Every noun stem is declined in a gender, and the declension chapters showed how the endings change with it: rāmaḥ, latā, jñānam. But which gender does a given stem take? The Liṅgānuśāsana, "the instruction on gender", answers this. It is an appendix to the Siddhānta-kaumudī, not part of the Aṣṭādhyāyī, so its sūtras carry no Aṣṭādhyāyī number. They are cited here as LA 1 to LA 188, by the running number of the 1915 print. The work has six sections: the feminine (LA 2–34), the masculine (LA 35–117), the neuter (LA 118–169), the feminine-and-masculine (LA 170–174), the masculine-and-neuter (LA 175–181), and the words that take the gender of what they qualify (LA 182–188). Some rules assign a gender by the affix a word ends in; others by what the word means; others simply list words. The commentator on this chapter is Bhairava Miśra. This first stretch, LA 1–54, covers the two headings, the whole feminine section, and the masculine section up to the u-final words. After it you will be able to say why avaniḥ, bhūmiḥ, kṛtiḥ, lakṣmīḥ, vidyā and śrīḥ are feminine, and why mātṛ stays ṛ-final while kartṛ gives kartrī. You will know that nābhiḥ "navel" is feminine but nābhiḥ "a kṣatriya" is masculine. You will know why pākaḥ, yajñaḥ, ādhiḥ, samudraḥ, rājā and prabhuḥ are masculine, while bhayam, triviṣṭapam, abhram and śmaśru are neuter and yācñā, dyauḥ and dhenuḥ are feminine.
iyaṃ nābhiḥ (f.), ayaṃ dundubhiḥ (m.), idaṃ vasu (n.).kartṛ → kartrī.pākaḥ), ac (SK 3231, cayaḥ) and ap (SK 3232, karaḥ) name the action (bhāva). kta and lyuṭ give neuter action nouns (SK 3090, 3290). ktin gives the feminine kṛtiḥ (SK 3272). naṅ gives yajñaḥ (SK 3268), and ki after a ghu root gives pradhiḥ (SK 3270).jajñiḥ.mātṛ, duhitṛ, svasṛ, potṛ, nanāndṛ stay ṛ-final and are feminine; contrast kartṛ + ṅīp (SK 306) → kartrī, ī-finalThe chapter opens with two headings. liṅgam "gender" governs the whole work. strī "feminine" governs the first section. The first real rule then names the five ṛ-final words that are feminine. The running example sets these five against kartṛ. In the feminine, kartṛ takes ṅīp and becomes kartrī, which no longer ends in ṛ.
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.
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.
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.
av + ani → avaniḥ (f.); bhū + mi → bhūmiḥ (f.); against agniḥ (m., LA 7) and iyam aśaniḥ / ayam aśaniḥ (f./m., LA 5)These rules make a word feminine by the affix it ends in. First come four uṇādi affixes, ani, ū, mi and ni, with masculine exceptions for some ani-, mi- and ni-words. Then come ktin, the affix ī, ūṅ and āp. Last come the monosyllables in ī or ū. The running examples: av with ani gives avaniḥ "earth", feminine; bhū with mi gives bhūmiḥ "earth", feminine. But agniḥ "fire", though ni-final, is masculine, and aśaniḥ "thunderbolt" is both.
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.
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.
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.
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.
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.
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.
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.
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).
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.
iyaṃ nābhiḥ (navel: f., LA 15) against nābhiḥ (a kṣatriya: m., LA 16); iyaṃ dundubhiḥ (of dice: f.) against ayaṃ dundubhiḥ (a drum: m.)Now gender follows the meaning. The decade numerals from viṃśati to navati are feminine. Two words, dundubhi and nābhi, are feminine in one sense and masculine in the rest. Words ending in tal, and every word for earth, lightning, river, creeper or woman, are feminine. The running example: iyaṃ nābhiḥ "this navel" is feminine, but nābhiḥ meaning a kṣatriya is masculine.
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.
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.
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).
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.
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.
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).
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.
iyaṃ bhāḥ (f.); sthūṇā / sthūṇam (f./n., LA 21) but gṛhasthūṇam (n. only, LA 22); darviḥ / darvī (LA 24); iyaṃ tithiḥ (f.), yet bahutithās tithayaḥ (m.)From here the feminine section mostly lists words. Many end in a consonant, and the sūtras cite them in the form they take at the end of a word: sruk for sruc, pratipat for pratipad. Some lists add a second gender. sthūṇā "post" and ūrṇā "wool" are neuter as well as feminine, and in two compounds (LA 22) neuter only. darvi and its fellows may also take ṅīp. And tithi "lunar day" turns out to be masculine as well, on the evidence of Amara and the poets. The running examples: iyaṃ bhāḥ "this light" is feminine; sthūṇā and sthūṇam are both correct, but gṛhasthūṇam "house-post" is neuter only.
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.
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.
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.
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.
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.
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.
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.
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.
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.
āpa imāḥ (ap: f., plural); iyaṃ srak (f.); śalākā, always f.The feminine section ends with six more sūtras. One makes five words feminine and plural. Four more give short lists. The last makes śalākā "always" feminine, and Bhaṭṭoji draws a lesson from that word "always". The running examples: āpa imāḥ "these waters", feminine and plural; iyaṃ srak "this garland"; and śalākā, feminine without exception.
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.
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.
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.
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.
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".
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.
pac + ghañ → pākaḥ (m.); kṛ + ap → karaḥ (m.); ā + dhā + ki → ādhiḥ (m.); against bhayam (n., LA 38) and yācñā (f., LA 40)The second section is headed pumān "masculine". Its first rules work by affix, like the start of the feminine section. Nouns made with the kṛt affixes ghañ, ap, gha, ac, naṅ, and ki after a ghu root are masculine. Each rule has its exceptions, which name a word of another gender. The running examples: pac with ghañ gives pākaḥ "cooking", kṛ with ap gives karaḥ, and dhā with ā and ki gives ādhiḥ "anxiety". All three are masculine. But bhayam "fear" is neuter, and yācñā "begging" is feminine.
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.
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.
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.
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.
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.
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.
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.
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.
samudraḥ : abdhiḥ (both m., words for "ocean"); against triviṣṭapam (n.), dyauḥ (f.), iṣuḥ / bāhuḥ (f. + m.), bāṇa / kāṇḍa (n. + m.)Now the masculine works by meaning, as LA 18 did for the feminine. Every word for a god, a demon, heaven, a mountain, the ocean and ten more things is masculine. Four sūtras then take out words that fall in these classes but have another gender. The running example: samudraḥ and abdhiḥ, two words for "ocean", are both masculine. But triviṣṭapam, a word for heaven, is neuter; dyauḥ "heaven" is feminine; iṣu and bāhu are feminine and masculine; bāṇa and kāṇḍa are neuter and masculine.
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).
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.
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.
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.
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.
rājā, takṣā (n-final: m.); prabhuḥ, ikṣuḥ (u-final: m.); against abhram (n., LA 50), dhenu (f., LA 52), śmaśru (n., LA 54); karkaṭarajjvā / karkaṭarajjunā (f./m., LA 53)The last group of this stretch turns to word-endings again. Words ending in n and words ending in u are masculine. Between them stands a second meaning-class, words for sacrifice, man, cheek, ankle and cloud. Each rule has its exceptions. Under the u-final rule Bhaṭṭoji also states how all these general rules are to be weighed against the lexicons. The running examples: rājā "king" and takṣā "carpenter" are n-final and masculine; prabhuḥ "lord" and ikṣuḥ "sugar-cane" are u-final and masculine. But abhram "cloud" is neuter, dhenu is feminine and śmaśru is neuter. rajju in a compound may be feminine or masculine: karkaṭarajjvā or karkaṭarajjunā.
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.
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.
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.
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.
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.
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.
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".
vasu (wealth) → idaṃ vasu (n.); meruḥ, setuḥ (m.) → idaṃ dāru (n.) → saktuḥ / saktu (m. and n.)We are inside the masculine section. Its heading pumān (LA 35) makes every word taught here masculine, unless a rule names another gender. A heading (adhikāra) is a word whose sense is read into the rules that follow it. LA 51 ukārāntaḥ made words ending in u masculine, and LA 52–54 carved out exceptions. This group closes the u-final words. LA 55 narrows the neuter of vasu to one sense. LA 56 gives six u-final words both genders. LA 57 picks out the words in ru and tu as masculine, and LA 58–59 make exceptions to it. The running examples are idaṃ vasu "this wealth", meruḥ, setuḥ, idaṃ dāru "this wood", and saktuḥ / saktu "groats".
Two habits of the text matter from here on. First, Bhaṭṭoji shows a gender by the pronoun he puts beside the word: ayam "this" for the masculine, iyam for the feminine, idam for the neuter. Second, a list marked napuṃsake "in the neuter" is neuter only. A list marked napuṃsake ca "in the neuter too" is neuter, and the ca "and" keeps the masculine as well. Bhaṭṭoji says so in two words: cāt puṃsi, "by ca, in the masculine".
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.
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.
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.
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.
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.
stabakaḥ, kalkaḥ (m., kopadha) → cibuka… (n. only) → ayaṃ kaṇṭakaḥ / idaṃ kaṇṭakam (m. and n.)LA 60 opens a long run of rules about words that end in short a. Each rule in that run looks at the sound just before the final a. That sound is the upadhā, the penultimate. In stabaka the last sound is a and the upadhā is k. For each such consonant the text gives three rules in turn. First, a rule "k-penultimate", which is masculine by the heading. Then a list marked napuṃsake, neuter only. Then, usually, a list marked napuṃsake ca, neuter and also masculine. This group covers k, ṭ and ṇ. The running examples are stabakaḥ "cluster" and kalkaḥ "paste", the neuter-only cibuka, and kaṇṭaka "thorn" in both genders.
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".
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.
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.
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".
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.
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.
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.
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.
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.
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.
rathaḥ (m.) → idaṃ kāṣṭham (n.) beside imāḥ kāṣṭhāḥ (f., "directions") → ayaṃ tīrthaḥ / idaṃ tīrthamThe same three-step pattern goes on with four more penultimate consonants: th, n, p and bh. Each has its masculine rule, a neuter-only list, and a list that is neuter and masculine. Under th there is also one feminine: kāṣṭhā, with long ā, when it means "direction". The running examples are rathaḥ, masculine; idaṃ kāṣṭham "this wood", neuter; imāḥ kāṣṭhāḥ "these directions", feminine; and tīrtha in both genders.
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.
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.
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).
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
somaḥ, bhīmaḥ (m.) → idaṃ rukmam (n.) → ayaṃ saṃgrāmaḥ / idaṃ saṃgrāmamThree more consonants follow: m, y and r. The pattern holds: a masculine rule, a neuter-only list, and a list that is neuter and masculine. Under r the neuter-only list is the longest in the text, sixty-two words. One more word, śukra, is neuter only in one sense. The running examples are somaḥ and bhīmaḥ, masculine; idaṃ rukmam "this gold", neuter; and saṃgrāma "battle" in both genders.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
vṛṣaḥ, vṛkṣaḥ (m.) → ayaṃ yūṣaḥ / idaṃ yūṣam → idaṃ camasam / ayaṃ camasaḥ → kaṃsa (vessel: m. and n.; king: m.)The last two penultimate consonants are the sibilants ṣ and s. Each again has its masculine rule, a neuter-only list and a list that is neuter and masculine. The group ends with kaṃsa, whose gender turns on its sense. That rule is the last one under the heading "ending in short a" (LA 60). The running examples are vṛṣaḥ and vṛkṣaḥ, masculine; yūṣa "soup" and camasa in both genders; and kaṃsa, a drinking vessel or a king.
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.
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.
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.
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.
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.
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.
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.
raśmiḥ, mayūkhaḥ; divasaḥ, ghasraḥ (m.) → dīdhitiḥ (f.), dinam, ahaḥ (n.); kuḍavaḥ, prasthaḥ (m.) → idaṃ droṇam / ayaṃ droṇaḥ → iyaṃ khārī (f.)With LA 100 the heading "ending in short a" has lapsed. The rules now assign gender by meaning: every word that names a ray, a day or a measure. The masculine still comes from pumān (LA 35). Exceptions follow each class. The group closes with four words that are always plural. The running examples begin with the masculine raśmiḥ, mayūkhaḥ "ray" and divasaḥ, ghasraḥ "day". Against them stand the feminine dīdhiti and the neuter dina and ahan. Then come the measures kuḍavaḥ and prasthaḥ, droṇa in both genders, and the feminine iyaṃ khārī.
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.
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.
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.
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.
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.
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.
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.
nāḍī + vraṇa → ayaṃ nāḍīvraṇaḥ, apa + aṅga → apāṅgaḥ, jana + pada → janapadaḥ; ayaṃ marut; ayam ṛṣiḥThe masculine section ends with lists. One rule names three compounds that are masculine only. The others name words of various shapes: consonant stems such as marut and ṛtvij, thirteen i-stems, and four a-stems. Their masculine is the heading pumān (LA 35). The running examples are nāḍīvraṇaḥ "sinus-ulcer", apāṅgaḥ "outer corner of the eye", janapadaḥ "country", ayaṃ marut "this wind" and ayam ṛṣiḥ "this seer". The masculine section goes on into Part III, up to LA 117.
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).
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.
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.
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.
vaṃśa → ayaṃ vaṃśaḥ (masculine, shown by ayam); puras + dāś + ghañ (karman) → (ḍ for d by nipātana) puroḍāśaḥThe masculine section began with the heading pumān, "masculine" (LA 35). Its last seven sūtras, LA 111–117, are plain lists of words. None of them repeats the word "masculine" except where Bhaṭṭoji glosses "these are masculine" (ete puṃsi). The gender comes from the heading. Bhaṭṭoji shows it with the demonstrative: ayam, "this", is the masculine form. So ayaṃ vaṃśaḥ, "this bamboo", shows that vaṃśa is masculine. One word in the lists needs a derivation. puroḍāśa, a sacrificial cake, is "what is offered in front" (puro dāśyate). It is made with the affix ghañ in the object sense, and its ḍ is accepted as a fixed form.
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.
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.
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.
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".
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.
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.
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.
has + lyuṭ (bhāva) → hasanam (neuter) against pacano 'gniḥ (lyuṭ not in bhāva: masculine); śukla + tva → śuklatvam, śukla + ṣyañ → (ādivṛddhi) śauklyam (neuter); cāturya + ṅīṣ → (y lost) cāturī (feminine option)LA 118, napuṃsakam, "neuter", opens a new heading. It governs every sūtra up to LA 169. Bhaṭṭoji closes it there with iti napuṃsakādhikāraḥ, "thus ends the section on the neuter". The next five rules (LA 119–123) name kinds of derived word that are neuter.
The first kind is the action noun. The kṛt affix lyuṭ, which leaves ana, makes a neuter noun when it names the bare action (bhāva): has + lyuṭ → hasanam "laughing". The same affix in another sense gives a masculine noun: pacano 'gniḥ "fire, the cooker". The second kind is the abstract noun made with a taddhita, an affix added to a noun stem. śukla "white" takes tva or ṣyañ and gives śuklatvam or śauklyam "whiteness", both neuter. Because ṣyañ has the marker ṣ, its words can also be feminine: cāturyam or cāturī "cleverness".
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.
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.
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.
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.
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.
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:
steyam "theft".sakhyam "friendship".kāpeyam.ādhipatyam "lordship".auṣṭram.dvaihāyanam.pitāputrakam.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.
pāṇī ca pādau ca → pāṇipādam (dvandva as one: neuter); śara + chāyā → śaracchāyam (neuter); tri + rātri → trirātram (neuter) against sarvarātraḥ (masculine)Ten sūtras, LA 124–133, give the gender of compounds. Most of them restate gender rules of the Aṣṭādhyāyī's compound section (SK 812–828, SK 906). Bhairava Miśra calls several of them gatārtha, "already covered", or anuvāda, "a restatement". Four kinds of compound appear. A dvandva joins words as "this and that": pāṇī ca pādau ca "hands and feet". A tatpuruṣa has a last member qualified by the first: śara + chāyā "the shade of reeds". A karmadhāraya is a tatpuruṣa whose two members name the same thing. A dvigu is a karmadhāraya with a numeral first: trirātra "a period of three nights".
The running examples show the three outcomes. A dvandva treated as one thing is neuter: pāṇipādam. A tatpuruṣa in chāyā "shade" is neuter when the shade is of many things: śaracchāyam. A compound in rātri "night" after a numeral is neuter: trirātram. Without the numeral, a different rule makes it masculine: sarvarātraḥ "the whole night".
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.
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.
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.
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.
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).
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.
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.
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.
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.
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.
haviḥ, dhanuḥ (is- and us-final: neuter); chad + ṇic → chādi + isi → (ṇi lost; ā shortened) chadis → iyaṃ chadiḥ (feminine only)Three sūtras deal with stems ending in is and us. The general rule makes them neuter: haviḥ "oblation", dhanuḥ "bow". Bhairava Miśra identifies the endings as the uṇādi affixes isi and usi. Two exceptions follow. arcis "flame" is feminine as well as neuter. chadis "roof" is feminine only. Bhaṭṭoji derives chadis from chādi, the curādi root chad with ṇic, and the affix isi. Its vowel is shortened, and the finished word is iyaṃ chadiḥ, with the feminine iyam, "this".
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.
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.
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.
mukham, ānanam; vanam, gahanam (neuter) against aṭavī (feminine) and araṇyaḥ / araṇyamHere gender goes by meaning. LA 137 makes every word for mouth, eye, metal, forest, flesh, blood, bow, cavity, water, plough, wealth and food neuter. So mukham and ānanam, two words for "mouth", are both neuter; so are vanam and gahanam, "forest". Bhaṭṭoji announces that three sūtras of exceptions follow. LA 138 makes three such words masculine. LA 139 makes four masculine as well as neuter: araṇyaḥ / araṇyam "forest". LA 140 makes aṭavī, another forest-word, feminine.
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:
mukham, ānanamnayanam, locanamloham, kālamvanam, gahanammāṃsam, āmiṣamrudhiram, raktamkārmukam, śarāsanamvivaram, bilamjalam, vārihalam, lāṅgalamdhanam, draviṇamannam, aśanamApplies 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.
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.
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.
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).
kula → kulam (neuter); tūla → ayaṃ tūlaḥ (masculine); śīla → śīlam / śīlaḥ (both)Now gender goes by form again. The upadhā of a word is its penultimate sound, the sound just before the last. A word whose penultimate is l is neuter: in kula the last sound is a and the one before it is l, so kulam "family" is neuter. Two lists follow. Eight l-penultimate words are masculine instead: ayaṃ tūlaḥ "this cotton". Sixteen more are masculine as well as neuter: śīlam / śīlaḥ.
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.
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.
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.
śatam, sahasram (neuter); ayaṃ śataḥ / idaṃ śatam (both); iyaṃ lakṣā, iyaṃ koṭiḥ (feminine)A saṃkhyā is a number word. Number words from śata "a hundred" upward are neuter: śatam, sahasram "a thousand". Three exceptions follow. śata, ayuta and prayuta are masculine as well: ayaṃ śataḥ / idaṃ śatam. lakṣā and koṭi are feminine: iyaṃ lakṣā, iyaṃ koṭiḥ. śaṅku is masculine. The demonstratives show each gender: ayam masculine, iyam feminine, idam neuter.
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.
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.
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.
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".
car + manin → carma (two vowels, not the agent: neuter) against dāmā (agent) and mahimā (three vowels), both masculine; yaśaḥ (neuter) against candramāḥ; patram (neuter) against ayaṃ bhṛtraḥ (masculine)Three general rules go by affix. A word in man is neuter if it has two vowels (dvyac) and does not name the agent (kartṛ): carma "hide". A word in as with two vowels is neuter: yaśaḥ "fame". A word in tra is neuter: patram "leaf". Bhairava Miśra identifies the affixes as the uṇādi affixes manin, asun and ṣṭran. Each rule has its exceptions. dāmā "giver" names the agent, and mahimā "greatness" has three vowels; both are masculine. candramāḥ "the moon" has three vowels and is masculine. ayaṃ bhṛtraḥ is masculine by a list.
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.
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.
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.
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.
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".
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).
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.
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.
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.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.
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.
balam (neuter); padma → padmaḥ / padmam (both); āmalakam, āmram (fruit: neuter) against harītakyaḥ (fruits of the harītakī: feminine); akṣa (sense-organ: neuter)The last stretch of the neuter section goes mostly by meaning. Words for strength, flower, copper, town and battle are neuter: balam "strength". Three words for "lotus" are masculine as well: padmaḥ / padmam. Two battle-words are masculine and one is feminine. A word for a kind of fruit is neuter: āmalakam, āmram "mango". A word for a kind of tree is, in some cases, feminine only, and keeps the feminine for its fruit: harītakyaḥ "the fruits of the harītakī". Then come four plain lists of neuter words. The section ends with akṣa, which is neuter when it means a sense-organ. Then the next section opens, on words that are feminine and masculine (LA 170–171).
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.
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.
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.
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).
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.
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).
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.
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.
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.
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.
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.
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.
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.
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.
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.
mṛtyu → iyaṃ mṛtyuḥ (f.) / ayaṃ mṛtyuḥ (m.)The heading strīpuṃsayoḥ (LA 170) means "in the feminine and the masculine". Every list under it names words that have both genders. This group gives its last three rules. The running example is mṛtyu, "death". Bhaṭṭoji shows its two genders with the demonstrative: iyam ("this", feminine) or ayam ("this", masculine). A demonstrative is a pointing word, "this" or "that". It agrees in gender with its noun, so it shows the noun's gender at a glance.
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.
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.
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.
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.
ghṛta → ayaṃ ghṛtaḥ (m.) / idaṃ ghṛtam (n.)A new heading now opens: puṃnapuṃsakayoḥ, "in the masculine and the neuter". It runs from LA 176 to LA 181. Each list under it names words of both these genders. The running example is ghṛta, "ghee". Bhaṭṭoji pairs ghṛtaḥ with ayam ("this", masculine) and ghṛtam with idam ("this", neuter). The neuter first-case form ends in m; the masculine one ends in ḥ.
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.
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.
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
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.
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.
Keep both readings open. The print's type does not tell b from v; the first word is kabandha.
kuśa → kuśaḥ (m., darbha grass) / kuśam (n., water) / kuśī, kuśā (f., a rod)Two more lists close the masculine-and-neuter section. The first, LA 180, contains kuśa. Bhaṭṭoji stops on this word at length. A lexicon gives it a masculine and a neuter, each with its own meanings. But when kuśa means a rod (śalākā), it is feminine. Then the material of the rod decides the affix: an iron rod is kuśī, a wooden one kuśā. Bhaṭṭoji backs the feminine with three authorities. The last list, LA 181, ends with the colophon of the section.
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.
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.
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.
eka → ekaḥ puruṣaḥ (m.) / ekā strī (f.) / ekaṃ kulam (n.)Some words have no gender of their own to learn. LA 182 names this state: aviśiṣṭaliṅga, "of undifferentiated gender". LA 183 and LA 184 are read as listing such words: the indeclinables, kati, yuṣmad, and the numerals ending in ṣ or n. Then Bhaṭṭoji adds śiṣṭā paravat: "the rest are like what follows" (Bhairava: like the word they qualify). The running example is the numeral eka, "one". It is not one of the listed words, so it takes the gender of its noun: ekaḥ puruṣaḥ, ekā strī, ekaṃ kulam.
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.
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.
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.
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.
śukla → śuklaḥ paṭaḥ (m.) / śuklā paṭī (f.) / śuklaṃ vastram (n.)Three of the last four sūtras end in ca, "also". Together they name four kinds of word that are paravat: they take the gender of the word they qualify. These are quality-words, words in a kṛtya affix, lyuṭ words of instrument or locus, and the pronouns. The running example is śukla, "white". It is masculine with paṭaḥ, feminine with paṭī and neuter with vastram. Bhaṭṭoji then closes the Liṅgānuśāsana and the whole Siddhānta-kaumudī.
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"
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.
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).
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:
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.
iyaṃ nābhiḥ, ayaṃ dundubhiḥ.ayaṃ kaṇṭakaḥ, idaṃ kaṇṭakam.idaṃ dāru (LA 58).setuḥ (LA 57).stabaka.ime dārāḥ (LA 106).puroḍāśaḥ (LA 113).puroḍāśaḥ.hasanam (LA 119).idhmapravraścanaḥ kuṭhāraḥ (LA 119).hasitam (LA 120).cāturī (LA 121).cāturī, sāmagrī.śauklyam.adhistri (LA 123).śaracchāyam (LA 127).puṇyāha (LA 131).apatha, amitra (LA 131, LA 155).trirātram, pañcamūlī (LA 132–133).carma takes none (LA 148).carma (LA 148).śatam, sahasram (LA 144).carma, yaśaḥ (LA 148, LA 151).dāmā "one who gives" (LA 148).brahmā, brahma (LA 149); its neuter plural ends in -āṇi (LA 168).aupagavaḥ, aupagavī.kuśī.kuśā.ekaḥ puruṣaḥ, ekā strī, ekaṃ kulam.| LA | what it does | example |
|---|---|---|
| 1 | heading "gender", to the end of the work | — |
| 2 | heading "feminine", up to LA 33 | — |
| 3 | five ṛ-final words are feminine, and these alone | mātṛ, svasṛ; not kartṛ (→ kartrī) |
| 4 | a root with the uṇādi affix ani or ū is feminine | avaniḥ, camūḥ; not dyūḥ |
| 5 | aśani, bharaṇi, araṇi are also masculine | iyam aśaniḥ / ayam aśaniḥ |
| 6 | a root with the affix mi or ni is feminine | bhūmiḥ, glāniḥ |
| 7 | vahni, vṛṣṇi, agni are masculine (exception to LA 6) | agniḥ |
| 8 | śroṇi, yoni, ūrmi are also masculine | iyaṃ śroṇiḥ / ayaṃ śroṇiḥ |
| 9 | a word in ktin is feminine | kṛtiḥ |
| 10 | a word in the affix ī is feminine | lakṣmīḥ |
| 11 | a word in ūṅ or āp is feminine | kurūḥ, vidyā |
| 12 | a monosyllable in ī or ū is feminine | śrīḥ, bhūḥ; not pṛthuśrīḥ |
| 13 | the numerals viṃśati to navati are feminine | iyaṃ viṃśatiḥ |
| 14 | dundubhi of dice is feminine | iyaṃ dundubhiḥ |
| 15 | nābhi not meaning a kṣatriya is feminine | iyaṃ nābhiḥ (navel) |
| 16 | dundubhi and nābhi are masculine in the other senses | nābhiḥ (a kṣatriya), ayaṃ dundubhiḥ |
| 17 | a word in the taddhita tal is feminine | śuklatā, devatā |
| 18 | words naming earth, lightning, river, creeper, woman are feminine | bhūmiḥ, vidyut, sarit, latā, vanitā |
| 19 | yādas is neuter (exception to LA 18) | yādas |
| 20 | bhās, sruc, sraj, diś, uṣṇih, upānah are feminine | iyaṃ bhāḥ |
| 21 | sthūṇā and ūrṇā are also neuter | sthūṇā / sthūṇam |
| 22 | after gṛha and śaśa, they are neuter (restriction) | gṛhasthūṇam, śaśorṇam |
| 23 | prāvṛṭ, vipruṭ, ruṭ, viṭ, tviṣ are feminine | — |
| 24 | darvi and ten more are feminine, optionally with ṅīp | darviḥ / darvī |
| 25 | tithi, nāḍi, rātri and the like are feminine | iyaṃ tithiḥ; masculine bahutithās tithayaḥ |
| 26 | śaṣkuli, rāji, paṅkti and others are feminine | iyaṃ śaṣkuliḥ |
| 27 | pratipad, āpad, śarad, uṣas and others are feminine | iyaṃ pratipat, uṣā ucchantī |
| 28 | āśis, dhur, pur, gir, dvār are feminine | iyam āśīḥ |
| 29 | ap, sumanas, samā, sikatā, karṣā are feminine and plural (mostly) | āpa imāḥ; ekā ca sikatā |
| 30 | sraj, tvac, jyok, vāc, yavāgū, nau, sphij are feminine | iyaṃ srak, vāk, nauḥ |
| 31 | tṛṭi, sīmā, saṃbadhyā are feminine | iyaṃ tṛṭiḥ |
| 32 | culli, veṇi, khāri are feminine | — |
| 33 | tārā, dhārā, jyotsnā and the like are feminine; last rule under strī | tārā, jyotsnā |
| 34 | śalākā is always feminine; the others may deviate | śalākā |
| 35 | heading "masculine", up to the neuter section | — |
| 36 | a word in ghañ or ap, in the bhāva sense, is masculine | pākaḥ, tyāgaḥ, karaḥ |
| 37 | a word in gha or ac is masculine | vistaraḥ, gocaraḥ, cayaḥ, jayaḥ |
| 38 | bhaya, liṅga, bhaga, pada are neuter | bhayam, padam |
| 39 | a word in naṅ is masculine | yajñaḥ, yatnaḥ |
| 40 | yācñā is feminine (exception to LA 39) | yācñā |
| 41 | a ghu root with ki is masculine | ādhiḥ, nidhiḥ, udadhiḥ; not dānam, jajñiḥ |
| 42 | iṣudhi is feminine and masculine (exception to LA 41) | iṣudhi |
| 43 | words for god, asura, self, heaven … arrow, mud are masculine | samudraḥ, abdhiḥ; śaraḥ, mārgaṇaḥ |
| 44 | triviṣṭapa, tribhuvana are neuter | triviṣṭapam |
| 45 | dyauḥ is feminine | dyauḥ |
| 46 | iṣu, bāhu are feminine and masculine | iṣu, bāhu |
| 47 | bāṇa, kāṇḍa are neuter and masculine; LA 44–47 are exceptions to LA 43 | bāṇa, kāṇḍa |
| 48 | a word ending in (an affix ending in) n is masculine | rājā, takṣā |
| 49 | words for sacrifice, man, cheek, ankle, cloud are masculine | kratuḥ, naraḥ, meghaḥ |
| 50 | abhra is neuter (exception to LA 49) | abhram |
| 51 | a word ending in u is masculine, where no specific statement overrides | prabhuḥ, ikṣuḥ |
| 52 | dhenu, rajju, kuhū and others are feminine | dhenu |
| 53 | in a compound rajju is also masculine | karkaṭarajjvā / karkaṭarajjunā |
| 54 | śmaśru, jānu, vasu and others are neuter | śmaśru |
| 55 | vasu is neuter only in the sense "wealth" (limits LA 54) | idaṃ vasu; but vasuḥ "ray, fire" |
| 56 | madgu, madhu, sīdhu, śīdhu, sānu, kamaṇḍalu: neuter and masculine | ayaṃ madguḥ / idaṃ madgu |
| 57 | words ending in ru or tu: masculine | meruḥ, setuḥ |
| 58 | dāru, kaseru, jatu, vastu, mastu: neuter only (exception to LA 57) | idaṃ dāru |
| 59 | saktu: neuter and masculine | saktuḥ / saktu |
| 60 | heading: in LA 61–99 (before LA 100), the words end in short a | — |
| 61 | a-stem with penultimate k: masculine | stabakaḥ, kalkaḥ |
| 62 | cibuka and four more: neuter only (exception to LA 61) | cibuka, ulmuka |
| 63 | kaṇṭaka and nineteen more: neuter and masculine | ayaṃ kaṇṭakaḥ / idaṃ kaṇṭakam |
| 64 | a-stem with penultimate ṭ: masculine | ghaṭaḥ, paṭaḥ |
| 65 | kirīṭa and seven more: neuter only | kirīṭam |
| 66 | kuṭa and eight more: neuter and masculine | kuṭaḥ / kuṭam |
| 67 | a-stem with penultimate ṇ: masculine | guṇaḥ, gaṇaḥ, pāṣāṇaḥ |
| 68 | ṛṇa, lavaṇa, parṇa, toraṇa, raṇa, uṣṇa: neuter only (exception to LA 67) | lavaṇa |
| 69 | kārṣāpaṇa and eight more: neuter and masculine | caraṇa, tṛṇa |
| 70 | a-stem with penultimate th: masculine | rathaḥ |
| 71 | kāṣṭha, pṛṣṭha, siktha, uktha: neuter only | idaṃ kāṣṭham |
| 72 | kāṣṭhā "direction": feminine | imāḥ kāṣṭhāḥ |
| 73 | tīrtha, protha, yūtha, gātha: neuter and masculine | ayaṃ tīrthaḥ / idaṃ tīrtham |
| 74 | a-stem with penultimate n: masculine | inaḥ, phenaḥ |
| 75 | jaghana and fourteen more: neuter only (exception to LA 74) | vana, ratna |
| 76 | māna and sixteen more: neuter and masculine | ayaṃ mānaḥ / idaṃ mānam |
| 77 | a-stem with penultimate p: masculine | yūpaḥ, dīpaḥ |
| 78 | pāpa and eight more: neuter only | idaṃ pāpam |
| 79 | śūrpa, kutapa, kuṇapa, dvīpa, viṭapa: neuter and masculine | ayaṃ śūrpaḥ / idaṃ śūrpam |
| 80 | a-stem with penultimate bh: masculine | stambhaḥ, kumbhaḥ |
| 81 | talabha: neuter (exception to LA 80) | talabham |
| 82 | jṛmbha: neuter and masculine | jṛmbham / jṛmbhaḥ |
| 83 | a-stem with penultimate m: masculine | somaḥ, bhīmaḥ |
| 84 | rukma and six more: neuter only | idaṃ rukmam |
| 85 | saṃgrāma and seven more: neuter and masculine | ayaṃ saṃgrāmaḥ / idaṃ saṃgrāmam |
| 86 | a-stem with penultimate y: masculine | samayaḥ, hayaḥ |
| 87 | kisalaya, hṛdaya, indriya, uttarīya: neuter only | hṛdaya |
| 88 | gomaya, kaṣāya, malaya, anvaya, avyaya: neuter and masculine | gomayaḥ / gomayam |
| 89 | a-stem with penultimate r: masculine | kṣuraḥ, aṅkuraḥ |
| 90 | dvāra and sixty-one more: neuter only | idaṃ dvāram |
| 91 | śukra not denoting a deity: neuter | idaṃ śukraṃ retaḥ |
| 92 | cakra and thirteen more: neuter and masculine | cakraḥ / cakram |
| 93 | a-stem with penultimate ṣ: masculine | vṛṣaḥ, vṛkṣaḥ |
| 94 | śirīṣa and six more: neuter only | purīṣa |
| 95 | yūṣa, karīṣa, miṣa, viṣa, varṣa: neuter and masculine | ayaṃ yūṣaḥ / idaṃ yūṣam |
| 96 | a-stem with penultimate s: masculine | vatsaḥ, vāyasaḥ, mahānasaḥ |
| 97 | panasa, bisa, busa, sāhasa: neuter only | panasa |
| 98 | camasa and ten more: neuter and masculine | idaṃ camasam / ayaṃ camasaḥ |
| 99 | kaṃsa not denoting a living being: neuter and masculine; the last a-stem rule | kaṃso 'strī pānabhājanam |
| 100 | words naming a ray or a day: masculine | raśmiḥ, mayūkhaḥ; divasaḥ, ghasraḥ |
| 101 | dīdhiti "ray": feminine (exception to LA 100) | dīdhitiḥ |
| 102 | dina, ahan "day": neuter (exception to LA 100) | dina, ahan |
| 103 | words naming a measure: masculine | kuḍavaḥ, prasthaḥ |
| 104 | droṇa, āḍhaka: neuter and masculine | idaṃ droṇam / ayaṃ droṇaḥ |
| 105 | khārī, mānikā: feminine (against LA 103) | iyaṃ khārī, iyaṃ mānikā |
| 106 | dāra, akṣata, lāja, asu: plural, and masculine | ime dārāḥ |
| 107 | vraṇa, aṅga, pada after nāḍī, apa, jana: masculine only | nāḍīvraṇaḥ, apāṅgaḥ, janapadaḥ |
| 108 | marut, garut, tarad, ṛtvij: masculine | ayaṃ marut |
| 109 | ṛṣi and twelve more i-stems: masculine | ayam ṛṣiḥ |
| 110 | dhvaja, gaja, muñja, puñja: masculine | gaja |
| 111 | hasta … muhūrta are masculine (Amara: muhūrta not feminine) | ayaṃ hastaḥ |
| 112 | ṣaṇḍa … śikhaṇḍa are masculine | ayaṃ ṣaṇḍaḥ |
| 113 | vaṃśa, aṃśa, puroḍāśa are masculine; ḍ of puroḍāśa by nipātana | ayaṃ vaṃśaḥ, puroḍāśaḥ |
| 114 | hrada, kanda, kunda, budbuda are masculine | ayaṃ hradaḥ |
| 115 | argha … pūga are masculine | ayam arghaḥ |
| 116 | pallava … puṅkha are masculine | ayaṃ pallavaḥ |
| 117 | sārathi … añjali are masculine; end of the masculine section | ayaṃ sārathiḥ |
| 118 | heading: "neuter", to LA 169 | — |
| 119 | a lyuṭ word in bhāva is neuter | hasanam; not pacano 'gniḥ |
| 120 | a niṣṭhā word in bhāva is neuter | hasitam, gītam |
| 121 | tva and ṣyañ words are neuter; ṣyañ words optionally feminine | śuklatvam, śauklyam; cāturī |
| 122 | tva/ṣyañ after brāhmaṇa etc. and quality-words, in karman and bhāva, are neuter | brāhmaṇyam |
| 123 | words in yat … cha in bhāva or karman are neuter; also the avyayībhāva | steyam, sakhyam, adhistri |
| 124 | a dvandva treated as one is neuter | pāṇipādam |
| 125 | outside ordinary speech, hemantaśiśirau and ahorātre keep their stated gender | hemantaśiśirau, ahorātre |
| 126 | heading: a tatpuruṣa that is not a nañ-compound or karmadhāraya | — |
| 127 | such a tatpuruṣa in chāyā, of many things, is neuter | śaracchāyam |
| 128 | such a tatpuruṣa in sabhā after a word for a king or a non-human is neuter | inasabham |
| 129 | such a tatpuruṣa in surā, senā, chāyā, śālā, niśā is feminine and neuter | — |
| 130 | any other tatpuruṣa (and dvandva) has its last member's gender; rātra, ahna, aha masculine | sarvarātraḥ |
| 131 | apatha and puṇyāha are neuter | apatha, puṇyāha |
| 132 | a compound in rātri after a numeral is neuter | trirātram; not sarvarātraḥ |
| 133 | a dvigu is feminine or neuter, by fixed usage | pañcamūlī, tribhuvanam |
| 134 | words in is, us are neuter | haviḥ, dhanuḥ |
| 135 | arcis is feminine and neuter | iyam / idam arciḥ |
| 136 | chadis is feminine only | iyaṃ chadiḥ |
| 137 | words for mouth, eye, metal, forest, flesh, blood, bow, cavity, water, plough, wealth, food are neuter | mukham, vanam, jalam |
| 138 | sīra, artha, odana are masculine | sīra, artha, odana |
| 139 | vakra, netra, araṇya, gāṇḍīva are masculine and neuter | araṇyaḥ / araṇyam |
| 140 | aṭavī is feminine | aṭavī |
| 141 | a word with l as penultimate is neuter | kulam, kūlam, sthalam |
| 142 | tūla … vṛṣala are masculine | ayaṃ tūlaḥ |
| 143 | śīla … śūla are masculine and neuter | śīlam / śīlaḥ |
| 144 | number words from śata on are neuter | śatam, sahasram; not ekaḥ, śataśṛṅgaḥ |
| 145 | śata, ayuta, prayuta are masculine and neuter | ayaṃ śataḥ / idaṃ śatam |
| 146 | lakṣā, koṭi are feminine; lakṣa also neuter, per Amara | iyaṃ lakṣā, iyaṃ koṭiḥ, lakṣam |
| 147 | śaṅku is masculine; sahasra masculine in some sense | ayaṃ sahasraḥ / idaṃ sahasram |
| 148 | a two-vowelled man word, not the agent, is neuter | carma, varma; not mahimā, dāmā |
| 149 | brahman is masculine and neuter | ayaṃ brahmā / idaṃ brahma |
| 150 | nāman, roman are neuter (an elaboration of LA 148) | nāman, roman |
| 151 | a two-vowelled as word is neuter | yaśaḥ, manaḥ, tapaḥ; not candramāḥ |
| 152 | apsaras is feminine, mostly plural | etā apsarasaḥ |
| 153 | a word in tra is neuter | patram, chatram |
| 154 | yātrā … varatrā are feminine only | yātrā, mātrā |
| 155 | bhṛtra … uṣṭra are masculine; Haradatta answered on amitra | ayaṃ bhṛtraḥ, amitraḥ |
| 156 | patra … chatra are masculine and neuter | patra, chatra |
| 157 | words for strength, flower, copper, town, battle are neuter | balam |
| 158 | padma, kamala, utpala are masculine and neuter | padmaḥ / padmam |
| 159 | āhava, saṃgrāma are masculine | āhava, saṃgrāma |
| 160 | āji is feminine only | āji |
| 161 | a word for a kind of fruit is neuter | āmalakam, āmram |
| 162 | a word for a kind of tree is feminine only, in some cases | harītakī, harītakyaḥ |
| 163 | viyat … udaśvit are neuter | viyat, jagat |
| 164 | navanīta … palita are neuter | navanīta, vrata |
| 165 | śrāddha … bīja are neuter | dadhi, akṣi |
| 166 | daiva is masculine and neuter | daivam / daivaḥ |
| 167 | dhānya … sainya are neuter | idaṃ dhānyam |
| 168 | dvandva … vṛndāraka are neuter | kuṭumba, kavaca |
| 169 | akṣa is neuter as a sense-organ; end of the neuter section | akṣam; not the axle |
| 170 | heading: "feminine and masculine", to LA 174 | — |
| 171 | go … marīci are feminine and masculine | iyam ayaṃ vā gauḥ |
| 172 | mṛtyu, sīdhu, karkandhu, kiṣku, kaṇḍu, reṇu: feminine and masculine | iyaṃ mṛtyuḥ / ayaṃ mṛtyuḥ |
| 173 | a quality-word in u: also neuter, so of all three genders | paṭuḥ, paṭuḥ, paṭvī |
| 174 | a taddhita word meaning "descendant": feminine and masculine; the strīpuṃsa section ends | aupagavaḥ, aupagavī |
| 175 | heading "in the masculine and the neuter", to LA 181 | — |
| 176 | ghṛta, bhūta, musta, kṣvelita, airāvata, pustaka, busta, lohita: masculine and neuter | ayaṃ ghṛtaḥ / idaṃ ghṛtam |
| 177 | śṛṅga, ardha, nidāgha, udyama, śalya, dṛḍha: masculine and neuter | ayaṃ śṛṅgaḥ / idaṃ śṛṅgam |
| 178 | vraja, kuñja, kutha, kūrca, prastha, darpa, arbha, ardharca, darbha, puccha: masculine and neuter | ayaṃ vrajaḥ / idaṃ vrajam |
| 179 | kabandha, auṣadha, āyudha (and anta, or words ending in these): masculine and neuter | — |
| 180 | daṇḍa … kuśa … kuliśa: masculine and neuter; kuśa as a rod is feminine | kuśaḥ, kuśam; kuśī, kuśā |
| 181 | gṛha, meha, deha, paṭṭa, paṭaha, aṣṭāpada, ambuda, kakuda: also masculine and neuter; the section ends | — |
| 182 | "of undifferentiated gender": no operation depends on the word's gender | — |
| 183 | an indeclinable, kati, yuṣmad: of undifferentiated gender | — |
| 184 | a numeral in ṣ or n: of undifferentiated gender; "the rest are paravat" | ekaḥ puruṣaḥ, ekā strī, ekaṃ kulam |
| 185 | a quality-word is paravat: it takes the gender of its noun | śuklaḥ paṭaḥ, śuklā paṭī, śuklaṃ vastram |
| 186 | a word in a kṛtya affix is paravat | — |
| 187 | a lyuṭ word of instrument or locus is paravat | pacano 'gniḥ, idhmapravraścanaḥ kuṭhāraḥ (from LA 119) |
| 188 | sarva and the rest, as pronouns, are paravat; the Liṅgānuśāsana and the Siddhānta-kaumudī end | — |