśaravṛndārakāṇi

dvandvavarhaduḥkhavaḍiśapicchabimbakuṭumbakavacavaraśaravṛndārakāṇi — dvandva, varha (barha), duḥkha, vaḍiśa (baḍiśa), piccha, bimba, kuṭumba, kavaca, vara, śara and vṛndāraka [are neuter (napuṃsaka): the adhikāra of Liṅgānuśāsana 118, carried forward (anuvṛtti)].

Rule. These are neuter: dvandva, barha, duḥkha, baḍiśa, piccha, bimba, kuṭumba, kavaca, vara, śara and vṛndāraka.

Example. Bhaṭṭoji gives no gloss and no example. The words of the sūtra stand as its examples.

Applies when / blocked by. The neuter comes from the heading (LA 118). The sūtra's own ending shows it: -āṇi is the neuter plural ending of the first-case form.

translator notes

textual Ours reads 'viśva' (…picchaviśvakuṭumba…). The print (NSP p. 671, scan page-0681) has bimba (or vimba; b/v cannot be told apart at scan resolution), and the English follows the print (collation batch30, class A). Wikisource uttara-4/0130 (its no. 166) also has bimba.
translator The bracketed neuter is the adhikāra 'napuṃsakam' of Liṅgānuśāsana 118, which the OCR dropped and the source now supplies as sk110118 (owner-checked 2026-10-05). The first-case plural ending -āṇi of the compound already shows the neuter.
textual No kaumudī in the print either: Bhaṭṭoji gives this sūtra without a gloss. No commentary: Bhairava Miśra's footnote on p. 671 passes from harītakī (Liṅgānuśāsana 162) to rathāṅgādau (Liṅgānuśāsana 169), with nothing on this sūtra; no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0130 prints only the mūla); no Subodhinī in p72.

लि169 · Liṅ 11.1.169

अक्षमिन्द्रिये ॥ लि१६९ ॥

akṣamindriye

akṣam indriye — akṣa [is neuter (napuṃsaka): the adhikāra of Liṅgānuśāsana 118, carried forward (anuvṛtti)] when it denotes a sense-organ (indriya).

Rule. akṣa is neuter when it denotes a sense-organ (indriya).

Example. Bhaṭṭoji gives only the counter-example below. In the sense of a sense-organ the word is akṣam (neuter).

Applies when / blocked by. Bhaṭṭoji asks why the rule says "when it denotes a sense-organ". So that the neuter does not apply to akṣa as a part of a chariot (the axle) "and the like". Bhairava Miśra says "and the like" takes in the akṣa of gaming, the die.

Bhaṭṭoji then closes the section: iti napuṃsakādhikāraḥ, "thus ends the section on the neuter".

Watch out. One form, akṣa, has several meanings. Only the sense-organ is neuter by this rule; the axle and the die are not covered by it.

Siddhānta-kaumudī

इन्द्रिये किम् । रथाङ्गादौ मा भूत् ॥ इति नपुंसकाधिकारः ॥

Why "when it denotes a sense-organ"? So that [the neuter] does not apply [to akṣa] in the sense of a part of a chariot [the axle] and the like [e.g. a die used in gaming].

Here ends the section governed by "neuter" (napuṃsakādhikāra).

translator notes

textual The OCR dropped, after 'iti napuṃsakādhikāraḥ', the centred heading strīpuṃsādhikāraḥ and Liṅgānuśāsana 170, and ran Liṅgānuśāsana 171 with its example into this block (NSP p. 671, scan page-0681; collation batch30, class M). The source now gives Liṅgānuśāsana 170 (with the heading above it) and 171 their own units (sk110170, sk110171), from the print as checked by the owner against his printed copy (2026-10-05).
translator '[the axle]' glosses rathāṅga.
commentary Bhairava, printed under sk.110159.x1 (lemma 'rathāṅgādau iti'): by 'ādi' ('and the like') the akṣa of gaming (devana), the die, is included. Followed in the bracket '[e.g. a die used in gaming]'.
textual No Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0130 prints only the mūla); no Subodhinī in p72. Print = ours in the sūtra and in the gloss on it.

स्त्रीपुंसाधिकारः ।

strīpuṃsādhikāraḥ .

The section on the feminine and masculine (strīpuṃsādhikāra).

लि170 · Liṅ 11.1.170

स्त्रीपुंसयोः ॥ लि१७० ॥

strīpuṃsayoḥ

strīpuṃsayoḥ — 'In the feminine and the masculine': [this is a heading rule (adhikāra), governing Liṅgānuśāsana 171–174].

Rule. "In the feminine and the masculine." Bhaṭṭoji says: adhikāro 'yam, "this is a heading". It stands under the centred heading strīpuṃsādhikāraḥ, "the section on the feminine and masculine".

Example. The heading has no example of its own. Its effect shows in LA 171: iyam ayaṃ vā gauḥ.

Applies when / blocked by. From here on, a sūtra that names no gender assigns both the feminine and the masculine. Bhairava Miśra also reads this sūtra and glosses it as a heading.

Watch out. This heading replaces "neuter" (LA 118). Words listed after it are not neuter unless a sūtra says so.

Siddhānta-kaumudī

अधिकारोऽयम् ।

This is a heading rule (adhikāra).

translator notes

textual The centred heading strīpuṃsādhikāraḥ that precedes this sūtra in the print is carried as this unit's section heading (by the owner (2026-10-05)). Dropped by the OCR; supplied from the NSP 1915 print (p. 671, scan page-0681) and checked by the owner against his printed copy (2026-10-05). No Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0130 prints only the mūla); no Subodhinī in p72.
commentary Bhairava Miśra, printed under sk.110159.x1, after his colophon 'iti napuṃsakādhikāraḥ', has the lemma 'strīpuṃsayoḥ' with 'adhikāro 'yam' ('this is a heading'), the same words as Bhaṭṭoji's sūtra and gloss.
translator The section runs to 'iti strīpuṃsādhikāraḥ' after Liṅgānuśāsana 174.

लि171 · Liṅ 11.1.171

गोमणियष्टिमुष्टिपाटलिवस्तिशाल्मलित्रुटिमसिमरीचयः ॥ लि१७१ ॥

gomaṇiyaṣṭimuṣṭipāṭalivastiśālmalitruṭimasimarīcayaḥ

gomaṇiyaṣṭimuṣṭipāṭalivastiśālmalitruṭimasimarīcayaḥ — go, maṇi, yaṣṭi, muṣṭi, pāṭali, vasti, śālmali, truṭi, masi and marīci [are feminine and masculine (strīpuṃsayoḥ), the adhikāra of Liṅgānuśāsana 170].

Rule. These are feminine and masculine: go, maṇi, yaṣṭi, muṣṭi, pāṭali, vasti, śālmali, truṭi, masi and marīci.

Example. iyam ayaṃ vā gauḥ: gauḥ with iyam (feminine) or with ayam (masculine).

Applies when / blocked by. The two genders come from the heading of LA 170; the sūtra names none.

Watch out. maṇi and vasti were listed as masculine at LA 116 and LA 117. Here they are listed again, under the heading "feminine and masculine". Bhaṭṭoji does not comment on the overlap.

Siddhānta-kaumudī

इयमयं वा गौः ।

iyam ayaṃ vā gauḥ — gauḥ, with iyam ('this', feminine) or with ayam ('this', masculine).

translator notes

textual The OCR ran this sūtra and its example into sk.110169.k1 and read 'gomaṇiyapri-mupri-' and 'śālamali'; the print (NSP p. 671, scan page-0681) has yaṣṭi, muṣṭi and śālmali (collation batch30, classes A/C), as does Wikisource uttara-4/0130 (its no. 169). The source now gives this sūtra its own unit with the print's reading, checked by the owner against his printed copy (2026-10-05). No Bālamanoramā; no Subodhinī in p72; Bhairava Miśra has no comment on it.
translator The bracketed gender is the adhikāra strīpuṃsayoḥ of Liṅgānuśāsana 170; the example, with both demonstratives, shows it.

लि172 · Liṅ 11.1.172

मृत्युसीधुकर्कन्धुकिष्कुकण्डुरेणवः ॥ लि१७२ ॥

mṛtyusīdhukarkandhukiṣkukaṇḍureṇavaḥ

mṛtyusīdhukarkandhukiṣkukaṇḍureṇavaḥ — mṛtyu, sīdhu, karkandhu, kiṣku, kaṇḍu and reṇu [are feminine and masculine (strīpuṃsayoḥ): the adhikāra of Liṅgānuśāsana 170, carried forward (anuvṛtti)].

Rule. Six u-final words are feminine and masculine: mṛtyu, sīdhu, karkandhu, kiṣku, kaṇḍu and reṇu. The sūtra names no gender of its own. The gender comes from the heading strīpuṃsayoḥ (LA 170), carried forward by anuvṛtti.

Example. Bhaṭṭoji writes iyam ayaṃ vā mṛtyuḥ, "this death", with iyam or with ayam.

mṛtyuḥ with iyam → feminine

mṛtyuḥ with ayam → masculine

The word itself does not change. Only the demonstrative shows which gender is in use.

Watch out. reṇu already stood among the feminine words of LA 52. sīdhu stood among the neuter-and-masculine words of LA 56. Neither Bhaṭṭoji nor Bhairava Miśra comments on these overlaps; Bhairava has no comment on this sūtra at all.

Siddhānta-kaumudī

इयमयं वा मृत्युः ।

iyam ayaṃ vā mṛtyuḥ — mṛtyuḥ ("death"), with iyam ("this", feminine) or with ayam ("this", masculine).

translator notes

translator The adhikāra strīpuṃsayoḥ (Liṅgānuśāsana 170, 'adhikāro 'yam') was dropped by the OCR and is now supplied from the print (NSP p. 671, scan page-0681) as sk110170. The example with both demonstratives shows the two genders.
textual Print = ours (NSP p. 671, scan page-0681; collation batch30: clean). Wikisource uttara-4/0130 (its no. 170) agrees. No commentary: Bhairava Miśra's footnote on p. 671 (filed in our source under sk.110159.x1) has nothing on this sūtra; no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72.

लि173 · Liṅ 11.1.173

गुणवचनमुकारान्तं नपुंसकं च ॥ लि१७३ ॥

guṇavacanamukārāntaṃ napuṃsakaṃ ca

guṇavacanam ukārāntaṃ napuṃsakaṃ ca — A word expressing a quality (guṇavacana) that ends in u is also neuter, [and, by 'ca', feminine and masculine (strīpuṃsayoḥ): the adhikāra of Liṅgānuśāsana 170, carried forward (anuvṛtti)].

Rule. A guṇavacana that ends in u is also neuter. A guṇavacana is a quality-word, a word that names a quality, such as "skilful". The word ca ("and") keeps the heading's two genders. So such a word is feminine and masculine as well. Bhairava Miśra says so: cāt strīpuṃsayoḥ, "by ca, in the feminine and the masculine". Bhaṭṭoji sums it up: the word is triliṅga, of all three genders.

Example. Bhaṭṭoji gives three forms of paṭu, "skilful": paṭuḥ, paṭuḥ, paṭvī.

paṭuḥ → masculine

paṭu + ṅīṣ → paṭvī → feminine

The second paṭuḥ carries no label in the text.

Applies when / blocked by. The affix ṅīṣ is a feminine affix that leaves ī. After a quality-word in u it is only optional, by voto guṇavacanāt (SK 502). So a feminine without ṅīṣ is also possible.

Watch out. The second paṭuḥ can be read two ways, and neither Bhaṭṭoji nor Bhairava settles it.

It may be the optional feminine without ṅīṣ (SK 502). Then no neuter form is cited at all.
It may be a slip for the neuter first-case form, which would be paṭu, without the final ḥ. The first-case form is the form used for the subject of a sentence, the nominative.

The 1915 print reads paṭuḥ with the final ḥ both times. So the slip, if it is one, is already in the print. Do not take the second form as a sure neuter.

Siddhānta-kaumudī

त्रिलिङ्गमित्यर्थः ॥ पटुः । पटुः । पट्वी ।

That is, it is of all three genders (triliṅga): paṭuḥ, paṭuḥ, paṭvī ("skilful").

translator notes

commentary Bhairava, printed under sk.110159.x1 (lemma 'napuṃsakaṃ ceti'): 'cāt strīpuṃsayoḥ', by 'ca' [it is] in the feminine and the masculine [too]. Followed in sutra_en; it agrees with Bhaṭṭoji's 'triliṅgam'.
translator The three examples carry no gender labels in the text. paṭuḥ is the masculine and paṭvī the feminine with ṅīṣ. The second paṭuḥ is open. (a) It may be the optional feminine without ṅīṣ (voto guṇavacanāt (SK 502) makes ṅīṣ optional after a guṇa word in u), and then no neuter form is cited. (b) It may be a slip for the neuter first-case form paṭu. The English keeps the forms as transmitted and leaves the second unlabelled.
textual Ours and the print both read 'paṭuḥ. paṭuḥ. paṭvī.' (NSP p. 671, scan page-0681; collation batch30: clean). Wikisource uttara-4/0130 (its no. 171) has 'paṭu-paṭu paṭa…' (noisy), which would support a neuter paṭu in second place. The scan plainly shows paṭuḥ with visarga both times (scan page-0681, enlarged), so this is not a question of reading the scan: if the triliṅga gloss wants a neuter paṭu, the loss is the print's own.
textual No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72.

लि174 · Liṅ 11.1.174

अपत्यार्थस्तद्धिते ॥ लि१७४ ॥

apatyārthastaddhite

apatyārthas taddhite — A [word] whose sense is 'descendant' (apatya), with a taddhita affix, [is feminine and masculine (strīpuṃsayoḥ): the adhikāra of Liṅgānuśāsana 170, carried forward (anuvṛtti)].

Rule. A word made with a taddhita affix in the sense apatya, "descendant", is feminine and masculine. A taddhita is an affix added to a noun stem, not to a root. The gender again comes from the heading strīpuṃsayoḥ (LA 170).

Example. Bhaṭṭoji gives the pair for "descendant of Upagu":

aupagavaḥ → masculine

aupagavī → feminine

Applies when / blocked by. The words must be taddhita words, and their sense must be "descendant". Bhaṭṭoji gives no other condition.

Watch out. Right after the example, Bhaṭṭoji writes the colophon iti strīpuṃsādhikāraḥ: "here ends the section governed by 'feminine and masculine'". A colophon is a closing line that marks where a section ends. A printed line and the centred heading puṃnapuṃsakādhikāraḥ, "the section on the masculine and neuter", follow, and then LA 175.

Siddhānta-kaumudī

औपगवः । औपगवी ॥ इति स्त्रीपुंसाधिकारः ॥

aupagavaḥ, aupagavī ["descendant of Upagu", masculine and feminine].

Here ends the section governed by "feminine and masculine" (strīpuṃsādhikāra).

translator notes

textual The OCR dropped, after 'iti strīpuṃsādhikāraḥ', Liṅgānuśāsana 175 (the 1915 print also sets a printed line and a centred heading there), and ran Liṅgānuśāsana 176 with its example into this block (NSP p. 671, scan page-0681; collation batch30, class M). The source now gives Liṅgānuśāsana 175 and 176 their own units (sk110175, sk110176). The heading puṃnapuṃsakādhikāraḥ stands above Liṅgānuśāsana 175.
translator The adhikāra for this sūtra itself is strīpuṃsayoḥ (Liṅgānuśāsana 170, sk110170). The gloss of aupagava is the translator's.
textual Print = ours in this sūtra and in the gloss (NSP p. 671, scan page-0681). Wikisource uttara-4/0130 (its nos. 172 and 174) agrees apart from noise. No commentary: Bhairava Miśra's footnote on p. 671 (filed under sk.110159.x1) has only the colophon 'iti strīpuṃsādhikāraḥ' here, and nothing on Liṅgānuśāsana 174–176; no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72.

पुंनपुंसकाधिकारः ।

puṃnapuṃsakādhikāraḥ .

The section on the masculine and neuter (puṃnapuṃsakādhikāra).

लि175 · Liṅ 11.1.175

पुंनपुंसकयोः ॥ लि१७५ ॥

puṃnapuṃsakayoḥ

puṃnapuṃsakayoḥ — 'In the masculine and the neuter': [this is a heading rule (adhikāra), governing Liṅgānuśāsana 176–181].

A centred heading, puṃnapuṃsakādhikāraḥ, "the section on the masculine and neuter", stands above this sūtra.

Rule. This is a heading (adhikāra): "in the masculine and the neuter". Bhaṭṭoji says adhikāro 'yam, "this is a heading". An adhikāra is a heading whose words are read into the rules that follow it. This one assigns no gender to any word by itself.

Example. The heading has no example of its own. Its first list is LA 176: ayaṃ ghṛtaḥ / idaṃ ghṛtam.

Applies when / blocked by. It governs LA 176 to LA 181. The colophon iti puṃnapuṃsakādhikāraḥ closes it, under LA 181.

Siddhānta-kaumudī

अधिकारोऽयम् ।

This is a heading rule (adhikāra).

translator notes

textual The 1915 print sets a printed line and a centred heading puṃnapuṃsakādhikāraḥ before this sūtra; it is carried as this unit's section heading (owner, 2026-10-05). Dropped by the OCR; supplied from the NSP 1915 print (p. 671, scan page-0681) and checked by the owner against his printed copy (2026-10-05). No Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0130 prints only the mūla); no Subodhinī in p72.
textual Bhairava Miśra has no comment on this sūtra.
translator The section runs to 'iti puṃnapuṃsakādhikāraḥ' after Liṅgānuśāsana 181.

लि176 · Liṅ 11.1.176

घृतभूतमुस्तक्ष्वेलितैरावतपुस्तकबुस्तलोहिताः ॥ लि१७६ ॥

ghṛtabhūtamustakṣvelitairāvatapustakabustalohitāḥ

ghṛtabhūtamustakṣvelitairāvatapustakabustalohitāḥ — ghṛta, bhūta, musta, kṣvelita, airāvata, pustaka, busta and lohita [are masculine and neuter (puṃnapuṃsakayoḥ), the adhikāra of Liṅgānuśāsana 175].

Rule. Eight words are masculine and neuter: ghṛta, bhūta, musta, kṣvelita, airāvata, pustaka, busta and lohita. The gender comes from the heading of LA 175.

Example. Bhaṭṭoji's pair, "this ghee":

ghṛtaḥ with ayam → masculine: ayaṃ ghṛtaḥ

ghṛtam with idam → neuter: idaṃ ghṛtam

Watch out. The print's type does not tell b from v, so the seventh word looks like vusta. The word is busta.

Siddhānta-kaumudī

अयं घृतः । इदं घृतम् ।

ayaṃ ghṛtaḥ, idaṃ ghṛtam — 'this ghee': ghṛtaḥ with ayam (masculine), ghṛtam with idam (neuter).

translator notes

textual The OCR ran this sūtra and its example into sk.110174.k1 (NSP p. 671, scan page-0681; collation batch30, class M). Ours and the print read 'vusta' (pustakavusta-); b and v are not distinguishable in the print's type, and the word is busta, which Wikisource uttara-4/0130 (its no. 174) has. The source now gives this sūtra its own unit with busta, checked by the owner against his printed copy (2026-10-05). No Bālamanoramā; no Subodhinī in p72; Bhairava Miśra has no comment on it.
translator The bracketed gender is the adhikāra puṃnapuṃsakayoḥ of Liṅgānuśāsana 175, shown by the paired example.

लि177 · Liṅ 11.1.177

शृङ्गार्धनिदाघोद्यमशल्यदृढाः ॥ लि१७७ ॥

śṛṅgārdhanidāghodyamaśalyadṛḍhāḥ

śṛṅgārdhanidāghodyamaśalyadṛḍhāḥ — śṛṅga, ardha, nidāgha, udyama, śalya and dṛḍha [are masculine and neuter (puṃnapuṃsakayoḥ): the adhikāra of Liṅgānuśāsana 175, carried forward (anuvṛtti)].

Rule. Six words are masculine and neuter: śṛṅga, ardha, nidāgha, udyama, śalya and dṛḍha. The gender comes from the heading of LA 175.

Example. Bhaṭṭoji's pair, "this horn":

śṛṅgaḥ with ayam → masculine: ayaṃ śṛṅgaḥ

śṛṅgam with idam → neuter: idaṃ śṛṅgam

Siddhānta-kaumudī

अयं शृङ्गः । इदं शृङ्गम् ।

ayaṃ śṛṅgaḥ, idaṃ śṛṅgam — "this horn": śṛṅgaḥ with ayam (masculine), śṛṅgam with idam (neuter).

translator notes

translator The adhikāra puṃnapuṃsakayoḥ (Liṅgānuśāsana 175, 'adhikāro 'yam') was dropped by the OCR and is now supplied from the print (NSP p. 671, scan page-0681) as sk110175. The paired example shows the two genders.
textual Print = ours (NSP p. 671, scan page-0681; collation batch30: clean; the print's śṛ- glyph in the examples is an ignorable spelling). Wikisource uttara-4/0130 (its no. 175) agrees. No commentary: no Bhairava Miśra note on this sūtra in the print's footnote or ours; no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72.

लि178 · Liṅ 11.1.178

ब्रजकुञ्जकुथकूर्चप्रस्थदर्पार्भार्धर्चदर्भपुच्छाः ॥ लि१७८ ॥

brajakuñjakuthakūrcaprasthadarpārbhārdharcadarbhapucchāḥ

vrajakuñjakuthakūrcaprasthadarpārbhārdharcadarbhapucchāḥ — vraja, kuñja, kutha, kūrca, prastha, darpa, arbha, ardharca, darbha and puccha [are masculine and neuter (puṃnapuṃsakayoḥ): the adhikāra of Liṅgānuśāsana 175, carried forward (anuvṛtti)].

Rule. Ten words are masculine and neuter: vraja, kuñja, kutha, kūrca, prastha, darpa, arbha, ardharca, darbha and puccha. The gender comes from the heading of LA 175.

Example. Bhaṭṭoji's pair:

vrajaḥ with ayam → masculine: ayaṃ vrajaḥ

vrajam with idam → neuter: idaṃ vrajam

Watch out. The compound is divided darpa + arbha + ardharca. The 1915 print reads darpārbhārdharca, so arbha is one of the words. Another text of the list lacks arbha. The first word is vraja; the print's type cannot tell it from braja.

Siddhānta-kaumudī

अयं ब्रजः । इदं ब्रजम् ।

ayaṃ vrajaḥ, idaṃ vrajam — vrajaḥ with ayam ("this", masculine), vrajam with idam ("this", neuter).

translator notes

textual Ours spells the first word 'braja' in the sūtra and in both examples. In the print (NSP p. 671, scan page-0681) b and v cannot be told apart (collation batch30, class C); the word is vraja, which Wikisource uttara-4/0130 (its no. 176) has, and the English writes vraja.
translator The compound is analysed darpa + arbha + ardharca, as the print and ours read (darpārbhārdharca). Wikisource has darpa-m-ardharca, without arbha (collation class V); the English follows the print. The adhikāra puṃnapuṃsakayoḥ (Liṅgānuśāsana 175) was dropped by the OCR and is now supplied from the print as sk110175.
textual No commentary: no Bhairava Miśra note on this sūtra in the print's footnote (scan page-0681) or ours; no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72.

लि179 · Liṅ 11.1.179

कवन्धौषधायुधान्ताः ॥ लि१७९ ॥

kavandhauṣadhāyudhāntāḥ

kabandhauṣadhāyudhāntāḥ — kabandha, auṣadha, āyudha and anta [or: words ending in kabandha, auṣadha and āyudha] [are masculine and neuter (puṃnapuṃsakayoḥ): the adhikāra of Liṅgānuśāsana 175, carried forward (anuvṛtti)].

Rule. kabandha, auṣadha and āyudha are masculine and neuter. The gender comes from the heading of LA 175. Bhaṭṭoji says only spaṣṭam, "[the meaning is] clear", and gives no example.

Example. The text gives no example form.

Watch out. The last member, -antāḥ, can be read two ways, and no commentator settles it.

anta, "end", is a fourth word in the list.
-anta means "ending in": words ending in kabandha, auṣadha or āyudha are meant.

Keep both readings open. The print's type does not tell b from v; the first word is kabandha.

Siddhānta-kaumudī

स्पष्टम् ।

[The meaning is] clear.

translator notes

translator The final member -antāḥ can be taken two ways. (a) anta ('end') is a fourth word in the list. (b) -anta means 'ending in', so that compounds ending in these words are meant. Bhaṭṭoji says only 'spaṣṭam' and gives no example, and no commentator settles it, so the English gives both.
textual Print = ours (NSP p. 671, scan page-0681; collation batch30: clean; ours and the print have 'kavandha'; b and v are not distinguishable in the print's type, and the word is kabandha, which Wikisource uttara-4/0130 (its no. 177) has; the English writes kabandha). No commentary: no Bhairava Miśra note in the print's footnote or ours; no Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72. The adhikāra puṃnapuṃsakayoḥ (Liṅgānuśāsana 175) was dropped by the OCR and is now supplied from the print as sk110175.

लि180 · Liṅ 11.1.180

दण्डमण्डखण्डशवसैन्धवपाश्वाकाशकुशकाशाङ्कशकुलिशाः ॥ लि१८० ॥

daṇḍamaṇḍakhaṇḍaśavasaindhavapāśvākāśakuśakāśāṅkaśakuliśāḥ

daṇḍamaṇḍakhaṇḍaśavasaindhavapārśvākāśakuśakāśāṅkuśakuliśāḥ — daṇḍa, maṇḍa, khaṇḍa, śava, saindhava, pārśva, ākāśa, kuśa, kāśa, aṅkuśa and kuliśa [are masculine and neuter (puṃnapuṃsakayoḥ): the adhikāra of Liṅgānuśāsana 175, carried forward (anuvṛtti)].

Rule. Eleven words are masculine and neuter: daṇḍa, maṇḍa, khaṇḍa, śava, saindhava, pārśva, ākāśa, kuśa, kāśa, aṅkuśa and kuliśa. Bhaṭṭoji says ete puṃnapuṃsakayoḥ syuḥ, "these are masculine and neuter". The 1915 print reads pārśva, with the r.

Example. Bhaṭṭoji works through kuśa. First he quotes the Viśva lexicon:

kuśaḥ (masculine) → the son of Rāma, darbha grass, the cord of a yoke (yoktra), a dvīpa (an island)

kuśam (neuter) → water

Then he adds a third gender. kuśa that denotes a rod (śalākā) is feminine. The affix depends on what the rod is made of.

iron rod: kuśa + ṅīṣ (SK 500, in the sense "made of iron", ayovikāra) → kuśī

wooden rod: kuśa + ṭāp → kuśā

The affix ṭāp is a feminine affix that leaves ā. SK 500 (jānapada…) is the rule that gives ṅīṣ after kuśa in that sense.

Applies when / blocked by. Bhaṭṭoji gives three authorities for the feminine kuśā.

The śruti, the Vedic text: kuśā vānaspatyāḥ stha tā mā pāta, "you are kuśās from the forest tree; protect me".
A usage in Pāṇini's own sūtra ataḥ kṛkami… (SK 160): the word kuśākarṇīṣu, whose first member is kuśā.
The Vyāsa-sūtra (Brahmasūtra 3.3.26): hānau tūpāyanaśabde śeṣatvāt kuśācchanda…. Bhaṭṭoji adds that the Śārīraka-bhāṣya on it reads the same. The Śārīraka-bhāṣya is Śaṅkara's commentary on the Brahmasūtra.

Watch out. Bhaṭṭoji says that the śruti, the sūtra and the commentary (bhāṣya, here the Śārīraka-bhāṣya) agree as one statement (ekavākyatva). So he rejects a passage of the Bhāmatī, a sub-commentary on the Śārīraka-bhāṣya. The Bhāmatī reads the word as ā-chanda, with the preposition āṅ fused into it (āṅ-praśleṣa). Bhaṭṭoji calls this mere bold argument (prauḍhivāda). He ends: "let the very learned consider this".

Bhairava Miśra adds two points. He says the rod is one "of wood or the like"; this is taken to let the word cover both rods, the iron one and the wooden one. And tathā ca, "and accordingly", is where Bhaṭṭoji begins to give the authority (māna) for the feminine.

Siddhānta-kaumudī

एते पुंनपुंसकयोः स्युः । कुशो रामसुते दर्भे योक्ते द्वीपे कुशं जले । इति विश्वः । शलाकावाची तु स्त्रियाम् । तथा च ‘जानपद५००’ इति सूत्रेणायोविकारे कीपि कुशी । दारुणि तु टाप् । कुशा वानस्पत्याः स्थ ता मा पातेति श्रुतिः । ‘अतः कृकमि-१६०’ इति सूत्रे कुशाकर्णीप्विति प्रयोगश्च । व्याससूत्रे च । हानौ तूपायनशब्दे शेषत्वात्कुशाच्छन्द इति । तत्र शारीरकभाप्येऽप्येवम् । एवं च श्रुतिसूत्रभाष्याणामेकवाक्यत्वे स्थिते आच्छन्द इत्याह्मश्लेषादिपरो भामतीग्रन्थः प्रौढिवादमात्रपर इति विभावनीयं बहुश्रुतैः ।

These are [both] masculine and neuter.

"kuśa is [masculine] (kuśaḥ) in the senses: the son of Rāma, darbha grass, the cord of a yoke (yoktra), and a dvīpa; kuśam [neuter] in the sense of water" — so the Viśva [lexicon].

But [kuśa] denoting a rod (śalākā) is feminine. And accordingly, by the sūtra "jānapada—" (SK 500), ṅīṣ [is added] in the sense of a thing made of iron (ayovikāra): kuśī. But [for a rod] of wood, ṭāp [is added: kuśā]. [There is] the śruti "kuśā vānaspatyāḥ stha tā mā pāta" ["You are kuśās from the forest tree; protect me"]. And there is the usage "kuśākarṇīṣu" in the sūtra "ataḥ kṛkami—" (SK 160). And in the Vyāsa-sūtra: "hānau tūpāyanaśabde śeṣatvāt kuśācchanda—". There, in the Śārīraka-bhāṣya too, it is the same.

And so, since the śruti, the sūtra and the bhāṣya are established as forming one consistent statement (ekavākyatva), the passage of the Bhāmatī that takes [the word] as "ācchanda", with the preposition āṅ fused into it (āṅ-praśleṣa) and so on, is mere bold argument (prauḍhivāda). Let the very learned consider this.

translator notes

commentary Bhairava, printed under sk.110159.x1 (lemma 'śalākāvācīti'): 'and that rod (śalākā) is one made of wood or the like; he states the authority (māna) for it with tathā ca'. Followed: śalākā is taken to cover both the iron rod (kuśī) and the wooden one (kuśā), and 'tathā ca' introduces the evidence for the feminine.
translator The Vyāsa-sūtra quoted is Brahmasūtra 3.3.26, which continues …kuśācchandastutyupagānavat; Bhaṭṭoji cites it for the feminine kuśā at the head of that compound. The Bhāmatī (Vācaspati's sub-commentary on Śaṅkara's Śārīraka-bhāṣya), by reading 'ā-chanda' with āṅ, would avoid that feminine; Bhaṭṭoji rejects this as prauḍhivāda. Only the quoted words are given in the English. kuśākarṇīṣu in SK 160 (A 8.3.46) has kuśā as its first member. The English rendering of the mantra is the translator's.
textual Ours reads 'pāśvākāśa' and 'aṅkaśa'. The print (NSP p. 671, scan page-0681) has the reph, pārśva (collation batch30, class A), and the English follows it. For aṅkuśa the print's u-sign cannot be confirmed (class C); Wikisource uttara-4/0130 has aṅkaśa like ours. The English writes aṅkuśa, the only word the letters can stand for.
textual Ours reads 'yokte'. The print's ligature looks like yoktre (yoktra, 'yoke-cord') but cannot be confirmed (collation batch30, class C). Wikisource has 'yokre' (noisy). The English follows yoktra.
textual Ours reads 'kīpi kuśī'. The print reads ṅī-, then ṣi or pi (ṣ/p unreadable) (NSP p. 671, scan page-0681; collation batch30, class A for ṅ, C for ṣ). Wikisource has ṅīṣi. The English follows ṅīṣ, the affix that 4.1.42 (SK 500) teaches.
textual Further OCR slips in ours, where the English follows the print or the evident reading (collation batch30). 'kuśākarṇīpv' is kuśākarṇīṣu (class C). 'śārīrakabhāpye' is °bhāṣye (class C; ours has bhāṣyāṇām correctly a little later). 'ityāhmaśleṣādi' is the print's ity āṅpraśleṣādi (class A). Wikisource has 'yāta' for pāta in the mantra; ours = print 'pāta'.
textual The print and ours both read 'tūpāyanaśabde śeṣatvāt', with e on śabda, which is clear in the scan (NSP p. 671, scan page-0681). The Brahmasūtra (3.3.26) and Wikisource uttara-4/0131 read upāyanaśabdaśeṣatvāt as one compound. The English keeps the print's words as a quotation; a check of the printed copy is wanted.
textual No Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0130–0131 prints only the mūla); no Subodhinī in p72. Bhairava's footnote on this sūtra is filed in our source under sk.110159.x1, not under this unit.

लि181 · Liṅ 11.1.181

गृहमेहदेहपट्टपटहाष्टापदाम्बुदककुदाश्च ॥ लि१८१ ॥

gṛhamehadehapaṭṭapaṭahāṣṭāpadāmbudakakudāśca

gṛhamehadehapaṭṭapaṭahāṣṭāpadāmbudakakudāś ca — gṛha, meha, deha, paṭṭa, paṭaha, aṣṭāpada, ambuda and kakuda [are] also [masculine and neuter (puṃnapuṃsakayoḥ): the adhikāra of Liṅgānuśāsana 175, carried forward (anuvṛtti)].

Rule. Eight more words are also masculine and neuter: gṛha, meha, deha, paṭṭa, paṭaha, aṣṭāpada, ambuda and kakuda. The gender comes from the heading of LA 175. The ca adds this list to the ones before it, under the same heading. Bhaṭṭoji and his commentators say nothing more about the ca; this reading of it is inferred.

Example. The text gives no example. Bhaṭṭoji's only words here are the colophon iti puṃnapuṃsakādhikāraḥ: "here ends the section governed by 'masculine and neuter'".

Watch out. This colophon closes the last section that assigns a fixed pair of genders. From LA 182 on, the rules no longer name a gender. They say which words are of undifferentiated gender, and which take the gender of the word they qualify.

Siddhānta-kaumudī

इति पुंनपुंसकाधिकारः

Here ends the section governed by "masculine and neuter" (puṃnapuṃsakādhikāra).

translator notes

translator Bhaṭṭoji gives no gloss or example. 'ca' is taken as simply adding this list to the preceding ones under the same adhikāra; no commentator says more. The adhikāra puṃnapuṃsakayoḥ (Liṅgānuśāsana 175) was dropped by the OCR and is now supplied from the print as sk110175.
textual Print = ours (NSP p. 671, scan page-0681; collation batch30: clean; ours lacks the closing double daṇḍa after the colophon, which is trivial). Wikisource uttara-4/0131 (its no. 179) agrees apart from noise. Bhairava Miśra has only the colophon 'iti puṃnapuṃsakādhikāraḥ' here, printed under sk.110159.x1. No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72.

लि182 · Liṅ 11.1.182

अविशिष्टलिङ्गम् ॥ लि१८२ ॥

aviśiṣṭaliṅgam

aviśiṣṭaliṅgam — Of undifferentiated gender (aviśiṣṭa-liṅga) [: undergoing no particular operation that is occasioned by its expressing this or that gender].

Rule. "Of undifferentiated gender" (aviśiṣṭaliṅga). Bhairava Miśra explains the term. Such a word undergoes no particular operation brought about by its expressing this or that gender. In other words, no grammatical operation depends on its gender.

Example. The sūtra has no example and no gloss by Bhaṭṭoji. The words it describes are listed in LA 183 and LA 184.

Applies when / blocked by. The sūtra names no words of its own. It is read as the predicate of LA 183 and LA 184, which have no predicate without it. This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Watch out. The 1915 print reads aviśiṣṭa-, "undifferentiated". Another text reads avaśiṣṭa-, "remaining"; do not mix the two. The print sets no section title before this sūtra.

translator notes

commentary Bhairava, printed under sk.110159.x1 (lemma 'aviśiṣṭaliṅgam'): tat-tal-liṅga-vācakatā-prayukta-kārya-viśeṣa-śūnyam, 'devoid of any particular operation occasioned by its expressing this or that gender'. Followed in the bracket of sutra_en.
translator Bhaṭṭoji gives no gloss. The translator takes aviśiṣṭaliṅgam as the predicate of the words named in the next sūtras: avyaya, kati and yuṣmad (Liṅgānuśāsana 183), and numerals ending in ṣ or n (Liṅgānuśāsana 184, sk110184). The text does not say so explicitly; the English of the sūtra does not supply it.
textual Print = ours, aviśiṣṭa- (NSP p. 671, scan page-0681). Wikisource uttara-4/0131 (its no. 180) reads avaśiṣṭaliṅgam ('the remaining gender'; collation batch30, class V). The English follows the print. The print has no section heading before this sūtra. No kaumudī in the print either. No Bālamanoramā (our BM layer is empty; Wikisource prints only the mūla); no Subodhinī in p72.

लि183 · Liṅ 11.1.183

अव्ययं कतियुष्मदः ॥ लि१८३ ॥

avyayaṃ katiyuṣmadaḥ

avyayaṃ katiyuṣmadaḥ — An indeclinable (avyaya), kati ['how many'] and yuṣmad ['you'] [are of undifferentiated gender (aviśiṣṭaliṅga); supplied from Liṅgānuśāsana 182 by the translator].

Rule. An avyaya, kati ("how many") and yuṣmad ("you") are of undifferentiated gender. An avyaya is an indeclinable word (SK 447). The predicate "of undifferentiated gender" is carried over from LA 182. This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Example. The text gives no example.

Watch out. The 1915 print reads katiyuṣmadaḥ, without asmad ("I"). Another text adds asmad. Follow the print: only kati and yuṣmad are named.

translator notes

textual The OCR ran Liṅgānuśāsana 184 into this unit; the source now gives it its own unit (sk110184), as checked by the owner against his printed copy (2026-10-05). Liṅgānuśāsana 183 has no gloss of its own in the print (NSP p. 671, scan page-0681).
textual Liṅgānuśāsana 183: print and ours read katiyuṣmadaḥ; Wikisource uttara-4/0131 reads katiyuṣmadasmadaḥ (collation batch30, class V). The English follows the print and does not add asmad.
commentary Bhairava on Liṅgānuśāsana 182, printed under sk.110159.x1: aviśiṣṭaliṅgam = devoid of any particular operation occasioned by expressing this or that gender (tattalliṅgavācakatāprayuktakāryaviśeṣaśūnyam). Followed: the bracketed predicate in sutra_en is rendered 'of undifferentiated gender'.
translator Neither Bhaṭṭoji nor Bhairava says that aviśiṣṭaliṅgam (Liṅgānuśāsana 182) is a heading carried into 183 and 184, but 183 and 184 have no predicate without it; the bracketed predicate is the translator's supplement.
textual No Subodhinī (not in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0131 prints only the mūla here).

लि184 · Liṅ 11.1.184

ष्णान्ता संख्या ॥ लि१८४ ॥

ṣṇāntā saṃkhyā

ṣṇāntā saṃkhyā — A numeral (saṃkhyā) ending in ṣ or n [is likewise of undifferentiated gender (aviśiṣṭaliṅga); supplied from Liṅgānuśāsana 182 by the translator].

Rule. A saṃkhyā, a numeral, that ends in ṣ or n is likewise of undifferentiated gender. The predicate again comes from LA 182, by inference; Bhaṭṭoji and his commentators do not state it.

Example. The text gives no example of a numeral in ṣ or n. Instead, Bhaṭṭoji adds a statement in his own words, printed in the type of his gloss: śiṣṭā paravat. It means "the remaining [ones] are like what follows (paravat)". Bhairava Miśra glosses paravat as viśeṣyavat, "like the qualified word". The viśeṣya is the noun that an adjective or numeral qualifies.

So a numeral that does not end in ṣ or n takes the gender of its noun. Bhaṭṭoji's example is eka, "one":

eka with puruṣaḥ (masculine) → ekaḥ puruṣaḥ, "one man"

eka with strī (feminine) → ekā strī, "one woman"

eka with kulam (neuter) → ekaṃ kulam, "one family"

Applies when / blocked by. How far do "the remaining [ones]" reach? Scholars discuss this.

śiṣṭā is feminine, like saṃkhyā, and the example is a numeral. So it can mean "the remaining numerals".
Bhairava reads it more widely: every word other than those already stated.

Watch out. Bhairava comments on śiṣṭā paravat as on a sūtra. He carries its word paravat into the next sūtra, LA 185, and the sūtras after it are read with it too.

Siddhānta-kaumudī

शिष्टा परवत् ॥ एकः पुरुषः । एका स्त्री । एकं कुलम् ।

The remaining [ones] (śiṣṭā) are like what follows (paravat) [that is, like the qualified word (viśeṣya)]: ekaḥ puruṣaḥ ['one man', masculine]; ekā strī ['one woman', feminine]; ekaṃ kulam ['one family', neuter].

translator notes

textual The OCR ran this sūtra into the sutra field of sk110183 ('avyayaṃ katiyuṣmadaḥ 184 . ṣṇāntā saṃkhyā'), with its kaumudī as that unit's block. The print (NSP p. 671, scan page-0681, col. 2 foot) has '183. avyayaṃ katiyuṣmadaḥ || 184. ṣṇāntā saṃkhyā || śiṣṭā paravat || ekaḥ …' (collation batch30, class M). The source now gives it its own unit, as checked by the owner against his printed copy (2026-10-05); k1 is Bhaṭṭoji's statement and examples under 184.
textual In the print 'śiṣṭā paravat' is set in the light gloss type, not the bold sūtra type, though it closes with a double daṇḍa (scan page-0681); it is therefore rendered as Bhaṭṭoji's words, as the collation report also takes it. Bhairava nevertheless lemmatises it and draws 'paravat' from it into Liṅgānuśāsana 185 (see sk110185).
textual The OCR read 'ekā srī'; the source now has the print's ekā strī (NSP p. 672, scan page-0682; collation batch30, class A), owner-checked against his printed copy (2026-10-05). The English follows the print.
commentary Bhairava, printed under sk.110159.x1 (NSP p. 671 foot, continued p. 672; scans page-0681/0682): 'paravad iti' = viśeṣyavat, 'like the qualified word'. Followed: the bracketed gloss in k1.
commentary Bhairava, printed under sk.110159.x1: 'śiṣṭā iti' = those that differ from every one of the words stated earlier (pūrvoktaśabdānyatamatvāvacchinnapratiyogitākabhedavantaḥ), i.e. all remaining words, not only the remaining numerals. Recorded: the English keeps the neutral 'the remaining [ones]'.
commentary Bhairava on Liṅgānuśāsana 182, printed under sk.110159.x1: aviśiṣṭaliṅgam = devoid of any particular operation occasioned by expressing this or that gender (tattalliṅgavācakatāprayuktakāryaviśeṣaśūnyam). Followed: the bracketed predicate in sutra_en is rendered 'of undifferentiated gender'.
translator Neither Bhaṭṭoji nor Bhairava says that aviśiṣṭaliṅgam (Liṅgānuśāsana 182) is a heading carried into 183 and 184, but 183 and 184 have no predicate without it; the bracketed predicate is the translator's supplement. The feminine singular śiṣṭā agrees in form with saṃkhyā of 184, and Bhaṭṭoji's examples use the numeral eka, so 'the remaining numerals' is a possible reading; Bhairava reads it more widely (see the commentary note). Left open.
textual No Subodhinī (not in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0131 prints only the mūla here).

लि185 · Liṅ 11.1.185

गुणवचनं च ॥ लि१८५ ॥

guṇavacanaṃ ca

guṇavacanaṃ ca — A word expressing a quality (guṇavacana) also [is like what follows (paravat), i.e. takes the gender of the qualified word; 'paravat' carried forward (anuvṛtti) from 'śiṣṭā paravat' under Liṅgānuśāsana 184, as Bhairava states].

Rule. A guṇavacana, a quality-word, is also paravat: it takes the gender of the word it qualifies. Bhairava Miśra says paravad ity anuvartate, "paravat is carried forward". It comes from śiṣṭā paravat under LA 184. The ca is what links the sūtra to that statement.

Example. Bhaṭṭoji's three phrases with śukla, "white":

śukla with paṭaḥ (masculine) → śuklaḥ paṭaḥ, "a white cloth"

śukla with paṭī (feminine) → śuklā paṭī, "a white strip of cloth"

śukla with vastram (neuter) → śuklaṃ vastram, "a white garment"

Siddhānta-kaumudī

शुक्लः पटः । शुक्ला पटी । शुक्लं वस्त्रम् ।

śuklaḥ paṭaḥ ['a white cloth', masculine]; śuklā paṭī ['a white strip of cloth', feminine]; śuklaṃ vastram ['a white garment', neuter].

Bhairava Miśra

NSP p. 682

—गुणवचनं च । परवदित्यनुवर्तते

translator notes

commentary Bhairava (sk.110185.x1): 'paravad ity anuvartate', 'paravat is carried forward'. Followed: the bracketed predicate in sutra_en; the examples show the quality-word śukla taking the gender of paṭa, paṭī and vastra in turn.
translator Bhairava draws the anuvṛtti from 'śiṣṭā paravat', which the print sets in gloss type after Liṅgānuśāsana 184 (see sk110184); the ca of this sūtra is what links it to that statement.
textual No Subodhinī (not in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0131 prints only the mūla here). Our text agrees with the print (NSP p. 672, scan page-0682; collation batch30 lists the unit as clean).

लि186 · Liṅ 11.1.186

कृत्याश्च ॥ लि१८६ ॥

kṛtyāśca

kṛtyāś ca — [Words ending in] the kṛtya affixes also [are like what follows (paravat), i.e. take the gender of the qualified word; 'paravat' carried forward (anuvṛtti), as Bhairava's gloss supplies].

Rule. Words ending in a kṛtya affix are also paravat. The kṛtya affixes are the group that SK 2831 (kṛtyāḥ) names. Bhairava Miśra glosses: kṛtyapratyayāntāḥ paravad bodhyāḥ, "words ending in a kṛtya affix are to be understood as paravat".

Example. The text gives no example. Bhaṭṭoji's remark under LA 188, "this group of three sūtras is plain in meaning", most naturally covers this sūtra.

Bhairava Miśra

NSP p. 682

—कृत्याश्च । कृत्यप्रत्ययान्ताः परवद्बोध्याः

translator notes

commentary Bhairava (sk.110186.x1): kṛtyapratyayāntāḥ paravad bodhyāḥ, 'words ending in a kṛtya affix are to be understood as paravat'. Followed: '[words ending in]' and the bracketed predicate in sutra_en.
translator Bhaṭṭoji gives no gloss or example here; his remark 'spaṣṭārtheyaṃ trisūtrī' under Liṅgānuśāsana 188 (sk110188) most naturally covers this sūtra together with 187 and 188.
textual No Subodhinī (not in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0131 prints only the mūla here). Our sūtra agrees with the print (NSP p. 672, scan page-0682; collation batch30 lists the unit as clean).

लि187 · Liṅ 11.1.187

करणाधिकरणयोल्युट् च ॥ लि१८७ ॥

karaṇādhikaraṇayolyuṭ ca

karaṇādhikaraṇayor lyuṭ ca — [A word ending in] lyuṭ in the sense of the instrument (karaṇa) or the locus (adhikaraṇa) also [is like what follows (paravat), i.e. takes the gender of the qualified word; supplied by the translator from the ca and the neighbouring sūtras].

Rule. A word ending in lyuṭ in the sense of the instrument (karaṇa) or the locus (adhikaraṇa) is also paravat. The affix lyuṭ is taught by SK 3290, there in the sense of the bare action (bhāva): hasanam. SK 3293 extends it to the instrument and the locus. No commentator glosses this sūtra. The predicate paravat is drawn from the ca and from the neighbouring sūtras. This is not stated by Bhaṭṭoji or his commentators; it is inferred. The 1915 print reads karaṇādhikaraṇayor, with the r.

Example. The text gives no example here. But LA 119 (bhāve lyuḍantaḥ) supplies two. There, lyuṭ in the sense of the bare action (bhāva) is neuter: hasanam. Its counter-examples are lyuṭ words in other senses:

pacanaḥ with agniḥ (masculine) → pacano 'gniḥ, "fire, the means of cooking"

idhmapravraścanaḥ with kuṭhāraḥ (masculine) → idhmapravraścanaḥ kuṭhāraḥ, "an axe for splitting firewood"

Both are masculine, following agni and kuṭhāra. These are exactly the forms this sūtra covers.

Watch out. Keep the two lyuṭ rules apart. In the bhāva sense the word is neuter (LA 119). As instrument or locus it follows its noun (LA 187).

translator notes

textual Ours 'karaṇādhikaraṇayolyuṭ ca'; the print has karaṇādhikaraṇayor lyuṭ ca, with the reph over lyu clear (NSP p. 672, scan page-0682; collation batch30, class A). Wikisource uttara-4/0131 reads °yolyuṭ, like ours (no reph), and without ca; the collation row's 'WS °yor lyuṭ' is mistaken. The English follows the print.
translator No commentator glosses this sūtra (Bhairava passes from kṛtyāś ca to sarvādīni sarvanāmāni, scan page-0682). The bracketed predicate paravat is the translator's inference from the ca and from Bhairava's 'paravat' on Liṅgānuśāsana 185, 186 and 188. The sūtra is the counterpart of bhāve lyuḍantaḥ (Liṅgānuśāsana 119, sk110119), where lyuṭ in the bhāva sense is neuter and pacano 'gniḥ, idhmapravraścanaḥ kuṭhāraḥ are cited as non-bhāva uses.
textual No Subodhinī (not in this section), no Bhairava on this sūtra, and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0131 prints only the mūla here).

लि188 · Liṅ 11.1.188

सर्वादीनि सर्वनामानि ॥ लि१८८ ॥

sarvādīni sarvanāmāni

sarvādīni sarvanāmāni — sarva and the rest, [when they are] pronouns (sarvanāman), [are like what follows (paravat), i.e. take the gender of the qualified word; 'paravat' as Bhairava's gloss supplies].

Rule. sarva and the rest, when they are pronouns (sarvanāman), are paravat. The wording is the same as SK 213 (sarvādīni sarvanāmāni), the rule that names the pronouns. Bhairava Miśra glosses: sarvanāmasaṃjñakāni sarvādīni paravad bodhyāni. That is, "sarva and the rest that bear the name sarvanāman are to be understood as paravat".

Example. The text gives no example. Bhaṭṭoji says only: spaṣṭārtheyaṃ trisūtrī, "this group of three sūtras is plain in meaning". He does not say which three. Since LA 185 has its own examples, the three are most naturally LA 186, 187 and 188. This is not stated by Bhaṭṭoji or his commentators; it is inferred.

Applies when / blocked by. Why are they plain? Bhairava Miśra answers. Naming with this or that gender rests on worldly usage alone. That is why the Bhāṣya says liṅgam aśiṣyaṃ lokāśrayatvāl liṅgasya: "gender is not to be taught, since gender rests on the world". The Bhāṣya is the great commentary on Pāṇini's sūtras. So for yaugika words, words whose meaning is built from their parts, worldly usage alone settles the gender.

Watch out. Here the work ends. Bhaṭṭoji writes two colophons:

iti liṅgānuśāsanaṃ samāptam, "thus the Liṅgānuśāsana is completed";
then the closing line of the Vaiyākaraṇa-siddhānta-kaumudī, "composed by Śrī Bhaṭṭoji Dīkṣita".

Bhairava Miśra adds his own colophon. In it he names himself as the son of Bhavadeva Miśra and the author of this commentary on the Liṅgānuśāsana.

Siddhānta-kaumudī

स्पष्टार्थेयं त्रिसूत्री ॥ इति लिङ्गानुशासनं समासम् ॥ इति श्रीभट्टोजिदीक्षितविरचिता वैयाकरण-सिद्धान्तकौमुदी संपूर्णा

This group of three sūtras (trisūtrī) is plain in meaning.

Thus the Liṅgānuśāsana is completed.

Thus is complete the Vaiyākaraṇa-siddhānta-kaumudī composed by Śrī Bhaṭṭoji Dīkṣita.

Bhairava Miśra

NSP p. 682

—सर्वादीनि सर्वनामानि । सर्वनामसंज्ञकानि सर्वादीनि परवद्बोध्यानि ॥—स्पष्टार्थेति । लोकव्युत्पत्त्यैव संत्तल्लिङ्गाभिधानसिद्धत्वात् अत एव ‘लिङ्गमशिष्यं लोकाश्रयत्वाल्लिङ्गस्य’ इति भगवता भाष्य-कृतोक्तम् । तेन यौगिकेषु शब्देषु लोकव्युत्पत्तिरेव लिङ्गाभिधाने प्रमाणमिति सिद्धम् ॥ इति लिङ्गानुशासनविवरणम् ॥ इति श्रीमदनन्तकल्याणसद्गुणनिधानाखिलपण्डितसार्वभौमभूमण्डलसंचारिविमलतरानवद्यसद्यशःपार्वणपीयूष-भान्वगस्त्यकुलवंशावतंसश्रीमद्भवदेवमिश्रात्मजभैरवमिश्रप्रणीतं लिङ्गानुशासनव्याख्यानं संपूर्णम्

translator notes

commentary Bhairava (sk.110188.x1): sarvanāmasaṃjñakāni sarvādīni paravad bodhyāni, 'sarva and the rest that bear the designation sarvanāman are to be understood as paravat'. Followed: sarvanāmāni is taken as qualifying sarvādīni ('when they are pronouns'), and the predicate paravat is supplied in brackets.
commentary Bhairava (sk.110188.x1) on 'spaṣṭārthā': [these are plain] because naming with the respective genders is established by worldly usage (lokavyutpatti) alone; for that very reason the revered Bhāṣyakāra said 'liṅgam aśiṣyaṃ lokāśrayatvāl liṅgasya' ['gender is not to be taught, since gender rests on the world']; hence for derivative (yaugika) words worldly usage alone is the authority for the gender to be used. Recorded: it explains the remark and does not change the English. His closing colophon (Bhairava Miśra, son of Bhavadeva Miśra, author of the Liṅgānuśāsana commentary) also stands in that block.
translator Bhaṭṭoji does not say which three sūtras he means; since Liṅgānuśāsana 185 has its own examples, trisūtrī most naturally covers 186 (kṛtyāś ca), 187 (karaṇādhikaraṇayor lyuṭ ca) and 188.
textual Ours 'iti liṅgānuśāsanaṃ samāsam'; the expected colophon word is samāptam, and the print's third glyph looks like pta but is not certain at scan resolution (NSP p. 672, scan page-0682; collation batch30, class C). The English follows samāptam ('completed').
textual After Bhairava's colophon the print closes the volume with an ornamental framed tailpiece, saṃpūrṇā ceyaṃ siddhāntakaumudī ('and this Siddhānta-kaumudī is complete'; NSP p. 672, scan page-0682), which our source lacks. It is the printer's, not Bhaṭṭoji's, so it is not supplied in the block.
textual No Subodhinī (not in this section) and no Bālamanoramā (our BM layer is empty; Wikisource uttara-4/0131 prints only the mūla here).